¶
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
shal
be
infected
wyth
that
dysease
:
Gathered
out
of
the
holy
scripture
,
by
John
Hoper
Busshoppe
of
Worcester
and
Gloucester
.
ANNO
DOMINI
.
1553.
Marci
.
i.
Repente
and
beleue
the
gospell
.
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
&
condicion
therfore
of
pestilence
being
so
daungerous
(
as
it
is
in
dede
)
that
who
so
euer
be
infected
or
attemted
therwithal
,
hath
nede
to
be
well
instructed
,
and
thorughly
perswaded
of
a
sufficient
remedye
,
stronger
then
the
sickenes
it selfe
.
Or
els
the
dysease
shall
more
hurte
the
sicke
pacyente
,
then
the
medicine
can
do
him
good
:
Then
must
nedes
followe
the
deathe
,
and
the
destruction
of
the
diseased
person
.
It
behoueth
therefore
all
men
that
be
mortall
,
to
knowe
the
most
generall
,
and
most
daungerous
dyseases
that
mortalitie
shal
be
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
th
examples
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
th
examples
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
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
the
strength
and
power
of
the
pestilence
&
sickenes
▪
wherfore
he
turned
him selfe
to
the
wall
,
and
praied
god
to
do
that
for
him
that
no
phisicke
nor
medicine
washable
to
do
.
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
man
to
fynde
deliueraunce
from
the
tirannie
,
and
strengthe
of
syckenes
,
excepte
onely
the
mercy
of
god
in
Christe
Jesu
.
Nomberyng
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
corruption
.
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
th
earth
of
para
.
Plin.
lib
2
▪
cap.
96.
that
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
the
inferior
strength
of
althose
sicknes
,
vnto
the
sufficient
remedy
of
god
,
through
Christ
:
saying
after
this
maner
Thankes
be
vnto
god
which
hath
geuen
vs
victorye
thorough
oure
Lorde
Jesus
Christ
.
Wherby
it
is
euident
and
plaine
,
that
god
is
th
onely
remedy
for
al
plages
&
deseases
.
How
be
it
,
nowe
I
shal
more
speciallye
open
the
causes
of
the
plage
,
and
the
nature
of
the
same
:
that
our
sicknes
&
the
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
the
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
the
transgression
of
goodes
lawe
is
the
very
cause
and
chief
occasion
of
pestilence
&
of
al
other
diseases
.
And
the
experience
therof
was
tried
in
the
pestylence
that
raigned
in
king
Dauides
time
for
his
sinnes
,
and
the
sinnes
of
the
people
.
Sam
,
24
So
that
al
the
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
(
that
phisicions
speake
of
)
the
corruption
of
the
aier
,
whiche
is
neuer
corrupted
nor
can
corrupte
man
or
beast
,
excepte
man
(
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
the
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
,
the
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
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
th
effectuouse
and
pryncypal
cause
of
pestylence
too
be
the
contempte
of
Goddes
woorde
,
that
shoulde
kepe
men
in
ordre
bothe
too
God
and
man
.
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
Hierusalem
,
when
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
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
the
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
of
god
against
vs
.
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
thou
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
th
occasion
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
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
the
very
cause
of
pestilence
:
so
doth
it
the
very
true
and
onely
remedye
agaynst
it
.
I
doo
not
dislike
the
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
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
from
goddes
people
into
gods
high
indignacion
.
Such
alsoo
as
haue
places
and
offices
of
truste
for
the
commune
wealth
,
as
the
Capitaines
of
souldiers
in
the
time
of
warre
,
Judges
and
Justices
in
the
tyme
of
peace
:
Incase
they
should
flee
their
countryes
or
leaue
theyr
warres
for
the
plage
of
pestylence
,
they
shall
neuer
be
good
souldiers
,
nor
good
Justices
for
the
commune
wealth
.
And
they
shal
be
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
them
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
threatened
speakynge
too
Moses
:
Howe
long
wil
this
people
be
vnfaythfull
:
I
wyll
strike
them
with
pestilence
,
and
consume
them
.
Also
Dauid
knewe
that
th
onely
remedye
to
kepe
Jerusalem
from
the
plage
,
was
,
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
the
whych
wordes
is
contained
th
onelie
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
the
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
&
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
plages
and
pestylence
.
Incase
(
too
remoue
synne
the
cause
of
syckenes
)
thys
medicyne
of
Christe
bee
vsed
,
as
thother
is
vsed
too
remoue
th
effecte
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
heauenvly
father
again
.
And
where
as
by
our
own
wittes
,
wysedomes
,
religion
and
lerning
we
haue
committed
ydolatry
&
supersticion
:
we
must
now
by
goddes
wisdome
,
goddes
word
&
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
the
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
th
onelye
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.
Jhon
the
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
,
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
repentaunce
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
th
one
,
and
also
of
thother
,
as
well
as
any
learned
man
emonges
al
the
congregation
and
churche
of
the
Jewes
:
yet
in
deed
as
ignoraunt
of
his
own
sicknes
,
and
also
so
farre
from
the
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
the
remedy
thereof
that
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
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
them selues
,
was
a
sufficient
remedye
to
heale
them
both
in
body
&
in
soule
.
Where
vpon
Christ
most
mercifully
pitieth
the
poore
man
,
&
wyth
contrarye
knowledge
both
of
sicknes
,
and
the
remedy
therof
,
sheweth
that
the
desease
man
is
infected
wyth
,
goeth
farther
then
reason
and
the
vtter
action
of
the
bodye
,
and
occupyeth
the
soule
of
man
with
concupiscence
,
rebellion
,
frowardnes
&
contumacie
againste
god
:
Wherefore
he
calleth
all
the
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
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
the
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
declareth
how
that
men
should
knowe
the
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
ignorauncie
or
misunderstandynge
of
goodes
woorde
.
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
dampnation
:
from
the
which
Christ
was
sent
(
of
gods
inestimable
loue
towardes
vs
)
to
redeme
&
saue
vs
.
Notwithstanding
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
promised
in
the
seade
of
a
woman
,
healpe
agayne
for
man
:
Ioan.
1.3.5
.
And
that
euerye
man
the
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
dampnacion
:
vertue
&
godlines
healeth
&
remoueth
,
that
they
shal
not
bringe
man
to
euerlasting
death
,
although
sin
and
sicknes
be
not
cleane
taken
from
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
the
sinner
,
so
that
he
vse
this
remedy
(
repent
and
beleue
the
gospell
)
and
shal
at
length
call
the
body
dead
by
death
,
out
of
th
earth
:
And
place
it
alyue
with
the
soule
in
heauen
.
But
now
to
vse
this
helpe
and
remedie
agaynst
the
pestilence
:
which
Christ
calleth
,
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
the
departure
from
synne
,
commeth
by
faythe
thorough
Christes
bloud
,
remission
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
that
taketh
from
vs
all
plages
and
pestylence
.
From
the
delyueraunce
of
plages
and
pestylence
commeth
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
the
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
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
commaundeth
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
his
medicine
agaynst
sinne
,
and
th
effecte
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
the
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
.