How and whither a Christian man aught to fly the horrible plague of the pestilence. ¶ A Sermon out of the Psalm. Qui habitat in adsutorio altissimi.  
By Andrew Osiander.  
¶ Translated out of high almain in to English. ✚  
1537.   

¶ A Sermon out of the Psalm, Qui habitat. etc. how and unto what place a Christian man aught to fly the horrible plague of the pestilence.  
FOr as much as almighty God doth visit, handle and punish the country and region with the horrible and fearful plague of the pestilence, and many folks (after an unmannerly fashion) are so afraid thereof, that there be herd and seen of them all manner of uncostumable words and works, which become not well a Christian man: And saying that all the deeds of charity which one Christian man is bound to show unto another (no less than unto Christ himself,) are perlously omitted, whereby then riseth all manner of slander to the weak, and mysreporte unto the holy Gospel: I thought it profitable & necessary to bestow upon your charity in this case a short instruction and comfort out of the holy scripture, to the intent that the ignorant may be taught, the weak strengthened, and every one counseled after his calling to serve his neighbour. And I will take for me the xci Psalm, which soundeth after this mane:  
Who so sitteth under the defence of the highest, and abideth under the shadow of the almighty.  
He sayeth unto the LORD: My hope, and my strong hold: my God on whom I trust.  
For he delivereth me from the snare of the hunter, and from the noy some pestilence.  
He shall cover the with his feathers, and thy trust shallbe under his wings: his truth is spear and shield.  
So that thou needest not to fear for the horribleness of the night, for the arrows that fly by day tyme.  
For the pestilence that cometh privily in the dark: for the sickness that destroyeth in the noon day.  
Though a thousand fall at thy side, and ten thousand at thy right hand, yet shall it not come nigh the.  
Ye with thine eyes shalt thou see thy desire, and behold, how the ungodly shallbe rewarded.  
But afore we come to the understanding of these comfortable words, your charity shall first know that it is not my meaning to forbid or inhibit any man to fly or to use physic, or to avoid dangerous and sick places in these fearful airs, so far as a man doth not therein against the belief, nor gods commandment, nor against his calling, nor against the love of his neighbour. For though some will say: Such plague toucheth no man, but those that be ordained of God thereunto, like as there be certain ensamples thereof found in the holy scripture▪ Namely, how the Ezech. 9 and Apoca. seven. there was sent an angel, which aforehand marked the virtuous & elect, or ever it was charged & commanded the second angel to smite with pestilence or other plagues) those that were not marked. Nevertheless against that it might be said: Good sir, though it went so at such a time in such places, who maketh us sure yet now, that it shall therefore chance so in all other deaths of the country? Therefore will I now at this time let all such things continued in their worthiness and fire, like as all other natural things, which be subject and committed unto our reason to rule. But as for the christian, which (by reason of office, or for poverty sake, or for other reasonable causes) can not, or be not minded to fly, I will here withal show them their best and highest comfort that they have.  
In like manner, I will not enter against them, that speak naturally thereof, and say: Such plague cometh out of the influence of the stars, out of the working of the Comets, out of the unseasonable wether and altering of the air, out of the south winds, out of stinking waters, or out of foul mists of the ground: For such wisdom of theirs will we leave unto them undespysed, and not fight there against: But (as Christian men) we will hold us unto the word of God, the same will we suffer to be our most high wisdom, and give credence unto it, and follow it: and so shall we find much better and surer instruction: Namely, that this horrible plague of the pestilence cometh out of God's wrath, because of the despising and transgressing of his godly commandments. For thus sayeth the holy prophet Moses in the fift book, the xxviii Chapter:  
If thou wilt not hearken unto the voice of the LORD thy God, to observe and keep all his commandments and ordinances which I command thee, then shall all these curses come upon the. etc. And it followeth: The LORD shall 'cause the pestilence to endure long with thee: the LORD shall smite the with swelling, fever, heat, burning, blasting, drought. etc. and shall persecute the till he utterly destroy thee, and bring the to nought.  
And certainly this is the plain truth and the very original of these plagues. No man aught to doubt thereon. For though the foresaid natural causes do somewhat also thereto, yet is it sure and undoubted, that the same causes be sent and stirred up out of God's wrath for our sin and unthankfulness. And truly that it is even so, the holy scripture declareth, not with bore words only, but showeth it also with notable ensamples. For in the fourth book of Moses the fourteenth Chapter, when all the spies (except josua and Caleb) spoke evil of the land of promise, and made the people unpatient and uprourysh, so that they chose them a captain, and thought to go again in to Egipte, and to stone Moses and Aaron, (which commanded them the contrary) we read thus: Then appeared the glory of the Lord, and spoke unto Moses▪ How long doth this people blaspheme me? And how long will they not believe me, for all the tokens that I have done upon them? there fore will I smite and destroy them with pestilence, & make of the a grater nation them this.  
Likewise also when David caused the people to be numbered against God's commandment, he displeased the Lord God horribly therewith. Therefore laid he the punishment upon him, so that he was fain to choose himself whether he had rather have seven years dearth, or three months mischance in battle, or three days pestilence in the land. And when he chose the pestilence, there died in three days seventy thousand men, as it is written in the last Chapter of the ii book of Samuel.  
saying then that out of the word of God we know the very cause of this horrible plague: Namely, that it is the default of our sins, as unbelief, disobedience & unthankfulness. Therefore before all things it shall be necessary, that we refrain from the same, repent, and amend our lives. If we will else be preserved and delivered from this horrible plague. For if God punish us because of sin, it is good to consider that we must first knowledge & eschew our sins, in case that he shall withdraw and take away his wrath & punishment from us. For if we continued in our evil sinful and culpable life, certainly he shall not cease with the punishment, but go forth more & more, till he give and recompense according to our works. But if we knowledge our sin, refrain from it, repent and axe grace, them shall he also take away his wrath. And this horrible wrath (with other heavy burdens as war & dearth that lie upon our neck) shall he mercifully take away from us again. As holy Paul sayeth i Cor. xi. If we judged ourselves, we should not be judged: But when we are judged, we be chastened of the Lord, that we should not be damned with the world.  
And out of all this may your charity well perceive, how unwisely and unchristenly they do, that out of inordinate fear, of this plague leave their calling and office, maliciously withdrawing the love, help, & faithfulness, which they (out of god's commandment) are bound to show unto their neighbours, and so do sin grievously against the commandment of God. For certainly they do but steer up the wrath of God more earnestly against themselves, that he may the sooner take hold upon them and pluck them away with this plague. For men may hear on every side, that some do shone and fly not only the sick, but also the whole: Ye (that yet more foolish is) even the platters and candlesticks which come out of strange houses, as though death did surely stick therein. And (out of such fond childish fear) it cometh, that not only some sick folks be suffered to die away with out all keeping, help and comfort, but the women also great with child be forsaken in their need, or else cometh there utterly no man unto them: Ye a man may hear also, that the children forsake their fathers and mothers, and one household body keepeth himself away from another, and showeth no love unto him: Which nevertheless he would be glad to see showed unto himself, if he lay in like necessity.  
howbeit I suppose there come not many such chaunches to pass, nevertheless I must speak thereof that it be done no more from henceforth. For certainly it is unwisely & unchristenly handled: & we need not think that the same is the way to escape this plague, but rather an occasion that it reigneth the more mightily over us. For saying it is sure (as you have herd afore) that such plague is sent for punishment of our sins, and Christ hath given us a new commandment that we should love one another (as he hath loved us) it followeth, that the farther we depart from the love of our neighbour, the more we lad sin upon us, and deserve this plague but the more. Again the more diligently that we take heed unto the love of our neighbour, the surer shall we be from this plague: Not man needeth to doubt thereof.  
But here withal will I also counsel or compel no man, to any unnedeful danger, (that he is not bound unto by his calling nor by love) but only warn those, which for fear leave that which they are bound to do before God: To the intent that for such naked fears sake, they do not transgress nor omit the commandment of God, and hope by sin to escape this plague, which nevertheless cometh because of sin. For that were a foolish unadvised counsel, if one would go about to escape the wrath of God by transgression, and by sin to avoid the punishment of sin.  
Besides this, doth experience show also that they which be so sore afraid, do commonly miscarry. Again, they that wait upon their offices and serve their neighbours, be delivered: As it is well seen in the ministers of the church and other more, that shone not the sick, but must visit and comfort them with God's word, and provide for them with the holy sacrament: For we see no where, that they therefore must also be soon sick & must die. Ye how must the higher powers of the world do, which (by reason of their calling, and for the common profit & regiments sake) abide also in the jeopardy, and must minister because of love? specially the chiefest, on one whereof there lieth more, then on a thousand of other? And yet doth God commonly preserve them also that they be delivered, left still on live, and die in a good quiet age.  
Therefore certainly such inordinate fear and flying against God's commandment is nothing else, but a declaring of a great and sore unbelief, that men do not believe & trust in God, that he can and will deliver. And thus is verified the saying: The ungodly have no peace. Esa. lvii. For if we will fear and fly where no apparel is, when will we then bestow our lives for our neighbours, as Christ hath done for us? & we also be bound to do likewise i Io. iii  
Who so now desireth to escape the wrath of God & this horrible plague, let him not axe his own reason how he shall do, but believe & follow the word of God: which teacheth him, not to fly evil air & infect places (which he may well do: nevertheless he remaineth yet uncertain whether it helpeth or not) but it teacheth him to leave of from sin, as from the very original cause of this plague and punishment, and (by true repentance and amendment of living) to walk again in the right way. For that is the only sure & wholesome flying in this dangerous time, whereby a man may escape this plague. also and defence of God, is set forth unto us every where in the scripture, as an overshadowing & covering with wings. For like as the two Cherubins spread out their wings over the Ark Exodi. xxxvii. Even so doth God spread out the wings of his protection over his elect. Therefore sayeth Moses Deutero. xxxii. Like as an Eagle steereth up his nest, and flieth over his young one's: so spread he out his feathers, and bore his people upon his wings. After this manner spoke the holy angel Gabriel also unto the most blessed and pure virgin Mary, when she should be the mother of God: The holy ghost shall come upon thee, and the power of the highest shall overshadow the. Luc. i In like manner spoke Christ also unto Jerusalem▪ How often would I have gathered thy children together, as an hen gathereth her chekens under her wings, & you would not? Mat. xxiii For though a true believing man be in deed the temple of god, & god dwelleth in him yet useth the scripture often to speak thereof, as though he did fly above us (in asmuch as he doth overshadow, cover & defend us) & that because the heaven & the heaven of all heavens (as Solomon sayeth) can not comprehend nor contain him iii Reg. iii But though he dwelleth in us, yet flieth he wide, high & low, not only on the outside of us, but also on the outside and over all creatures. And so in all these words there is nothing else said, but: who so ever is a right believing christian.  
Mark now then that he sayeth not: Who so is wise, strong, rich, whole, or well friended. Neither sayeth he also: who so keepeth himself thence, or flieth thither, holdeth himself well, or useth good physic, but who so putteth his trust in God. Not that the foresaid good things be evil, or may not be had or used with profit: But that they (where faith is not) may even assoon do harm as good, are in no wise able to deliver from the wrath of God. But what doth the believer: He sayeth unto the Lord: my hope. But this do not the ungodly and unbelievers, but set their hope in the foresaid points, put their trust in them, and boast thereon, and so commit spiritual whoredom therewith, and make idols thereof. But to God do not they lift up their eyes, nother think they upon him, nor fear him. And when he cometh then with his wrath, and overtaketh them with a plague, so that of necessity they must needs think upon him, then fear they, and be afraid of him, fly away and know not where to abide: Then vanisheth away their hope and boasting, which they (in time of prosperity) had unto the creatures. And so cometh it to pass, that their wisdom hath been plain foolishness: their strength, their own misfortune: their riches, their own destruction: their health their own harm: their friends their own ypocrytes & traitors. And all the which they trusted unto, can not help them. When they would hide themselves on the backside thereof, it is even as much as when one hideth him behind a ladder. And when they would seek help thereby, it is even like as if a wolf should defend a sheep or a goose  
But thus goeth it not with the believer: for who so putteth his trust in the Lord, shall not be confounded. Therefore sayeth he not only that the Lord is his hope, but also his strong hold, which he may fly unto, in the which he may shut himself close, and be delivered therein. As Solomon sayeth in the xviii Chapter of the proverbs: The name of the Lord is a strong castle, the righteous flieth unto it, and shall be defended. For the unbelievers have their hope even in their goods, but in necessity they find no refuge, as the faithful hath a strong hold and high castle in God the Lord.  
And though the unbelievers have their whole will all their life long, yet hath it an evil end, as it had with the rich man, which was buried in the hell. Luce. xuj. For who so believeth not, shallbe damned. Again, though the faithful be plagued and persecuted all his life long, so that he can not see how he may be delivered, yet hath he this comfort, that the Lord is his God: that is that he can help and deliver him as an almighty Lord, ye after such a fashion and way, as nother he himself nor any man's reason can think or devise. And though he do it not, yet doth not the faithful despair, but letteth the Lord be his God, on whom he hopeth: that is, at whose hand he looketh for all good in the life for to come & everlasting. For hope saith and looketh on that which is to come, which as yet is hid. As Paul sayeth Roma. the viii Chapter. Hope that is seen, is no hope: for how can a man hope that which is seen. But if we hope that which we see not, we look for it by patience.  
And so is this meaning: The unbelievers have their hope in the creatures, and are afraid of God. The faithful hath his hope to God, and is lord over the creatures. The unbelievers miscarry, and by the creatures find they no help in need. The faithful myscary not, but God is unto them a strong hold. The unbelievers may well have their wills as longe as they live, but at the last (thorough their despair) there followeth everlasting damnation. The faithful may their life long have disquyetnes and temptation, but at the last (thorough their hope) there followeth everlasting life.  
Such hope should they have, and they have it in deed, that though they must lie under as long as they live, yet after death they shall enherete everlasting life. But certainly it cometh not to pass, that they must alway lie under: For God is faithful, and suffereth not his to be temted above their strength, but maketh the temptation so to have an end, that we may bear it i Cor. x. Therefore sayeth the prophet moreover: For he delivereth me from the snare of the hunter, & from the noisome pestilence And in these words doth he shortly show unto us, that almighty God can and will deliver his own from all misfortune ye even in this life. For all the mischances that we be troubled withal in this temporal life, are of two sorts: Some come out of the wicked device of the devil and of men, as shame and persecution: Some plainly of nature and out of the ordinance of God, as tempest and pestilence. The faithful now believeth and maketh his boast, that these mischances can not be so great and mighty, but God shall deliver him there from.  
And it is a goodly natural similitude, that he likeneth the evil wicked device of the ungodly against the faithful, to a net or snare of the hunter. For like as an hunter proveth the kind and nature of every wild beast, cometh privily after him, seeketh out the course and habitation thereof, and afterward setteth the net, that he may drive it therein: Even so do the ungodly also unto the righteous: first, they look how they be minded. If any one be fire of language, then set they him on fire, that he may speak somewhat sharply, as saint Steven did. Actu. the vii Chapter. If he be gentle and friendly, then imagine they some foolish thing upon him, and flatter away his heart from him as Dalila did unto Samson. If he seek the salvation of the people, then sklaunder they him, as the jews blasphemed Christ to be a wynesupper and a companion of publicans. If he be simple, then lie they upon him behind his back, or ever he be ware thereof: Then follow they upon him, cry, lie, and complain, that the virtuous Christian man woteth not what point to be at, or how he hath deserved it. Nevertheless they think the bell is so cast, that at the last it must ring as they will, but it faileth them.  
For the Lord on whom we believe, which is our hope, refuge and God, can not only preserve us from their snares that we fall not therein, but also when we fall in to them, and they think we be their captives he can and will deliver us yet thereout. In like manner doth God the Lord preserve his faithful, not only from the noisome sickness of the pestilence, but also when they be taken therewith and infect already he delivereth them from it and maketh them whole again. But how that cometh to pass, and how we shall understand it, it shall follow here after more clearly.  
This is now well to be marked also, that the pestilence is a noisome sickness, not because it bringeth death (for that do all other mortal sicknesses likewise, and death is no loss unto the faithful, but advantage, as Paul sayeth, Philip. the first Chapter) but because that it taketh away the people very suddenly unlooked for and unwares: whereout them there followeth, strife, lawing or business among sinners and of the common wealth, as every man by himself can lightly perceive and understand. Therefore is it also an horrible punishment over the sin of the world, which concerneth both them that die, and them that are left alive, as hereafter it shall follow.  
Where as is now such a faith as giveth credence unto God, he shall preserve him from all wicked imaginations of men, likewise from all noisome syckenesses. And at the last shall he save him, that continueth not without fruit, but breaketh out with right love and faithfulness toward his neighbour, and desireth also to bring him unto that point, that he may believe and be partaker of all such goods and benefits of God. Therefore doth the prophet turn his words now also unto his neighbour, and sayeth furthermore:  
He shall cover the with his feathers, and thine hope shallbe under his wings. That is: If thou also wilt put thy trust in him, thou shalt find it so likewise. For he showeth such his benefits unto all and every one that put their trust in him. As for the covering of his feathers and hope under his wings, your charity hath herd enough afore what it is.  
Now though all faithful look for such help at God, and it happeneth unto them, yet is it not done without a special battle of faith. For such help doth he promise us in his holy word, that we should believe it. And if we believe it, it happeneth unto us according to our faith. Therefore sayeth the prophet moreover: his truth is spear and shield. That is, his godly promises, which are sure and true, and nother lie nor deceive: Those be our wapens wherewith we fight, and overcome all adversity. But like as spear and shield are not profitable unto him that can not use them, nor will: Even so also do not the promises of God profit him, that can not fight therewith, and will not believe thereon. For that is the right science in this battle when misfortune, adversity or tentation cometh, that we look about us according unto God's word: Namely what comfort and promise he hath made unto us in such a case, and with a right belief to take hold of the same as of a shield, and to comfort and defend ourselves therewith, so can there no mischance do us harm, as the holy saint Paul in the last chapter of his Epistle to the Ephesians teacheth & sayeth: Before all things take the shield of faith wherewith you may quench all the fiery darts of the wicked.  
Against the same (namely against Satan our head enemy) is such word of God, even the right spear, wherewith we wound and overcome him. For no bodily wapen hurteth and hindreth men so sore, as the word of God stoppeth and hindreth Satan. If it be thrust under his nose against his venomous dealing and temptation. For if a servant (that dealeth wrongeously and unthriftily in his master's goods and businesses) be afraid, vexed, and pierced thorough the heart, when a simple man sayeth unto him: Thou unthrift why dost thou so. That is not thy masters will and meaning, he did not so command me. How much more goeth it thorough Satan's heart, when a virtuous Christian man holdeth the word of God under his eyes, and bringeth witness over him, that he as a wicked creature handleth against his maker, and against his choose children? Therefore doth holy saint Paul call God's word also the sword of the spirit: And the Lord Christ defendeth himself only with the same against all tentations of Satan in the wilderness.  
Now when thou takest hold thus of God's promises thorough faith, and usest them for spear and shield to defend thyself, and to smite Satan, then out of the same it followeth as the prophet sayeth farther:  
That thou needest not to fear for the horribleness of the night.  
For the arrows that fly in the day tyme.  
For the pestilence that cometh privily in the dark.  
For the sickness that destroyeth in the noon day.  
For these four adversities set forward and shorten the life of the unbelievers: But the faithful hath such consolation and promise, that he needeth not to be afraid. first for the horribleness of the night. That is, for all manner of tentation and deceit, that happen unto men by night in the darkness. For this we all perceive, that in the night and in the darkness we are weaker minded, of more despair, and more afraid them in the light. The blood runneth to our hearts, and the hairs stand upright, & all the body waxeth cold for fear. Out of this cometh it then, that we think we see, hear and perceive somewhat, which in very deed is not so. Then goeth there one astray, another loseth his colour, the thyroe falls sick, the fourth is become crocked, the fifth goeth out of his wit. And so men think, that the devil hath done it, where as it is yet a plain natural working of the exceeding great fear, which would destroy a man even by day time, if it were so great. howbeit true it is that the devil causeth such fear, and printeth it in, that he may beguile and destroy us by fear as by a natural working. Yet is it nothing but a fear: for the prophet calleth it not an evil or good spirit, but plainly the horribleness of the night. Nother is it any thing else also but an horror and fear, & continueth an horror and fear.  
Therefore where a right belief is, there is no fear. Where no fearfulness is, there is also no horror, nor fantasy of sprites, or deceatfulnesse of the night, but plain courage and boldness. If any thing else be seen (as fire or light) they be but natural things, out of the heat of the ground, like as lyghtenynges, dragons, falling stars and comets be in the air & in the heaven. But herewithal will not I speak against the wonderful visions and tokens, which god sendeth for a warning before great mischances to come.  
secondarily, is the faithful sure for the arrows that fly in the day tyme. That is all manner of mischances which overtake a man openly in the day: and yet so suddenly and unwares, that he can not escape them. As when a tile falls from the roof of an house, when a wicked beast doth evil, or when an ungracious person doth hurt in body, name or good. For such misfortunes come for the most part so suddenly, that a man can not prevent them, but must let them it as with an arrow, and afterward restore and heal the harm with great travail and labour. But now will God preserve his faithful from such misfortune, if they have his promises before their eyes, believe thereon, and order their lives thereafter.  
thirdly, a faithful person needeth not also to be afraid for the pestilence, that slippeth in privily in the dark. This is verily a comfortable promise in this dangerous time, for the which we should by right put our trust in God, and thank him therefore for as much as it is one of the most perilous and horrible plagues, wherewith he visiteth and punisheth the sin of the world. For it taketh hold of life unwares, and plucketh a man away in two or three days (or ever he can order his business and house, & make his testament) creepeth in privily in the dark so that no man knoweth what it is, or whence it cometh, or whither it goeth, therefore can ran no man keep himself surely from it: For if it were in meat or drink, it might be eschewed: If it were an evil taist, it might be expelled with a sweet savour: If it were an evil wind, the chamber might with diligence be made close therefore: If it were a cloud or mist, it might be seen, & avoided If it were a rain, a man might cover himself for it. But now is it a secret misfortune that creepeth in privily, so that it can nother be seen nor heard, nother smelled nor taisted till it have done the harm.  
Therefore the more dangerous and noisome that the plague is, the better & more excellent is the promise, that no man should have cause to despair. For how might God make us a more excellent and fairer promise, then that he promiseth to deliver from the pestilence, us that be his children, and that we need not to be afraid thereof, though a thousand die of the same at our left side, and ten thousand at our right side Yet shall it not reach unto us, if we do but believe this promise, and let it be our spear and shield. For if we so do, then shall such poisoned arrows either not hit us at all, or else not wound us to death.  
Fourthly, God will also preserve his children from the sickness that destroyeth in the noon day: For the noon day (wha● the Son is at the strongest) is cause of much heat and feverous sickness, specially in those countries where the Son riseth high and cometh nigh over men's heads. For great heat bringeth much sweat, consumeth and altereth the blood causeth inordinate drinking, and maketh that the people are glad to cool themselves again foolishly: whereout then arise all manner of perilous diseases, which be not very unlike the sickness of the pestilence.  
Now whether it be fear of the night or arrow of the day, whether it be pestilence or sickness, that cometh by the evil Southewind, or what plague it will that lieth upon the world because of their sins, God the Lord will preserve his faithful therefrom, or deliver them from it: and that shall come to pass so certainly and so wonderfully, that (as the Prophet sayeth) though a thousand fall at thy left side, and ten thousand at thy right side yet shall it not touch the. This is doubtless a loving, merciful, comfortable, and fair promise, where on our heart by reason should trust, and chiefly rejoice in the same: For he that speaketh it, is almighty and true therefore should we by reason give credence unto him. For we can do God no greater dishonour, then to despair in his holy word. We ought therefore to be much more afraid of that inordinate fear then of death itself: for death can not hurt us, in as much as we (thorough baptism) are grafted & buried unto like death with christ. But fearfulness (which is nothing else but an unbelief) may harm us, and bring us in to imprudence. Wherefore my most dearly beloved, take these promises to heart, strength your heart, mind and understanding therewith, and be not faint hearted. So shall you prove by experience, that God is true, & faithfully performeth that which he promiseth.  
And that you may the more easily believe it, I will declare it unto your charity by a similitude how it cometh to pass, & whence it springeth, that a right faithful Christian man can be so safe and free from all these plagues: For it is good to understand, and comfortable to know.  
Your charity seethe and proveth daily by experience, how mighty and horrible a thing the darkness of the night is. For when it falls, it covereth all the whole world darkeneth the colour and fashion of a●● creatures, captivateth all men and beasts living, that they must be still and rest, ye and maketh them fainthearted and fearful, and so of all things it is a mighty invincible tyrant, whom no man may withstand Nevertheless it is not yet so mighty, that it can darken, overwhelm, and quench the lest light that is found in the world. For we see, that the darker the night is, the clearer do the stars shine: Ye the least candle light that is lighted, withstandeth the whole night, and suffereth not only the darkness not to cover or oppress it, but giveth light even in the mids of the darkness, and smiteth it back a certain space on every side: and thither as it is born, must darkness departed, and give place unto the light: all the power and fearfulness thereof, can not help against it.  
And though a light be so weak, that it giveth not light far about it, nother can smite the darkness aback (as the spark of an hot coal) yet can not the darkness cover it, much less to quench it: but it giveth light itself alone, so that it may be seen a far of in the darkness, and remaineth unovercome of the same, though it can not help other things, nor give light unto them.  
Ye (that yet more wonderful is) a rotten shining piece of wood, which nevertheless hath the faintest light that can be found, remaineth invincible of all the power of darkness: and the more it is compassed about with darkness, the clearer light it giveth, so little can darkness over come or hold down any light: but it ruleth vanquisheth and expelleth the darkness, which else overwhelmeth, snareth & putteth all things in fear.  
Even so likewise doth a well spring also, for there may we see, how a little vain of water breaketh out of the ground, somewhere scarce so great as a finger. And when it is closed in round about that the water may gather together, and must needs be a dych or a pit, yet springeth it nevertheless And though the water be certain hundreds weight above the spring, yet may not it drive the spring back, but the spring driveth the whole burden of the water back, and above itself, and springeth still more and more, till the pole flow over. And if the other water be foul and unclean, it can not mixed itself under the fresh clear water of the spring, but it remaineth clear till it come farther abroad from the first head thereof, as it may all be seen with eyes, and also be proved by daily experience.  
If a natural light then be so mighty against the darkness of the night, & an earthen well spring so strong in stryning against all standing waters, how much more doth it then the true everlasting and heavenly light, and the only invincible spring of all life, namely, God the Lord our maker and saviour?  
That God is the true, everlasting and heavenly light, witnesseth John the evangelist in the first Chapter, and sayeth: God was the word, in him was the life, and the life was the light of men. Likewise also in his Canonical epistle in the first Chapter: God is light, and in him is no darkness.  
In like manner, That he is the only invincible spring of all life, witnesseth the prophet jeremy in the second chapter For there sayeth the Lord: My people committeth a double sin, they forsake me the living spring of life, and make themselves fair wells, which nevertheless give no water. And David sayeth in the xxxv Psalm: With the is the spring of life and in thy light see we light.  
If God the Lord them be the true light, it followeth, that all they which put their trust in him, be as a brenning candle: for by faith doth God devil in our hearts, and we are the living temple of God, as Paul to the Corinthians doth witness more than once. Therefore sayeth Christ of his disciples. Math. u You are the light of the world And of John the baptist: He was a burning and shining light. joh. u Likewise if God be the everlasting & living fountain, it followeth, that the faithful be even flowing springs. Therefore sayeth Christ also, joh. seven. Who so believeth on me as the scripture sayeth, out of his body shall flow streams of living water: But this he said of the spirit, which they that believe on him should receive.  
Like as the darkness of the night now can hurt no earthly or worldly light, but must give place and fly from the light: Even so Satan also which is a prince of spiritual darkness, can do no harm to a true right believing Christian man; but must fear and fly from him: For God, which is the everlasting light, dwelleth and shineth in his heart, and driveth and expelleth far from him all the works of darkness. And like as no heap of water can drive back any fountain of the ground, and hinder the quick spring thereof, and like as no uncleanness can make it soul, even so also can no adversity of this world take away or shorten any christian man's life. For God which is the fountain of all life, dwelleth and liveth in his heart, and driveth all hurtful poison and mortal sicknesses far away from thence, so that not only it can not harm him, but he also helpeth other people, and delivereth them by his presence: even as a light that shineth far about it, and as a spring that always floweth, runneth & maketh the ground, moist and fruitful.  
And this is it that the Lord sayeth in the Gospel, in the last of Mark: The tokens that shall follow them which believe, are these: In my name shall they cast out devils, speak with new tongues, drive away serpents: and if they drink any deadly thing, it shall not hurt them: They shall say hands upon the sick, and they shall recover. So is it read also in the Acts of the Apostles the u Chapter, that the sick were made whole only of saint Peter's shadow. So utterly must vanish every thing that it is contrary and against the everlasting light, and spring of life, where a right Christian man is, in whom God dwelleth by a true belief, and out of whom the holy ghost shineth and floweth.  
Let Satan then press in here with all his darkness and with all his hurtful infection, yet shall you see in belief, that he can not take nor destroy any christian man therewith if he continued in faith, and kept God in his heart: But he shallbe smitten back and driven away by force, as the wonderful works of Christ and of all saints do manifestly declare. Therefore is it a great shame for a Christian man to be so afraid for the plague of the pestilence, as to fly from them whom he is bound to serve by God's commandment. For by reason he should without all fear make haiste unto them, not only to fulfil God's commandment, but also by his presence to help them, if their faith do else work with all. But if it come not to pass, yet is he sure, for as much as God dwelleth in him, & he walketh & goeth in God's commandment For certainly this promise shall not fail hi●  
Though a thousand fall at thy side, and ten thousand at thy right side, yet shall it not touch the.  
But with faith must these words be taken hold upon, for natural reason doth not comprehend them, in as much as in deed it appeareth far otherwise. And no man needeth to think nor judge, that they which die of this plague, be all unchristen and faithless: but we aught not to doubt but that there die thereof many virtuous men, and leave many ungodly. This is done, because that death may happen to a man two manner of ways.  
One way, after the common course of nature, according as every man's death is appointed him of God: and we have consented unto it in baptism. Of this sayeth the prophet job in the xiiii Chapter. A man hath his appointed time, the number of his months standeth with thee: thou hast appointed him his bounds, which he shall not overpass  
Another way may death happen to a man before the time, by reason of his great & grievous sins: As the Lord hath threatened by Moses, that if his commandment be not kept, he will 'cause pestilence to reign. whereout it is certain, that when they be kept, the plague abideth out. Likewise sayeth he in the commandments: Honour father and mother that thou mayest live long etc. Out of the which it is certain, that his life which doth them not, shallbe shortened. In like manner sayeth David in the iu Psal The blood thirsty shall not bring their life to the half number. whereout it is sure that they should live much longer, if they shed not innocent blood. Likewise sayeth Christ Luce. twelve. If you do not repent, you shall all perish, as they that the tower in Siloa fallen upon. Where by it is certain, that who so repenteth not, may look for all misfortune.  
And of this untimely death only speaketh this Psalm, and promiseth the faithful christian men, that they shallbe free from it. For from the right appointed death in to the which we have consented in baptism, we can nor shallbe delivered. Wherefore if a virtuous right christian man die of this plague, it is certainly his very hour appointed unto him of God, which he can not prevent. But doubtless there die of it many sinners also beside, which might well live longer if they repented. And though some be taken because of their sins, yet be they not therefore damned: but if they axe forgiveness of sins and believe, they shall be saved. As Paul sayeth: When we be judged, we are chastened of the Lord, that we should not be condemned with the world.  
Thus goeth it then together, that just men die their own right death, but the wicked die an untimely death, and therewith doth God punish the world sorest of all because of their sins, but spareth his own for their faiths sake. Therefore should they not be fearful nor fainthearted, but (as the prophet sayeth) they should look and behold, how the ungodly are recompensed: For whether the wicked die before the time, or the just in the right season, yet is it done both for the punishment and plague of the ungodly. If virtuous fathers and mothers die from wicked disobedient children, then be the children plagued, for they are afterward evil nurtoured, hanged or slain. If young children die from wicked fathers and mothers, then be the children delivered, and the fathers and mothers punished, in that they have gathered their goods for those that they wish them not unto. If tyrants die, then be they punished, and the persecuted christian delivered. If good rulers die, which with their wisdom have maintained peace and good governance, then be they in peace: And so the ungodly which are left alive, raise up war and sedition, and be alway punished worse and worse. Shortly who so hath eyes of faith, saith that true believers die in a right season but the ungodly before the tyme. Wherefore whether good men die or live, it is done for their wealth. But whether the wicked die or live, it is done for their punishment, and be all ways shall they be plagued, and their wickedness shall be rewarded them.  
Wherefore my most dearly beloved, take you such doctrine & comfort to heart, and follow the same. Fly in good earnest (by true repentance & amendemet) from sin, wherewith the world hath deserved this horrible plague: And fly by a true upright faith unto god's word wherein is the fountain of life and the light of men: Then shall you be whole & safe from this and other plagues, and so live to the honour of God and wealth of your neighbour, till the appointed time come, wherein God the father (in the death of Christ that we be baptized in) shall send for us out of this miserable life to his own everlasting kingdom: Which God grant unto us all. Amen.  ¶ Translated by. M.C. out of high Almaigne. Anno. M.D.xxxvii.  

A comfort concerning ¶ How wife children and other friends shallbe comforted the husband being dead.  
saying now that God hath called your husband, father or other good friend out of this misery into ever lasting joy, therefore shall you receive it willingly: for it is his work. Repine not therefore at his work, nother weep against his will, but commit the cause unto him: take it of his hand as a fatherly proving, and say with job: God hath given us him and hath taken him again, the name of the Lord be blessed: as it was the Lords will, so is it happened.  
God almighty will prove you as he did job how you will behave yourself as he taketh out of your sight the thing that you love. He will admit well enough that you be sorry. For it is seldom seen but a man (be he never so vile, or of so little reputation) hath ever a sundry gift wherewith he served and profited other. And the same gifts were not greatly regarded in a man while he lived: for we regard little commonly such things as are present, but as soon as the man is go, so soon as the vessel is spilt than begin we to want the gifts that where contained therein.  
Therefore is it no marvel that we be sorry for such a gift of God, if it be taken out of our sight.  
As long as we use men and the gifts according as they be ordyned of God for our necessity, than do we well, and that can God suffer well enough: But that we misuse them and make an idol of them, that can not God suffer. For when we put our trust and comfort in man, or any other creature, than do we wrong and misuse the same and the curse cometh upon us whereof it is written jeremy. xvii. Cursed is the man that putteth his trust in man.  
For all man's help is to be suffered only when they be present & that we have need of them: but as soon as they are go, than must we look for other help, namely: God letting go it that passeth away thinking it to be temporal, fading at the twinkling of an eye, and vanity that is in this world. We have here no abiding thing, but must look about for the thing to come that endureth for ever.  
For this cause doth God draw and pull us so from the creatures. And saying he is our true father, bridegroom and husband he can not (for he is strong & jealous) abide that we set our hope, love or trust upon any creature. This is the cause then that he doth take us from them, and carrieth us upon him, self. For look on what creature we have most hope, love and affection, that will he soon take out of our sight: if he doth love us. And when he hath such jealousy upon us than doth he most chiefly declare his love toward us.  
By this also it cometh that Christ Mathe. xviii. forbiddeth us to call any man father upon earth, for we have only one father in heaven, namely God, which will nor can suffer us to call or to have any man upon earth father: & that because we should depend and hang only upon him, looking for all good of him. For he will be the same that we may hardly trust unto: saying he can not nor will fail us, & that because he is no earthly but an heavenvly father. For this cause than is that man blessed and happy, that putteth his trust, hope and confidence in the Lord, as the prophet sayeth.  
Finally if when nature fulfilleth her course, man hath but continual travail and misery, and after that this course of nature is ended and at rest, man is eased of so great travail: we seem to hate rather than to love them that be departed, if we would wish them to be in this wretched world again. Moreover in making so much of our friends departed, and setting so great affection upon them, wishing Gods work not to be fulfilled upon them, we blame God in his will and working: as though he known not better what were best both for them and us than we.  
Let us therefore set our will in God's will, and suffer him to work at his pleasure. For he knoweth best what is both our friends and our soul's health.  
FINIS.   

¶ Printed in Southwark by me james Nicolson. For jan Gough  
Cum Privilegio.