A GODLY AND LEARNED SERMON, UPON THE 91. Psalm.  
Declaring how, and to what place, a Christian man ought to fly in the dangerous time of the Pestilence, for his best safety and deliverance.  
By T. C.  
Whereunto are joined, certain fruitful Prayers, very necessary for the time of infection.  
LONDON Printed for Edward White, dwelling near the little North door of S. Paul's Church, at the sign of the Gun. 1603.   

A godly and learned Sermon upon the 91. Psalm.  
Showing how, and to what place, a Christian man ought to fly in the dangerous time of the Pestilence, for his best safety and deliverance.  
Forasmuch as Almighty God, doth now visit, handle & punish this 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 heard and seen of them almanner of unaccustomable words and works, which become not well a Christian man: And seeing that all the deeds of charity which one Christian man is bound to show unto another (no less than unto Christ himself) are perilously omitted, whereby then riseth all manner of slander to the weak, and misreport unto the holy Gospel: I thought it profitable and necessary to bestow upon your charity in this case, a short instruction & 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 my Text, the 91. Psalm, which soundeth after this manner:  
Verse. 1 Who so sitteth under the defence of the highest, and abideth under the shadow of the Almighty.  
2 He sayeth unto the Lord: my hope, and my strong hold: my God, in him will I trust.  
3 For he delivereth me from the snare of the hunter, and from the noisome pestilence.  
4 He shall cover thee with his feathers, & thy trust shall be under his wings: his faithfulness and truth shall be thy shield and buckler.  
5 So that thou needest not to fear for any terror by night, nor for the arrows that fly by day.  
6 For the Pestilence that cometh privily in the dark: nor for the sickness that destroyeth in the no one day.  
7 Though a thousand fall at thy side, and ten thousand at thy right hand, yet shall it not come nigh thee.  
8 Yea, with thine eyes shalt thou see thy desire, and behold, how the ungodly shall be 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 God's 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 holy Scripture: namely, as in Ezech. 9 & Apoc. 7. there was sent an Angel, which aforehand marked the virtuous and elect, or ever it was charged and 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 I will now at this time let all such things continue in their liberty at your discretions 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 poverties sake, or for other reasonable causes) cannot, or be not minded to fly, I will herewithal show them their best & 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 weather 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 undespised, and not fight thereagainst: 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 & 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 saith the holy Prophet Moses in the book of Deut. Chap. 28.  
Vers. 1. 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 thee, etc.  
And it followeth:  
Vers. 21. The Lord shall cause the Pestilence to endure long with thee:  
Vers. 22. The Lord shall smire thee with swelling, Fever, heat, burning, blasting, drought, etc. And shall persecute thee till he utterly destroy thee, and bring thee to nought.  
And certainly this is the plain truth, and the very original of these Plagues. No man ought to doubt thereon: For though the foresaid natural causes do somewhat agree also thereunto, 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 bare words only, but showeth it also with notable ensamples. For in the fourteenth chapter of the book of Numbers, when all the spies (except josua and Caleb) spoke evil of the land of promise, and made the people unpatient & in an uproar: so that they chose them a Captain, and thought to go again into Egypt, 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 it be yet they believe me, for all the tokens that I have done upon them? therefore will I smite and destroy them with Pestilence, and make of thee a greater nation than 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 feign 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, scutcheon thousand men, as it is written in the last chapter of the second book of Samuel.  
Seeing then that out of the word of God, we know the very cause of this horrible Plague: Namely, that it is the fault of our sins; as unbelief, disobedience and unthankfulness. Therefore, before all things, it shall be necessary, that we refrain from the same; repent and amend our lives, if we will 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 acknowledge and eschew our sins, in case that he shall withdraw and take away his wrath & sharp punishment from us. For if we continue in our evil, sinful and culpable life, certainly he will not cease with the punishment, but go forth more and more, till he give and recompense according to our works. But if we knowledge our sin, refrain from it, repent and ask grace, then 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, 1. Cor. 11. If we judged ourselves, we should not be judged: But when we are judged, we be chastened of the Lord, that we should not bedamned with the world.  
And out of all this may your charity well perceive, how unwisely and unchristianly they do, that out of inordinate fear of this Plague, leave their calling and office, maliciously withdrawing the love, help, and faithfulness, which they (out of God's commandment) are bound to show unto their Neighbours, and so do sin grienously against the commandment of God. For certainly they do but stir 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 shun and fly not only the sick, but also the whole: Yea (that which is more foolishness) 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 without any keeping, help and comfort: but that women also great with child, are forsaken in their most need, for at such times, few or none will come unto them: Yea, 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 be showed unto himself, if he lay in like necessity.  
How be it, I suppose there come not many such chances to pass: nevertheless I must speak thereof that it be done no more from henceforth. For certainly it is unwisely and unchristianly handled: and we need not think that the same is the way to escape this Plague, but rather an occasion that it reigneth more mightily over us. For seeing it is sure (as ye have heard 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 so much the more.  
Again, the more diligently that we take heed unto the love of our neighbour, the surer shall we be from this Plague: No man needeth to doubt thereof.  
But here withal will I also counsel or compel no man, to any unnéedeful 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, & 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 shun not the sick, but must visit them 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 and must die. Yea, how must the higher powers of the world do, which (by reason of their calling, and for the common profit and regiments sake) abide also in the ●eoperdie, & must minister because of love? specially the chiefest, of one whereof there dieth more than a thousand of other: And yet doth God commonly preserve them also that they be delivered, left still a live, and die in a good quiet age.  
Therefore certainly such kind of 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. lvij. For if we will fear and fly where no peril is, when will we then bestow our lives for our neighbours, as Christ hath done for us: and we also be bound to do likewise? 1. joh. 3.  
Who so now desireth to escape the wrath of God, and this horrible Plague, let him not ask his own reason how he shall do, but believe and follow the word of God: which teacheth him not to fly evil air and infected places (which he may well do: nevertheless he remaineth yet uncertain whether it helpeth or no) but it teacheth him to leave off from sin, as from the very original cause of this Plague and punishment, and (by true repentance and amendment of life) to walk again in the right way. For that is the only sure and wholesome flying in this dangerous time, whereby a man may escape this Plague.  
But whither a man ought to fly, thereof will we hear the holy Ghost by the Prophet in this Psalm. He knoweth it much better than we can think, and sayeth after this manner.  
Verse 1. Who so sitteth under the defence of the highest, and abideth under the shadow of the almighty.  
2 He sayeth unto the Lord: My hope, and my strong hold: My God on whom I hope. For he delivereth me from the snare of the hunter, and from the noisome Pestilence.  
These words (my most dearly beloved) shall ye take to heart, and mark them well with all diligence: For they be not the words of men which can lie and deceive: Howbeit though they were men's words, and some old wise man spoke them (or some well learned Physician) ye would not yet despise them, but receive & keep them. But now be they the very words of the high Majesty of God, which the holy Ghost speaketh by the mouth of the Prophet. And they teach us whither we ought to fly from this Plague, that we may be safe. And certainly they must needs be the very truth: For heaven and earth must pass, but my words shall not pass away, saith the Lord.  
But that ye may understand them right and well, ye shall remember that it is the use of the Holy Scripture (specially in the Psalm) to declare one meaning with two manner of sayings, as ye have oft times heard. For so doth the Prophet here speak, and sayeth:  
Who so sitteth under the defence of the highest, and abideth under the shadow of the Almighty.  
For to sit under the defence of the highest, is even as much as to say, as to abide under the shadow of the almighty.  
And with these words meaneth the holy Prophet nothing else, but who so putteth his trust in God with a right sure Christian belief, & giveth himself over into his protection and defence, (for such people doth God receive to grace) them holdeth he for his own dear children (& even so they be) & giveth them his holy spirit, which worketh in them true salvation and godly works.  
Therefore remaineth he also upon them, and all things must serve for their wealth as Paul sayeth, Rom. 8. Such protection also and defence of God, is set forth unto us every where in the Scripture, as an over-shaddowing and covering with wings. For like as the two Cherubins spread out their wings over the Ark; Exod. 37. Even so doth God spread out the wings of his protection over his elect. Therefore saith Moses Deut. 32. Like as an Eagle stirreth up his nest, and flieth over his young ones: so spreadeth he out his feathers, and bears 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 most highest shall over shadow thee. Luc. 1. In like manner spoke Christ also unto jerusalem: How oft would I have gathered thy Children together, as an Hen gathereth her Chickens under her wings, and ye would not. Mat. 23. For though a true believing man be in deed the Temple of God, and God dwelleth in him, yet useth the Scripture oft to speak thereof, as though he did fly above us, in as much as he doth over shadow, cover and defend us? and that because the heaven and the heaven of all heavens (as Solomon sayeth) can not comprehend nor contain him. Revel. 3. But though he dwelleth in us, yet flieth he wide, high and low, not only on the out side of us, but also on the outside & over all creatures. And so in all these words, there is nothing else said, but whosoever is a right believing Christian:  
Mark now then that he sayeth not: who so is wise, strong, rich, whole, or well friended: Neither saith 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 as soon do harm as good, and 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, & so commit spiritual whoredom therewith, and make Idols thereof. But to God do they not lift up their eyes, neither think they upon him, nor fear him. And when he cometh then with his wrath and overtaketh them with his 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 hypocrites, and traitors. And all that which they trusted unto, cannot 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, if is even like as 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 saith 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 hell. Luke Chapter xvi. For who so believeth not, shall be 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, yea, after such a fashion and way, as neither 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 and everlasting. For hope seethe and looketh on that which is to come, which as yet is hid. As Paul sayeth, Rom. the viii. Chapt. Hope that is seen is no hope. for how can a man hope for that which is seen. But if we hope for that which we see not, we look for it by patience.  
And so this is the 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 miscarry not, but God is unto them a strong hold. The unbelievers may well have their wills as long as they live, but at the last (thorough their despair) there followeth everlasting damnation. The faithful may have disquietness and temptation all their life long, but at the last (thorough their hope) there followeth everlasting life.  
Such hope should they have, and they have it indeed, that though they must lie under as long as they live, yet after death they shall inherit 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 tempted above their strength, but maketh the temptation so to have an end, that we may bear it. 1. Cor. 10. Therefore sayeth the Prophet moreover:  
For he delivereth me from the snare of the hunter, and 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, yet 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 devise 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 therefrom.  
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 a hunterproveth 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 thereinto: Even so do the ungodly also unto the righteous. First, they look how they be minded: If any one be free of language, than set they him on fire, that he may speak somewhat sharply, as Saint Ste even did. Acts the seven. 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 slander they him, as the jews blasphemed Christ to be a Wine-supper, and a companion of Publicans. If he be simple, then lie they upon him, behind his back, or ever he beware thereof: Then follow they upon him, cry, lie, and complain, that the virtuous Christian man knoweth 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 if 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 into 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 infected 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 hereafter 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 unto the Philippians, the first Chapter) but because that it taketh away the people very suddenly, unlooked for and unawares: And thereout then followeth strife, lawing or business among sinners, and of the common wealth, as every man by himself can lightly perceive and understand.  
Therefore it is 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 if there be now such a faith as gieveth credence unto God, he shall preserve him from all wicked imaginations of men, like wise from all noisome sicknesses. And at the last shall he save him, that continueth not without fruit, but breaketh out with right love and faithfulness towards his neighbour, & desireth also to bring him unto that point, that he may believe and be partaker of all such goodness and benefits of God. Therefore doth the Prophet turn his words now also unto his neighbour, and saith furthermore;  
He shall cover thee with his feathers, and thine hope shall be 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 heard enough before what it is.  
Now, though all the faithful look for such help at God, & 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 saith the Prophet moreover, His truth is spear & shield, that is, his godly promises, which are sure & true, and neither lie nor deceive: Those are our weapons wherewith we fight, and overcome all adversities. But like as spear and shield are not profitable unto him that cannot, or will not use them: even so also do not the promises of God profit him, that cannot 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 out all for 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, and saith: Before all things take the shield of Faith, where with ye 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 weapon hurteth and hindereth men so sore, as the word of God stoppeth and hindereth Satan, if it be thrust under his nose, against his venomous dealing and tentation, For if a servant (that dealeth wrongfully and unthriftily in his masters goods and businesses) be afraid, vexed, and pierced through the heart, when a simple man saith unto him: Thou unthrift, why dost thou so? That is not thy masters will and meaning, he did not so command thee. 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 dealeth against his maker, and against his chosen 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 temptations of Satan in the wilderness.  
Now when thou takest hold thus of God's promises thorow-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 time.  
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 be afraid. First, for the horribleness of the night: That is, for all manner of temptation & deceit, that happen unto men by night in the darkness. For this we all perceive, that in the night & in the darkness we are weaker minded, of more despair, and more afraid then in the light.  
The blood runneth to our hearts, and the hairs stand upright, and all the body waxeth cold for fear. Out of this cometh it then, that wethinke we see, hear, and perceive somewhat, which in very deed is not so: then goeth one astray, another loseth his colour, the third falleth sick, the fourth is become crooked: the fift 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: Neither is it any thing else but an horror and fear, and continueth an horror and and fear.  
Therefore where a right belief is, there is no fear. Where no fearfulness is, there is also no horror, nor fantasy of spirits or deceitfulness 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 lightnings, dragons, falling stars and Comets, be in the air and 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.  
Secondarliye the faithful is sure for the arrows that fly in the day time. 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 falleth from the rooofe of an house, when a wicked beast doth evil, or when an unngrations person doth hurt in body, train, or goods. For such misfortunes come for the most part so suddenly, that a man can not prevent them, but must let them hit 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 flippeth 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 & punisheth the sin of the world. For it taketh hold of life unwares, and plucketh a man a way in two or three days (or ever he can order his business and house, and make his Testament) creepeth in privily in the dark, so that no man knoweth what it is, or whence it cometh, or whether it goeth, therefore can no man keep himself surely from it.  
For if it were in meat or drink, it might be eschewed: If it were an evil taste, 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 and avoided: If it were a rain, a man might cover himself for it: but now it is a secret misfortune that creepeth in privily, so that it can neither be seen nor heard, neither smelled nor tasted, till it have done thee harm.  
Therefore the more dangerous and noisome that the plague is, the better and 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 than 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, & 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 when the Sun is at the strongest, is cause of much heat and feverous sicknesses: specially in those countries where the Sun 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: and thereout ariseth all manner of perilous diseases, which are 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 south-wind, or what plague soever, 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 Psalmist and our Prophet sayeth,) Though a thousand fall at thy left side, and ten thousand at thy right side, yet shall it not touch thee.  
This is doubtless a loving, merciful, comfortable and fair promise, whereon our heart by reason should trust, and chief rejoice in the same. For he that speaketh it, is only Almighty, and most true, therefore we should with 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 graffed and buried unto like death with Christ. But fearfulness (which is nothing else but an unbelief) may harm us, and bring us into imprudence. Wherefore my most dearly beloved, take these promises to heart, strengthen your heart, mind, and understanding therewith, and be not faint hearted. So shall ye prove by experience, that God is true, and faithfully performeth that which he promiseth.  
And that ye 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 may be safe and free from all these Plagues: for it is good to understand, and comfortable to know.  
Your charity seeth and proveth daily by experience, how mighty & horrible a thing the darkness of the night is. For when it falleth, it covereth all the whole world, darkeneth the colour and fashion of all creatures, captivateth all men and beasts living, that they must be still and rest, yea, 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 least light that is found in the world. For we see, that the darker the night is, the clearer do the stars shine: Yea, 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: & where it is borne, thence 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 above it, neither can smite the darkness back (as the spark of an hot coal) yet can not the darkness cover it, much less quench it: but it giveth light itself alone, so that it may be seen a far off in the darkness, and remaineth unovercome of the same, though it cannot help other things, nor give light unto them.  
Yea (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 overcome or hold down any light, but it ruleth, vanquisheth, and expelleth the darkness, which else overwhelmeth, snareth, and 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 groundsome where 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 ditch 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 pool flow over. And if the other water be foul and unclean, it cannot mi●e 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 well be proved by daily experience. If a natural light then be so mighty against the darkness of the night, and an earthen well spring so strong in striving 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 saith 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 saith in the xxxv. Psalm: With thee is the spring of life, and in thy light see we light.  
If God the Lord then be the true light, it followeth that all they which put their trust in him, be as a burning candle: for by faith doth God dwell in our hearts, and we are the living temple of God, as Paul to the Corinthians doth witness more than once. Therefore saith Christ of his Disciples. Math. 5. Ye are the light of the world. And of john the Baptist: He was a burning▪ and shining light. john 5. Likewise if God be the everlasting and living fountain, it followeth, that the faithful be even flowing springs. Therefore saith Christ also. john 7. 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 saith 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 & 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 foul, 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 alway floweth, runneth and maketh the ground moist and fruitful.  
And this is 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 lay hands upon the sick, and they shall recover. So is it read also in the Acts of the Apostles the v. Chapter, that the sick were made whole only of Saint Peter's shadow.  
So utterly must we vanish every thing that is contrary & against the everlasting light and springe 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 ye see in belief that he can not take or destroy any Christian man therewith, if he continue in faith, & keep God in his heart: But he shall be smitten back and driven away by force, as the wonderful works of Christ, and of all Saints do manifestly declare. Therefore it is a great shame for a christian man to be 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 haste unto them, not only to fulfil God's commandment, but also by his presence to help them, if their faith do else work withal. But if it come not to pass, yet is he sure, for as much as God dwelleth in him, and he walketh and goeth in God's commandment. For certainly this promise shall not fail him:  
Though a thousand fall at thy side, & ten thousand at thy right side, yet shall it not touch thee.  
But with faith must these words be taken hold upon, for natural reason doth not comprehend them, in as much as indeed it appeareth far otherwise. And no man needeth to think nor judge, that they which die of this plague, be all unchristian and faithless: but we ought 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 saith the holy man 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 saith 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, shall be shortened. In like manner sayeth David in the 55. Psalm, 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 Christ saith: Luk. 12. Ifye do not repent, ye shall all perish, as they that the tower in Siloa fell upon. Whereby 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 shall be free from it. For from the right appointed death into the which we have consented in Baptism, we neither can, nor shall be 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 cannot prevent. But doubtless, there die of it many sinners also beside, which might well live longer if they repent. And though some be taken because of their sins, yet be they not therefore damned, but if they ask forgiveness of sins, and believe, they shall be saved: As Paul saith: 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 faith's sake. Therefore should they not be fearful nor fainthearted: but (as the Prophet saith) 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 nurtured, 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, seeth that true believers die in a right season, but the ungodly before the time. 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, & always shall they be plagued, & their wickedness shallbe rewarded them.  
Wherefore my most dearly beloved, take ye such doctrine and comfort to heart & follow the same. Fly in good earnest (by true repentance & amendment) 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, & the light of men: Then shall ye be whole & safe from this and other plagues, and so live to the honour of God & 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.   

How Wife, Children, and other friends shallbe comforted, the Husband being dead.  
SEeing now that GOD hath called your husband, father or other good friend out of this misery into everlasting joy, therefore shall ye receive it willingly, for it is his work. Repine not therefore at his work, neither weep against his will, but commit the cause unto him: take it at 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 ye will behave yourself, as he taketh out of your sight the thing that ye love: He will admit well enough that ye 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 gone, so soon as the vessel is spilled, then begin we to want the gifts that were 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 ordained of God for our necessity, then do we well, and that can God suffer well enough: But that we misuse them and make an idol of them, that cannot God suffer. For when we put our trust and comfort in man, or any other creature, then do we wrong and misuse the same, and the curse cometh upon us: whereof it is written Jeremy 17. Cursed is the man that putteth his trust in man.  
For all man's help is to be suffered only when they be present, and that we have need of them: but as soon as they are gone, then 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 seeing he is our true father, and bridegroom and husband, he can not (for he is strong and 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 himself. 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, then doth he most chief declare his love toward us.  
By this also it cometh, that Christ Math. 18. forbiddeth us to call any man father upon earth, for we have only one father in heaven, namely GOD, which will not, 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 surely trust unto: seeing he cannot nor will fail us, and that because he is no earthly but an heavenly father. For this cause then 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 & misery, & 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 knew 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.   

A Psalm to be said in the time of sickness or any other adversities.  
O Come let us humble ourselves, & fall down before the Lord with reverence and fear.  
For he is the Lord our God: and we are the people of his pasture, and the sheep of his hands.  
Come therefore, let us turn again unto our Lord, for he hath smitten us, and he shall heal us.  
Let us repent & turn from our wickedness: And our sins shallbe forgiven us.  
Let us turn, and the Lord will turn from his heavy wrath, and will pardon us, and we shall not perish.  
For we acknowledge our faults; and our sins be ever before us.  
We have sore provoked thine anger, O Lord: thy wrath is waxed hot, & thy heavy displeasure is sore kindled against us.  
Thou hast in thine indignation strike us with grievoussicknes: & by & by we have fallen as leaves beaten down with a vehement wind.  
Indeed we acknowledge, that all punishments are less than our deservings: But yet of thy mercy▪ Lord correct us to amendment, and plague us not to our destruction.  
For thy hand is not shortened, that thou canst not help: neither is thy goodness abated, that thou wilt not hear.  
Thou hast promised, O Lord, that afore we cry thou wilt hear us: whilst we yet speak, thou wilt have mercy upon us.  
For none that trust in thee shall be confounded: neither any that call upon thee shall be despised.  
For thou art the only Lord, who woundest, and dost heal again, who killest, & revivest, bringest even to hell, and bringest back again.  
Our fathers hoped in thee: they trusted in thee, and thou didst deliver them.  
They called upon thee, and were helped: they put their trust in thee, and were not confounded.  
O Lord, rebuke us not in thine indignation: neither chasten us in thy heavy displeasure.  
O remember not the sins and offences of our youth: but according to thy mercy think thou upon us, O Lord for thy goodness.  
Have mercy upon us, O Lord, for we are weak: O Lord heal us, for our bones are vexed.  
And now in the vexation of our spirits, and the anguish of our souls, we remember thee, and we cry unto thee: hear Lord, and have mercy.  
For thine own sake, and for thy holy names sake: in cline thine ear, and hear, O merciful Lord.  
For we do not power out our prayers before thy face, trusting in our own righteousness, but in thy great and manifold mercies.  
Wash us thoroughly from our wickedness and cleanse us from our sins.  
Turn thy face from our sins: and put out all our misdeeds.  
Make us clean hearts, O God: and renew a right spirit within us.  
Help us, O God of our salvation: for the glory of thy name: O deliver us, and be merciful unto our sins for thy name's sake.  
So we that be thy people, and sheep of thy pasture, shall give thee thanks for ever: and will always be showing forth thy praise, from generation to generation.  
Glory be to the Father, and to the son and to the holy Ghost:  
As it was in the beginning, is now and ever shall be, world without end.  
Amen.   

A Prayer to be used at the visitation of the sick.  
O Almighty Lord and heavenly Father, which hast promised to hear our requests, and the petitions of those that ask of thee in thy Son our Saviour Christ's Name, and hast commanded us to pray one for another, we humbly beseech thee through his precious death and bloodshedding, which is the only atonement for our sins, to be merciful to this thy sick servant. Forgive unto him his sins, O Lord: and increase in him such a lively Faith, and feeling of thy fatherly love towards him, that all pangs and pains of sickness, be they never so extreme, may seem nothing but thy merciful and loving calling from these worldly miseries, into the fellowship of thy holy ones, whom the more thou lovedst, the more they taste of afflictions, that being thoroughly purged from the rust of sin, they might shine the more gloriously in the kingdom of heaven.  
Nevertheless, O merciful Lord, for that through our frailty we often doubt whether in extreme pain we may feel ourselves thy children, or thee our angry Judge: whereby our Faith is wavering and sore displeasing unto thee: we humbly pray thee (if it be thy holy will) to mitigate his torments, and make steadfast and perfect his Faith, that he may with the more quiet mind and assured confidence, cry, Abba Father in this life, and after, joyfully to receive the crown which thou hast prepared for them that continue unto the end. The Lord perform all our petitions through jesus Christ our Saviour.  
Thy mighty arm, O Lord, be still his defender: thy mercy and loving kindness in jesus Christ thy dear Son, his salvation: thy grace and holy Spirit, his comfort and consolation, unto the end, and in the end. So-be-it.  
Amen.