In Homelye to be read in the tyme of pestylence, and a moste presente remedye for the same.
[...] God. Honour the Kynge, 1. Pet. 2.
To all Pastoures and Curates Wythin the Kinges Maiesties Diocesse of Worcester and Gloucester.
EAuyn as we be blinde and unthankeful for goddes fauourable mercies, where with all he foloweth vs in health, welth and prosperitie: So be we blinde, & vnsensible for his most iust plages, where with all he persequuteth and punisheth vs in sickenes, scarsitie & troubles. And nowe emongest other tokens of his displeasure and wroth,Ezechi. 14. hath sente vs in dyuerse places one of the extreamest plages (that euer he deuised to punishe man withall in this life) the plage of pestilence. For as mouche as he meaneth thereby not onely to kill and destroy the bodies of souche, as by this plague he pourposeth to take out of this mortall lief: But also, wythout repentaunce and tourning to his mercy in Christe before death, the soule of souche as departe from hence, muste neades perishe by goddes iust iudgemente: And not onlie this to be theande of souche as it pleaseth god to strike to death, by this his seruaunte and messanger the plage of pestilence. But also the like daunger of his displeasure remaineth to me, and to all other that haue the cure, & charge of the peoples soulles in this the kinges Maiesties hoste noble Realme: Ouer whom god and he hath made vs watche men and ouerseers,Ezechi. 18. too admonishe and warne the people of all daungers, & plages that god shall sende for their punishmente: Incase we admonishe not in time, the people commytted vnto oure charge of souche plages as for [Page] synne he pourposeth too punysshe vs wythall, their losse and dampnatyon shalbe requyred at oure handes. For the dyscharge of my selfe, and alsoo for the beter instructyon of souche as haue cures wythin thys Diocesse of Worcester and Gloucester (and yet not beste hable too dystharge them), and farther more for the proffyte and saluacyon of the people, emonges whome it maye please God too sende hys fearefull plague of pestylence: I haue thoughte it niy boundon duetye (seyng at all tymes I can not comforte the sycke my selfe) too collecte or gather intoo some shorte sermonde or homelye a medycyne and moste presente healpe for all men agaynste the plague of pestylence: And in thesame alsoo too prouyde some presente remedye for souche as shalbe infected wyth that desease. And for the better vnderstandynge of the medycyne, I wyll vse thys ordre, that all Physycyons learned doo vse in theyr practyse of Phisycke. Fyrste, I wyll shewe the cheafeste cause of the pestylence: And then what remeadye is beste too bee vsed agaynste it, and to heale it when it hath infected anye manne. And althoughe I wyll speake herein some what as other Physycyons haue doone: yet because they haue spoken alreadye more then I canne in the matter, thoughe it bee a greate deale lesse then the matter of the desease requyreth, (for none of them haue shewed anye ascertayned remeadye, be theyr reason neuer soo good) I wyll breafelye as by the way somewhat speake [Page] of thys desease, as they doo: But as a preacher of Goddes woorde, and as a Physycyon for the soule, rather then for the bodye, intreate of the syckenesse and the remeadye thereof, aftherthe aduyse and counsell of goddes woorde. Whoo supplyeth all thynges omytted and not spoken of, concernynge thys moste daungerouse plagues by souche as haue wroten, besydes the scrypture of God, theyr mynde touchynge thesame. For in deede the chiefest causes of all plagues and syckenesse, is synne: whyche remaynynge wythin all menne, worketh destructyon, not onelye of the bodye, but alsoo of the soule, yf remeadye be not founde.Li i. de disse. feb. cap. 5. And wheare as Galien sayeth that Omnis pestilentia fit a putredme aeris: that is too saye, all pestylence commeth by the corruptyon of the ayer, that bothe beaste and man drawynge theyr breathes in the ayer corrupte, draweth the corruptyon thereof intoo them selues, he sayeth well: yet not ynoughe. He sayeth alsoo verye naturally,Li i. de tempe, cap. 4. that when the ayer is altered from hys naturall eaqualitye and temperature to to mouche and intemperate heate and moysture, pestylence is lyke then too raygne. For as he sayeth in the same place, that heate and moysture dystemperated be moste daungerouse for the creatures of the worlde, yet that is not ynoughe. As Ezechiel sayeth,cap. 14, wheare as God sendeth all thies dystemperaunces, and yet yf Noah, Daniel and Iob were in the myddeste of them, they shall be saufe. Eauyn soo sayeth Dauid alsoo [Page] Though they dye at the ryght hande tenne thousand foulde,Psalm. and dye at the lefte a thousande fould, the plage shall not touche hym that sytteth vnder the protection of the highest. And where as reason hath many good and probable argumentes in thys matter touchynge the cause of pestylence that it should come some time by reason of souche humors as be in the body disposed and apte to corrupte, then is the man quickelye (by drawing and breathyng as well the corruption of hym self, as ye infection of the ayer) infected. And that souche humors as be grosse and inclined to corruptiō, riseth of yuell and immoderat diet, and the infection taketh hys origynall and begynnynge from souche beastes, carinnes, and other lothsome bodies that rotte vpon the face of the earthe not buryed: or els from moorishe standynge, and dampyshe waters, sinckes or other souche vnholsome moistures, soo that towardes the faull of the leafe, bothe the ayer that man lyueth in, as alsoo mans bodye it selfe bee more apte and disposed to putrifaction more in ye time then in any other tyme for diuerse naturall causes. These causes are to be considered as naturall and consonaunte to reason: yet there bee reasones and causes of pestylence of more waight, and more worthye of deape and aduysed considerations and aduertisementes then thies be. And the more, because they lye within man (& be marked but of very fewe) and hide them selues secretely tyll they haue poysoned the whole man both bodye and soule. For in dede phisicions that write, medle with no causes that hurte man, but suche as come into man from with out, as the humors [Page] (they saye) take theyr infectyon from vnholsome meate and yuell dyet, or els from the corruption of the ayer wyth souche lyke.Math. 15. But our sauyoure Christe sheweth that oure corruptyon and syckenes riseth from within vs, as I wyll declare hereafter in the causes that the scripture teacheth of pestylence and al other dyseases. Requyringe you diligentlye to loke vpon the same, and to reade it in your churches: that the people may vnderstand both the cause of this goddes plage of pestylence, and howe too vse them selues in the time of this sickenes or anye other that shall happen vnto them by goddes appointmente. As god may be glorified in them, and you and I discharged of our bounden dueties: And they them selues that shal happen to be infected with the plage of pestilence, and by the same be brought to death maie be assured through true and godlye doctrine to dye in the Lorde, and soo be eternallye blessed straighte waye after their deathe, as Saincte Jhon sayeth.Apoca. 14. Rom. 14. And incase god reserue them to longer lyef, they maye liue in trueth and vearitie vntoo him, with detestation and hatred of sinne, the originall cause of mannes miserye and wretchednes: and wyth the loue of mercy and grace the originall and onely workers of mannes quyetnes and euerlasting saluatiō geuen vnto vs from god the father almightye, thorough Jesus Christe his onely sonne our Lorde. To whome wyth the holye ghost be all honour and praise, worlde wythout eande. So be it.
[Page]¶ An homolie to be reade in the time of pestilence, contayninge the true causes of the same: And likewise a moste present remedye for as many as be alreadye, or hereafter shalbe infected wyth that dysease: Gathered out of the holy scripture, by John Hoper Busshoppe of Worcester and Gloucester. ANNO DOMINI. 1553.
IT is the desire of all sicke men to knowe what medicine and remedye hath beene knowen moste to preuayle, best too remoue, and soonest to cure & make whole the person dyseased. And the greater and more daungerouse the syckenes is, the more circumspect and wise the sicke man muste be in knowledge and choise of the medicine: Lest happely he seeke a remedy inferior and to weake, for the greatnes & strength of his disease. The nature & cō dicion therfore of pestilence being so daū gerous (as it is in dede) yt who so euer be infected or attemted therwt al, hath nede to be well instructed, and thorughly perswaded of a sufficient remedye, stronger [Page] then the sickenes it selfe. Or els the dysease shall more hurte the sicke pacyente, then the medicine can do him good: Thē must nedes followe the deathe, and ye destruction of the diseased person. It behoueth therefore all men that be mortall, to knowe the most generall, and most daū gerous dyseases that mortalitie shalbe troubled withall: And then, as he seeth his greate and necessary aduersaries and syckenes, to knowe also the greatest and most necessary remedy and helpe against his diseases. And because sinne hath soo preuayled in vs, that trueth perswaded vnto vs by thexamples of others, sooner instructeth, and longer tarieth then any thinge taught vs by doctrine or testimonye: I shall (before I enter into the causes of the pestylence) shewe the strength, and nature of sickenes from thexamples of souche godly persons, as in the worde of god are mencioned of,Psal. 6.42. for oure instruction. Kinge Dauid (emonges other dyseases) fell intoo the pestilence: The greatnes and daunger whereof passed all humane & worldly healpes, as it appeareth by hys lamentable crye and complaynte [Page] vnto the Lorde. My soule (saieth he) is sore troubled: But how long Lord wilt thou differre thy help: And the same crie and complainte he made vnto the Lorde when the plage of pestilence had infected his whole Realme,Sam. 24 from Dan too Berzabe: And sawe the remedye therof to be onlie in god. Praying him to commaund his Aingel to stryke the people no more.Esay. 37.38 Ezechias the kinge sawe, that besides god al meatsonnes and remedies were to weak, and inferior for ye strength and power of the pestilence & sickenes▪ wherfore he turned him selfe to ye wall, and praied god to do that for him that no phisicke nor medicine washable to do.2. Corin. 15 And sainct Paule in hys wonderfull oratyon that he maketh concernyng the resurrectyon of the dead, waigheth moste deapely the nature & condicion of mannes myserable estate in thys lief: Bourdeinnyng hym wyth suche strong aduersaries, sicknes and deseases both of body and soule, that euery man may see, how impossible it is for mā to fynde deliueraunce from the tirannie, and strengthe of syckenes, excepte onely the mercy of god in Christe Jesu. Nomberyng [Page] there, sixe and aduersaries so stronge, as the least of them (except Christ helpe) is hable to destroy both bodie and soule. The first, is corruptiō. The second, mortalitie. The third, sinne. The fourth, the lawe: condempning sin. The fifth, death The sixte, hell: necessary and indiuisible plagues and sickenes of man in this lief. Against the which he findeth no remedy neyther by Galien, nor Hipocrates, neyther yet by thearth of para. Plin. lib 2▪ cap. 96. yt men say cureth al woundes: But with greate faith & confydence marketh and weigheth the strength of deseases (though they be neuer so stronge) too be yet inferior too the medsone and remedy, that god hath prouided for vs onlie in Christe. Therefore compareth ye inferior strength of althose sicknes, vnto ye sufficient remedy of god, through Christ: saying after this maner Thankes be vnto god which hath geuē vs victorye thorough oure Lorde Jesus Christ. Wherby it is euident and plaine, that god is thonely remedy for al plages & deseases. How be it, nowe I shal more speciallye open ye causes of the plage, and the nature of the same: yt our sicknes & the [Page] causes therof may be more knowen, and the better auoyded.
Rom. 5.The principall cause of pestilence is opened by S. Paule by thies wordes. By sinne (saith he) came death into ye world: and for the cause of sinne, god sendeth the plage of pestilence and all other diseases that punisheth towardes death.Psalm, 42. Asking Dauid sayth, Thou doest punishe the childerin of men for sinne. Moises also plainly sheweth, that the principall and chyef cause of pestilence is not in the corruption of the ayer, nor in the superfluous humors within man:Deut. 23. But that sinne and ye transgression of goodes lawe is the very cause and chief occasion of pestilence & of al other diseases. And ye experience therof was tried in the pestylence that raigned in king Dauides time for his sinnes, and the sinnes of the people.2. Sam, 24 So that al ye scripture of god manifestly declareth that the contempt and breache of goddes lawes, is the chief and principall cause of pestylence, and of all other plages that he sendeth for our punishment. And from this cause procedeth those causes (yt phisicions speake of) the corruption of the aier, whiche [Page] is neuer corrupted nor can corrupte man or beast, excepte mā (for whose sake and comfort both ayer and all other beastes were made) be firste corrupted by sin and transgression of goddes lawes. Neither could man take any surfeit by meates, nor anye yuell humors coulde be engendered of any meates, were not ye man that vseth them corrupte & first infected with sinne. But when the Lord doth see that the people forgeate or contempne his blessed commaundementes, and that souche as be appointed to rebuke and punish suche transgressours of goddes lawes, suffer without punyshment, ye glory of god, and his holy commaundementes to be oppressed, and set at naught, as we se daylie they be in deed: From these causes our sinne and abhominacion the Lord taketh occasion to turne hys good creatures made for oure lief, to be a meanes of oure deathe: which neuer woulde be, were not our hainouse dishonouring and contempte of God. For the Lordes creatures be perfectly good,Gene. 1. and made al to comforte and reioyce, holsome, cleane and pure withoute all infectyon. But seinge [Page] that the contempte of god, and the filthines of sinne, is nether by the Cleargie opened, declared, ne detected, neyther by the heades of the countrey, and offycers appointed vnder god and the kyng, punished. Except therfore there shoulde nothing els liue in this world then sinne abhominacion and contempt of god: god is forced, for the taking away & destruction of filthy lief, and filthy liuers, to appoint an extra ordinary magistrate to reforme and punish the mother of all mischyef, synne, and contempte of gooddes holye woorde. And soo altereth, not by chaunce, nor by the influence of sterres, the holesomnes of the ayer intoo pestylente and contagyouse infectyon: And the meate and drynke wyth theyr nutrimente and foade intoo poyson and venome, that by their meane, sinne and sinners myghte bee slayne and taken oute of thys worlde, and no longer too blaspheme God. Thus dothe the woorde of god declare theffectuouse and pryncypal cause of pestylence too be the contempte of Goddes woorde, that shoulde kepe men in ordre bothe too God and man. [Page] The breakynge whereof hath alwayes brought these plagues into Realmes,Li. 7. cap. 1. as prophane writers also manifestly declare Orosius sayeth, that the greate dearthe and famyne that came emonges the Romanes, in the tune of Caesar Augustus, was because Caius his neuewe contempned to honor the liuing god, as he was taught at Hierusalē, whē he passed into Siria. Wherfore it is expedient, and before al thinges necessary (for as monthe as the plage is come into soundry places about vs) for euery one to trye hym selfe, what iust causes of thys pestylence eche man hath wythin him selfe. Euery Christian man and woman muste searche whether theyr religion and christianitie be souche, as god by hys worde dothe maintayne to be good: for there is no greater occasyon of pestilence, then superstycyon and false relygyon. The Busshoppe, Person, Uycare and Curate, must examine them selues, what knowledge of goddes word is in them, and what dilygence they haue taken too brynge the people to a ryghte knowledge, and perfecte honor of God: for there is noo greater daungere of [Page] pestilence, then where as the Cleargie is either ignoraunte of goddes worde, or negligent in teachyng thereof. The Justices & gentlemen must loke howe they kepe them selues and the kynges Maiesties people in ye true knowledge and obedience of goddes lawes and the Kinges: for nothing prouoketh the pestilence more daungerously, then where as suche as sitte and be appointed to do iustice, do their owne affections with contempte & iniuries bothe to god and man, and the plage of god will reuenge it. All we therfore that be subiectes and liue vnder one god and one kinge, must (nowe that god hath sente vs this pestilence) see that we haue true, louing, faithful, trustie and obedyent hartes wyth one hole minde altogether to obey, reuerence, loue, healpe, succour, defende and vpholde with all our wittes, gooddes, ryches and strengthe this oure onely Kinge, the Magistrates and councellours that be appointed vnder hys highnes.Rom. 13. For as Saincte Paule saieth, he that disobeieth and resisteth the hygher powers appointed by god, resist god, prouoke the pestilence and vengeaunce [Page] of god against vs.1. Io. 3. And we must take hede also that we hate not one another: yf we do, the plage wyll not ceasse, and the places that yet be not infected, god shall infecte, what so euer defence man maketh againste it. And although Galien of all remedyes saieth, to flie the ayer that is infected, is best: Yet I know that Moses by the worde of god, sayeth. Flee whether thou wylte, in case yu take wyth the, the contempt of god, & breache of his commaundement, god shall fynde the oute. Yea, and although manye medicines be deuised, and assureth the infected to be made whole: yet not wythstandyng,Deut. 28. I know goddes worde sayeth the contrary, that he will sende vnto vnsensible, careles, and wilfull sinners, souche a plage and incurable a pestilence, that he shall not be deliuered, but dye and perish by it. Therfore, forasmouche as synne is thoccasion chiefly of pestilence, let euery man eschewe and auoyd it both spedelye and penitentlie, and then shall ye be preserued from the plage sufficientlye, as ye shal perceaue in the remedy of this daungerous plage, that begynneth to raigne [Page] emonges vs.Lib. 1. cap. 96. For doubtles, although we could flye to Locris or Crotone where as Plinie sayeth, the pestilence was neuer,Deut. 28. yet god saith incase we feare not him we shall surely be infected.
The remedy against the pestylence.
LOke as the scripture of god onely sheweth ye very cause of pestilence: so doth it the very true and onely remedye agaynst it. I doo not dislike ye remedies that naturall phisicke hath prescribed: yet I do not hable them as sufficient remedies, for their imperfection sake. I woulde also they were vsed, and the remedies prescribed in goddes boke not omitted. For I see all the remedyes that euer was deuysed by man, is not hable to remoue assuredlie the pestylence from hym that is infected there wythall, althoughe they be neuer soo excellente and good. And I fynde the same concernynge the preseruacyon from the pestylence deuysed by man, alsoo insufficyente for mannes preseruacyon, yet not to be contempned: for the reason of theyr chiefest preseruacyon is very good and [Page] allowable, and yet not sufficient: Which is, of all things chiefly to be vsed against the pestilence, fleing and departure from the place wheare as the ayer is corrupte. Wherefore for souche as maye, nothing is better then too flee, and excepte he do, he offereth him selfe too a presente daunger of deathe: But yet the woorde of God sayeth plainelye, that flee whether we wyll, yf we forsake not synne, and serue the lyuynge god, the plage shall ouertake vs. And thys can not be a suffycyent remedy, for there be certen persons that can not flee although they woulde: As the poorer sorte of people that haue no frendes nor place too flee vntoo, more then the poore house they dwell in. Like wyse there be souche offyces of truste, as men for noo cause maye flee from it: As the Busshoppe, Person, Uicare and Curate, who hath the charge of those that god pleaseth too infecte wyth the pestilence,Io. 10. and yf they forsake theyr people in thys plague tyme, they be hirelinges & no Pastoures, and they flee frō goddes people into gods high indignaciō. Such alsoo as haue places and offices of truste [Page] for the commune wealth, as the Capitaines of souldiers in ye time of warre, Judges and Justices in the tyme of peace: Incase they should flee their countryes or leaue theyr warres for ye plage of pestylence, they shall neuer be good souldiers, nor good Justices for the commune wealth. And they shalbe accompatable to almighty god for all the hurte and detriment, that hath happned vnto the people in their absence. Wherfore, seing there is no certen remedy deuised by man, neyther for suche as can not flee, nor for thē that may flee, we must seeke another medicine and healpe at goddes hande: who can and wil preserue those that be whole, and make them whole that be sicke, yf it be expedyent for man, and moste for hys owne honor. The best preseruatyue therfore too kepe men from the pestylence,Enod. 5. is this that Moses speaketh of: Let vs do sacrifice vnto the Lorde,Numer. 14 least we be striken with pestilence or swearde. And Josua and Caleb toulde the people that a faythfull trust in the Lord was the best remedy for them: which if they contempned, they shoulde fynde, that God there [Page] threatened speakynge too Moses: Howe long wil this people be vnfaythfull: I wyll strike them with pestilence, and consume thē. Also Dauid knewe that thonely remedye to kepe Jerusalem from the plage, was,1. Sam. ult. that god shoulde tourne hys wrath from the Citie, for his sinnes, and the sinnes of the people.
But now to bryng the remedy the better to the vnderstandynge of the people, I will shewe it by thys place of Saincte Mark. Repent ye and beleue the gospell:Cap. 1. In ye whych wordes is contained thonelie medicine against the pestilence, and also al other diseases, if the text be wel and aduisedly considered, wherein Christe vseth a very naturall ordre to heale all diseases. For as the remedy naturallye of all deseases is taken from contrary condicions and qualities that worketh and maintaineth ye sickenes: So doth Christ in these wordes declare that the preseruacion and healpe of sinne and wickednesse (the cause of pestylence) proceadeth from vertues and condicions contrary to the quallities and nature of souche thynges as preserue and kepe this wycked sinne & [Page] sicknes in man. As when a man is faullen into sickenes by reason of to mouche coulde and moysture: the remedye muste bee gathered naturallye from the contrary, heate and drouthe. For thys is a commune and true principle contraries be holpen by their contraries: If nature waxe too coulde, it muste bee holpen wyth heate.Galiende sempera. If it be to hotte it muste be cooled. If it be to moyste, it muste be dried. If it be to drye, it must be moysted. If it be to coulde and moyst, it must be heat and dryed. If it be coulde and drie, it must be heat and moisted. If it be to hotte and moyste, it muste be cooled and dryed. If it bee hotte and drye, it muste be cooled and moysted: These be veary naturall remedyes if they bee well vsed wyth true proporcion and conuenyente vse after phisicke. And as these bee good and naturall for the bodye wherein the pestilence dwelleth: Euen so is Christes medicyne in the fyrste of Saint Mark a more present and certain remedye for the soule that keapeth the body in lief, to remoue or to remedye the synne of man, whyche is the cause of all [Page] plages and pestylence. Incase (too remoue synne the cause of syckenes) thys medicyne of Christe bee vsed, as thother is vsed too remoue theffecte of synne whyche is syckenes. As the bodye that is fallen into syckenes by to muche colde or moysture, eyther by nature that orygynallye was corrupted by Adam, eyther by oure owne accustomed and doynge of synne, it muste be made whole by the heate of repentaunce and trewe faythe in the merytes of Christe Jesus, who dyed for the synnes of the worlde. For thys is a trewe and moste certen principle of all relygyon, one contrarye muste remedye thother, seyng Adam by his fault beganne oure death by sinne: it muste be cured by Christe that is wythoute sinne. And where as our own workes be synne and fylthynes, where with all god is dyspleased: we must desire the workes of Christ to worke the good wil and fauour of our heauēly father again. And where as by our own wittes, wysedomes, religion and lerning we haue cō mitted ydolatry & supersticion: we must now by goddes wisdome, goddes word & [Page] his most true religion, amende our faultes, and turne to true and godly honouring of him. Farther, where as our own inuencyons hath broughte vs from the knowledge of god: the remedye is ye goddes worde must bring vs to him againe.Psal. 19.118 2. Timoth. 3. For against all vntruthes brought in by man: the worde of god is thonelye remedie. The experience therof we may haue plainly in the scripture, where as for the saluacyon of the worlde, god appoynted Christe hys onely sonne to be borne,Math. 1.2. Luc. 2. Ion. 1. and also to be opened vntoo the worlde, that by him it might be healed of all sickenes and sinne, as it appereth by S. Mathew and other of the Euangelistes. Yet was the world so blind, and so corrupted with synne, that Christe was borne and opened vnto them, and they of the world nothing the better,Cap. 3. as it appereth in S. Mathew: Where as S. Jhō ye Baptist in few wordes (whych be these: Repente ye, for the kyngdome of god is at hande) sheweth the remedy of all sinnes and syckenes, and the meanes how to receyue and take the same remedy. The remedy was onlye Christe,Ioan. 1.3. as he sayeth in S. Jhon, [Page] and also in S. Mathewe:Math. 3. And the meanes to come by the remedy was to repent, as ye shall know farther hereafter when ye knowe what repentaūce is.Cap. 4. The same may you also see in S. Jhon in the Dialoge betwene Christe and Nicodemus: A man after the iudgement of the world that knew lief & death, sickenes & health, the cause of thone, and also of thother, as well as any learned man emonges al the congregatiō and churche of the Jewes: yet in deed as ignoraunt of his own sicknes, and also so farre from ye true knowledge how to come to health as an ignoraunt man might be. And the cause was that he vnderstode not the nature of sin, as it is estemed by the worde of god, neither ye remedy thereof yt god hath prescribed and appoincted. Wherefore Christe tolde him by playne wordes, excepte he were holpen and cured of his desease and sicknes by contrarye remedyes, he could neuer vnderstand nor come by his helth, and no meruaile: for he knew the sicknes of synne noo otherwise then hys forefathers and the worldly men knew sinne. That is too saye, knew suche sinnes as [Page] were knowen to reason, and done by the body and outward action of men: And the same knowledge had he, and no more of the remedye againste the syckenes of synne. And as his fathers and the world thoughte (so dyd hee) that the merites of their sacrifices and the well doing of thē selues, was a sufficient remedye to heale them both in body & in soule. Where vpon Christ most mercifully pitieth ye poore man, & wyth contrarye knowledge both of sicknes, and ye remedy therof, sheweth that the desease man is infected wyth, goeth farther then reason and the vtter action of the bodye, and occupyeth ye soule of man with concupiscence, rebellion, frowardnes & contumacie againste god: Wherefore he calleth all ye man hath of him self but fleshe.Ioan. 3 And sheweth that the remedye againste this sickenes commeth not of the worthynes of any sacrifice or merytes of his, or any sinfull mannes workes: But that the remedy thereof dependeth onely vpon the merytes of his bloude and passion, and sheweth the same by the comparyson of the Brasen Serpente appoyncted by Moises. And [Page] argueth thys waye, as the people that were stronge wyth the Serpentes in the wildernes were not made whole by their owne workes, or for the dignitye or seruyce of anye sacryfyce that they offred, but by the syghte of the Serpente that represented Christe too come: Euen soo Nicodemus nor anye other that is stong wyth the Serpentes of synne, be made whole by theyr owne woorkes or anye sacrifyce they can offre, but onely by the merites of Christe. And euyn as the people could not come too the knowledge of this remedy by ye serpent, thorough their fathers, or theyr owne wysedome: noo more can Nicodemus or any man liuing come too the knowledge of the remedye, for syckenes and synne, in oure sauyoure Christe,Ioan. 3. except he learne it by the woorde of God thoroughe the instructyon of the hoyle ghoste.Marci. 1. The same remeadye alsoo vseth Christe in hys woordes before rehearsed, repente ye and beleue the gospell: In the whyche woordes oure sauiour Christ sheweth all thinges to be considered in syn & in the remedy thereof. For in the firste parte of hys wordes he [Page] declareth how that men should knowe ye causes of sicknes, and in the second parte the remedy & help for the same. The cause of sicknes (as it appeareth by this worde repente) is that men haue by their owne folly turned them selues from the truth of God, to the erroure and fonde opinion of man: from true faythe too vncertaine fables: from verteous & godlye workes, to vncleanlynes and corruption of lyfe. Christe therfore seyng the worlde howe it is in daunger by reason it hath forsaken the wisedome & rule of goodes word, calleth it home agayne too a better way, byddynge it repente: As though he had sayed, tourne too a better mynde, and leaue the wayes accustomed, and learne to be wyse, and walke in the wayes and wysedome appoyncted by God. Here appeareth alsoo, that the causes of all the daungers that Christe wylled hys audyence too repente for, was their synne and iniquytye. The cause of synne, was infydelytye and accustomed doing of euill: The cause of infidelitie and accustomed doing of yuel, was ignoraūcie or misunderstandynge of goodes woorde. [Page] The cause of ignoraunce or mysunderstandinge of goddes word was Sathan goddes and mannes enemie, and mans willing consent to the diuelish sophistry and false construinge of goddes woorde. And from these causes springeth all deseases and sicknes,Ioan. 3. death and euerlasting dampnatiō: from the which Christ was sent (of gods inestimable loue towardes vs) to redeme & saue vs. Notwtstanding these effectes of pestilence, sicknes, death and euerlasting dampnation can not be remoued, except firste the causes of them be eschued, wherfore learne ye and teach other to knowe the causes aboue mencioned, and also how they maye be remoued: For as long as they worke their propre nature in manne, so longe wyll they bringe foorthe their naturall effectes, sickenes troubles, deathe and dampnacyon. The originall cause of all yuell was Sathan,Gen. 3. and the vngodlye consent of oure forefather Adam in Paradise, in crediting more the deuils sophistrie and glose, then the plaine and manifest word of god. And the remedye of thys cause is god, that of loue agaynste Sathans hatred [Page] promised in the seade of a woman, healpe agayne for man:Ioan. 1.3.5. And that euerye man ye beleueth the deuil in euill, must repent and beleue god & his word in good.
Ioan. 1.3.Ignorancie and mistakyng of goddes word, is the second cause of euil: The remedie wherof is knowledge and right vnderstanding of goddes word.
Ioan. 16.Infidelitie & accustomed doing of euill, be the third cause of euil: True faith and accustomed doyng of good, remedyeth them.
Sinne and iniquitie be the causes of sicknes, death and dampnaciō: vertue & godlines healeth & remoueth, that they shal not bringe man to euerlasting death, although sin and sicknes be not cleane taken frō man, yet doth god in Christ take away the dampnation of sin, & suffereth death to destroye by sickenes none other thing then the body of ye sinner, so that he vse this remedy (repent and beleue ye gospell) and shal at length call ye body dead by death, out of thearth: And place it alyue with the soule in heauen.
But now to vse this helpe and remedie agaynst the pestilence: which Christ calleth, [Page] repente and beleue the gospell.
The sicke man muste remembre what the first word repente meaneth, and how he maye come by it. Repentaunce that God requireth, is the retourne of the synner from synne, intoo a newe lyfe in Christe. Whiche retourne is an innouacyon and renouacyon of the mynde of manne by Goddes spiryte in Christe, wyth denyall of the former lyfe, too begynne a newe and better lyfe. And thys repentaunce spryngeth from the knowledge of sinne by the lawe of God. From the knowledge of sinne, commeth the hatred of synne: from the hatred of synne, proceadeth the leauynge and departure from synne. From ye departure from synne, commeth by faythe thorough Christes bloud, remissiō of sinne. From remission of synne, commeth our acceptatyon into goddes fauoure: from oure acceptatyon intoo Goddes fauour, commeth the gyftes of the holye ghost to doo, and worke by verteouse lyfe, the wyll of God. From the doyng in Christ the wyll of god, commeth goddes defence and fauour yt taketh from vs all [Page] plages and pestylence. From the delyueraunce of plages and pestylence cōmeth euerlastyng lief,Ioan. 3.3.6. as Christe sayeth: And as thys medicine called, repent ye, and beleue the gospell, declareth. There be also manye that be sycke and in greate daunger and perill by reason of synne, and yet fele not the sore and grief therof. Therefore they passe not whether they seke for any remedye or not: And for lacke of takyng heede they fall daily to more wyckednes then other. Wherefore it is euery ministers office of the churche diligently (and especially in the tyme of pestylence and plages) to call vpon the people for amendmente of lyfe. And too shewe them truely, diligently and plainly this medicine of repentaunce. Whiche consisteth of these partes. First, in knowledge of sinne, then in hatred of synne. Thirdly, in forsakyng of synne. Fourthly, in beleuyng ye forgeuenes of sinnes for Christes sake: And fifthly to liue in verteous and godly lief, to honor god, and to shewe hys obedience to goddes lawe, that by sinne is transgressed. And these partes of penaunce (whyche be the very true and onely [Page] medicines against sickenes and sinne) be knowen onely by goddes lawes. For by the lawe of god, sinne is knowen, detested and forsaken, if it be hearde or readen by men that pray vnto god, thei may vnderstand it. Fayth also that beleueth, remission of sinne is shewed, opened and offered by the gospell: wherin be contained goddes merciful promises towardes sinners. And those promises sinners receiue by faith, that beleueth what so euer god hath promised in Christ, he will perfourme it. Fayth doth credite and receiue forgeuenes of sinnes by the operacion of goddes holye spiryte in the poore sinner. The sinner studyeth and lyueth a verteous life, being led by the holye goste, and worketh to serue god wyth souche workes, as goddes holy commaundement cō maundeth euerye true christian man too worke and doo. And for the better assuraunce and farther stablishyng of repentaunce and acceptation into the fauoure of god by beleuyng the gospell, the poore sinner vseth and receiueth the holy sacrament of Christes precious body & bloud, in remembraunce that Christe died to be [Page] his medicine agaynst sinne, and theffecte thereof. Wherefore, now that it pleaseth god for oure offences to shewe by plages and sicknes how he is offended: Let vs all that be ministers of the church, and ye watche men of the people, cal vpon them diligently to repente and beleue the gospell, and to liue a godly and verteous life that for Christes sake he will turne mercifully hys plages from vs: and geue vs his most gracious fauour to preserue his vniuersall churche, oure most godlye Soueraigne Lorde and Kynge, King Edward the sixte, his Maiesties most honorable Councell, and the whole Realme. So be it.
18. May▪ 1553.
Imprinted at Worceter by Jhon Oswen, Prynter appointed by the Kinges Maiestie for the principalitie of Wales and Marches of the same.
Cum priuilegio ad imprimendum solum.