Sermons
,
Meditations
,
and
Prayers
,
upon
the
Plague
.
1636.
BY
T.
S.
Oh
prayse
the
God
of
Heaven
,
for
his
Mercy
endureth
for
ever
.
Ps.
136.
LONDON
,
Printed
by
N.
and
Io.
Okes
,
for
Iohn
Benson
,
and
are
to
be
sold
at
his
shop
in
S.
Dunstans
Church-yard
in
Fleet-streete
.
1637.
TO
THE
RIGHT
Honourable
EDWARD
Bromfield
,
Lord
Maior
,
and
to
the
right
Worshipfull
Aldermen
,
Governors
of
this
Honorable
City
of
London
.
My
Lord
,
and
Gentlemen
,
THE
lines
following
begin
mournfully
,
and
end
thankfully
;
the
mourning
was
,
if
not
altogether
,
yet
almost
only
the
Cities
;
the
Thankfulnesse
is
most
of
all
,
if
not
onely
by
,
yet
for
the
City
:
of
these
the
beginning
expresse
the
one
,
the
ending
the
other
:
nor
one
,
nor
other
comming
abroad
could
finde
shelter
more
safely
or
more
iustly
then
under
the
umbracula
of
your
Honors
and
Worships
protection
:
Into
which
custody
if
it
shal
please
you
to
take
them
,
the
Author
will
,
as
he
is
bound
,
pray
that
Gods
iudgments
may
ever
reape
your
Repentance
,
your
Repentance
receiue
his
deliverance
,
his
deliverance
accept
your
thankfulnesse
,
through
Iesus
Christ
;
in
whom
is
ever
ready
to
serve
you
,
Your
Honor
,
and
Worships
devoted
,
T.
S.
The
Disease
.
1636.
2.
Chron.
7.13.14
.
If
I
send
a
Pestilence
amongst
my
people
.
If
my
people
,
who
are
called
by
my
name
,
shall
humble
themselves
and
pray
;
and
turne
from
their
wicked
wayes
,
and
seeke
my
face
;
I
will
heare
in
Heaven
,
and
forgive
their
sinne
and
heale
their
Land
.
THE
Text
is
a
peice
of
a
Promise
,
to
a
peice
of
a
Prayer
:
the
Prayer
was
made
in
the
day
by
Solomon
to
God
:
the
Promise
was
made
at
night
by
God
to
Solomon
:
Solomons
whole
prayer
was
,
That
what
prayer
soever
should
bee
made
of
any
man
,
or
of
all
the
people
of
Israel
stretching
their
hands
towards
the
Temple
that
he
built
,
that
then
God
would
be
pleased
to
heare
in
Heaven
and
bee
mercifull
,
Chap.
6.
29.
30.
and
give
to
every
man
according
to
his
wayes
;
and
Gods
whole
promise
was
,
Chap.
7.
12.
That
he
had
heard
his
prayer
,
and
chosen
that
place
to
himselfe
,
for
an
house
of
Sacrifice
.
Solomon
distinguishes
this
whole
tree
of
his
Devotion
,
into
particular
branches
,
viz.
If
thy
people
bee
put
to
the
worse
before
their
enemies
,
chap.
6.
24.
25
because
they
have
sinned
against
thee
,
and
shall
returne
,
and
confesse
thy
name
,
and
pray
,
and
make
supplication
before
thee
in
this
house
:
Then
heare
Thou
from
Heaven
,
and
forgive
the
sinnes
of
thy
people
Israel
,
and
bring
them
againe
to
the
Land
,
that
s
for
Warre
,
and
therefore
not
for
us
;
for
blessed
be
the
name
of
God
,
we
have
peace
.
Hee
goes
on
:
When
the
Heaven
is
shut
up
,
and
there
is
no
raine
,
c.
6.
26.
27
because
they
have
sinned
against
thee
;
yet
if
they
pray
towards
this
place
,
and
confesse
thy
name
,
and
turne
from
their
sinne
,
when
thou
doest
afflict
them
;
then
heare
thou
from
Heaven
,
and
forgive
their
sinnes
,
and
send
raine
upon
the
Land
.
That
's
for
Dearth
,
and
therefore
not
for
us
,
for
yet
,
blessed
be
the
name
of
God
,
wee
have
plenty
.
Hee
proceeds
:
If
there
bee
Pestilence
,
c.
6.
28.
29
or
any
other
sore
or
sicknesse
whatsoever
,
then
heare
thou
the
prayer
and
supplication
of
thy
people
.
That
's
for
the
plague
,
and
that
's
for
us
:
For
it
is
a
time
of
plague
,
a
fearfull
time
it
is
;
yet
as
fearefull
as
it
is
,
it
is
not
desperate
;
for
wee
have
Gods
particular
promise
for
this
,
as
well
as
for
the
rest
,
If
I
send
a
Pestilence
amongst
my
people
.
If
my
,
&c.
Nay
,
wee
have
not
onely
Gods
Promise
,
but
our
owne
experience
also
for
the
truth
of
that
Promise
:
For
in
Anno
1625.
when
in
one
Weeke
there
died
3344.
the
next
week
fell
to
2550.
the
next
to
1612.
the
next
to
1551.
the
next
to
852.
the
next
to
558.
the
next
to
fewer
,
and
the
next
to
none
.
I
pray
God
,
wee
may
see
none
of
those
great
Weekes
.
But
if
we
do
,
what
then
?
shall
we
despaire
?
no
,
we
need
not
,
he
that
performed
his
promise
then
,
will
performe
his
promise
now
;
so
that
wee
will
performe
our
conditions
,
and
humble
our selves
and
pray
;
&c.
And
so
I
have
brought
you
by
a
circular
motion
to
my
Text
again
:
and
my
Text
is
for
all
the
world
like
a
paire
of
Indentures
,
the
one
on
Gods
part
,
the
other
on
mans
part
:
God
the
Maister
,
Man
the
apprentice
;
and
both
their
conditions
runne
on
former
conditions
:
Mans
sinne
,
and
Gods
iudgements
;
chap.
6.
ver.
22.
When
a
man
shall
sinne
against
his
neighbour
:
ver.
24.
When
there
shall
bee
no
raine
because
they
have
sinned
.
When
there
shall
be
sicknesse
,
and
Famine
,
and
Plague
,
if
they
sinne
against
thee
.
ver.
36.
So
,
Gods
conditions
of
Destruction
,
runne
upon
mans
condition
of
Transgression
,
and
againe
,
Gods
condition
of
Deliverance
runnes
uppon
mans
condition
of
Repentance
.
And
they
are
foure
on
either
side
:
first
on
Mans
,
-
1.
Humility
.
-
2.
Prayer
.
-
3.
Seeking
.
-
4.
Turning
.
Division
.
If
my
people
,
&c.
These
are
the
conditions
of
our
Indentures
.
And
Gods
are
answerable
:
-
1.
Hee
will
Exalt
.
-
2.
Hee
will
Heare
;
heare
in
Heaven
.
-
3.
Hee
will
forgive
.
And
-
4.
Hee
will
heale
the
Land
.
Or
you
may
consider
this
Text
,
as
a
Malady
and
a
Medicine
;
as
a
Disease
and
a
Cure
:
the
Disease
,
the
Disease
of
the
time
,
Pestilence
;
the
Cure
,
the
Cure
of
that
,
and
all
Diseases
,
Repentance
.
In
the
Disease
I
aske
:
first
Propter
quod
,
the
provoking
cause
.
Secondly
,
Quid
,
the
matter
,
what
it
is
?
thirdly
,
Vnde
,
the
Authour
.
Fourthly
,
Inquos
,
who
and
what
they
are
that
are
sicke
of
the
Plague
.
Fifthly
,
Ad
quod
,
the
end
and
finall
cause
.
These
five
are
in
those
five
first
words
of
my
Text.
If
beeing
a
supposing
Word
,
implies
the
first
and
last
:
If
God
does
it
,
somthing
must
provoke
him
to
it
:
And
if
he
be
provoked
to
do
it
,
hee
hath
some
end
in
the
doing
of
it
:
And
then
I
the
second
word
,
describes
the
Author
:
and
Pestilence
,
the
third
word
,
the
matter
;
and
amongst
my
people
,
the
last
word
tels
you
who
,
and
what
they
be
.
In
the
Cure
,
I
looke
upon
the
severall
simples
;
they
are
made
by
Man
,
as
the
Apothecary
:
And
made
effectuall
by
God
;
as
the
Doctor
.
The
first
is
the
gesture
of
Repentance
,
Humble
.
The
second
is
the
voice
of
Repentance
,
Devout
.
The
third
is
the
care
of
Repentance
,
Diligent
.
The
fourth
is
the
Digesture
of
Repentance
,
Wholesome
,
If
my
,
&c.
And
thus
you
see
the
coherence
of
the
Text
,
and
Context
;
and
the
concordance
of
the
Time
with
the
Text
:
For
it
is
a
penitential
Season
,
and
this
is
a
penitentiall
Sermon
;
it
is
a
sorrowfull
Time
,
and
this
is
a
sorrowfull
Theame
:
it
is
a
fearefull
Time
,
and
this
is
a
fearefull
Text
:
And
yet
it
is
a
Hopefull
time
,
and
this
is
a
hopefull
Text
too
,
for
even
in
this
Feare
we
hope
:
We
sinne
,
Heaven
frownes
,
God
strikes
,
that
's
fearefull
;
wee
repent
,
Heaven
laughes
;
God
stroakes
,
that
's
Hopefull
.
Now
,
if
I
draw
not
these
conditions
like
a
perfect
Scribe
,
if
I
compound
not
this
Recipe
like
a
learned
Galen
;
you
must
impute
part
of
that
to
my
ignorance
,
and
God
mend
it
:
part
you
must
impute
to
my
negligence
,
and
God
forgive
it
what
I
faile
,
you
in
your
meeknesse
pardon
,
God
in
his
goodnesse
perfect
.
I
begin
with
the
first
,
The
Disease
,
If
I
send
a
pestilence
,
&c.
The
first
word
is
a
tottering
word
,
Pars
1.
Si
,
If.
If
;
it
runnes
upon
wheeles
,
&
so
hath
set
my
braines
backeward
and
forward
:
if
I
goe
forward
with
it
,
I
enter
into
an
house
of
diligence
and
Devotion
,
a
Haven
of
Happinesse
and
Deliverance
;
into
a●●
House
of
Humility
,
and
Prayer
,
o●
Seeking
and
Turning
;
into
an
Haven
of
Hearing
and
Healing
,
o●
Mercy
and
Forgiving
;
and
this
may
be
seasonable
for
some
.
If
〈◊〉
look
backward
with
it
,
I
enter
into
a
ship
fraught
full
of
iniquitie
;
into
a
sea
casting
up
waves
of
iudgements
:
a
ship
full
of
sinne
;
that
is
the
lading
,
into
a
sea
full
of
pestilence
,
that
is
the
exchange
.
If
:
so
loath
is
God
to
send
some
judgements
amongst
us
.
If
:
If
he
doth
it
,
it
is
a
chance
;
and
a
great
mischance
must
force
him
to
it
.
Some
punishments
come
hardly
from
heaven
;
but
if
they
come
,
they
come
as
hardly
upon
man
.
No
punishment
at
any
time
,
but
for
sinne
:
but
such
punishment
as
the
pestilence
,
surely
it
is
for
great
sinnes
;
and
that
resolves
my
first
Quaere
,
the
propter
quod
.
Why
is
the
pestilence
amongst
us
?
1a
1ae
Propter
quod
?
Why
the
plague
Why
so
great
a
punishment
as
the
plague
?
Because
wee
are
sinners
,
because
we
are
great
sinners
:
Ingentia
peccata
,
ingentia
supplicia
,
God
visites
often
,
because
we
sinne
often
;
but
never
sends
his
great
visitation
of
the
plague
,
but
when
sinnes
are
very
great
:
ordinary
sins
beget
ordinary
diseases
;
but
the
desolation
of
the
pestilence
never
followed
,
unlesse
some
great
abhomination
preceded
.
Never
was
destruction
threatned
,
untill
transgression
was
conceived
.
Never
such
a
destruction
as
the
plague
executed
,
untill
some
great
transgression
was
committed
.
The
word
of
God
,
the
historie
of
man
,
this
very
time
,
they
all
make
this
true
;
Not
a
misery
since
the
beginning
of
the
world
was
,
not
a●
miserie
to
the
end
of
the
world
will
be
,
not
a
miserie
at
this
present
is
,
but
they
are
all
the
Brats
of
sinne
;
but
the
Plague
;
the
Plague
,
Oh
,
that
was
evermore
the
spawne
of
some
Whale-like
sinne
.
Sinne
and
Happinesse
could
not
stand
together
in
Paradise
;
as
soon
as
sinne
entred
in
,
man
was
thrust
out
.
Mala
gens
bonam
terram
malam
efficit
:
an
ill
people
makes
a
good
land
bad
.
Psal.
107.33.34
.
Hee
turneth
the
flood
into
a
wildernesse
,
and
drieth
up
the
water
springs
:
a
fruitfull
land
maketh
he
barren
for
the
wickednesse
of
them
that
dwell
therein
.
For
the
wickednesse
of
them
that
dwell
therein
:
mark
you
that
.
Never
was
an
ounce
of
judgement
without
a
pound
of
sinne
.
Zephan.
1.1.2
.
I
will
surely
destroy
from
the
land
,
saith
the
Lord
,
I
will
destroy
man
and
beast
,
I
will
destroy
the
fowles
of
the
heaven
,
and
the
fishes
of
the
sea
,
and
ruines
shall
bee
to
the
wicked
,
and
I
will
cut
off
man
from
the
land
,
saith
the
Lord
.
And
why
will
the
Lord
bring
such
a
destruction
upon
the
land
?
Why
?
why
verse
4
because
there
were
a
remnant
of
Baal
,
and
Chemarims
;
verse
5
because
there
were
some
that
sware
by
the
Lord
and
by
Malcham
:
verse
6
because
there
were
some
that
turned
backe
from
the
Lord
,
and
enquired
not
after
God
:
verse
8
Because
there
were
some
cloathed
with
strange
apparrell
:
verse
9
Because
there
were
some
daunced
proudly
vpon
the
thresholds
.
Runne
to
and
fro
through
the
street
of
that
chapter
,
from
the
head
to
the
foot
,
from
the
beginning
to
the
ending
,
and
see
,
and
heare
,
and
feare
,
and
tremble
.
Sinnes
were
the
cause
of
that
threatned
destruction
:
Sinnes
were
the
Engines
,
Whirle-windes
,
Thunder-bolts
,
Earth-quakes
,
and
devastation
of
that
state
.
And
what
is
the
cause
of
this
plague
?
I
doe
but
aske
the
question
;
and
I
would
to
God
that
you
could
returne
a
Negamus
to
my
question
,
an
Ignoramus
to
my
interogatorie
.
Have
not
wee
Schismatiques
and
Heretiques
amongst
vs
?
Papists
and
Anabaptists
?
Papists
for
their
Baalites
,
and
Anabaptists
for
their
Chemarims
?
Have
not
we
hollow-hearted
Hypocrites
?
men
of
two
religions
?
that
say
with
their
tongues
,
Vivat
Rex
,
and
wish
in
their
hearts
,
Praevaleat
Papa
?
Have
not
wee
Apostataes
and
Atheists
?
people
that
turne
backe
from
God
?
people
that
forget
God
?
that
forget
even
God
that
made
them
?
Have
not
we
Gulles
,
and
Gallants
;
and
painted
Iezabels
?
Have
not
wee
Crane-paced
levaltoes
,
that
walke
with
stretched-out
neckes
?
Have
not
wee
covetous
,
deceitfull
,
greedy
,
sinfull
,
oppressing
Vsurers
,
Brokers
,
Tradesmen
,
and
Gentlemen
?
and
is
it
any
wonder
then
,
if
God
send
a
plague
?
Very
loath
hee
is
to
send
it
,
and
therefore
hee
sayes
,
If
:
If
I
doe
it
;
but
such
sinnes
as
these
wil
enforce
him
to
it
.
Why
14700.
of
the
plague
at
one
time
,
besides
them
that
died
in
the
conspiracie
of
Corah
?
Because
they
murmured
.
And
have
not
wee
them
amongst
us
,
that
spurne
at
authoritie
,
and
murmure
against
God
himselfe
?
That
chide
with
God
himself
,
if
he
send
not
a
showre
of
raine
when
they
would
have
him
?
And
is
it
any
wonder
if
the
plague
bee
amongst
us
?
God
is
loath
to
shoote
these
arrowes
,
very
loath
,
and
therefore
hee
sayes
,
If
:
but
such
sinnes
as
these
,
murmure
and
distrust
,
will
bend
his
bow
,
and
make
ready
his
quiver
.
Why
70000.
in
the
time
of
King
David
?
2
Sam.
●4
.
But
because
King
David
would
number
his
people
,
and
trust
in
his
owne
strength
.
And
have
not
wee
them
that
Sacrifice
to
their
owne
nets
?
that
trust
in
the
multitude
of
their
riches
?
and
think
they
shall
never
be
removed
?
No
wonder
then
,
if
the
plague
bee
amongst
t
is
.
Very
hardly
is
God
provoked
to
drawe
this
Sword
;
but
selfe-confidence
will
whet
it
.
And
the
historie
of
man
,
the
very
Heathens
tell
you
as
much
.
Why
was
the
plague
so
grievous
upon
the
Scythians
?
It
was
inflicted
,
sayes
Herodotus
,
Lib.
1.
pag.
57.
for
their
sacriledge
in
sacking
the
Temple
of
Venus
.
And
have
not
we
Church-robbers
?
Doe
not
many
of
you
pay
the
parson
by
an
under-verted
lease
?
and
yet
you
will
not
give
the
over-plus
to
your
painfull
priest
.
And
is
it
then
any
wonder
that
the
plague
is
amongst
us
?
God
is
loath
to
lift
up
his
hand
against
you
:
but
these
sinnes
will
prevaile
.
Why
was
the
pestilence
sent
a-amongst
the
Iewes
?
It
was
,
In
Achaic
.
pag.
279.
sayes
Pausanias
,
for
the
prophane
lust
of
Menalippus
and
Camaetho
.
And
have
not
wee
as
barbarous
lusts
amongst
us
?
Some
Poligamists
,
that
have
many
wives
:
some
Incestists
,
that
uncover
the
mothers
and
the
daughters
nakednes
,
some
the
sisters
,
and
many
their
neighbours
?
Is
it
then
any
wonder
,
that
the
plague
is
amongst
us
.
God
i●
loath
to
consume
us
this
way
;
but
such
sinnes
as
these
must
provoke
him
.
Why
was
there
such
a
devouring
plague
in
the
time
of
Romulus
?
I
was
inflicted
,
In
vita
Romuli
,
pag.
67.
sayes
Plutarch
,
for
the
treacherie
that
was
practised
in
the
murther
of
Tatius
.
And
doe
not
we
deale
treacherously
one
with
another
?
Doe
not
we
hunt
every
man
his
brother
with
a
net
?
Doe
no●
wee
seeke
to
undermine
and
cir●
co●ve●t
one
another
?
Is
it
then
any
wonder
that
the
plague
is
amongst
us
?
God
is
hardly
drawne
to
send
this
judgement
;
but
such
sinnes
as
these
,
will
perswade
him
to
send
many
more
,
and
many
worse
.
You
see
the
Quare
,
why
the
plague
is
sent
;
Now
upon
the
Qua●e
,
you
must
give
me
leave
to
play
●he
Lawyer
,
and
propose
a
crosse
●●terogatorie
,
by
Quomodo
,
How
the
●lague
may
be
sent
away
againe
.
Applic.
1.
It
is
●●y
application
of
it
:
And
no
way
●o
remove
it
,
that
I
know
,
Numb.
16
46.47
.
but
A●●ons
way
,
or
Phinee's
way
,
or
King
Davids
way
.
When
there
died
●4700
.
of
the
plague
,
Aaron
takes
censor
,
puts
fire
therein
from
the
Altar
,
and
put
incense
thereon
,
and
goes
into
the
congregation
,
and
a●●onement
was
made
.
Sic
vos
,
so
do
you
;
Take
the
censor
of
humble
devotion
;
put
therein
the
fire
of
●eale
from
the
altar
of
the
Crosse
;
and
put
thereon
the
incense
of
Christs
merits
,
and
offer
it
quickly
for
the
congregation
;
and
Gods
●and
is
not
shortened
,
his
eare
is
not
stopped
;
but
as
then
,
so
now
,
he
will
be
reconciled
,
and
accept
of
this
for
attonement
,
and
stay
the
plague
;
onely
you
must
stand
,
as
he
did
,
beewixt
the
living
and
the
dead●
your
dead
sinnes
with
sorrow
,
and
the
living
graces
of
God
with
desire
,
and
desire
God
with
those
teares
,
That
from
plague
and
pestilence
hee
would
deliver
us
,
for
●esu●
Christ
his
sake
,
Amen
.
Or
,
if
it
increase
to
Phinea's
number
,
and
there
dye
24000.
why
then
you
must
doe
as
Phineas
did
and
what
did
he
?
Hee
rose
up
from
amongst
the
congregation
,
and
tooke
●
Iaveling
in
his
hand
,
and
thrust
Zimri
and
Cozbi
through
the
belly
,
so
the
plague
was
stayed
.
Sic
vo●
,
so
doe
you
:
you
are
Phineas
,
Christ
hath
made
you
so
to
God
his
Father
,
Kings
and
Priests
.
Rise
up●
from
the
congregation
,
for
you
are
downe
;
downe
and
asleepe
in
the
sinnes
of
your
companions
:
But
at
last
awake
;
awake
by
repentance
,
and
arise
;
Rise
by
faith
,
and
take
a
Javelin
;
the
Javelin
of
Reluctancie
●●d
Feare
;
and
smite
Zimri
,
the
●●entation
of
sinne
,
and
Cozbi
,
your
●onsent
to
,
and
delectation
in
sinne
;
●●d
smite
them
through
the
belly
,
●●at
there
may
never
againe
bee
a
conjunction
of
your
consent
with
●●e
Divels
tentation
;
and
intreate
God
,
and
he
will
doe
it
,
say
the
●●ague
through
Iesus
Christ
.
Amen
.
Or
if
yet
the
sicknes
increase
far●●er
,
as
in
King
Davids
time
,
from
●●an
to
Beersheba
,
and
slay
70000.
●●en
;
why
then
you
must
doe
as
King
David
did
:
He
spake
unto
the
Lord
when
he
saw
the
Angel
smite
●●e
people
,
and
said
,
Loe
,
2
Sam.
24.17
.
I
have
sin●ed
,
and
I
have
done
wickedly
;
but
these
sheepe
,
what
have
they
done
?
let
thine
hand
,
I
pray
thee
,
bee
against
me
,
and
my
fathers
house
.
Sic
vos
,
so
must
you
.
If
any
of
you
are
more
conscious
than
others
;
and
which
of
you
is
not
?
why
then
you
must
;
or
,
if
you
are
loath
to
bewray
yo●●
selves
,
why
then
I
will
,
I
will
spe●●
unto
the
Lord
;
for
I
have
seene
t●●
Angel
smiting
,
and
I
will
say
;
Wh●●
have
the
people
of
this
parish
,
〈◊〉
this
Citie
done
,
O
God
:
it
is
I
th●●
have
sinned
,
it
is
I
that
have
do●●
wickedly
;
they
,
alas
,
knew
not
ho●●
to
contrive
these
sinnes
that
I
have
committed
;
so
that
thou
wilt
spa●●
them
,
let
thy
hand
be
against
me
,
and
my
house
:
for
I
am
the
greatest
sinne
amongst
them
all
;
and
yet
,
but
of
th●●
extent
I
trust
whom
I●SUS
CHRIS●
will
save
;
and
if
thou
wilt
save
me
and
them
from
the
plague
,
and
he●●
then
we
will
goe
up
,
and
reare
thee
a●●
Altar
,
and
offer
burnt
offerings
,
an●
peace
offerings
unto
thee
.
From
ou●
sinnes
wee
goe
up
,
and
the
altar
of
ho●●ly
protestations
wee
reare
,
and
swear●
unto
thee
,
to
meddle
no
more
with
sin●
which
hath
brought
this
plague
:
an●●
will
for
ever
offer
unto
thee
the
burnt
offerings
of
broken
and
contrite
spirits
;
and
the
peace
offerings
of
Turtle
repentance
,
and
Dove
charitie
,
and
〈◊〉
leavened
sinceritie
upon
the
altar
●f
faith
,
in
the
crosse
of
Iesus
Christ
,
for
whose
sake
heare
us
,
and
helpe
us
,
●nd
have
mercy
upon
us
,
and
bid
the
Angel
that
destroyeth
thy
people
,
to
●old
his
hand
,
that
wee
may
live
and
●raise
thee
in
the
great
congregation
●●ilitant
,
till
wee
come
to
thy
congregation
triumphant
,
to
sing
eternall
Hallel●jahs
to
him
that
sits
upon
the
●hrone
,
and
to
the
Lambe
at
his
right
●and
for
ever
.
Amen
.
If
any
of
you
think
the
removing
of
the
plague
is
not
worth
so
much
●aines
,
I
entreat
you
to
goe
along
with
me
,
and
be
resolved
upon
my
second
Quaere
,
the
Quid
,
2a
1
ae
,
●●uid
,
what
is
the
plague
what
the
plague
is
.
And
what
is
the
plague
,
thinke
you
?
To
know
what
it
is
,
you
must
not
looke
upon
it
under
the
genus
of
sicknesse
:
for
then
it
is
but
Humores
male
dispositi
,
an
ill
di●position
of
the
body
,
so
Secundum
definitionem
,
it
is
defined
so
,
sickne●
is
;
or
,
it
is
a
want
,
a
defect
,
a
privation
of
health
.
It
is
not
a
thing
i●
nature
;
but
it
is
a
thing
against
nature
,
a
violation
of
nature
:
for
therefore
is
sicknes
called
Disease
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
is
sine
sanitate
without
health
.
So
secundum
●em
or
it
is
Macula
,
a
spot
,
quia
corporis
formain
deformat
,
because
it
disfigures
the
beautie
of
the
body
:
i●
makes
him
mauc
and
meagre
,
pal●
and
wan
:
and
it
is
Debitum
,
a
debt
,
quia
ad
mortem
obligat
,
because
i●
bindes
us
over
to
death
,
and
arrests
us
at
his
suite
.
So
it
is
,
secundum
nomen
,
it
is
named
so
,
sicknesse
is
:
Nay
,
sometimes
it
is
a
double
debt
,
a
debt
to
nature
,
and
a
debt
to
physicke
:
if
we
dye
,
then
natures
debt
is
paid
:
if
we
recover
,
yet
wee
are
still
in
debt
to
the
physitian
:
so
farre
sometimes
,
that
we
spend
the
●●st
farthing
of
our
substance
:
So
it
〈◊〉
as
said
of
the
woman
in
the
Gos●ell
;
she
consumed
her
whole
estate
●●on
the
Physitians
;
or
,
it
is
a
percus●on
,
and
desolation
;
either
a
smiting
〈◊〉
a
desolation
;
so
the
Prophet
●●yes
,
I
will
make
thee
sick
in
smiting
●●ee
,
in
making
thee
desolate
:
Mica
.
6.13
.
And
I
●●ink
the
Prophet
there
meanes
the
●lague
;
for
the
plague
is
a
smiting
●●cknesse
,
and
the
plague
is
a
desolating
sicknes
.
It
is
a
smiting
,
&
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
fiercenesse
●f
it
,
it
leaves
a
scarre
behind
it
:
and
〈◊〉
is
a
desolating
sicknes
,
&
is
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
spreds
and
diffuses
it selfe
into
many
,
if
not
into
all
people
:
so
secundum
divisio●em
,
it
is
distinguished
so
,
sicknes
is
,
and
this
distinction
complies
most
with
the
plague
,
such
a
thing
is
the
plague
,
such
a
fearfull
thing
is
the
plague
,
and
I
pray
God
deliver
us
all
from
it
.
You
will
see
the
Feare
of
it
mo●●
perspicuously
,
and
be
afraid
of
〈◊〉
more
heartily
,
if
you
looke
upo●
it
comparatiuely
,
and
if
you
lo●●
upon
it
consequently
;
what
it
is
〈◊〉
respect
of
other
Diseases
;
and
wh●●
it
doth
,
which
no
other
Disease●
can
,
which
all
other
Diseases
cann●●
do
.
Compare
it
first
with
the
Agu●
the
Ague
onely
weakens
a
Man
;
〈◊〉
seldome
kills
a
Man
;
but
the
Plague
that
weakens
and
kils
both
,
seldo●●
any
Man
dies
of
the
Ague
;
an●
therefore
is
the
Proue●be
become●
truth
,
An
Ague
is
Physicke
,
if
in
the
Spring
,
for
the
King
;
seldome
an●
Man
recovers
of
the
Plague
;
som●
do
,
but
they
are
but
some
;
and
pray
God
deliver
us
from
that
hazard
.
Compare
it
secondly
with
the
Feaver
;
the
Feaver
distracts
some
times
,
and
sometimes
destroies
;
but
it
is
but
sometimes
:
but
the
Plague
often
distracts
,
and
oftner
destroies
;
few
it
leaves
undistracted
,
few
it
leaves
undestroyed
;
few
it
does
,
and
they
are
but
few
.
I
pray
God
we
may
never
trie
it
.
Compare
it
thirdly
with
the
Plurisie
,
That
is
but
Membranae
inflamatio
intrinsecus
latera
&
costas
succingentis
,
a
paine
in
the
side
,
an
●nflāmation
of
the
Liver
,
and
blood●etting
lets
it
out
:
But
the
Plague
,
that
is
,
Totius
inflamatio
,
inferius
pedes
,
superius
caput
,
interius
Cor
,
Exterius
corpus
succingentis
,
an
inflammation
of
the
whole
,
and
a
paine
all
over
;
a
paine
in
the
head
above
,
and
a
paine
below
in
the
Feete
;
a
paine
within
in
the
heart
,
and
a
paine
without
,
all
the
body
over
;
and
bleeding
,
and
purging
,
and
Sweating
will
all
hardly
helpe
us
.
I
pray
God
helpe
us
so
,
that
we
need
no
such
helpe
.
Compare
it
fourthly
with
the
Epilepsie
,
the
Falling-sicknesse
,
they
that
are
troubled
with
those
Convulsions
,
fall
downe
,
and
rise
again●
but
they
that
fal
down
of
the
plague
seldome
rise
againe
:
that
wee
may
not
fall
,
or
if
we
do
fall
,
that
wee
may
rise
again
,
God
deliver
us
from
the
Plague
.
Compare
it
lastly
with
the
Leprosie
,
and
of
all
Diseases
,
it
is
most
like
that
;
and
yet
the
Leprosie
was
never
so
as
this
.
Like
it
it
is
,
for
as
the
Leprosie
might
not
bee
pronounced
,
till
the
white
Scab
,
or
some
other
Symptome
appeared
:
So
,
till
the
Soare
arises
,
or
the
Spots
appeare
in
the
Body
,
no
Body
can
say
,
any
Man
is
infected
with
the
Plague
.
Like
it
it
is
,
for
as
the
Leper
was
,
so
the
Man
infected
with
the
Plague
is
shut
up
,
and
shut
ou●
from
the
Congregation
.
Cyrill
.
lib.
2.
De
Adv.
Like
it
,
i●
is
,
for
as
Lepra
est
morbus
adeo
gravis
,
ut
medicorum
vim
superet
&
Scientiaem
.
The
Leprosie
is
such
a
Disease
,
that
no
Doctor
can
meete
it
,
either
by
his
Extractions
,
or
his
Instructions
.
Gravior
,
sayth
the
Father
,
quàm
ut
a
Medicis
ei
succurri
possit
,
aut
illorum
peritia
expugnari
:
Such
a
strange
Disease
,
that
it
withstands
the
Physitians
Science
and
his
Ingredients
:
So
I
wonder
,
what
Galen
,
what
Doctor
can
cure
the
Plague
!
let
him
that
can
do
it
,
Dic
bone
Damaetas
,
&
eris
mihi
magnue
Apollo
:
Hee
that
can
,
shall
win
the
golden
Fleece
.
Like
it
though
it
be
,
yet
it
is
a
great
deale
worse
;
for
the
Priest
might
go
to
the
Leper
:
Might
?
nay
he
was
bound
to
it
;
but
no
Priest
is
bound
to
goe
to
a
Man
sicke
of
the
Plague
,
not
bound
by
any
Law
of
Man
or
God
.
So
fearefull
a
thing
is
the
Plague
comparatively
;
but
it
is
a
more
fearefull
thing
effectually
;
For
it
brings
with
it
the
two
greatest
punishments
this
World
can
inflict
.
It
brings
with
it
an
Outlawrie●
and
it
brings
with
it
an
excommunication
.
An
outlawrie
is
the
greate●●
punishment
in
the
common
Law
and
an
excommunication
is
the
greatest
punishment
in
the
civil
law
,
and
the
plague
does
both
.
I●
excommunicates
us
,
and
it
out-law
●ries
us
too
:
It
out-lawes
us
from
all
workes
of
civilitie
in
the
Common-wealth
,
and
we
cannot
goe
about
our
lawfull
callings
:
and
it
excommunicates
us
from
all
worke
of
pietie
in
the
Church
,
and
we●
may
not
goe
to
publicke
prayers
.
No
body
will
goe
to
visite
them
not
,
or
very
hardly
,
the
Physitian●
They
may
not
goe
to
visite
any
body
,
not
the
Divine
.
Their
doore●
are
shut
up
,
the
red
Crosse
upon
their
doores
,
to
bid
us
stand
farther
off
,
and
over
their
doores
,
Lord
have
mercy
upon
us
.
And
I
pray
God
have
mercy
upon
them
that
are
infected
,
and
howsoever
hee
deale
with
their
bodies
,
save
their
●oules
:
and
I
pray
God
have
mer●ie
upon
us
,
that
we
may
not
be
in●ected
:
not
in
our
bodies
with
the
plague
,
nor
in
our
soules
with
sinne
;
but
deliver
us
through
Iesus
Christ
,
Amen
.
You
see
the
Quid
est
,
what
it
is
,
Applic.
2.
what
the
plague
is
;
I
must
propose
upon
this
Quaere
,
another
Quomodo
,
for
the
application
of
it
:
for
being
a
thing
so
fearfull
,
I
make
no
question
,
but
they
that
are
infected
,
would
willingly
bee
restored
;
and
they
that
are
not
yet
infected
,
would
willingly
bee
so
preserved
:
How
then
first
,
may
they
that
are
infected
,
be
restored
?
The
Physicians
prescribe
Bleeding
,
Purging
,
Sweating
;
so
I
entreate
you
to
Bleed
,
to
Purge
,
to
Sweat
:
to
bleed
by
Confession
,
to
Purge
by
Contrition
,
to
Sweat
by
Restitution
.
Zacheus
heard
of
no
Salvation
,
vntil●
hee
had
made
Restitution
.
If
there
bee
any
accursed
thing
in
your
hands
,
as
the
Babylonish
garment
,
o●
Wedge
of
Gold
in
the
hands
of
A●chan
,
restore
it
,
that
the
plague
may
be
stayed
,
that
God
my
have
glory
and
your selves
health
.
King
David
heard
of
no
Transtulit
peccata
Deus
,
2
Sam.
12.13
.
the
Lord
hath
taken
away
thy
sinne
,
till
he
had
confessed
,
and
sayd
,
Peccavi
,
I
have
sinned
.
If
there
bee
any
sinne
lies
heavie
upon
your
soule
,
if
any
sinne
that
in
your
conscience
hath
provoked
God
to
this
displeasure
.
If
any
rich
man
amongst
you
all
,
have
taken
away
the
poore
mans
lambe
;
i●
any
Vsurer
,
or
Bro●er
,
hath
taken
the
poore
mans
bed
to
pawne
,
upon
which
he
should
lye
,
and
for
want
of
which
he
lyes
in
straw
,
or
upon
the
hard
boords
,
or
the
poore
mans
cloathes
which
hee
should
weare
,
or
for
want
of
which
hee
goes
naked
,
or
in
such
ragges
that
he
is
ashamed
to
come
to
Church
,
confesse
it
,
for
peccatum
est
,
it
is
a
sinne
,
and
restore
too
:
for
,
Non
remittitur
peccatum
,
nisi
restituatur
ablatum
,
no
hope
of
remission
without
restitution
:
never
thinke
to
be
forgiven
by
God
,
till
thou
hast
restored
to
man
.
No
hope
to
bee
delivered
from
the
pestilence
,
till
this
accomplishment
of
repentance
.
Make
confession
of
your
enormous
sinnes
to
the
Priest
,
that
he
may
ease
you
,
and
make
restitution
of
your
ill
gotten
goods
to
the
true
owner
,
that
he
may
pray
for
you
,
and
then
,
and
not
till
then
,
it
is
to
be
feared
,
will
God
have
mercy
upon
you
,
and
deliver
you
from
the
plague
.
Nor
did
the
Publican
heare
of
any
Iustification
,
until
he
had
purged
by
Contrition
:
No
,
Abiit
justifiaetus
,
dones
venit
mortificatus
;
Hee
went
away
justified
,
but
first
he
came
mort●●●ed
.
He
smote
his
breast
,
and
begged
for
mercy
,
and
cryed
aloud
,
Lord
be
mercifull
to
me
a
sinner
,
Luke
18.
before
God
in
mercie
did
put
away
his
sinnes
.
And
so
doe
you
,
smite
your
breasts
,
breake
your
hearts
,
bruise
your
spirits
,
and
write
upon
the
posts
of
your
soules
,
with
the
earnestnesse
of
your
desires
,
Miserere
,
that
God
may
have
mercy
upon
you
,
and
open
your
doores
,
and
bring
you
into
the
open
gates
of
Sion
,
to
sing
praises
to
the
Lord
.
Goe
with
the
Leper
,
and
say
,
Domine
,
si
vis
,
Matth.
8.
potes
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
cleane
;
and
ten
to
one
if
hee
doe
not
make
thee
cleane
.
Goe
thou
that
art
out-lawed
,
and
take
out
a
writ
of
Reversation
,
and
unfile
the
outlawrie
.
Goe
thou
that
art
excommunicated
,
and
appeale
:
appeale
from
God
to
God
:
from
Gods
wrath
,
to
Gods
mercie
;
from
God
offended
,
to
God
appeased
,
●nd
say
with
them
,
We
have
sinned
,
Iudg.
10.15
.
we
know
not
what
to
doe
;
deliver
us
his
day
,
we
beseech
thee
,
and
he
will
;
or
if
not
restore
you
,
yet
he
will
do
●hat
which
is
better
for
you
,
if
you
●ave
faith
,
and
present
you
to
him●elfe
a
glorious
body
,
through
Iesus
●hrist
.
But
Quomodo
.
2.
How
may
wee
●e
preserved
?
How
may
wee
that
●re
not
yet
infected
,
bee
kept
still
from
infection
?
How
?
why
thus
;
●y
Abstinence
,
and
Patience
,
and
Charitie
,
and
Zeale
:
the
Abstinence
of
David
,
the
Patience
of
Iob
,
the
Charitie
of
Cornelius
,
and
the
Zeale
of
S.
Peter
.
If
sinnes
that
you
have
long'd
for
,
your
neighbours
wife
,
your
neighbours
house
,
or
what
else
soever
,
be
brought
home
to
your
doore
,
as
the
water
that
David
long'd
for
,
was
brought
to
his
cave
;
yet
doe
as
he
did
:
and
what
did
hee
?
Marrie
,
hee
powred
the
water
upon
the
ground
,
when
hee
had
weighed
his
folly
,
2
Sam.
23.17
.
and
sayd
,
God
forbid
that
I
should
drinke
this
water
:
Is
not
this
the
blood
of
these
men
?
So
doe
you
;
though
you
have
playd
the
fooles
,
and
long'd
for
a
cup
of
Drunkennesse
,
to
please
your
palate
;
or
a
kisse
of
Vncleannesse
,
to
please
your
flesh
;
yet
now
,
before
you
drinke
that
cup
,
or
touch
this
woman
,
consider
your
folly
,
and
powre
them
upon
the
ground
,
and
say
,
God
forbid
I
should
commit
these
sinnes
:
will
they
not
damne
my
soule
?
Did
not
Iesus
Christ
suffer
death
for
them
?
If
goods
that
you
have
gotten
honestly
,
bee
lost
by
theeves
;
if
children
that
you
have
brought
up
carefully
,
and
prayd
for
fervently
,
bee
destroyed
by
fire
;
if
the
body
that
you
have
kept
temperately
,
be
blained
with
plague
sores
:
yet
,
as
Iob
did
,
so
do
you
;
rent
your
hearts
,
and
say
,
Deus
dedit
,
&
abstulit
Deus
,
Iob.
1.
●1
.
benedictum
nomen
Dei
.
God
hath
given
,
and
God
hath
taken
,
blessed
bee
the
name
of
God
.
If
the
poore
bee
about
you
,
your
neighbours
;
or
under
your
charge
,
the
pensioners
,
let
them
not
languish
at
home
,
nor
starve
in
your
streets
;
but
give
almes
as
the
Centurion
did
,
Act.
10.4
.
that
God
may
respect
you
.
It
is
no
Poperie
,
I
assure
you
,
to
say
,
That
God
respects
men
for
their
charitie
.
If
any
Magus
shall
offer
you
money
for
Res
sanctas
,
or
Res
sacras
,
for
the
holy
things
of
God
,
or
the
holy
things
of
the
Church
,
answer
him
with
zeale
and
indignation
,
as
Saint
Peter
did
,
Acts.
8.20
Pereat
tecum
pecuniatua
,
Thy
money
perish
with
thee
.
When
you
have
done
all
,
keepe
a
constant
fire
of
Devotion
,
to
purifie
your
hearts
,
that
no
corruption
may
come
in
by
the
windows
o●
your
eyes
;
and
perfume
your
apparrell
with
the
righteousnesse
o●
Imputation
,
that
the
infection
mistake
you
not
;
and
pray
,
pray
with
the
Church
,
From
plague
and
pestilence
good
Lord
deliver
us
:
and
pray
with
the
Church
againe
,
O
Almighty
God
,
which
in
thy
wrath
in
the
time
of
King
David
,
didst
slay
with
the
Plague
,
&c.
For
who
else
can
?
3a
1
ae
,
Vnde
?
The
Author
.
who
can
remove
the
Plague
,
but
he
that
sends
the
Plague
?
and
who
is
that
but
God
?
If
you
looke
upon
it
as
praemium
,
or
meritum
;
a
wages
,
or
a
merit
,
so
my
sinne
,
so
your
sinne
is
the
cause
of
it
;
Causa
deficiens
:
but
if
you
looke
upon
it
as
it
is
Paena
,
or
Correctio
,
a
punishment
,
or
a
chastisement
,
so
God
is
the
cause
of
it
,
Causa
efficiens
:
So
the
Prophet
Micah
points
to
God
;
Mica
.
6.13
I
will
make
thee
sicke
,
I
:
and
so
does
the
Prophet
Moses
too
;
Num.
16.46
.
Wrath
is
gone
out
from
the
Lord
,
and
the
plague
is
begun
:
And
so
does
the
Prophet
Amos
too
;
Is
there
any
evill
in
the
City
,
and
the
Lord
hath
not
done
it
?
Amos
3.6
that
is
,
any
evill
of
punishment
,
not
of
sinne
;
for
God
is
not
the
Author
of
any
sinne
,
though
he
be
the
Author
of
all
punishment
.
Not
any
punishment
,
not
any
mercy
;
but
wee
may
discerne
in
it
Digitum
Dei
,
The
hand
of
God
,
and
so
sayes
David
;
Storme
,
haile
,
tempest
;
they
are
all
his
Ministers
to
fulfill
his
Will
:
and
so
sayes
God
himselfe
of
this
particular
,
If
I
send
a
pestilence
;
If
I.
And
the
very
word
it selfe
speaks
no
lesse
,
Plague
;
it
is
Verbum
asperum
,
A
killing
word
,
the
plague
is
:
but
it
is
the
Lord
that
kills
,
sayes
Moses
,
and
it
is
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
kill
,
to
kill
as
〈◊〉
were
with
the
sword
;
but
it
is
th●●
Sword
of
the
Lord
,
no
hand
ca●●
weild
this
Sword
,
but
the
hand
o●●
the
Lord
:
2
Sam.
24.14
.
And
therefore
it
is
called
sometimes
the
hand
of
the
Lord
because
in
this
punishment
the
Lord
shews
his
power
after
a
wonderful●
and
fearefull
manner
:
somtimes
it
is
called
an
Arrow
;
Psal.
91.6
.
The
Arrow
that
flies
by
day
:
But
no
Bow
can
shoote
this
Arrow
,
but
Gods
:
An
Arrow
it
is
,
for
the
suddainnesse
of
it
;
and
an
Arrow
it
is
,
for
the
swiftnesse
of
it
;
it
brings
a
suddaine
destruction
;
for
it
creeps
not
as
doe
other
Diseases
,
by
little
,
and
little
;
but
it
pierces
suddainly
,
and
it
flyes
with
speed
too
,
thorow
a
whole
City
,
over
a
whole
Countrey
,
even
from
Dan
to
Beersheba
;
and
who
can
shoote
so
suddainly
,
or
so
swiftly
,
but
God
?
And
therefore
take
you
heed
of
that
fearefull
curse
and
imprecation
which
is
too
rife
in
your
mouths
,
〈◊〉
your
servant
doe
but
anger
you
;
●our
servant
did
I
say
?
if
your
Childe
that
comes
out
of
your
●ines
;
nay
,
if
your
Wife
doe
but
displease
you
,
by
and
by
you
say
,
what
doe
you
say
?
that
which
I
●m
afraid
to
thinke
of
;
but
you
say
〈◊〉
;
The
plague
,
the
plague
of
God
light
upon
you
:
You
see
how
God
hath
heard
,
not
your
prayers
,
but
your
sins
;
and
now
you
pray
with
all
your
soules
,
Good
Lord
deliver
us
from
plague
and
pestilence
.
But
In
quos
?
4a
,
1ae
,
In
quos
.
Amongst
whom
.
Amongst
whom
is
the
plague
?
for
the
plague
being
a
thing
so
fearefull
,
and
God
,
a
God
so
gracious
,
surely
he
sends
it
not
,
but
In
hostes
,
Amongst
his
enemies
,
if
any
;
Does
he
?
man
indeed
would
doe
so
;
He
will
love
his
friends
,
and
plague
his
enemies
,
but
Gods
waies
are
not
like
Mans
;
Hee
loves
his
enemies
,
and
punisheth
his
friends
〈◊〉
for
his
enemies
,
hee
will
not
love
them
so
well
,
as
to
bee
angry
with
them
;
and
that
is
the
worst
God
does
to
any
man
in
this
world●
when
hee
does
not
love
them
so
well
,
as
to
be
angry
with
them
.
Th●
Israelites
were
in
a
good
case
,
so
long
as
God
whipped
them
;
but
when
〈◊〉
came
to
Auferam
zelum
,
I
will
take
away
my
iealousie
,
Ezech.
16.42
.
and
be
no
more
angry
;
by
and
by
Loammi
followed
They
were
none
of
Gods
people
.
A
sure
mark
,
They
are
Gods
enemies
,
he
wi●
not
frowne
upon
.
But
if
it
be
not
,
in
hostes
,
amongst
his
enemies
,
that
God
sends
a
plague●
yet
in
peregrinos
,
is
it
not
?
If
not
amongst
his
enemies
,
that
hee
hates
,
yet
amongst
strangers
,
that
he
cares
not
for
.
Man
indeed
would
doe
so
;
if
he
cannot
spit
his
venom●
upon
his
enemies
,
yet
he
will
never
doe
it
upon
his
acquaintance
:
but
if
upon
any
,
upon
them
he
knows
not
:
But
Gods
wayes
are
not
like
Mans
;
for
strangers
that
will
not
know
him
,
hee
will
suffer
them
to
runne
on
in
their
course
;
but
for
his
acquaintance
,
hee
will
visite
them
,
sometimes
with
plague
and
pestilence
;
so
he
dealt
with
David
,
so
with
Iob
;
two
men
,
his
nearest
Acquaintance
,
and
dearest
Favorites
of
all
men
upon
the
face
of
the
Earth
.
It
is
not
In
hostes
,
amongst
my
enemies
;
it
is
not
In
peregrinos
,
amongst
strangers
;
nor
yet
In
vulgus
,
amongst
the
common
people
;
no
,
none
of
these
;
but
it
is
In
populos
,
and
In
meo●
,
My
people
;
If
I
send
a
pestilence
amongst
my
people
.
So
sure
are
they
,
they
that
are
his
people
,
above
all
men
in
the
world
,
of
Rods
:
The
Father
whips
his
owne
Childe
,
not
his
Neighbours
,
or
a
strangers
:
Nor
doth
God
whip
another
people
,
but
his
owne
;
they
come
in
no
misfortune
like
other
folke
;
so
King
David
speakes
of
the
wicked
:
They
have
children
at
their
desire
,
and
leave
the
rest
of
their
substance
for
their
babes
:
but
the
troubles
of
the
Righteous
,
they
are
many
.
All
crosses
,
and
amongst
them
,
the
Plague
,
tell
us
,
we
are
children
;
and
somewhat
more
,
they
tell
us
,
we
are
sonnes
of
Age
,
sonnes
growne
to
some
strength
and
ripenesse
;
for
Babes
,
and
Infants
are
too
weake
for
the
yoake
.
Prov.
3.11
12.
My
sonne
therefore
sayes
Solomon
,
that
is
God
by
Solomon
,
despise
not
the
chastisement
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
:
for
the
Lord
correcteth
every
one
that
he
loveth
,
as
a
Father
doth
his
sonne
,
whom
he
receiveth
.
The
Comick
said
as
much
,
when
he
sayd
,
Castigo
te
non
quòd
odio
habeam
,
sed
quòd
amem
:
Why
doth
the
Master
whip
his
Scholler
?
Because
he
hates
him
?
No
,
because
he
loves
him
.
Does
God
send
a
plague
amongst
us
,
because
we
are
not
?
No
,
because
wee
are
his
people
.
I
draw
this
to
a
period
;
but
the
period
of
this
I
must
speake
to
you
in
teares
&
comfort
:
in
the
teares
of
sorrow
,
&
in
the
words
of
comfort
.
But
first
,
in
teares
:
For
though
God
doth
send
a
plague
amongst
his
people
;
Application
.
yet
he
doth
not
send
a
plague
amongst
his
people
with
de-delight
:
because
amongst
his
people
,
therefore
you
that
live
,
must
take
heed
how
you
censure
them
that
dye
:
for
the
plague
,
to
dye
of
the
plague
,
is
no
evidence
of
reprobation
.
No
,
it
is
the
mad
zeale
of
some
foolish
people
to
say
so
:
were
it
so
,
King
David
would
never
have
desired
God
to
set
his
hand
,
his
hand
of
plague
against
him
,
if
hee
must
have
gone
to
hell
for
it
:
but
yet
it
is
an
evidence
of
wrath
,
and
therefore
you
must
take
heed
of
securitie
;
God
takes
no
pleasure
in
our
smarting
:
No
,
hee
would
willingly
lay
aside
his
blowes
,
if
words
would
serve
.
If
:
if
he
does
send
a
plague
,
it
comes
hardly
from
him
.
He
would
faine
lay
aside
this
sharpe
plough
,
but
hee
cannot
otherwise
breake
up
the
fallow
ground
of
our
hearts
.
Faine
would
hee
lay
aside
these
hammers
,
but
hee
cannot
by
the
instrument
of
words
,
beate
understanding
into
our
braines
.
Such
stout
and
stubborne
Schollers
are
we
growne
,
that
no
School-master
will
fit
us
,
but
this
severe
and
swinging
one
.
God
deales
with
us
by
these
foule
,
because
we
will
not
be
overcome
by
faire
meanes
.
Oh
God
,
thou
doest
not
willingly
plague
us
,
but
the
strength
of
our
corruptions
necessarily
enforce
thee
thereunto
;
which
will
not
otherwise
bee
subdued
.
So
Physitians
and
Chyrurgeons
are
constrained
to
cut
,
and
launce
,
and
burne
,
when
milder
remedies
will
not
prevaile
.
When
God
did
first
lift
up
his
hand
against
us
in
this
plague
,
me
thoughts
,
hee
pulled
it
backe
againe
,
as
if
he
were
loath
to
doe
it
;
yet
,
sayes
he
,
I
wil
give
them
a
testimonie
,
that
they
are
my
people
,
it
may
bee
,
they
will
repent
and
cry
.
That
s
the
first
.
It
desires
your
Teares
to
be
waile
the
hardnesse
of
your
hearts
,
though
you
are
his
people
;
because
,
If
he
sends
a
plague
.
But
secondly
,
though
you
cry
,
because
the
plague
is
amongst
you
for
the
hardnesse
of
your
hearts
;
yet
,
despaire
not
:
for
the
very
plague
sent
by
God
,
testifies
that
you
are
his
people
.
Never
despaire
,
till
God
leave
you
to
your selfe
;
when
he
does
not
love
you
so
much
as
to
afflict
you
.
When
God
gives
you
not
so
much
peace
as
to
trouble
you
,
then
you
may
despaire
.
But
if
you
have
trouble
and
sicknesse
,
though
that
sicknesse
be
the
plague
,
and
sent
,
despaire
not
;
for
you
are
yet
his
people
.
So
long
as
God
punishes
you
,
hee
gives
you
physicke
:
If
he
draw
his
knife
,
it
is
but
to
prune
you
;
you
are
his
vine
.
If
he
draw
bloud
,
it
is
but
to
rectifie
a
distempered
veine
;
you
are
his
patient
.
If
he
breake
your
bones
,
it
is
but
to
set
them
staighter
.
If
hee
bruise
you
in
mortar
,
it
is
but
that
you
may
breathe
up
a
sweet
savour
into
his
nostrills
;
you
are
his
handy
worke
:
and
if
one
hand
be
under
you
,
let
him
lay
the
other
as
heavy
as
hee
pleases
upon
you
:
let
him
handle
you
which
way
hee
will
,
if
hee
does
not
throw
you
out
of
his
hands
,
it
is
no
matter
.
If
GOD
frownes
upon
you
,
his
threatnings
are
hopefull
:
But
if
God
looke
not
upon
you
at
all
;
then
,
oh
then
;
you
are
gone
.
If
he
pursue
you
,
you
are
well
;
but
if
hee
have
left
you
to
you
to
your selves
:
then
,
oh
then
,
farewell
:
but
so
long
as
God
studies
your
recoverie
,
you
are
well
.
Vox
est
animi
non
habentis
in
promptu
quid
statuat
,
&
desperantis
salutem
.
When
God
hath
tried
all
meanes
to
reduce
you
,
and
failed
in
all
,
and
then
leaves
you
to
your
owne
desperate
wayes
;
then
,
oh
then
,
thou
art
gone
.
It
is
the
worst
that
ever
God
did
say
,
Ezech.
16.42
.
Auferam
zelum
.
This
is
Gods
greatest
anger
,
when
hee
will
not
let
us
know
that
hee
is
angry
.
Ier.
6.30
.
Refuse
silver
shall
men
call
thee
,
because
the
Lord
hath
rejected
thee
.
Cain
cryes
out
,
Gen.
4.
My
sin
is
greater
than
can
be
forgiven
.
But
why
does
Cain
cry
out
so
?
Because
I
shall
be
hid
from
thy
presence
.
Cain
grew
desperate
,
not
because
God
looked
not
graciously
upon
him
;
but
because
God
would
not
looke
upon
him
at
all
.
See
then
,
if
God
looke
upon
you
any
way
,
though
with
frownes
in
his
brow
,
rod
in
his
hand
,
menaces
in
his
mouth
,
plague-sores
upon
your
bodies
;
submit
unto
him
,
and
repent
,
and
turne
from
your
evill
wayes
,
and
God
shall
not
onely
turne
from
the
evill
which
hee
hath
brought
upon
you
,
but
your
trembling
soule
also
shall
no
sooner
cry
out
,
Why
am
I
thus
visited
with
the
plaguen
?
but
your
faith
shall
make
a
sweet
reply
from
this
Text
,
Therefore
hath
God
sent
a
pestilence
to
assure
us
wee
are
his
people
,
if
wee
will
humble
our selves
.
That
's
the
ad
quod
,
5a
1
ae
,
Ad
quod
,
The
end
.
the
end
why
we
are
plagued
;
To
put
an
end
to
our
sinnes
.
But
this
end
of
the
sicknesse
,
is
the
beginning
of
the
cure
;
and
therefore
I
say
no
more
of
it
,
but
Blessed
be
the
name
of
God
for
calamitous
dayes
;
praised
be
the
Name
of
God
,
even
for
the
plague
,
since
by
this
bee
calles
us
to
repentance
,
and
writes
upon
our
doores
,
Lord
have
mercie
upon
us
;
And
do
thou
,
O
God
,
in
mercie
looke
upon
us
,
and
send
such
a
blessing
with
this
punishment
of
plague
,
as
that
we
may
humble
our selves
,
and
pray
,
and
seeke
thy
face
,
and
turne
from
our
wicked
wayes
,
that
thou
also
mayest
heare
us
,
and
forgive
us
,
and
heale
our
land
through
Iesus
Christ
.
Amen
.
The
Cure
.
1636.
The
second
Sermon
.
2.
Chron.
7.14
.
If
my
people
,
who
are
called
by
my
name
,
shall
humble
themselves
and
pray
;
and
turne
from
their
wicked
wayes
,
and
seeke
my
face
;
I
will
heare
in
Heaven
,
and
forgive
their
sinne
,
and
heale
their
Land
.
THE
words
are
,
as
I
told
you
,
Pars.
2
a.
the
Cure
of
the
Disease
:
In
the
composition
there
are
foure
simples
,
and
seuerall
ingredients
,
and
they
are
foure
dosses
of
Pills
:
The
first
is
a
preparing
Pill
:
It
preprepares
us
to
receive
of
God
,
and
prepares
God
to
giue
us
Exaltation
,
If
we
humble
our selves
,
hee
will
heare
in
Heauen
:
and
it
is
a
great
Exaltation
that
God
in
heaven
,
should
heare
us
vpon
earth
.
The
second
is
an
opening
Pill
,
it
opens
our
lippes
to
pray
,
and
opens
Gods
eares
to
heare
our
prayers
:
If
my
people
pray
,
I
will
heare
.
The
third
is
a
purging
Pill
;
it
purges
us
of
sinne
,
and
God
of
wrath
;
If
my
people
turne
from
their
wicked
wayes
,
I
will
forgive
their
sinne
.
The
fourth
is
an
healing
Pill
;
1
a
,
2ae
.
if
my
people
seeke
my
face
,
I
will
heale
their
Land
.
I
begin
first
with
the
1.
the
preparing
Pill
,
Humility
;
and
in
this
I
shall
with
Gods
leave
,
sh●w
you
first
,
Quid
est
:
and
secondly
,
Quid
efficit
:
First
,
what
Humility
is
;
and
secondly
,
what
Humility
does
:
And
first
,
Quid
est
?
What
is
it
?
Humility
is
the
first
Ingredien●
that
cures
the
plague
,
for
pride
is
the
first
sinne
that
brought
the
plague
,
and
all
other
Judgements
into
the
world
:
Gen.
3.
Eritis
sicut
Dij
,
To
be
like
God
:
Oh
,
it
tickled
Adam
to
the
heart
,
and
therefore
he
made
himselfe
unlike
a
man
,
hee
made
himselfe
like
to
the
beasts
that
perish
:
In
forma
servi
,
Philip.
2.7
To
be
like
a
servant
,
this
rejoyced
Christ
at
the
heart
;
and
for
this
cause
hath
God
exalted
him
with
a
name
above
every
name
,
that
at
the
name
of
Jesus
every
knee
should
bow
.
There
is
a
Ladder
of
seven
steps
,
by
which
wee
goe
downe
to
Hell
,
and
the
first
of
those
steps
is
pride
;
pride
hath
got
the
first
place
of
the
seven
deadly
sinnes
;
and
there
is
a
Ladder
of
eight
steps
,
by
which
we
goe
up
to
Heaven
:
And
marke
that
,
seven
to
goe
downe
,
and
eight
to
goe
up
,
for
facilis
descensus
Aver●i
,
sed
revocare
,
&c.
We
easier
,
and
with
lesse
paines
goe
to
Hell
downe-wards
,
than
to
Heaven
upwards
:
but
seven
steps
downe
to
Hell
,
eight
up
to
Heaven
;
and
the
first
of
those
eight
is
Humility
;
Humility
hath
the
first
place
of
all
Gods
graces
,
so
Cromatius
.
The
eight
Beatitudes
are
like
Iacobs
Ladder
,
that
reach
from
Earth
to
Heaven
,
and
the
very
first
step
,
as
the
foundation
of
the
rest
,
is
Humility
;
so
Christ
begins
the
Sermon
of
his
Blessings
:
Blessed
are
the
poore
in
spirit
;
blessed
are
the
humble
;
Matth.
5.
for
humility
is
a
poverty
in
spirit
:
that
's
the
Quid
est
,
and
Definition
of
it
.
1a
1
ae
,
3ae
.
What
is
Humility
.
If
any
one
askes
you
,
what
humility
is
,
you
answer
him
truely
,
if
you
say
,
It
is
a
poverty
in
spirit
;
and
as
poore
men
are
in
their
attire
ragged
,
in
their
dyet
course
,
and
hungry
,
in
their
speech
lowly
,
and
reverent
:
so
Humility
hath
a
lean●
body
;
it
keeps
the
body
under
,
an●
many
times
empty
;
a
freeze
coate●
a
coate
of
sackcloth
,
and
covering
of
ashes
;
and
a
submisse
language
,
〈◊〉
ever
speaking
in
a
low
stile
,
and
phrase
.
Looke
else
upon
the
Centurion
for
the
speech
of
humility
;
he
hath
an
high
conceit
of
God
,
and
a
low
conceit
of
himselfe
:
looke●
else
upon
King
David
for
the
die●
of
humility
;
hee
will
neither
eate
,
nor
drinke
:
looke
else
upon
the
King
of
Niniveh
,
for
the
dresse
and
garments
of
humility
;
he
will
have
no
gay
clothes
in
a
time
of
destruction
upon
his
grey
heart
:
The
Centurion
speaks
the
voyce
of
humility
,
King
David
cookes
the
diet
of
humility
,
the
King
of
Nineveh
cloths
the
back
of
humility
,
and
they
all
act
the
gesture
of
humility
upon
their
knees
.
1.
And
first
,
what
sayes
the
Centurion
for
the
voice
of
Humility
?
Humilities
voyce
.
Math.
8.8
.
what
but
this
?
Lord
,
I
am
not
worthy
thou
shouldst
come
under
the
roofe
●f
mine
house
:
Non
sum
dignus
,
I
am
not
worthy
,
is
evermore
Humilities
●anguage
:
Non
sum
dignus
,
I
am
not
worthy
,
saies
Iacob
,
not
worthy
of
what
?
de
maximis
of
Gods
Rega●ioes
;
Gen.
32
10.
it
may
bee
so
,
very
likely
:
no
de
minimis
;
I
am
not
worthy
of
the
least
of
all
thy
mercies
:
Non
sum
dignus
,
saies
St.
Iohn
Baptist
.
I
am
not
worthy
;
no
not
to
carry
Christ
upon
his
shoulders
,
as
it
is
reported
of
St.
Christopher
:
not
so
;
but
Non
sum
dignus
calceamenta
portare
:
Mat.
3.11
.
I
am
not
worthy
to
unty
his
shooe-strings
;
a
poore
office
wee
would
thinke
:
Non
sum
dignus
saies
Daniel
,
Dan.
9.7
.
We
are
not
worthy
of
any
thing
but
confusion
.
Quis
ego
?
saies
Gideon
,
that
mighty
man
of
valour
:
Who
am
I
that
I
should
save
Israel
?
Jud.
6.15
.
behold
my
family
is
poore
in
Manasseh
,
and
I
am
the
least
in
my
fathers
honse
:
I
am
not
worthy
to
doe
it
.
I
?
Qui●
ego
ut
alloquar
?
saies
Abraham
the
Father
of
the
Faithfull
.
Who
am
I
,
Gen.
18.17
.
that
I
should
speake
unto
the
Lord
?
I
am
not
worthy
,
I.
So
low
a
value
does
the
humble
man
ever
set
upon
himselfe
,
that
no
man
lower
:
proud
men
take
it
well
if
wee
humble
our selves
lower
than
is
cause
:
so
Iacob
the
Patriarch
pleased
his
proud
brother
Esau
with
saying
,
Thy
servant
:
and
does
not
God
take
such
submisse
extenuations
of
our selves
very
well
?
I
am
a
worme
and
no
man
,
saies
David
:
and
God
made
David
a
King
,
and
no
subiect
,
I
am
more
foolish
than
a
man
,
and
have
not
the
understanding
of
a
man
in
me
;
and
God
made
him
wiser
than
his
enemies
.
Who
did
ever
bragge
to
God
,
even
within
the
compasse
of
his
desert
,
and
was
accepted
?
we
may
be
too
lowly
in
our
dealings
with
men
,
with
God
we
cannot
:
the
lower
we
fall
,
the
higher
he
raises
us
:
so
it
was
with
Naomi
:
ô
call
mee
no
more
Naomi
,
quoth
she
,
but
Marah
;
no
more
Beauty
,
but
Bitternesse
;
and
God
made
her
the
Grandmother
of
David
:
But
now
,
how
many
be
there
,
that
set
faces
upon
want
,
and
in
the
bitternesse
of
their
condition
affect
the
name
of
Beauty
?
Are
there
not
too
many
in
this
age
,
that
care
more
to
seeme
,
than
to
be
good
?
But
a
good
Christian
hates
this
Hypocrisie
,
and
those
whom
God
hath
humbled
,
and
those
who
humble
themselves
before
God
,
care
not
to
be
respected
of
men
:
Good
men
thinke
it
not
dainty
,
if
the
world
thinke
them
filthy
;
but
are
commonly
the
first
proclaimers
of
their
owne
unworthinesse
:
the
Pharisie
coms
with
Gratias
in
his
mouth
.
Luk.
18
.
11.1●
I
thank
thee
oh
God
that
I
am
not
as
other
men
are
;
but
the
Publican
thinkes
not
himselfe
worthy
to
lift
up
his
eyes
to
Heaven
:
such
a
voluntary
dejectednesse
shall
you
ever
finde
in
the
humble
:
they
humble
themselves
,
though
not
humbled
by
God
;
but
if
humbled
by
God
,
then
much
more
humble
:
whereas
the
wicked
,
though
humbled
by
God
,
yet
will
not
be
humble
;
such
were
Pharaoh
,
Herod
,
and
Iulian
,
Exod.
5.2
.
and
such
I
feare
,
there
are
many
now
.
Who
is
God
,
that
I
should
let
the
people
goe
?
sayes
Pharaoh
:
What
is
the
Plague
,
these
foolish
preachers
speake
of
?
say
some
wicked
men
now
,
that
I
should
forsake
my
sinnes
?
vicisti
Galilee
,
saies
Iulian
in
scorne
and
contempt
to
Christ
:
Thou
hast
overcome
me
,
thou
Carpenters
sonne
of
Galilee
,
but
for
all
that
I
will
not
●●oope
to
thee
;
and
so
doth
many
a
sonne
of
Belial
say
now
:
There
is
a
Plague
amongst
us
,
and
destroies
many
,
but
for
all
that
I
will
not
yeeld
yet
.
And
for
all
this
,
I
trust
there
are
some
Godfrees
too
,
who
in
the
top
of
his
honour
refused
to
bee
crowned
with
a
Crowne
of
Gold
at
Ierusalem
,
because
Christ
was
there
crowned
with
a
Crown
of
thornes
:
some
Aurelius's
of
whom
St.
Cyprian
writes
:
Ep.
3
4.
In
quantum
gloria
sublimis
in
tantum
verecundia
humilis
at
dum
nihil
in
honore
sublimius
,
nihil
in
humilitate
submissius
,
as
humble
as
the
lowest
in
their
places
of
highest
honours
:
Some
St.
Austens
,
Li.
13.
cum
Falci
Manich.
who
acknowledged
himselfe
the
least
,
when
indeed
hee
was
the
best
Bishop
of
his
time
:
Some
Davids
,
that
are
humbled
in
their
owne
heart
;
now
they
are
humbled
under
Gods
hands
by
the
Plague
:
And
I
pray
God
make
us
all
so
humble
,
that
he
may
take
off
this
heavy
hand
;
to
seeke
him
early
,
now
hee
slayes
us
;
to
confesse
our selves
worthily
punished
for
our
former
sinnes
,
that
we
may
be
partakers
of
his
future
mercies
,
Health
and
Happinesse
:
Health
here
,
and
Happinesse
hereafter
,
a
continued
preservation
from
the
plague
,
and
eternall
deliverance
from
hell
,
through
Iesus
Christ
.
Amen
.
But
I
must
intreate
you
to
testifie
your
humilitie
not
onely
by
your
tongue
,
but
also
by
your
backe
;
either
like
Iob
,
Ioh.
42.6
.
I
abhorre
my selfe
in
dust
and
ashes
,
or
like
the
Ninivites
,
Let
Man
and
Beast
put
on
sack-cloth
.
Iona.
3.8
.
Some
there
bee
that
say
,
Humilities
cloathes
.
and
say
truely
,
that
Humilitie
confists
not
in
the
out-side
,
but
the
in-side
;
and
Beggars
may
bee
as
proud
with
ragges
,
as
Gentlemen
with
robes
.
Nor
are
the
rich
denyed
,
or
dissallowed
by
any
wise
man
,
such
vestiments
as
are
fit
for
their
callings
,
and
their
estate
and
substance
will
beare
.
And
yet
for
all
this
,
in
times
of
mourning
,
it
wants
not
proofe
,
that
the
Back
should
testifie
the
humilitie
of
the
Heart
so
well
as
the
tongue
.
So
when
the
approach
of
Holofernes
was
feared
,
Iudith
4.9.10
.
every
one
cryed
to
God
with
great
fervencie
,
and
their
soules
were
greatly
afflicted
,
and
they
,
and
their
wives
and
children
,
and
their
cattell
,
and
every
stranger
,
and
hireling
,
and
their
bought
servants
,
put
on
sack-cloth
upon
their
loynes
.
So
Achaeb
,
when
he
heard
of
evill
upon
himselfe
,
and
his
posteritie
,
1
Reg.
21.27
.
Hee
rent
his
cloathes
,
and
put
sack-cloth
upon
his
flesh
.
Never
did
grey
heart
delight
in
gay
cloathes
;
humility
is
as
well
content
with
base
freeze
,
as
the
proudest
gallant
with
his
Silke
and
Tissue
.
But
I
forbeare
to
speak
of
the
attire
of
Humilitie
:
for
I
believe
,
if
I
should
spend
a
whole
Sermon
,
as
the
Prophet
Isaiah
spent
almost
a
whole
Chapter
,
and
tell
the
proud
Dames
of
England
,
That
the
Lord
will
make
them
bald
,
Isa.
3.17
.
and
take
away
the
ornament
of
the
slippers
,
and
the
Cawle
,
and
the
round
tyres
of
the
head
,
and
the
head
bands
,
and
the
rest
there
named
?
I
should
bee
answered
,
That
this
as
the
fashion
of
the
time
;
or
,
it
may
be
,
laughed
at
for
a
foole
.
I
am
content
,
but
not
satisfied
:
for
it
is
verily
imagined
,
that
the
raritie
,
and
superfluitie
of
such
strange
dresses
,
are
abhomination
unto
God
,
as
if
we
might
follow
the
times
;
yet
in
a
time
of
mourning
,
such
as
the
plague
is
,
a
modest
dresse
fits
with
an
humble
heart
.
Howsoever
,
I
shall
turn
the
Prophets
reproofe
into
a
wish
,
vers.
24.
That
God
in
stead
of
sweet
savour
,
may
not
give
you
a
stinke
;
and
in
stead
of
a
Girdle
,
a
Rent
;
and
in
stead
of
dressing
the
haire
,
baldnesse
;
and
in
stead
of
a
Stomacher
,
a
girding
of
Sackcloth
;
and
burning
in
stead
of
beauty
.
Surely
,
when
God
clothes
our
bodies
,
as
hee
did
Iobs
,
with
Byles
and
Plague-sores
,
wee
should
then
testifie
our
humilitie
,
even
in
our
cloathes
.
Howsoever
our
cloathes
be
without
,
I
pray
God
our
cloathes
within
bee
black
and
white
;
Blacke
with
Sorrow
,
and
white
with
Puritie
,
that
hee
seeing
our
repentance
for
our
sinnes
,
may
also
repent
of
this
plague
,
and
cloath
us
with
those
white
raiments
which
they
weare
that
follow
the
Lambe
whithersoever
he
goeth
.
Amen
.
And
so
from
the
Dresse
,
I
passe
to
the
Dyet
of
Humility
,
which
is
alwayes
spare
and
thin
;
either
like
that
of
Daniel
,
Water
and
pulse
;
Dan.
1.12
.
or
that
of
David
,
when
hee
●ourned
for
his
childe
,
Hee
would
not
eate
:
2
Sam.
12.17
.
A
Doctrine
it
is
,
This
,
That
Papists
ascribe
too
much
to
,
the
Schismaticke
too
little
to
.
They
make
it
an
immediate
matter
of
Religion
,
These
no
matter
of
Religion
at
all
:
They
superstitiously
observe
it
;
These
scrupulously
decline
it
.
Such
an
act
of
Religion
it
is
not
,
as
wherein
principally
wee
worship
God
,
Rom.
14.
●●
For
the
kingdome
of
God
consists
not
in
meate
and
drinke
.
sayes
Mr.
Paul
,
Et
qui
Deum
per
ventrem
colit
,
propè
est
us
Deum
ventrem
haheat
,
sayes
Tertullian
,
Hee
that
worships
God
by
his
belly
,
is
not
farre
from
making
his
belly
his
God
.
And
yet
for
all
that
,
it
is
a
religious
worke
;
else
why
did
God
command
it
,
saying
by
his
Prophet
,
〈◊〉
2.15
.
Proclaime
a
fast
.
This
Fast
is
either
corporall
,
in
abstaining
from
meat
;
or
spirituall
,
in
restraining
the
affections
from
sinne
.
The
corporall
is
not
alwayes
commanded
by
the
State
,
nor
doe
I
meddle
with
it
;
the
spiritnall
is
evermore
commanded
by
God
,
especially
in
time
of
Plague
,
and
Famine
,
and
Warre
.
And
this
from
God
I
beseech
you
to
observe
,
Let
your
wanton
eyes
fast
this
time
of
weeping
,
from
the
sight
of
vanity
;
Let
your
curious
eares
fast
this
time
of
mourning
,
from
idle
rumours
,
and
unsavourie
talk
;
Let
your
glibbe
tongues
fast
this
time
of
feare
from
evil
speaking
.
But
what
need
I
presse
you
to
this
?
The
time
presses
you
enough
;
for
let
but
your
eyes
imagine
,
they
see
their
eyes
,
who
are
shut
up
by
the
plague
,
watering
and
washing
their
bed
,
bedewing
their
cheekes
;
and
then
your
eyes
will
have
little
list
to
roave
upon
forbidden
flesh
.
Againe
,
by
as
strong
a
phansie
,
let
your
eares
imagine
they
heare
their
dolefull
complaints
,
O
Lord
,
thou
hast
justly
restrained
me
of
my
liberty
,
for
I
have
abused
my
liberty
.
I
am
worthily
deprived
of
health
.
These
soares
are
deservedly
upon
my
body
:
for
I
have
infected
my
soule
more
than
once
,
and
often
:
And
then
your
cares
will
have
little
desire
after
newes
and
vanitie
.
And
with
your
tongues
speake
what
they
speake
;
How
long
,
Lord
,
how
long
shall
thy
iealousie
burne
like
fire
?
for
ever
?
O
when
shall
I
come
into
thy
house
?
O
forgive
my
sinnes
,
that
brought
this
plague
.
O
remove
this
plague
,
the
iust
scourge
of
my
sinnes
;
and
I
believe
your
tongues
will
not
easily
lye
and
sweare
,
or
talke
idly
.
In
a
word
,
let
your
polluted
soules
fast
,
and
deny
their
owne
wills
,
to
doe
Gods
;
so
diet
your
bodies
,
that
you
may
fat
your
soules
;
so
feed
your
bodies
,
so
fat
your
soules
,
that
your
Humility
may
have
her
perfect
worke
,
and
that
brings
me
to
my
second
consideration
.
Quid
efficit
,
What
it
doth
:
what
doth
humility
?
Exaltat
,
it
exalts
:
2a1
ae
,
2
ae
.
what
doez
Humility
.
Humilitas
est
Schola
,
&
scala
coeli
:
He
that
desires
to
build
high
,
and
seeke
those
things
which
are
above
,
must
lay
his
foundation
low
;
for
humblenesse
of
mind
is
the
Schoole
teaching
,
and
the
Scale
reaching
Heaven
:
so
he
,
and
so
the
Poet
,
Quo
minor
est
quisquis
,
maximus
,
&c.
He
that
is
least
in
his
owne
conceit
,
Prov.
18.12
.
is
highest
in
Gods
;
so
the
Prophet
,
Before
honour
is
humility
:
and
so
the
Apostle
,
Iam.
46.
God
giveth
grace
to
the
humble
.
Pride
is
the
beginning
of
sinne
,
and
Humility
is
the
A
,
B
,
C
,
of
our
Christian
Ethicks
;
and
therefore
sayes
the
Apostle
againe
,
Humble
your selves
under
the
mighty
hand
of
God
,
that
he
may
lift
you
up
.
Iam.
4.10
.
Humility
mounts
the
soule
that
uses
it
,
to
Heaven
;
Pride
keeps
us
downe
,
for
it
is
a
plague
.
The
plague
is
Tumor
in
corpore
,
and
so
pride
is
Tumor
in
mente
;
That
a
swelling
in
the
body
,
this
in
the
soule
.
〈◊〉
the
plague
be
exalted
,
and
become
Macula
in
corpore
,
Tokens
in
the
body
,
then
the
body
dyes
:
so
,
if
prid●
be
exalted
,
and
become
Macula
in
anima
,
Spots
in
the
soule
,
then
the
soule
dyes
.
And
yet
it
is
observed
by
some
,
that
though
the
Tokens
doe
appeare
,
yet
lying
upon
the
earth
,
and
breathing
into
the
earth
,
may
possibly
cure
it
:
And
so
humility
,
the
lowest
,
and
lowlyest
of
all
Gods
graces
,
will
cure
the
plague
of
the
soule
,
pride
.
O
quantum
crimen
superbiae
,
sayes
St.
Ambrose
,
ut
ei
etiam
adulteria
praeferantur
!
Oh
how
great
a
sinne
is
the
sinne
of
Pride
,
that
even
Adulteries
are
preferred
and
saved
before
it
!
Noverca
virtutum
,
mater
vitiorum
,
The
stepmother
of
vertue
,
and
the
mother
of
vice
.
The
stepmother
of
Vertue
,
because
it
hates
them
,
as
many
women
doe
those
children
their
husbands
had
by
former
wives
;
and
the
mother
of
Vice
,
because
there
is
not
one
vice
in
the
world
,
but
therein
is
found
the
contempt
of
God
,
and
that
is
Pride
.
Humilitati
autem
nihil
aequale
,
Tom.
5.
p.
171.
De
Humilit
.
sayes
St.
Chrysostome
,
haec
est
bonorum
mater
,
&
radix
,
altrix
,
&
occasio
,
simul
&
vinculum
:
What
is
comparable
to
humility
?
Humility
is
the
mother
of
all
Graces
,
the
root
,
the
nurse
,
the
occasion
,
and
the
bond
of
all
Graces
:
The
mother
of
all
Graces
shee
is
,
for
she
conceives
them
;
God
had
respect
unto
the
lowlinesse
of
his
Hand-maiden
:
Luke
1.
The
lowlinesse
conceived
a
respect
in
God
towards
her
.
The
roote
shee
is
,
for
they
grow
upon
her
;
if
they
be
not
upon
the
stocke
of
humility
,
they
turne
into
vices
:
Nothing
more
wicked
than
to
cleanse
the
Leper
,
than
to
heale
the
lame
,
than
to
raise
the
dead
,
sayes
St.
Chrysostome
;
How
?
nothing
more
wicked
?
why
,
these
are
good
workes
,
how
then
are
they
wicked
?
Why
,
the
Father
tells
you
,
Ibid.
Si
sit
cum
insolentia
,
If
it
be
done
in
arrogance
,
and
selfe-conceite
,
if
it
be
done
without
humility
:
No
fire
of
Charity
,
if
it
be
not
raked
up
in
the
cindars
of
humility
;
and
the
Nurse
she
is
;
for
the
Graces
of
God
,
if
they
suck
not
upon
the
Breasts
of
humility
,
they
waxe
leane
,
and
starve
:
He
hath
filled
the
hungry
,
(
Humble
)
with
good
things
,
but
the
rich
he
hath
sent
empty
away
.
And
the
occasion
of
other
Graces
she
is
;
when
Saul
sought
his
Fathers
Asses
humbly
,
hee
found
a
Kingdome
gloriously
:
when
hee
sought
himselfe
vainely
,
hee
lost
himselfe
,
and
his
Kingdome
foolishly
.
And
the
Bond
shee
is
;
for
when
the
other
Graces
of
God
,
sever
themselves
from
humility
,
they
become
sinnes
:
Luk.
1.51
.
God
puts
downe
the
mighty
from
their
seate
,
but
exalts
the
humble
and
meeke
.
You
see
what
Humility
does
;
It
exalts
,
I
could
tell
you
much
more
that
it
doth
;
for
all
that
I
could
and
would
tell
you
,
I
tell
you
,
it
secures
.
Socrates
secured
himselfe
from
death
,
when
the
Tyrant
threatned
him
with
death
,
saying
,
volo
mortem
I
would
dye
:
Nay
,
but
then
sayes
the
Tyrant
,
thou
shalt
live
:
why
saies
he
,
volo
sive
mortem
sive
vitam
,
I
will
either
dye
or
live
,
as
you
please
,
and
so
was
safe
:
And
so
is
the
Humble
man
;
as
the
Reed
answered
the
Oake
,
The
Oake
wonders
why
the
strongest
of
all
Trees
should
bee
sometimes
Eradicated
,
rooted
up
by
the
Roots
,
and
sometimes
blowne
downe
by
the
winde
;
when
the
Reede
,
the
weakest
of
all
things
,
should
never
be
hurt
by
the
wind
:
Why
,
saies
the
Reede
,
thou
need
est
not
wonder
at
this
,
for
thou
art
a
proud
,
and
inflexible
piece
of
wood
,
and
will
not
yeeld
;
and
therefore
the
winde
that
is
stronger
than
thy selfe
,
breakes
thee
;
whereas
,
I
yeeld
to
every
winde
,
and
so
no
winde
hurts
mee
,
but
I
am
secure
;
so
saies
the
Humble
man
:
Now
God
hath
sent
a
Plague
,
I
am
willing
to
dye
,
and
if
it
please
him
to
take
it
away
againe
,
I
am
willing
to
live
:
If
I
live
;
saies
he
,
I
will
live
to
thy
glory
in
newnesse
of
life
,
and
ascribe
it
to
thy
mercy
,
if
this
destroying
Angel
passe
over
my
house
;
and
if
I
dye
,
I
will
dye
to
be
glorified
with
thee
,
through
Iesus
Christ
my
Saviour
:
if
I
dye
,
in
Heaven
I
will
praise
thee
;
and
if
I
live
,
in
Earth
I
will
pray
unto
thee
.
And
that
is
my
second
part
I
am
to
speake
of
:
2
a
,
2
ae
.
The
second
ingredient
for
the
cure
of
the
Plague
;
Prayer
:
It
is
an
opening
Pill
,
it
opens
out
hearts
to
conceive
,
our
lips
to
utter
a
Prayer
;
and
it
opens
Gods
eares
to
heare
our
Prayer
:
If
my
people
shall
pray
.
I
will
heare
.
In
this
I
shall
,
if
God
will
,
shew
you
:
1.
Quid
est
,
what
Prayer
is
:
2.
Cui
,
to
whom
we
must
pray
:
3.
Quid
efficiat
,
what
Prayer
doth
:
And
1.
Quid
est
,
What
is
Prayer
?
Some
have
defined
Prayer
Comparatè
,
1
a.
2ae
2
a.
Prayer
what
?
and
some
Absolutè
:
They
that
define
it
by
Comparison
,
tell
us
,
That
Prayer
is
the
sacrifice
of
a
Dove
;
that
is
,
a
Peace
offering
;
and
they
that
define
it
thus
,
direct
us
to
first
,
Electio
,
the
choice
of
a
cleane
one
,
by
preparation
,
they
meane
,
as
the
Psalmist
saith
,
That
our
hearts
indite
a
good
matter
:
Psal.
45.
and
secondly
,
Corpus
,
a
Body
,
verba
pura
,
viz.
good
words
,
&
not
to
speak
to
God
,
as
too
many
speake
in
this
place
to
you
,
Non
sence
,
by
speaking
Quicquid
in
bucc
am
vener
it
,
whatsoever
comes
next
to
hand
:
but
so
to
speake
,
as
God
hearing
,
may
accept
,
and
man
hearing
,
may
not
pitty
,
if
not
laugh
:
not
to
complement
with
God
in
uncoth
language
,
nor
yet
to
slight
God
with
slovenly
words
,
nor
yet
to
weary
God
with
tedious
bablings
,
but
with
words
well
compos'd
,
that
it
be
neither
a
leane
body
,
nor
a
lame
body
.
And
thirdly
Animam
,
A
Soule
:
viz.
Intentionem
fixam
,
a
fix'd
intention
;
not
to
suffer
our
heart
to
roave
&
wander
,
while
our
lippes
moove
and
speake
,
but
to
observe
what
we
pray
for
,
as
we
desire
God
to
observe
and
grant
our
prayers
.
Wee
pray
often
,
and
God
heares
us
not
;
and
the
reason
is
plaine
,
because
wee
heare
not
our selves
.
And
fourthly
,
Alas
,
Wings
,
viz.
Fidem
,
&
spem
;
faith
,
&
Hope
;
Faith
,
to
deliver
the
message
in
Heaven
;
and
Hope
,
to
returne
the
answer
upon
earth
,
beleeving
hee
doth
heare
them
,
and
hoping
hee
will
grant
them
:
And
grant
them
God
will
,
if
fiftly
,
this
Dove
have
plumas
,
and
be
not
bare
of
feathers
,
viz.
Gemitum
&
lachrymas
,
sighes
,
&
teares
.
But
last
of
all
,
you
must
be
sure
they
have
pedes
,
feete
too
,
opera
Charitatis
,
Workes
of
Charity
:
And
then
,
when
GOD
sees
your
prayers
so
compleate
,
he
will
,
questionlesse
hee
will
accept
it
for
a
peace
offering
.
They
that
define
Prayer
absolutely
,
tell
us
,
it
is
Expressio
mentis
ad
Deum
in
Nomine
Iesu
Christi
,
an
expression
of
our
desires
in
the
Name
of
Iesus
Christ
to
God
.
An
expression
of
our
desires
,
not
that
words
are
ever
necessary
;
for
sometimes
the
heart
may
bee
so
overcharged
with
griefe
,
as
that
the
tongue
cannot
speake
.
So
we
read
of
Hannah
,
and
so
of
Moses
;
but
that
wee
would
make
our
tongues
the
Ambassadors
of
our
hearts
,
when
there
is
not
a
greater
occasion
to
keepe
them
at
home
:
For
God
made
our
Tongues
,
so
well
as
our
Hearts
;
and
wee
desire
to
have
our
Tongues
in
Heaven
with
our
Hearts
,
and
therefore
must
glorifie
the
God
of
Heaven
equally
with
our
Tongues
and
Hearts
.
So
the
Psalmist
,
Psal.
45.
My
heart
is
enditing
of
a
good
matter
,
and
my
tongue
is
the
pen
of
a
ready
writer
;
I
will
speak
of
the
things
which
I
have
made
unto
the
King
.
And
so
we
,
we
must
utter
,
utter
with
our
Tongues
,
what
we
desire
with
our
Hearts
.
But
both
our
desire
and
expression
must
bee
in
the
Name
of
Iesus
Christ
;
no
promise
but
in
him
;
no
purchase
but
by
him
:
Whatsoever
you
shall
aske
in
my
name
,
God
will
give
it
you
:
In
nomine
ejus
it
must
be
:
for
without
him
,
we
are
like
to
have
as
course
entertainment
with
God
,
as
Ioseph
promised
his
brethren
,
if
they
brought
not
Benjamin
.
By
the
Princes
favourite
,
the
subject
obtaines
the
Princes
favour
;
and
by
Jesus
Christ
,
in
whom
,
and
in
whom
onely
,
God
is
well
pleased
,
Math.
3.
we
obtaine
whatsoever
we
obtaine
:
and
therefore
as
the
Apostle
,
so
I
to
you
,
Let
your
prayers
be
made
knowne
by
him
(
viz.
by
Iesus
Christ
)
to
God
.
And
being
made
known
by
him
,
our
prayers
are
sure
of
acceptance
;
for
he
hath
purchased
Gods
favour
for
us
,
and
that
by
a
bloody
rate
,
Hebr.
5.
By
his
owne
blood
;
By
that
hee
entred
into
the
holy
place
,
to
make
intercession
for
us
,
this
makes
our
Evangelicall
sacrifices
acceptable
to
God
.
To
God
,
I
say
:
For
as
our
prayers
must
bee
offered
,
By
;
2a
,
2
ae
,
2
ae
.
and
in
the
name
of
Iesus
Christ
,
so
they
must
be
offered
to
God
,
and
to
God
onely
;
for
God
onely
is
the
Cui
,
the
object
,
To
whom
we
must
pray
.
Not
to
Patriarch
,
or
Prophet
;
for
no
precept
for
that
.
Not
to
Angel
or
Archangell
;
for
no
promise
to
that
.
Not
to
the
Virgine
Marie
,
or
any
shee
Saint
;
for
no
example
of
this
,
let
Rome
say
what
Rome
can
to
the
contrary
.
But
this
is
a
matter
of
dispute
,
and
so
disputed
it
hath
been
,
that
it
needs
no
dispute
here
;
for
they
are
not
able
to
reply
.
And
besides
,
their
owne
Doctrine
and
Example
choakes
them
:
for
their
doctrine
never
taught
to
offer
,
their
example
never
did
offer
any
thanksgiving
to
any
Saint
,
or
Angel
whatsoever
.
And
yet
thankesgiving
is
a
part
,
and
a
chiefe
part
,
of
prayer
:
and
therefore
where
no
thanksgiving
is
due
,
there
no
prayer
is
due
.
Nor
the
one
nor
the
other
hath
any
object
,
but
God
:
I
shall
therefore
conclude
this
with
a
prayer
to
God
.
God
grant
wee
may
never
betake
our selves
to
any
other
shelter
,
than
Vmbra
altissimi
,
that
of
God
;
for
blessed
be
the
people
that
bee
in
such
a
case
;
yea
,
blessed
are
the
people
which
have
the
Lord
for
their
God
.
God
make
us
Saints
in
Heaven
,
and
give
us
grace
never
to
pray
to
any
Saint
;
and
to
pray
to
him
so
,
that
when
wee
pray
,
he
may
heare
.
It
is
my
third
consideration
,
in
Quid
efficit
?
what
does
prayer
?
3
a
,
2
ae
,
2
ae
.
And
did
I
propose
it
so
low
,
What
does
prayer
?
I
should
rather
have
proposed
it
thus
,
What
does
it
not
?
It
opens
Heaven
,
and
it
shuts
Heaven
.
1
Reg.
18.
Raine
or
no
Raine
,
are
at
the
command
of
prayer
.
It
defeates
our
Enemies
:
So
David
overthrew
the
counsell
of
Achitophel
by
Prayer
.
2
Sam.
●
31.
It
obtaines
favour
with
Kings
:
Neh
,
2.4
.
So
Nehemiah
wonne
grace
with
Artaxerxes
the
King
,
by
Prayer
.
It
opens
Gods
hands
,
and
it
shuts
Gods
hands
:
Numb.
11.2
.
So
Moses
,
when
God
was
angry
,
shut
his
hands
,
by
Prayer
.
and
when
the
people
were
hungry
,
by
prayer
Moser
opened
Gods
hands
to
give
them
Manna
.
In
a
word
,
Prayer
is
,
as
Luther
,
speakes
,
though
Hyperbolically
,
yet
Divinely
,
Res
omnipotentissima
,
an
Almighty
power
.
By
this
,
2
Sam.
24
Psal.
106.
●●
.
prayer
,
David
in
his
time
,
and
Phineas
in
his
time
,
stayed
the
Plague
.
As
they
did
pray
,
so
God
give
us
grace
to
pray
,
and
to
pray
so
,
that
this
plague
may
bee
stayed
,
through
Iesus
Christ
.
Amen
.
Many
objections
are
made
against
the
necessitie
of
prayer
,
and
against
the
efficacie
of
prayer
.
I
have
solv'd
those
objections
else
where
;
The
third
Sermon
.
and
all
that
I
say
here
,
is
,
If
any
one
amongst
you
all
misse
the
aime
of
your
prayers
,
it
is
,
I
will
lay
my
life
on
it
,
it
is
because
your
prayers
are
amisse
:
Mend
them
,
and
God
will
heare
them
;
heare
them
,
and
forgive
your
sinnes
,
so
that
you
mend
your selves
,
and
turne
from
your
wicked
wayes
.
It
is
the
third
thing
I
am
to
speak
of
,
3
a
,
2ae
.
and
the
third
ingredient
for
the
cure
of
the
plague
,
Repentance
is
;
It
is
a
purging
pill
,
it
purges
us
of
sin
,
and
God
of
wrath
.
If
my
people
turne
from
their
wicked
wayes
,
I
will
forgive
their
sinne
.
And
herein
I
shall
desire
you
to
observe
with
me
,
1.
Qui
,
who
are
to
turne
,
populus
,
&
populus
universus
,
my
people
,
and
all
my
people
.
2.
Quid
est
,
what
it
is
to
turne
.
That
wee
must
take
by
the
example
of
Turners
.
3.
A
quo
,
from
what
we
must
turn
,
from
our
wicked
wayes
,
from
all
our
wicked
wayes
.
4.
Ad
quem
,
to
whom
wee
must
turne
:
for
every
motion
hath
a
double
terme
,
To
God
;
turne
to
me
sayth
the
Lord
.
5
And
lastly
,
Quid
efficit
,
what
good
turning
does
us
:
It
obtaines
forgivenesse
,
forgivenesse
of
sinnes
,
forgivenesse
of
all
sinnes
.
And
when
they
are
once
forgiven
,
there
is
no
feare
,
but
with
one
helpe
more
,
but
the
land
will
bee
healed
,
and
the
plague
removed
.
Of
which
,
may
I
so
speake
,
and
you
so
heare
,
and
all
of
us
so
doe
,
Turne
from
our
wicked
wayes
,
that
God
may
forgive
us
all
our
sinnes
,
and
preserve
us
from
the
plague
,
and
remove
the
plague
from
us
,
through
Iesus
Christ
.
Amen
.
I
begin
with
the
first
,
1
a
,
3
ae
,
2
ae
.
Who
to
turne
.
Qui
,
Who
should
turne
;
populus
,
&
populus
universus
,
My
people
,
and
all
my
people
:
1.
Gods
people
:
for
they
that
are
not
Gods
people
,
either
cannot
,
or
doe
not
:
They
cannot
,
for
want
of
grace
;
they
doe
not
,
for
want
of
skill
:
They
have
no
correction
to
drive
them
to
it
,
they
have
no
direction
to
guide
them
in
it
:
so
unhappy
they
,
they
that
are
not
Gods
people
,
that
they
have
no
unhappines
;
They
come
in
no
misfortune
,
like
other
folk
.
So
happy
we
,
we
,
that
are
Gods
people
,
that
wee
have
many
unhappinesses
.
We
come
into
misfortune
above
all
other
folke
;
onely
our
mis-hap
becomes
a
good
hap
;
and
our
mis-fortune
,
a
Fortune
,
a
good
fortune
.
For
when
God
whippes
us
,
wee
reade
it
in
Corrigit
,
a
Chastisement
;
but
when
God
whippes
them
,
it
is
in
punit
,
a
punishment
.
Chastisements
are
alwayes
for
amendment
,
punishments
commonly
for
amercements
.
When
God
does
Castigare
,
correct
his
people
,
it
is
to
amend
them
:
When
God
does
punire
,
punish
them
that
are
not
his
people
,
it
is
to
end
them
.
With
his
people
,
God
deales
as
a
Father
with
his
Childe
,
as
a
Master
with
his
Scholler
.
And
why
doeth
the
Father
whip
his
Childe
?
to
make
him
better
.
Why
the
Master
his
Scholler●
To
make
him
learne
his
book
.
But
with
them
that
are
not
his
people
,
God
deales
as
a
Judge
with
a
malefactor
:
and
why
doth
a
Judge
condemne
a
Thiefe
?
To
hang
him
,
to
hang
him
out
of
the
way
.
Thus
did
God
deale
with
the
Egyptians
,
Hee
sent
them
Frogges
,
Exod.
6.
&c.
and
Lice
,
&
Flies
,
and
Grashoppers
,
and
Murraine
:
and
what
was
the
end
of
all
this
?
To
overthrow
them
in
the
red
Sea
.
But
why
did
he
send
Fierie
Serpents
amongst
the
Israelites
?
Numb.
21
9.
To
make
them
looke
up
to
the
Brasen
Serpent
,
that
they
might
be
healed
.
Why
did
he
smite
them
at
Ai
?
Iosh.
7.13
.
But
to
make
them
up
,
and
sanctifie
themselves
,
Why
did
hee
suffer
the
Philistimes
and
Ammonites
to
oppresse
them
?
but
to
make
them
say
,
We
have
sinned
against
thee
,
Iudg.
10.15
.
deliver
us
wee
pray
thee
,
this
day
.
Why
did
hee
send
them
Thunder
and
Raine
in
Harvest
?
1
Sam.
12.19
.
but
to
make
them
pray
unto
the
Lord
,
and
confesse
the
addition
of
their
sinnes
.
Why
a
plague
in
King
Davids
dayes
?
2
Sam.
24
17.
but
to
make
him
confesse
his
sinnes
.
Why
a
plague
now
?
but
to
make
us
that
are
his
people
,
to
turne
from
our
wicked
wayes
.
Such
a
happinesse
there
is
in
being
Gods
people
,
for
all
the
plague
;
and
as
Plato
sayd
,
He
thanked
God
,
hee
was
a
Man
,
and
not
a
Beast
;
a
Grecian
,
and
not
a
Barbarian
:
So
we
must
,
at
least
,
so
wee
should
,
blesse
the
Name
of
God
,
that
we
are
men
,
and
not
beasts
,
Christians
,
and
not
Infidels
;
his
people
,
and
not
them
,
nor
of
them
that
are
not
his
people
:
and
God
make
us
all
so
happy
,
that
all
of
us
may
alwayes
,
especially
in
this
time
of
plague
,
as
to
turne
from
our
wicked
wayes
.
For
it
is
not
onely
first
,
Populus
,
2.
Vniversus
,
all
the
people
.
but
secondly
,
Populus
universus
;
not
onely
My
people
,
but
All
my
people
must
turne
:
For
all
the
people
are
sinners
;
and
therefore
all
the
people
are
in
danger
of
the
plague
;
and
in
more
danger
,
because
this
sicknesse
is
more
dangerous
than
all
other
sickensses
,
it
is
infectious
;
it
is
amongst
us
that
tarry
heere
in
the
City
;
it
may
overtake
them
that
are
gone
into
the
Countrey
.
I
pray
God
it
may
not
overtake
them
;
I
pray
God
remove
it
from
amongst
us
:
But
yet
it
is
amongst
us
,
and
for
ought
they
know
,
or
any
man
else
,
it
may
goe
after
them
.
If
in
King
Davids
dayes
,
it
went
from
Dan
to
Beersheba
;
it
may
in
our
dayes
goe
from
London
,
to
the
farthest
parts
of
England
:
No
way
to
remove
it
from
us
,
no
way
to
keepe
it
from
them
;
but
for
them
,
and
us
,
and
all
the
people
of
God
,
To
turne
from
our
wicked
wayes
.
Were
the
sinne
but
private
,
and
particular
,
and
the
punishment
answerable
,
why
then
happily
that
particular
mans
turning
might
turne
the
plague
out
of
doores
.
But
the
sinne
,
alas
,
is
universall
,
and
the
punishment
Epidemicall
:
All
of
us
are
sinners
,
all
of
us
,
though
not
happily
all
of
us
in
the
same
degree
,
yet
all
of
us
in
some
degree
are
sinners
,
and
most
of
us
all
in
a
very
high
degree
,
God
have
mercy
upon
us
;
and
all
of
us
are
punished
,
some
by
feeling
,
some
by
fearing
;
some
of
us
smart
actually
,
all
of
us
potentially
;
and
therefore
all
of
us
must
turne
.
Nay
,
now
I
thinke
on
't
,
though
the
sinne
were
but
private
,
and
that
private
man
had
the
passion
of
Repentance
in
respect
of
his
owne
sin
,
and
cryed
out
with
the
Publican
,
God
be
mercifull
unto
me
a
sinner
;
yet
notwithstanding
all
men
should
bee
compassionate
towards
the
ill
case
of
others
,
and
communicate
with
him
in
a
joynt
Repentance
;
the
reason
is
,
because
hee
is
a
member
of
the
same
Body
.
But
the
sinne
,
as
I
sayd
before
,
is
generall
;
we
all
say
,
and
many
of
us
,
God
mend
our
manners
;
doe
but
say
so
,
We
have
erred
and
strayed
from
thy
wayes
like
lost
sheepe
;
and
therefore
all
of
us
must
participate
in
Repentance
,
and
say
,
There
is
no
health
in
us
;
but
thou
oh
Lord
have
mercy
upon
us
miserable
offenders
:
For
the
Church
is
Corpus
Homogeneum
,
and
therefore
Eadem
est
ratio
partis
&
totius
.
All
men
are
one
Body
,
and
every
man
is
a
member
of
that
one
body
;
and
therefore
the
same
remedy
serveth
both
;
what
every
man
must
doe
in
particular
,
all
men
must
doe
in
generall
.
All
men
are
but
one
Body
,
and
thus
the
Members
are
placed
:
The
King
is
the
Head
,
the
Divine
is
the
Heart
,
the
Physitian
is
the
Liver
,
the
Lawyer
is
the
Tongue
,
the
Souldier
is
the
Armes
,
the
Merchant
is
the
Lungs
,
the
Commons
are
the
Feete
.
The
King
rules
,
the
Priest
prayes
,
the
Physitian
feeds
,
the
Lawyer
pleads
,
the
Souldier
fights
,
the
Merchant
breaths
,
the
Commons
travaile
:
None
of
these
can
be
spared
,
for
then
the
Body
will
be
imperfect
;
and
therefore
all
of
these
,
all
Gods
people
must
Turne
.
The
King
,
though
a
King
,
and
therefore
the
best
of
men
;
yet
he
is
but
a
man
,
and
therefore
a
sinner
:
and
a
Carbuncle
may
come
upon
the
Head
;
but
I
pray
God
,
preserve
our
Head
,
King
Charles
,
from
plague
and
pestilence
:
The
Priest
,
though
a
Bishop
,
and
the
holiest
of
then
,
yet
hee
is
but
a
man
,
and
therefore
a
sinner
;
and
the
poyson
of
the
plague
may
possesse
the
Religion
of
the
Heart
;
but
I
pray
God
preserve
the
Heart
of
our
Religion
,
and
Devotion
,
the
Clergy
,
from
plague
and
pestilence
.
The
Physitian
,
though
the
liveliest
of
men
,
yet
he
is
but
a
man
,
and
therefore
a
sinner
;
and
the
plague
may
by
his
venome
stop
the
Fountaine
of
Blood
;
but
I
pray
God
preserve
the
Liver
of
our
Body
,
the
Physitian
,
from
plague
and
pestilence
.
The
Lawyer
,
though
the
nimblest
of
men
,
yet
he
is
but
a
man
,
and
therefore
a
sinner
;
and
the
Sore
may
rise
in
the
throat
close
by
the
Tongue
;
but
I
pray
God
preserve
the
Tongue
of
our
State
,
the
Lawyer
,
from
plague
and
pestilence
.
The
Souldier
,
though
the
strongest
of
men
,
yet
hee
is
but
a
man
,
and
therefore
a
sinner
;
and
the
Plague
,
stronger
than
himselfe
,
may
breake
the
Armes
;
but
I
pray
God
preserve
the
Armes
of
our
Kingdome
,
the
Souldier
,
from
plague
and
pestilence
.
The
Merchant
,
though
the
richest
of
men
,
yet
he
is
but
a
man
,
and
therefore
a
sinner
;
and
the
plague
may
suffocate
the
Lungs
;
but
I
pray
God
preserve
the
Lungs
of
o●●
Kingdome
,
the
Merchant
,
from
the
plague
.
The
Common
people
is
a
man
,
and
but
a
man
,
and
therefore
a
sinner
;
and
the
plague
may
weaken
the
Feet
,
a
Sore
may
rise
in
the
Groine
,
but
I
pray
God
preserve
the
Feete
of
this
Kingdome
,
the
Common
people
,
from
the
plague
.
No
way
to
perswade
God
to
this
,
but
for
the
Head
,
and
the
Heart
;
and
the
Liver
,
and
the
Tongue
;
and
the
Armes
,
and
the
Lungs
;
and
the
Feet
,
and
all
;
all
Gods
people
to
turne
from
their
wicked
wayes
.
Some
there
be
,
that
think
themselves
too
good
to
humble
themselves
,
and
turne
;
and
some
that
thinke
themselves
too
unworthy
to
pray
,
and
turne
;
but
here
is
a
checke
for
the
one
,
and
a
comfort
for
the
other
;
all
my
people
must
turne
,
The
good
man
hath
need
,
and
the
bad
man
hath
leave
.
Bee
thou
as
good
as
King
David
,
a
man
after
Gods
owne
heart
;
yet
K.
David
may
fall
into
an
adulterie
,
and
a
selfe
confidence
:
and
therefore
not
hee
so
good
,
but
hee
must
turne
.
And
indeed
,
how
often
did
hee
turne
?
Sometimes
himselfe
to
God
,
and
sometimes
God
to
him
,
God
to
him
by
prayer
,
Turne
not
away
thy
face
from
thine
annointed
.
And
sometimes
himselfe
to
God
by
repentance
,
Turne
me
,
O
God
,
and
I
shal
be
turned
.
And
this
is
to
teach
good
men
,
that
when
God
is
turned
from
them
,
or
they
from
God
,
then
that
they
by
prayer
should
turne
God
to
them
;
and
they
by
repentance
turne
themselves
to
God
,
by
turning
from
their
wicked
wayes
.
Nor
none
so
bad
neither
,
but
hee
may
turne
;
not
the
Publican
:
and
therefore
Saint
Matthew
was
called
,
and
Zacheus
saved
.
Not
the
Thiefe
;
and
therefore
the
Thiefe
from
the
Crosse
went
into
Paradise
.
Not
the
Harlot
,
and
therefore
Mary
Magdalene
had
many
sins
forgiven
her
.
Not
the
Persecutor
,
and
therefore
Saint
Paul
was
converted
.
Not
the
Denyer
,
and
therefore
Saint
Peter
wept
bitterly
.
And
I
pray
God
give
us
all
grace
to
weepe
so
bitterly
,
and
to
turne
so
truely
,
that
God
may
remove
the
plague
speedily
,
and
send
health
into
our
houses
perpetually
,
and
grace
into
our
soules
eternally
,
through
Jesus
Christ
.
Amen
.
This
is
not
onely
our
Ministerie
perswading
:
for
you
may
thinke
,
and
too
many
of
you
doe
too
often
think
too
lightly
of
that
;
but
it
is
also
Gods
Majestie
commanding
:
and
which
of
you
dares
thinke
but
highly
of
that
?
God
commands
all
men
every
where
to
repent
,
Acts
17.30
.
viz.
To
turne
.
All
men
,
deepe
Polititians
,
rich
Citizens
,
great
Sinners
,
holy
Saints
,
all
his
people
,
to
turne
.
But
what
is
it
to
turne
?
2a
,
3ae
2
ae
.
,
To
turne
,
what
.
That
's
my
second
consideration
must
tell
you
;
and
I
must
tell
it
you
from
the
examples
of
Turners
:
And
for
these
examples
,
I
looke
upon
Nehemiah
;
he
met
with
an
uneven
peece
of
Timber
,
and
he
turned
it
round
.
I
looke
upon
King
David
,
hee
met
with
a
knotty
peece
of
Timber
,
and
hee
turned
it
smooth
.
I
looke
upon
King
Nebuchadnezzar
,
he
met
with
a
loftie
peece
of
Timber
,
and
hee
turned
it
thin
and
low
.
I
look
upon
Israel
,
she
met
with
a
rotten
peece
of
Timber
,
and
shee
turned
it
into
the
fire
.
I
look
upon
S.
Peter
,
he
met
with
a
foule
peece
of
Timber
,
and
he
turned
it
cleane
and
faire
.
1.
Nehemiah
at
his
returne
from
the
Captivity
,
Nehem.
13.3.23
.
found
in
Ierusalem
an
uneven
peece
of
Timber
,
a
mixed
multitude
;
Jewes
that
had
married
wives
of
Ashdod
,
Ammon
,
and
Moab
,
people
that
spake
halfe
the
language
of
the
Jewes
,
and
halfe
of
Ashdod
,
and
hee
rounded
them
:
he
put
away
all
their
strange
wives
.
Sie
vos
,
so
doe
you
:
If
you
have
in
your
house
a
mixed
multitude
,
goods
gotten
honestly
,
by
your
labour
;
and
goods
gotten
dishonestly
,
by
Rapine
,
or
Theft
,
or
Vsurie
,
or
Lying
:
away
with
them
,
returne
them
to
the
true
owners
,
that
Ierusalem
may
be
repaired
,
that
the
plague
may
be
stayed
,
that
your
bodies
may
bee
healed
,
that
your
soules
may
he
saved
.
If
the
affections
of
your
soules
have
married
strange
wives
,
the
World
,
or
the
Flesh
;
if
you
come
to
Church
,
and
speake
halfe
the
language
of
Canaan
,
and
yet
serve
the
World
,
or
lust
after
the
flesh
;
take
out
a
divorce
,
that
you
may
serve
God
onely
,
that
God
,
who
onely
can
,
may
repaire
the
breach
of
the
people
.
King
David
met
with
a
knottie
peece
of
Timber
,
2
Sam.
11.4
.
●
8.13
he
commits
adulterie
with
Bathsheba
,
when
Ioab
is
besieging
Rabbah
,
and
sends
for
Vriah
her
husband
to
cover
it
;
and
when
he
would
not
goe
home
,
neither
drunk
nor
sober
,
he
dispatches
him
with
letters
,
to
dispaeth
him
of
his
life
.
And
when
his
subtelty
was
found
out
by
Nathan
,
hee
smoothes
it
,
2
Sam.
12.13.30.31
.
and
sayes
plainly
,
and
sorrowfully
,
Peccavi
,
I
have
sinned
;
Et
transtulit
Dominus
,
,
And
the
Lord
tooke
away
his
sinne
.
Sic
vos
,
so
doe
you
.
If
any
of
you
,
while
your
tongue
hath
been
besieging
Hell
by
prayers
,
as
Ioab
Rabbah
by
weapons
;
and
in
the
meane
time
your
heart
hath
committed
adulterie
,
by
roaving
and
wandring
imaginations
upon
your
gold
at
home
,
your
businesse
abroad
,
or
your
neighbour
in
the
Church
,
either
by
lust
,
or
talke
,
as
David
with
Bathsheba
;
and
you
have
sent
for
your
eye
,
the
husband
of
your
heart
,
to
cover
this
wickednesse
,
by
lifting
up
the
white
of
it
to
Heaven
;
why
then
dispatch
it
,
pull
it
out
:
and
now
that
Nathan
your
Minister
,
hath
told
you
on
't
,
be
sorry
for
it
,
and
confesse
it
,
and
say
,
I
have
sinned
,
that
God
may
forgive
your
sins
,
that
your
tongue
may
conquer
Hell
,
that
the
Crown
of
the
King
thereof
,
Lucifer
,
that
Crowne
which
hee
ware
when
hee
was
in
Heaven
,
may
bee
put
upon
your
head
,
and
all
his
people
,
his
tentations
,
and
sinnes
,
and
plagues
,
may
goe
under
the
Harrowes
,
and
Axes
,
and
Sawes
of
your
repentance
:
and
so
shall
the
plague
bee
stayed
,
and
you
saved
.
3.
Dan.
4.30.31.32.37
.
King
Nebuchadnezzar
met
with
a
loftie
and
proud
peece
of
Timber
,
Is
not
this
great
Babel
that
I
have
built
for
the
house
of
the
kingdome
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
majestie
?
And
by
and
by
his
kingdome
was
taken
from
him
,
and
hee
was
driven
from
men
,
to
eate
grasse
as
Oxen
,
and
his
body
was
wet
with
the
dew
of
heaven
,
till
his
haires
were
growne
like
Eagles
feathers
,
and
his
nailes
like
birds
clawes
,
and
he
confessed
that
Gods
workes
are
truth
,
and
those
that
walke
in
pride
he
is
able
to
debase
.
Sic
vos
,
so
doe
you
.
If
any
of
you
rich
Citizens
,
that
came
hither
with
a
staffe
,
like
Iacob
over
Iordan
,
and
are
now
become
great
,
and
have
built
you
faire
houses
,
Citie
houses
for
profite
,
and
Countrey
houses
for
pleasure
,
yet
walke
not
in
the
pride
of
your
heart
,
say
not
,
you
have
got
this
by
the
policie
of
your
brain
,
or
the
strength
of
your
hand
;
or
if
you
have
said
so
,
as
too
many
of
you
have
sayd
so
,
why
then
goe
,
eate
grasse
with
the
Oxen
,
feed
hardly
:
wet
your
body
with
the
dew
of
heaven
,
with
thowres
of
ne●venly
grace
,
with
teares
of
true
repentance
:
let
your
haires
grow
like
Eagles
,
like
Estridge
feathers
,
to
break
off
the
Iron
chaines
o●
your
sinnes
;
and
your
nailes
like
birds
clawes
,
to
picke
out
the
eyes
of
these
proud
tentations
:
Breake
off
your
sinnes
by
righteousnesse
,
and
your
iniquitie
by
shewing
mercie
to
the
poore
,
that
there
may
bee
an
healing
of
your
errour
,
and
a
lengthning
of
your
dayes
,
and
a
staying
of
the
plague
,
through
Iesus
Christ
.
Amen
.
4.
Israel
met
with
a
rotten
peece
of
Timber
,
coverings
of
graven
Images
,
and
ornaments
of
molten
Images
,
and
shee
cast
them
away
as
a
menstruous
cloath
.
Sic
vos
,
so
do
you
.
Isai.
30.22.23.26
.
If
you
have
p●●
your
crust
in
the
graven
Images
of
silver
,
or
m●l●ea
Images
or
gold
;
If
you
have
worshipped
your
wealth
,
before
you
have
your
God
;
if
you
have
taken
more
delight
and
paines
in
getting
this
trash
,
then
the
favour
of
God
,
why
then
,
throw
away
these
,
be
angry
with
these
selfe-confidences
,
that
God
may
send
you
seasonable
weather
,
and
give
you
bread
,
and
binde
up
the
breach
of
the
people
,
and
heale
the
stroake
of
your
wound
.
Fiftly
and
lastly
,
Saint
Peter
met
with
a
foule
piece
of
Timber
,
a
Damosell
meets
him
,
and
charges
him
to
be
Christs
servant
,
and
hee
denies
him
:
Another
charges
him
,
and
hee
denies
him
againe
;
and
so
the
third
time
.
Then
Iesus
lookes
backe
,
the
Cocke
crowes
,
and
hee
goes
out
,
and
weeps
bitterly
.
Sic
vos
,
so
doe
you
:
If
when
you
have
met
with
a
Maide
,
with
a
Woman
,
you
have
denyed
Christ
,
and
defiled
your selfe
,
his
members
.
If
a
second
time
you
have
polluted
his
Temple
,
and
lay
with
your
neighbours
wife
:
if
a
third
time
,
you
have
defacced
his
Image
,
and
denyed
him
;
and
belyed
him
,
by
selling
his
Wares
at
high
rates
,
and
put
them
off
by
Oaths
and
lyes
:
Why
see
,
Iesus
lookes
backe
,
lookes
backe
with
pitty
,
and
anger
both
:
The
Cocke
crowes
,
his
Ministers
call
to
you
,
doe
you
goe
out
,
and
turne
from
such
wicked
company
,
and
weepe
bitterly
;
that
your
Faith
may
not
saile
,
that
your
bodies
may
not
dye
,
that
your
Soules
may
not
be
damned
;
that
you
may
live
to
praise
God
here
joyfully
,
and
in
Heaven
eternally
.
For
by
turning
here
,
God
meanes
a
motion
opposite
to
going
on
:
you
are
in
a
way
of
sinne
,
that
hath
made
away
for
the
plague
;
if
you
goe
on
,
you
goe
a
wrong
way
still
,
and
still
the
plague
continues
:
If
you
would
have
the
plague
away
,
why
then
turne
from
that
way
;
turne
from
it
with
indignation
,
and
hate
your
sinnes
as
the
Israelites
did
,
turne
from
it
by
contrition
,
as
Nebuchadnezzar
did
,
and
be
sorry
for
your
sinnes
:
Turne
from
it
by
confession
,
as
King
David
did
,
and
acknowledge
your
sinnes
:
Turne
from
it
by
Resolution
,
as
Nehemiah
did
,
and
divorce
your
sins
:
Turne
from
it
by
compunction
,
as
St.
Peter
did
,
and
weepe
for
your
sinnes
:
send
up
St.
Peters
teares
to
Heaven
,
that
God
may
send
some
showers
from
Heaven
,
send
up
King
Davids
groanes
to
Heaven
,
that
God
may
send
health
upon
the
Earth
:
Turne
you
from
,
that
God
may
turne
you
to
:
They
that
will
not
turne
,
shall
be
turned
;
The
wicked
shall
be
turned
into
Hell
,
and
all
the
people
that
forget
God
.
If
you
would
have
a
turne
to
Heaven
when
you
goe
from
hence
;
Then
while
you
are
here
,
turne
from
your
wicked
wayes
.
That
's
the
A
quo
,
and
my
third
consideration
,
3
a
3ae
2
ae
.
,
,
From
what
wee
must
turne
.
From
what
must
wee
turne
?
From
our
wicked
wayes
.
And
And
here
by
the
way
,
I
looke
upon
the
Metaphor
,
Wayes
;
and
by
wayes
here
is
meant
Manners
,
Courses
,
Conversations
,
1.
From
our
wicked
wayes
.
and
the
meaning
is
,
Turn
from
your
wicked
manners
,
your
wicked
courses
,
your
wicked
conversations
.
And
againe
,
by
Way
is
meant
,
not
onely
a
course
,
but
a
setled
course
;
not
a
starting
,
or
a
fit
:
but
a
constancie
.
Good
men
may
start
aside
;
as
David
into
an
adulterie
,
Peter
into
a
denyall
.
but
,
Non
est
via
eorum
,
It
is
not
their
way
.
This
,
and
so
the
wicked
may
sometimes
try
the
right
way
.
Cain
may
stumble
upon
a
sacrifice
,
and
Saul
upon
an
offering
,
and
Caiaphas
upon
a
prophesie
,
but
it
is
not
via
eorum
,
they
quickly
take
their
former
roade
againe
;
and
so
the
whole
meaning
is
You
that
are
good
,
turn
you
from
your
wicked
startings
;
you
that
are
bad
,
turn
you
from
your
wicked
courses
:
2.
From
al
our
wicked
waies
.
from
all
your
wicked
wayes
.
For
not
a
sin
,
but
must
be
repented
of
.
Israel
was
guilty
of
other
sinnes
;
yet
Israel
could
not
get
the
victory
,
till
Achans
sinne
was
done
away
.
Other
sinnes
there
were
,
but
Rabbah
could
not
bee
taken
,
till
King
David
turned
from
his
wicked
way
of
adulterie
.
Other
sinnes
there
were
,
but
the
plague
would
not
be
staied
,
till
King
David
turned
from
his
wicked
way
of
selfe-confidence
.
Many
other
sinnes
there
are
now
,
for
which
this
plague
is
amongst
us
,
but
there
are
some
wayes
we
walke
in
,
some
continued
sinnes
,
either
inwardly
or
outwardly
,
Drunkennesses
outwardly
,
Hypocrisies
inwardly
;
Adulteries
outwardly
,
Concupiscences
inwardly
;
Pride
outwardly
,
Ambition
inwardly
;
Vsurie
outwardly
,
and
Avarice
inwardly
.
And
answerably
we
must
turne
;
Turne
outwardly
from
our
outward
wicked
wayes
;
and
turne
inwardly
from
our
inward
wicked
wayes
.
Outwardly
we
must
be
sober
,
continent
,
humble
,
and
liberall
:
and
inwardly
we
must
bee
sincere
,
chaste
,
humble
,
and
content
.
And
this
wee
must
especially
doe
;
especially
turne
inwardly
:
for
if
we
doe
turne
inwardly
,
we
do
turne
outwardly
.
Whereas
many
men
turne
outwardly
,
that
doe
not
turne
inwardly
.
We
may
bee
civill
,
yet
hypocrites
:
we
may
bee
chaste
for
the
outward
man
,
and
yet
adulterous
within
:
wee
may
bee
humble
outwardly
,
as
Achab
was
,
and
yet
ambitious
in
our
hearts
,
as
Absolom
was
:
wee
may
bee
prodigall
in
the
outward
acts
of
charity
,
and
yet
covetous
within
in
our
desires
.
And
what
say
the
Schooles
of
this
?
Our
actions
are
so
farre
vertuous
or
vitious
,
as
the
will
hath
a
hand
in
them
.
Vera
bonitas
&
malitia
sunt
tantum
in
corde
.
True
goodnes
,
true
wickednes
is
onely
in
the
heart
.
And
God
oftentimes
takes
not
off
his
heavie
hand
,
because
we
turne
not
from
our
wicked
wayes
with
all
our
hearts
.
Non
facta
numerat
,
sed
corda
.
Hee
lookes
not
upon
our
hands
,
but
upon
our
hearts
.
Animae
amaritudo
est
anima
poenitentiae
.
The
turning
with
our
heart
,
is
the
heart
of
turning
;
the
repentance
of
the
soule
,
is
the
soule
of
repentance
.
And
because
this
is
all
in
all
,
I
shall
shew
you
in
a
word
for
all
,
whether
you
doe
turne
from
your
wicked
wayes
with
your
hearts
.
There
are
two
speciall
rules
to
know
it
by
:
The
first
is
Si
in
,
the
second
is
Si
post
.
1.
Si
in
:
if
in
the
act
of
our
turning
,
we
resolve
never
to
have
any
more
to
do
with
sinne
:
if
we
throw
our
sins
away
,
Hosea
14.8
.
as
repenting
Ephraim
did
:
What
have
I
any
more
to
doe
with
Idols
?
Fie
,
Get
you
hence
.
Give
me
leave
to
aske
some
of
you
,
Why
doe
you
Vsurers
call
in
for
your
money
now
?
Because
you
will
have
no
more
to
doe
with
usurie
?
or
for
feare
you
should
loose
your
money
in
this
sicknesse
,
and
that
when
the
sicknesse
is
past
,
you
may
have
money
to
put
out
to
use
againe
?
It
is
a
turning
this
;
But
such
a
turning
,
that
for
all
this
,
the
plague
may
turn
you
into
the
earth
,
and
these
Reservations
into
Hell
.
I
could
aske
the
Drunkard
the
same
question
,
Why
does
hee
lay
aside
his
pots
now
?
Because
he
will
never
bee
drunke
againe
?
or
because
he
feares
by
such
quaffing
,
hee
may
inflame
his
blood
,
and
get
the
infefection
?
and
that
at
the
fall
,
he
may
have
his
health
,
and
fall
to
his
Healths
againe
?
It
is
a
turning
,
this
but
,
&c.
If
you
would
have
the
plague
turne
from
your
heart
,
turne
you
from
your
sinnes
,
with
all
your
hearts
,
with
the
resolutions
and
protestations
of
your
hearts
,
That
you
will
never
have
any
more
to
doe
with
sinne
.
That
is
the
first
note
.
2
The
second
,
Tertul.
Si
post
sequatur
emendatio
vitae
,
If
after
this
resolution
there
followes
amendment
,
and
a
better
life
.
Poenitentia
sine
emendatione
vitae
vana
,
quia
caret
fructu
cui
Deus
eam
servit
.
In
vain
is
that
repentance
,
which
is
not
followed
with
a
better
life
;
because
it
beares
not
that
fruit
,
for
which
God
planted
it
:
that
is
,
the
fruits
of
Righteousnesse
.
If
thou
finde
thy selfe
after
the
plague
,
as
bad
as
thou
wast
before
the
plague
;
in
the
plague
thou
hast
repented
,
but
so
,
that
for
all
that
,
God
will
follow
thee
with
another
plague
,
or
send
thee
into
hell
for
it
.
The
plague
never
kills
,
till
it
hath
poysoned
the
heart
:
nor
is
the
plague
ever
killed
,
til
the
heart
hath
poysoned
it
with
Repentance
.
From
Plague
and
Hell
good
Lord
deliver
us
all
.
And
that
wee
may
all
be
delivered
thence
,
God
give
us
grace
to
turne
from
all
our
wicked
wayes
with
all
our
hearts
;
and
assure
us
thereof
in
our
holy
resolutions
presently
,
and
in
our
holy
conversations
futurely
;
that
presently
wee
may
obtaine
health
,
and
futurely
salvation
,
through
Jesus
Christ
.
Amen
.
But
being
turned
from
our
wicked
wayes
,
to
whom
,
4
a
,
3ae
2ae
.
,
Turne
to
what
.
or
to
what
must
we
turne
?
Why
,
we
must
not
turn
,
as
too
many
wicked
men
in
this
world
doe
turne
,
from
one
sinne
to
another
;
not
from
prodigality
to
covetousnesse
:
This
is
to
turne
from
one
Divell
to
another
;
not
from
the
extortion
of
pawne
taking
,
to
the
oppression
of
usurie
.
This
is
to
turn
out
one
Divell
by
another
:
and
for
such
a
turning
we
may
feare
,
That
God
will
turne
the
plague
of
Pestilence
into
the
plague
of
Famine
,
and
that
is
worse
:
and
turne
out
the
plague
of
Famine
by
the
plague
of
Warre
;
and
that
is
worst
of
all
.
If
you
would
have
God
turne
away
all
these
sore
plagues
,
and
leave
a
blessing
behinde
,
then
you
must
turne
to
him
.
Ioel
2.12
.
Turne
to
the
Lord
your
God
,
sayes
the
Prophet
.
Wee
need
not
goe
so
farre
for
the
example
:
Looke
but
in
the
former
chapter
upon
the
petition
;
and
there
it
is
in
the
38.
verse
.
2
Chron.
6.38
.
If
they
returne
to
thee
with
all
their
heart
.
And
indeed
,
to
whom
else
should
we
turne
?
Hee
is
the
Lord
and
so
onely
can
:
He
is
our
God
,
and
so
surely
will
:
With
the
Lord
is
power
,
with
our
God
is
mercie
.
By
the
power
of
the
Lord
hee
did
create
us
,
and
doth
preserve
us
:
and
therefore
sayes
the
Psalmist
,
Psa.
100.3
.
It
is
hee
that
hath
made
us
,
and
not
we
our selves
:
and
therefore
saith
the
Psalmist
againe
,
Psa.
124.2
If
the
Lord
himselfe
had
not
been
on
our
side
,
now
may
Israel
say
,
&c.
And
may
not
wee
say
so
now
?
If
the
Lord
himselfe
had
not
been
on
our
side
,
when
the
plague
destroyes
a
thousand
on
our
side
,
and
ten
thousand
on
our
right
hand
,
but
that
it
should
light
upon
us
too
?
No
hand
can
keepe
it
from
us
,
but
the
hand
of
the
Lord
.
And
by
the
mercie
of
our
God
hee
did
redeeme
us
,
doth
forgive
us
,
and
will
save
us
.
He
redeemed
Israel
,
he
will
save
his
people
,
sayes
the
Psalmist
.
Luk.
1.71
.
He
hath
redeemed
us
from
our
enemies
,
and
from
the
hands
of
all
that
hate
us
,
sayes
Zacharie
:
and
sayes
hee
here
,
I
will
forgive
their
sinne
.
It
is
my
fist
and
last
consideration
of
this
part
,
5a
3ae
2ae
,
what
good
by
Turning
.
Quid
efficit
,
what
good
does
this
turning
from
our
wicked
wayes
to
God
doe
?
Why
,
it
obtaines
forgivenesse
,
and
here
I
shall
shew
you
,
God
willing
,
first
,
that
God
onely
can
forgive
sinnes
:
Secondly
,
that
God
certainly
doth
forgive
all
sinnes
.
First
,
God
onely
can
forgive
sins
;
so
the
Iewe●
disputed
well
,
1a
,
5ae
,
3ae
2ae
.
Muk
2.20
when
they
sayd
,
Who
can
forgive
sinnes
,
but
God
onely
?
Nor
did
Christ
gaine-say
it
,
though
he
sayd
againe
,
The
Son
of
Man
hath
power
to
forgive
sins
:
for
that
was
by
vertue
of
the
Union
of
the
God-head
and
Manhood
into
one
Person
;
Originally
it
is
in
God
,
I
,
and
onely
too
.
Nor
is
Quorum
remiseritis
any
Barre
,
Ioh.
20.
Whose
sinnes
yee
forgive
,
they
are
forgiven
:
for
the
power
of
the
Priest
is
but
a
Delegate
,
a
ministeriall
,
a
dependent
power
;
a
power
to
ascertaine
us
,
that
such
a
thing
is
done
Sicut
in
terra
,
sic
in
Coelo
;
As
in
Earth
,
so
in
Heaven
:
It
is
Primitive
,
Imperiall
,
and
Soveraigne
in
God
;
therefore
sayes
the
Church
,
O
God
,
whose
nature
and
property
is
alwayes
(
It
will
beare
onely
too
)
to
have
mercy
,
and
to
forgive
;
therefore
sayes
Daniel
,
To
thee
ô
Lord
belongeth
mercy
:
Dan.
9.
2
Cor.
1.3
.
therefore
St.
Paul
calls
him
,
The
Father
of
mercy
,
and
God
of
all
consolation
;
and
so
GOD
proclaimes
himselfe
,
Exod.
3
4.
The
Lord
,
the
Lord
God
,
strong
,
gracious
,
mercifull
,
and
ready
to
forgive
,
&c.
And
so
King
David
prayes
,
According
to
the
multitude
of
thy
mercies
doe
away
all
mine
offences
.
Psal.
51.1
.
In
a
word
,
sinne
is
onely
directly
against
God
,
and
therefore
God
onely
can
directly
forgive
sinne
.
As
David
therefore
to
his
Auditory
,
Trust
not
in
wrong
,
&
robbery
,
nor
in
my
childe
of
man
,
for
there
is
no
helpe
in
them
:
so
I
to
you
,
trust
not
in
Indulgences
,
nor
in
Supererogations
though
the
Churches
,
though
the
Saints
;
they
are
fallen
,
that
you
may
stand
upright
;
goe
to
God
,
but
goe
to
God
in
the
face
of
Iesu●
Christ
;
for
as
it
is
Gods
property
to
forgive
,
so
it
is
his
property
to
forgive
in
Christ
.
GOD
looke●
graciously
upon
none
,
but
in
the
face
of
Iesus
Christ
:
And
then
Ec●
Agnus
Dei
qui
tollit
peccata
mund●
Behold
the
Lambe
of
God
which
take
away
the
sinnes
of
the
world
.
Ioh.
1.29
.
And
secondly
,
2
a
,
5
ae
,
3
ae
,
2ae
.
as
God
onely
ca●
forgive
sinnes
:
so
God
certainel●
doth
forgive
all
sinnes
,
all
sinne●
that
men
turne
from
,
and
aske
for
givenesse
for
:
so
Christ
himself
tells
us
,
All
sinues
shall
be
forgive●
save
the
blasphemy
against
the
Ho●
Ghost
.
Mark
.
3.38
.
Object
.
And
shall
not
that
sinne
be
forgiven
?
how
then
doth
God
forgive
all
sinnes
?
Solut.
To
answer
this
,
you
must
understand
what
Christ
there
speaks
of
;
He
speaks
not
,
De
personae
Spiritus
,
Of
a
sinne
against
the
person
of
the
Spirit
,
but
Dona
,
Against
the
graces
of
the
Spirit
:
No
sure
;
for
,
God
blesse
us
,
which
of
us
have
not
sinned
against
the
person
of
the
Spirit
?
Which
of
us
have
not
resisted
,
quenched
,
and
grieved
the
Spirit
?
I
:
ô
God
have
mercy
upon
us
,
and
against
the
Graces
of
the
Spirit
too
;
yet
not
to
death
,
we
trust
●n
God
.
For
howsoever
the
Schooles
say
,
The
sinne
against
the
Holy
Ghost
,
is
●ot
a
sinne
of
Ignorance
;
No
,
that
's
●ardonable
,
as
St.
Pauls
was
;
because
a
man
may
affect
too
much
knowledge
,
as
Adam
did
;
nor
yet
is
it
a
sinne
of
Infirmity
;
no
,
that
's
●ardonable
,
as
St.
Peters
denyall
was
;
because
a
man
may
affect
too
much
Soveraignty
,
as
the
Angels
did
;
but
a
sinne
of
Malice
it
is
,
because
a
man
cannot
affect
too
much
Love
.
Yet
with
submission
,
I
dare
not
send
any
weake
conscience
to
despaire
for
this
;
for
which
of
us
have
not
sinned
,
when
wee
have
knowne
sinne
to
be
sinne
,
and
that
against
the
arguments
and
perswasions
of
our
owne
Conscience
;
yes
,
against
the
motions
of
Gods
Spirit●
and
what
is
this
lesse
than
a
sinne
of
Malice
?
and
God
forbid
,
this
should
bee
sinne
against
the
Holy
Ghost
,
and
unpardonable
.
No
sure
,
it
is
not
:
The
sinne
against
the
Holy
Ghost
,
that
which
is
impardonable
,
is
for
all
the
world
,
like
the
mad
mans
sicknesse
;
not
that
it
cannot
be
cured
,
but
because
it
will
not
bee
cured
:
The
Glasse●
which
brings
his
health
,
he
throws
against
the
Physitians
head
,
and
fights
against
his
owne
Cure
:
And
such
is
the
sinne
against
the
Holy
Ghost
;
when
God
hath
tryed
all
wayes
,
Judgments
,
Mercies
,
promises
,
and
threats
;
and
all
these
are
received
in
vaine
,
and
the
man
will
not
repent
:
then
,
ah
,
then
,
I
say
no
more
;
but
as
from
all
sinne
,
so
from
this
sinne
above
all
sinne
,
Good
Lord
deliver
us
.
Till
then
,
blessed
bee
the
Name
of
God
for
it
,
there
is
no
sinne
against
God
,
but
may
be
forgiven
.
No
sinne
,
though
Tam
multa
,
though
Tam
magna
;
though
they
be
as
many
as
Manasses's
,
more
than
the
sands
of
the
Sea
;
though
they
be
as
heavy
as
King
Davids
,
a
sore
burthen
,
and
too
heavy
for
us
to
●eare
;
why
yet
for
all
this
,
God
●orgave
them
,
and
why
not
us
?
surely
he
will
forgive
us
,
if
wee
will
●oe
as
they
did
,
Repent
,
and
turne
from
our
wicked
wayes
.
For
all
this
,
Repentance
doth
,
or
rather
intreats
God
to
doe
all
this
,
you
may
bee
sure
on
't
,
so
that
your
Repentance
be
not
like
a
Planet
;
sometimes
i●
Conjunction
with
God
;
some
times
in
more
,
sometimes
in
lesse
aspect
;
sometimes
in
plaine
opposition
,
for
then
you
are
not
forgiven
else
if
your
Repentance
be
fixt
,
be
sure
on
't
;
so
that
your
Repentance
be
not
like
the
plague
:
The
plague
takes
one
away
,
it
may
bee
to
day
and
then
shuts
up
that
house
for
Moneth
;
when
the
Moneth
is
expired
within
a
Weeke
,
and
the
poore
soules
hope
for
liberty
,
the
the
plague
takes
away
another
,
an●
shuts
up
the
house
for
a
Monet
longer
:
So
if
your
Repentance
b●
onely
for
fits
,
you
may
doubt
o●
forgivenesse
;
otherwise
,
if
it
be
steady
and
constant
,
if
you
are
so●ry
for
what
is
past
,
and
resolu●
for
the
time
to
come
,
and
sinne
〈◊〉
more
,
why
,
behold
thou
art
ma●
whole
.
All
that
I
have
to
say
to
you
more
of
this
,
is
this
,
to
beseech
you
to
labour
for
forgivenesse
:
To
be
a
sinner
,
Oh
God
,
a
sinner
,
it
is
the
greatest
plague
that
man
ever
pull'd
upon
his
owne
head
;
but
to
bee
a
forgiven
sinner
,
to
have
our
sinnes
forgiven
,
this
is
a
blessing
of
blessings
;
I
,
this
makes
a
man
blessed
indeed
:
Ps.
32.1
,
2.
For
blessed
is
hee
whose
un●ighteousnesse
is
forgiven
,
and
whose
sinne
is
covered
:
Blessed
is
the
man
to
whom
the
Lord
imputes
no
sinne
.
Many
there
be
that
care
not
,
so
they
may
have
the
carnall
desires
of
their
hearts
;
but
as
Abraham
●ayd
to
God
,
when
hee
had
given
him
Canaan
,
and
many
a
larger
promise
,
Lord
,
what
is
all
this
,
seeing
I
goe
childlesse
?
Gen.
15.2
So
say
I
to
them
;
they
have
children
at
their
desire
,
pleasures
at
their
command
,
●ches
at
their
becke
;
but
what
are
all
these
,
if
they
want
forgivenesse
:
Oh
happy
,
oh
peaceable
forgivenesse
,
let
me
be
as
poore
as
Iob
,
as
sicke
as
Hezechias
,
as
hungry
as
Lazarus
,
I
care
not
,
so
I
may
have
the
forgivenesse
of
my
sinnes
.
If
you
once
have
this
,
you
may
be
sure
,
the
next
thing
will
be
,
The
Land
will
be
healed
,
if
you
seeke
the
face
of
God
.
It
is
my
fourth
,
and
last
part
,
but
the
time
parts
this
,
and
that
;
for
that
I
must
rest
your
Debtor
till
we
meete
againe
:
In
the
meane
time
,
God
give
us
grace
so
the
turne
from
our
wicked
wayes
,
that
he
may
forgive
us
our
sinnes
through
Jesus
Christ
:
To
whom
with
the
Holy
Ghost
,
three
persons
,
one
God
,
be
ascribed
all
honour
and
glory
,
now
,
and
forever
,
Amen
.
The
third
Sermon
.
2.
Chron.
7.14
.
And
seeke
my
face
,
and
I
will
heale
their
Land
.
THis
is
the
fourth
,
4
a
,
2ae
.
and
last
Ingredient
that
cures
the
Plague
;
I
call'd
it
the
healing
Pill
,
and
so
it
is
,
and
so
it
had
need
to
be
:
For
the
purging
Pill
left
some
Excoriasions
;
we
did
not
so
turne
from
our
picked
wayes
,
but
there
were
many
infirmities
left
,
even
enough
to
de●troy
us
;
many
bleeding
sores
for
all
that
,
even
enough
to
drive
us
to
despaire
,
if
God
enter
into
Judgement
with
us
:
But
there
is
mercy
with
God
,
mercy
with
him
to
heale
us
;
and
to
obtaine
it
,
we
must
seeke
his
face
.
And
here
I
shall
shew
,
with
Gods
leave
,
and
your
patience
,
first
,
what
it
is
to
seeke
;
and
secondly
,
what
is
the
Face
of
God
.
In
the
first
of
these
,
wee
must
observe
first
,
a
Quando
;
secondly
,
a
Quomodo
,
thirdly
,
an
Vbi
;
and
them
from
all
,
which
may
bee
a
third
generall
part
,
what
all
this
doth
;
it
heales
our
Land
,
or
rather
intreat●
God
to
doe
,
what
here
he
sayes
,
〈◊〉
will
heale
their
Land
,
and
first
of
the
first
,
what
is
it
to
seeke
.
Quaerere
est
actus
diligentiae
,
1
a
,
4
ae
,
2ae
.
What
it
is
to
seeke
.
Rom.
3.23
to
seeke
proposes
diligence
,
and
supposes
〈◊〉
losse
;
so
wee
are
all
at
a
bay
,
an●
losse
.
Having
sinned
in
Adam
,
w●●
are
all
deprived
of
the
glory
of
God
and
so
it
came
to
passe
with
Adam
as
with
a
griping
Vsurer
,
who
extorting
more
than
was
due
,
lost
all
,
both
Principall
and
Interest
:
For
Adam
,
by
striving
to
know
more
than
was
allowed
him
,
lost
that
knowledge
which
before
was
granted
him
;
and
so
became
ignorant
of
God
,
and
ignorant
of
himselfe
;
and
what
befell
him
,
befell
us
.
For
as
a
man
that
is
in
the
darke
,
cannot
see
any
thing
,
no
,
not
himselfe
:
so
Adams
brats
being
borne
in
sinne
,
which
is
the
thickest
darknesse
,
are
ignorant
,
and
cannot
see
either
God
their
Creator
,
or
themselves
,
his
Creatures
.
And
hence
it
is
,
that
there
is
a
con●inuall
seeking
up
and
downe
in
the
world
;
so
that
if
a
question
were
asked
,
what
all
men
in
the
World
●oe
?
it
might
bee
answered
in
a
word
,
Quaerunt
,
They
seeke
:
somewhat
we
want
,
somewhat
we
would
have
:
though
when
we
have
it
,
wee
are
not
contented
with
it
;
Multa
pete●tibus
desunt
multa
;
untill
we
find
that
which
is
able
to
satisfie
us
,
and
that
is
God
himselfe
.
So
St.
August
.
Ate
Domine
sumus
,
&
irrequietum
est
cor
nostrum
,
Lib.
Confess
.
donec
revertamur
ad
te
:
From
thee
oh
Lord
wee
are
,
and
we
are
not
at
quiet
till
wee
are
with
thee
againe
.
The
wanton
seekes
to
please
his
Flesh
,
the
worldling
seekes
to
fill
his
Purse
,
the
profuse
seekes
to
corrupt
his
manners
,
the
Divell
too
,
he
seeks
to
damne
our
Soules
;
all
these
,
and
many
more
,
runne
about
the
street
,
and
seeke
,
and
are
never
satisfied
:
Onely
God
seeks
our
Conversion
,
and
is
well
pleased
in
it
.
As
I
live
saith
the
Lord
,
Ezek.
33.11
.
I
desire
not
the
death
of
a
sinner
,
but
rather
that
the
sinner
turn●
from
his
wicked
way
,
and
live
.
And
the
godly
man
seekes
the
face
of
God
and
delights
in
it
:
Oh
when
shall
come
&
appeare
before
the
face
of
God
sayes
David
?
So
all
men
seeke
,
and
therefore
all
men
are
lost
;
lost
all
in
themselves
,
because
they
have
all
lost
God
:
Tua
perditio
ex
to
ô
Israel
,
Thy
perdition
is
of
thy selfe
oh
Israel
;
They
are
all
gone
out
of
the
way
,
they
are
altogether
become
abhominable
,
Rom.
3.12
there
is
also
none
that
doth
good
,
no
,
not
one
.
We
are
all
,
God
helpe
us
,
like
the
Woman
in
the
Gospell
,
that
lost
her
Groat
;
God
give
us
the
grace
that
she
had
,
To
light
a
Candle
,
and
seeke
;
to
light
the
Candle
of
Nature
,
and
seeke
the
face
of
God
in
the
booke
of
the
Creatures
,
the
Workes
of
his
hands
:
To
light
the
Candle
of
the
Law
,
and
see●e
the
face
of
God
in
the
Words
of
his
Mouth
,
the
Bookes
of
Moses
,
and
the
Prophets
:
and
to
light
the
Candle
of
Grace
,
and
to
seeke
the
face
of
God
in
the
expresse
Image
of
his
person
,
the
Sonne
of
God
incarnated
,
Iesus
Christ
.
You
see
what
it
is
to
seeke
;
it
is
to
use
diligence
for
the
recovery
of
what
we
have
lost
,
and
that
is
the
face
of
God
.
It
is
my
second
Consideration
,
2
a.
4ae
.
2
ae
,
The
Face
of
God
,
what
.
wherein
I
am
to
tell
you
,
what
is
meant
by
the
Face
of
God
;
and
I
conceive
it
necessary
I
should
unfold
this
phrase
unto
you
;
for
wee
cannot
behold
the
face
of
GOD
,
and
live
;
and
how
then
are
wee
heere
commanded
to
seeke
the
face
of
God
,
that
wee
may
live
,
that
our
Land
may
be
healed
?
Why
that
we
shall
know
,
when
we
know
,
what
is
meant
by
the
Face
of
God
,
and
what
is
here
then
meant
by
the
Face
of
God
?
1.
Some
by
the
face
of
God
doe
understand
,
Facies
majestatis
,
The
face
of
his
majestie
and
glorie
,
but
this
in
this
life
wee
cannot
enjoy
;
and
whether
wee
shall
throughly
and
perfectly
enjoy
it
in
the
next
,
it
is
a
question
:
For
the
Cherubims
,
as
glorious
and
unspotted
creatures
as
they
are
,
cannot
behold
it
for
glorie
,
Isai
6.2
.
and
therefore
they
doe
veile
their
faces
with
their
wings
.
In
this
life
it
is
onely
desireable
,
and
wee
may
say
with
David
,
O
when
shall
I
come
and
appeare
before
the
presence
of
God
?
Psal.
27.4
.
One
thing
have
I
desired
of
the
Lord
,
which
I
will
still
seeke
after
ever
,
that
I
may
dwell
in
the
house
of
the
Lord
,
to
behold
the
faire
beauty
of
the
Lord
,
and
to
enquire
in
his
holy
Temple
.
In
the
next
life
it
is
admirable
,
and
full
of
glorie
.
2.
Others
understand
,
Facies
Iustitiae
,
The
face
of
his
justice
and
judgement
;
But
this
is
formidable
,
and
full
of
feare
;
wee
dare
not
behold
it
,
we
dare
not
:
For
King
David
,
a
man
after
Gods
owne
heart
,
did
not
dare
;
and
therefore
did
hee
so
de
precate
it
,
Psa.
143.2
.
Enter
not
into
judgement
with
thy
servant
,
O
Lord
,
for
in
thy
sight
shall
no
man
living
be
justified
.
So
fearfull
it
was
to
him
;
how
much
more
fearfull
to
us
?
For
we
feare
and
tremble
now
wee
see
but
the
backe
parts
of
it
,
the
plague
.
The
plague
,
and
all
other
judgements
in
this
world
,
are
but
the
backe
parts
of
the
Face
of
Gods
judgement
.
His
judgements
in
Hell
are
intollerable
.
Here
we
deprecate
,
From
plague
and
pestilence
deliver
us
,
O
Lord
;
if
not
from
these
,
for
these
tall
alike
upon
good
and
bad
;
yet
from
Hell
,
for
Iesus
Christ
his
sake
.
For
Hell
is
onely
for
the
bad
,
and
not
for
the
good
.
Or
if
you
you
will
take
Iuslitia
here
in
the
fairest
acception
,
for
Righteousnesse
;
why
even
so
,
wee
are
not
able
to
make
answer
to
one
of
a
thousand
.
Should
God
but
examine
our
good
deeds
,
our
Devotions
,
and
our
Charities
,
our
Fastings
and
our
Repentances
,
by
the
exact
rule
of
Righteousnesse
,
O
God
,
how
short
should
wee
by
them
come
of
Heaven
!
3.
Others
therefore
by
the
Face
of
God
,
understand
Facies
Misericordiae
,
The
Face
of
Mercie
.
And
this
is
it
wee
must
seeke
.
The
face
of
his
Majestie
strikes
us
dead
,
the
Face
of
his
Wisedome
wee
admire
,
the
Face
of
his
Iustice
wee
stand
in
awe
of
,
the
Face
of
his
Vengeance
we
fly
from
,
but
the
Face
of
his
Mercie
,
his
Mercie
,
This
is
that
strong
,
out
of
which
came
this
Sweet
,
and
the
full
unfolding
of
Sampsons
Riddle
,
This
is
that
Lion
out
of
which
came
this
Honie-combe
.
I
will
not
feare
what
man
or
Divell
can
doe
unto
mee
,
so
long
as
I
can
seeke
the
Face
of
Gods
mercie
.
This
is
it
,
we
are
here
bid
to
seek
,
and
seeke
it
till
we
finde
it
,
till
we
behold
it
,
till
it
doeth
manifest
it selfe
unto
us
.
But
how
may
we
know
when
we
finde
it
?
how
may
we
know
when
the
Face
of
Gods
mercie
doth
manifest
it selfe
unto
us
?
Why
that
we
may
know
,
if
wee
know
how
and
when
the
Sunne
doth
manifest
it selfe
unto
us
.
And
the
Sunne
,
you
know
,
doth
manifest
it selfe
,
1.
Obscurely
,
2.
Plainly
,
and
3.
Fully
.
The
Sunne
is
manifested
,
1.
by
Day
light
,
that
is
,
Obscurely
,
and
this
manifestation
is
common
to
all
in
the
same
clyma●
unto
which
the
Sunne
is
risen
.
2.
It
manifests
it selfe
by
Sun-shine
,
that
is
,
Plainly
,
and
this
is
not
in
all
places
where
the
day
light
is
.
It
is
3.
manifested
in
his
full
strength
,
that
is
,
Perfectly
,
and
this
is
onely
in
the
Heavens
,
where
the
body
is
present
,
&
no
bodies
enjoy
it
but
the
starres
,
because
no
other
bodies
can
endure
it
but
the
starres
;
and
there
by
they
are
glorious
bodies
.
So
God
doth
manifest
his
Face
of
mercie
.
1.
By
the
workes
of
his
genetall
providence
to
all
the
world
,
Act.
1●
.
28
In
him
we
live
,
we
move
,
and
have
our
being
.
This
is
an
obscure
manifestation
of
himselfe
,
as
it
were
,
by
day
light
;
yet
even
this
,
as
obscure
as
it
is
,
is
enough
to
make
all
men
without
excuse
,
Rom.
1.20
.
because
hereby
wee
may
understand
His
eternall
power
and
God-head
.
He
2.
manifests
the
Face
of
his
mercie
,
by
the
peculiar
workes
of
Grace
to
his
Church
.
This
is
the
Plaine
Sunshine
of
his
mercie
:
And
blessed
are
the
people
that
bee
in
such
a
case
;
Psal.
144.15
.
for
Hee
hath
not
dealt
so
with
every
nation
,
neither
have
the
Heathen
knowledge
of
his
Lawes
.
The
●est
of
the
world
,
in
respect
of
the
Church
,
sits
in
darknesse
,
and
in
the
hadow
of
death
.
May
this
face
of
is
mercie
,
the
Sunne
of
his
Gospell
,
●hine
bright
&
pure
within
the
walles
of
this
kingdome
,
till
wee
and
our
posterities
after
us
,
come
to
see
and
behold
the
third
manifestation
of
his
face
in
Heaven
,
which
is
the
fullest
manifestation
that
any
creature
is
capable
of
whether
Saint
or
Angel
,
and
thereby
they
are
glorious
and
sanctified
bodies
.
That
,
that
is
here
spoken
of
,
is
the
second
,
and
the
meaning
is
this
;
seeke
my
face
,
viz.
Seeke
my
mercy
.
My
mercy
as
it
is
revealed
unto
you
in
the
Mercy
seat
,
and
in
the
Sanctuarie
,
where
the
Incense
Altar
,
and
the
Ark
stood
:
the
Incense
Altar
in
the
middle
of
the
Sanctuarie
,
and
the
Ark
in
the
Sanctum
Sanctorum
;
1
Reg
,
8.9
.
that
in
the
body
of
the
Church
,
this
in
the
Quire
,
or
the
Chancell
.
Here
stood
the
Arke
with
the
Law
of
God
in
it
,
and
the
Mercy-seate
upon
it
,
which
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Propitiatorie
,
or
a
Propitiation
,
because
it
covered
the
Law
,
and
hid
it
,
that
it
might
not
appeare
before
God
,
to
plead
against
man
:
and
there
in
the
Sanctuarie
stood
the
Incense
Altar
,
Exod.
30.10
.
which
was
sprinkled
once
every
yeare
with
the
blood
of
the
Sacrifice
,
or
the
Sinne
offering
once
every
yeare
,
because
an
attonement
was
thereby
made
for
the
people
.
This
was
a
type
of
Prayer
,
that
of
Iesus
Christ
,
with
whose
blood
,
if
our
prayers
bee
sprinkled
,
He
is
the
propitiation
for
our
sinnes
.
1
Ioh.
2.22
.
That
you
may
bee
sure
this
is
the
meaning
,
you
may
looke
upon
the
prayer
,
to
which
this
Text
is
the
answer
.
The
prayer
was
this
,
If
there
be
a
pestilence
,
2
Chron.
6.28.29
.
and
the
people
shall
pray
with
their
hands
spread
towards
this
house
,
viz.
the
Temple
of
Solomon
:
that
Temple
was
but
a
type
,
that
type
is
long
since
ruined
,
but
the
truth
thereof
abides
for
ever
,
and
it
is
this
,
If
God
sends
a
pestilence
amongst
us
Christians
,
then
we
must
humble
our selves
and
pray
,
and
turne
from
our
wicked
wayes
,
and
seek
his
face
by
bonding
our
eyes
towards
the
mercy
seate
,
viz.
his
right
hand
,
where
Jesus
Christ
sits
making
intercession
for
us
,
that
our
prayers
may
bee
accepted
,
that
our
Land
may
be
healed
.
I
conclude
this
with
that
of
Saint
Stephen
,
when
his
enemies
stoned
him
,
Act.
7.55
.
He
looked
up
stedfastly
into
Heaven
,
and
saw
the
glory
of
God
,
and
Jesus
standing
on
the
right
hand
of
God
,
Si●
vos
,
so
doe
you
;
now
the
plague
destroyes
your
neighbours
about
you
,
looke
you
stedfastly
up
to
Heaven
,
and
by
the
light
and
Eye
of
Faith
,
see
Iesus
Christ
at
the
right
hand
of
God
,
and
with
faithfull
prayers
never
leave
importuning
God
,
till
hee
have
healed
your
Land
,
or
saved
your
soules
.
And
one
of
these
you
shall
be
sure
of
,
if
not
both
;
for
marke
the
Apostles
inference
:
Rom.
8.32
Hee
hath
given
his
Sonne
for
us
,
and
will
not
he
with
him
give
us
all
things
?
It
is
as
if
he
should
have
sayd
,
hee
hath
delivered
the
better
part
,
your
Soules
from
Hell
;
and
will
not
hee
deliver
your
worse
part
,
your
Body
from
the
plague
?
Hee
did
that
by
Iesus
Christ
,
when
you
desired
him
not
;
and
will
not
hee
doe
this
for
Iesus
Christ
his
sake
,
when
you
desire
him
?
there
is
no
doubt
to
be
made
of
it
,
so
that
we
seeke
him
,
as
wee
should
:
It
is
my
third
thing
I
have
to
doe
,
and
here
I
am
first
to
tell
you
,
when
you
must
seeke
him
.
First
,
there
is
a
time
we
may
find
,
1
a
,
1
ae
,
4
ae
,
2ae
.
Seeke
God
,
when
.
if
we
seeke
;
secondly
,
there
is
a
time
we
shall
finde
,
if
wee
seeke
;
and
thirdly
,
there
is
a
time
,
though
we
seeke
,
yet
we
shall
not
finde
.
First
,
we
may
chance
to
finde
him
,
if
wee
seeke
him
upon
our
Death-beds
,
and
never
till
then
.
But
it
is
a
chance
,
this
,
and
a
meere
chance
,
if
wee
doe
;
some
one
,
or
two
there
are
amongst
10000.
that
have
so
done
:
but
it
is
not
safe
to
follow
this
example
;
hee
were
but
a
mad
man
,
that
having
a
long
journey
to
goe
,
would
leave
his
money
behinde
him
,
because
hee
hath
heard
of
one
or
two
that
have
found
a
purse
of
money
in
their
journey
:
And
little
lesse
than
mad
is
hee
,
that
will
deferre
seeking
of
God
till
his
Death-bed
,
hoping
to
finde
him
then
,
because
one
Thiefe
upon
the
Crosse
did
so
:
there
is
no
certainty
this
way
;
no
wisedome
to
trust
to
this
.
To
seeke
,
I
told
you
before
,
is
an
act
of
diligence
,
we
must
stirre
ourselves
,
and
turne
our selves
this
way
,
and
that
way
,
and
every
way
;
and
enquire
of
every
one
we
meete
,
if
we
intend
to
finde
what
we
seeke
:
But
then
,
upon
our
Death-beds
,
alas
,
God
knows
,
wee
cannot
stirre
our selves
,
much
lesse
turne
our selves
;
nor
hardly
enquire
what
we
have
to
doe
for
paine
.
All
that
we
can
doe
then
,
is
to
lye
still
in
our
beds
,
and
let
the
Minister
speake
a
few
words
in
our
eares
;
and
if
he
wil
be
so
kinde
,
as
to
administer
a
little
comfortable
Divinity
to
our
soules
,
and
so
send
them
away
,
God
knows
whither
:
I
speake
not
this
,
that
any
old
man
should
despaire
,
no
,
despaire
not
,
though
you
never
sought
God
till
your
Death-beds
;
for
one
there
was
,
and
a
Thiefe
hee
was
,
that
never
sought
till
then
,
and
then
did
finde
:
But
he
was
but
one
,
and
therefore
doe
you
young
men
take
●eed
how
you
presume
till
then
:
For
there
were
five
Virgins
,
and
this
makes
the
Wager
five
to
one
,
that
were
shut
out
for
not
seeking
sooner
,
and
received
for
answer
,
when
they
knock'd
for
entrance
,
Nescio
vos
,
Math.
25.12
.
Away
,
I
know
you
not
;
that
wee
may
not
receive
the
like
answer
,
I
pray
God
give
us
grace
to
seeke
sooner
.
There
is
more
hope
to
prevent
the
fire
,
when
it
is
upon
our
Neighbours
house
,
than
to
quench
the
fire
,
when
it
is
upon
our
owne
house
:
and
it
is
more
possible
to
finde
God
,
if
wee
seeke
his
face
,
when
the
plague
is
amongst
us
,
then
if
wee
deferre
it
,
till
the
plague
be
upon
us
:
If
I
send
a
pestilence
amongst
my
people
,
is
the
Text
,
not
upon
them
:
while
it
is
In
aelios
,
amongst
others
,
let
us
seeke
,
and
not
put
off
till
it
be
In
nos
,
Vpon
us
;
and
so
happily
we
may
finde
him
so
,
as
to
preserve
us
still
from
the
plague
,
and
to
heale
them
of
the
plague
.
And
God
grant
wee
may
so
seeke
,
and
seeke
so
successefully
through
Iesus
Christ
,
Amen
.
Secondly
,
there
is
a
time
,
that
though
we
seeke
,
yet
we
shall
not
finde
;
so
sayes
the
Prophet
:
Hose.
5.6
.
They
shall
goe
with
their
flocks
,
and
with
their
heards
to
seeke
the
Lord
,
but
they
shall
not
finde
him
,
he
hath
withdrawne
himselfe
from
them
:
And
Isaiahs
Limitation
sayes
as
much
,
Seeke
him
while
he
may
be
found
.
Isa.
55.6
.
And
this
shews
plainely
,
that
a
time
there
is
,
though
men
seeke
him
,
yet
they
shall
not
finde
him
;
And
so
St.
Bernard
comments
the
words
,
Erit
procul
dubio
cum
inveniri
non
poterit
,
In
Cantic
.
Serm.
75.
and
that
is
when
this
life
is
ended
.
Now
is
the
acceptable
time
,
now
is
the
day
of
Salvation
:
you
may
put
it
off
if
you
please
,
Et
expectare
salutem
in
medio
Gehennae
,
quae
facta
fuer
at
in
medio
terrae
:
And
seeke
for
salvation
in
the
middest
of
Hell
,
which
was
purchased
in
the
midst
of
the
Earth
.
But
when
this
life
is
ended
,
our
seeking
too
is
ended
;
if
we
finde
not
heere
,
wee
are
sure
to
misse
hereafter
;
no
hope
to
finde
either
in
the
Grave
,
or
in
Purgatorie
or
in
Hell
.
Here
if
wee
misse
,
Chrysost.
Com.
de
Lazaro
.
we
misse
for
ever
.
Non
est
postea
situm
in
nobis
poemtere
aut
commissa
diluere
.
No
power
to
repent
after
this
life
,
sayes
St.
St.
Chrysostome
;
and
St.
Cyprian
,
Hic
vita
amittitur
aut
tenetur
,
Here
we
loose
or
gaine
eternity
.
The
next
life
is
a
time
of
rewarding
,
this
onely
a
time
of
seeking
.
And
thirdly
,
in
this
life
there
is
a
time
we
shall
be
sure
to
finde
,
if
wee
seeke
;
and
this
is
referred
to
primum
,
and
that
primum
is
againe
enlarged
to
semper
.
Mat.
6.33
.
First
seek
the
kingdome
of
God
,
sayes
Christ
.
And
sayes
David
,
Psa.
105.4
.
Qaerite
faciem
ejus
semper
,
Seek
his
face
evermore
.
Remember
thy
creator
in
the
dayes
of
thy
youth
,
Eccles.
12.1
.
was
Salomons
direction
.
They
sought
Christ
early
in
the
morning
,
Mark
.
16.1
.
was
the
womens
commendation
:
So
doe
you
,
and
you
shall
be
sure
to
finde
,
if
so
bee
your
early
bee
stretched
to
perpetually
;
that
is
,
If
you
seeke
him
first
,
and
last
,
and
alwayes
,
why
then
,
you
shall
finde
God
in
grace
to
your
soules
,
against
sinne
,
in
health
to
your
bodies
,
against
,
the
plague
;
and
hereafter
in
glory
to
your
soules
and
bodies
against
hell
.
That
is
the
first
,
Tempus
opportunum
;
2
a
,
1
ae
,
4
ae
,
2
ae
,
Seek
God
,
Where
?
Cant.
3.1
.
the
second
is
,
Locus
requisitus
,
or
ubi
decet
;
that
a
fit
time
,
and
this
a
fit
place
:
Non
in
lectulo
,
not
in
your
bed
lazily
.
In
lectulo
quaesivi
,
sayes
the
Church
;
I
sought
him
in
my
bed
.
I
sought
him
,
but
I
found
him
no●
.
Non
in
tumulo
,
Nor
yet
in
the
grave
.
The
women
sought
him
there
,
and
were
reproved
with
a
Quid
quaeritis
?
Why
seek
you
the
living
amongst
the
dead
?
Non
est
hìc
,
He
is
not
here
:
whereupon
Saint
Austen
reproves
Mary
Magdalen
thus
;
Quid
quaeris
in
tumulo
,
De
temp.
Serm.
133.
quem
adorare
debes
in
coelo
,
Why
doest
thou
seeke
him
in
the
grave
,
whom
thou
oughtest
to
worship
in
heaven
?
Non
inter
cognatos
;
Nor
yet
amongst
our
kinsfolke
neither
:
there
,
amongst
them
,
Ioseph
and
Mary
sought
;
they
sought
,
but
found
him
not
:
Whereupon
St.
Bernard
thus
;
Quomodo
,
ô
bone
Iesu
,
inter
cognatos
meos
te
inveniam
,
qui
inter
tuos
minimè
es
inventus
?
O
sweet
Iesus
,
what
hope
to
finde
thee
amongst
my
kindred
,
when
thou
wouldst
not
amongst
thine
owne
?
But
where
?
if
not
here
,
nor
there
,
where
then
must
wee
seek
for
him
?
Why
,
in
sinu
matris
Ecclesiae
,
sayes
Saint
Gregorie
,
Moral
.
lib.
18.
in
the
bosome
of
our
holy
mother
the
Church
.
But
where
is
that
bosome
?
In
Scripturis
in
Ecclesia
expositis
,
In
the
Scriptures
expounded
in
the
Church
.
There
onely
you
shall
finde
both
Christ
and
the
Scriptures
.
Et
ubi
Christus
,
ibi
facies
Dei
,
And
where
Christis
,
there
is
the
face
of
God
.
The
Scriptures
are
in
the
Church
,
Rom.
3.2
.
For
to
her
are
committed
the
Oracles
of
God
,
and
the
Church
is
in
the
Scripture
,
and
God
in
both
.
So
S.
Austen
,
In
sanctis
libris
ubi
manifestatur
Dominus
Iesus
,
Ad
Bonif.
Ep.
50.
ibi
&
eius
Ecclesia
declaratur
.
In
the
holy
books
of
God
,
there
is
both
the
Lord
Iesus
and
his
Church
.
So
Ioseph
and
Mary
found
Christ
in
the
Temple
after
three
dayes
search
.
There
is
his
seat
,
and
there
hee
is
still
,
Luk.
2.46
.
In
medio
Doctorum
,
In
the
middle
of
his
Ministers
,
to
aid
them
in
preaching
.
In
medio
discipulorum
,
&
in
the
middle
of
you
to
heare
you
in
praying
.
Sic
amat
medium
mediator
Dei
&
hominum
,
Such
love
beares
hee
to
the
midst
,
that
is
the
mediator
betwixt
God
and
Man
.
In
medio
jumentorum
natu
,
when
he
was
borne
in
the
middest
of
cattell
,
In
medio
Doctorum
anno
duode●●mo
,
when
he
was
twelve
yeares
old
,
in
the
middest
of
Doctors
.
In
medio
discipulorum
doctrina
,
when
he
was
preaching
in
the
middest
of
his
disciples
.
And
now
,
where
is
he
now
?
but
,
in
medio
nostrûm
,
in
the
middest
of
us
.
Matth.
18.20
.
For
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
.
So
then
,
that
you
may
finde
,
doe
you
seeke
the
face
of
God
in
the
Church
;
in
the
Scriptures
,
but
seek
him
there
in
the
middle
part
of
your selves
too
,
your
hearts
.
That
is
the
Modus
;
3
a
,
1
ae
,
4
ae
,
2
ae
.
Seek
God
,
How
?
the
manner
how
we
must
seek
the
Face
of
God
,
and
the
last
consideration
of
the
first
part
,
I
am
to
speak
of
.
Si
quaeritis
,
Isa.
21.12
.
quaerite
,
saith
the
Prophet
,
If
you
will
enquire
,
enquire
:
If
you
will
seeke
,
seeke
.
Seek
not
loosly
,
slightly
,
slenderly
;
but
if
you
will
seeke
to
finde
,
seeke
him
with
all
your
heart
:
so
holy
Bonaventure
distinguishes
these
words
,
Petite
quaerite
,
In
Luke
11.9
.
pulsate
,
Aske
,
seeke
,
knock
;
Distinguish
these
wo●●s
,
sayes
hee
,
as
they
are
meanes
to
come
to
glorie
.
Then
you
must
aske
by
prayer
,
seek
by
living
well
,
and
knock
by
perseverance
and
holding
out
;
but
the
sincerity
of
our
heart
is
the
greatest
matter
in
living
well
.
Or
distinguish
them
as
meanes
to
come
to
wisedome
;
and
so
St.
Austen
does
distinguish
them
,
saying
;
Ad
sapientiam
non
venitur
,
nisi
quemadmodum
Dominus
docet
;
We
cannot
attaine
to
wisedome
,
but
by
that
way
the
Lord
Iesus
hath
directed
us
,
viz.
by
asking
,
seeking
,
knocking
;
that
is
,
by
praying
,
reading
,
and
repenting
;
but
wee
doe
not
onely
reade
with
our
eyes
:
no'
but
with
our
hearts
too
,
if
wee
will
understand
what
we
reade
:
or
else
,
by
believing
,
hoping
,
and
working
,
but
hope
is
placed
in
the
heart
:
if
hope
were
not
there
,
the
heart
would
breake
.
Or
distinguish
them
,
Ex
parte
petiti
,
in
respect
of
the
thing
sought
,
so
it
is
petite
veniam
,
Quaerite
gratiam
,
pulsate
ad
gloriam
,
Aske
forgiuenesse
,
seeke
for
grace
,
knocke
to
enter
into
glorie
.
But
grace
is
no
grace
,
unlesse
it
bee
,
as
sought
with
the
heart
,
so
put
into
the
heart
.
In
a
word
,
so
he
concludes
it
,
To
aske
is
the
labour
of
the
mouth
;
to
knocke
,
is
the
labour
of
the
hand
;
and
to
seek
,
that
is
the
labour
of
the
heart
.
So
that
there
is
no
hope
to
see
the
Face
of
God
,
if
wee
seeke
it
not
with
our
hearts
.
And
so
I
conclude
this
part
too
,
by
contracting
all
that
I
have
sayd
,
into
these
three
conclusions
.
1.
Seeke
him
by
the
light
of
his
Word
:
all
other
lights
are
but
false
,
and
like
so
many
ignes
fatui
,
as
you
walk
up
and
down
to
seek
God
,
let
his
word
bee
a
Lanthorne
to
your
steppes
.
2.
Seeke
him
by
the
conformity
of
your
life
;
Oculus
enim
cordis
perturbatus
,
sayes
S.
Austen
,
avertit
se
a
luce
justitiae
:
for
if
your
life
be
bad
,
you
dare
not
looke
upon
the
Sunne
of
Righteousnesse
.
By
living
ill
,
you
may
bee
seen
of
God
,
but
shall
never
see
God
;
whereas
by
a
well
ordered
life
,
you
shall
both
see
,
and
be
seen
of
God
:
see
him
with
comfort
,
and
be
seene
of
him
with
delight
.
3.
Seeke
him
by
a
heart
established
in
grace
:
Oculus
circumactus
non
videt
etiam
quae
ante
se
sunt
,
sayes
the
same
Father
,
a
rolling
or
a
squint
eye
cannot
see
the
things
that
are
iust
before
it
.
Nor
the
heart
that
is
in
and
out
,
in
grace
to
day
,
and
out
of
grace
to
morrow
:
to
day
in
a
state
of
Repentance
,
and
to
morrow
in
a
state
of
Sinne
,
can
ever
seeke
to
see
the
Face
of
God
.
Look
therefore
for
God
in
the
Word
of
God
:
seeke
God
by
conforming
your
lives
to
that
Word
,
and
see
God
you
shall
,
if
you
hold
out
accordingly
to
the
end
.
But
,
3
a
,
4
ae
,
2ae
.
What
good
by
seeking
?
Cui
bono
?
what
good
o●
all
this
?
Why
all
this
paines
?
Why
seeke
the
Face
of
God
?
Why
now
?
Why
early
?
Why
alwayes
?
Why
at
Church
?
Why
with
all
ou●
hearts
?
Why
,
doe
you
aske●
why
,
it
heales
our
land
.
It
is
the
last
par●
of
this
Text
,
and
high
time
I
had
made
an
end
of
it
:
I
onely
prove●
it
for
the
explication
;
and
for
the
application
,
I
pray
God
wee
may
finde
the
truth
of
it
.
Looke
upon
Iacob
,
Gen.
32.30
.
Vidi
D●
minum
à
facie
ad
faciem
,
&
salva
facta
est
anima
mea
:
I
have
seene
God
face
to
face
,
and
my
ii●e
is
preserved
.
He
sought
the
face
of
God
,
and
God
healed
his
life
.
Looke
upon
Moses
,
Exo.
4.12
.
hee
sought
and
saw
the
face
of
God
,
and
his
tongue
that
stammered
,
and
was
slow
before
,
was
healed
.
Looke
upon
Gideon
,
Iudg.
6.16
.
he
saw
the
face
of
God
,
and
his
hand
that
was
weake
before
,
was
healed
,
and
strengthened
to
save
Israel
.
Looke
upon
the
Leper
,
Mat.
8.3
.
hee
saw
the
face
of
God
,
to
wit
,
Iesus
Christ
,
and
was
made
whole
.
Looke
upon
the
Hemorisse
,
Mat.
9.20
.
she
sought
the
face
of
God
,
and
touched
the
hemme
of
his
garment
,
and
was
healed
.
Now
,
I
pray
GOD
give
us
grace
so
to
seeke
his
face
,
in
the
face
of
his
love
,
in
the
love
of
his
countenance
,
in
the
countenance
of
his
well-beloved
Sonne
,
IESUS
CHRIST
,
that
our
land
may
be
healed
,
this
plague
stayed
,
our
bodies
preserved
,
and
our
soules
saved
,
and
all
this
,
and
all
things
else
,
for
JESUS
CHRIST
his
sake
,
To
whom
with
the
holy
Ghost
,
three
persons
,
one
God
,
be
ascribed
all
honor
and
glory
,
now
and
for
ever
.
Amen
.
Meditations
upon
the
Plague
.
What
is
the
Plague
?
whence
is
the
Plague
?
why
is
the
Plague
?
three
good
questions
to
propose
,
they
want
three
good
Answers
:
well
proposed
,
and
well
answered
:
They
make
a
fit
Meditation
for
the
time
;
the
Plague
is
the
subject
of
the
Time
;
the
Time
seekes
the
Cause
of
the
Plague
;
the
Cause
desires
the
End
for
which
the
Plague
is
sent
.
First
then
,
what
is
the
Plague
?
THis
Quid
hath
many
an
Id
,
and
Hoc
;
it
is
this
,
What
is
the
plague
or
it
is
that
:
If
I
looke
upon
it
under
the
Genus
of
Sicknesse
,
why
then
it
is
an
ill
disposition
of
the
body
:
1.
Mala
dispositio
.
so
Secundum
Definitionem
,
It
is
defined
so
;
Sicknesse
is
:
or
it
is
a
want
,
a
defect
,
a
privation
;
a
privation
of
health
.
2.
Privatio
.
It
is
not
a
thing
in
Nature
,
but
a
thing
against
Nature
,
a
violation
of
Nature
;
for
therefore
is
Sicknesse
called
Disease
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
because
it
is
Sine
Sanitate
,
Without
Health
:
So
Secundum
Rem
,
it
is
thinged
so
,
Sicknesse
is
.
3.
Macula
.
O●
it
is
Macula
a
spot
,
Quia
corporis
for
mam
deformat
,
because
it
disfigures
the
beauty
of
the
body
.
4
Debitum
And
it
is
Debitum
,
●
Debt
,
Quia
ad
mortem
obligat
,
Because
it
binds
us
over
to
death
;
It
arrests
us
at
Deaths
Suite
:
so
it
is
Secundum
nomen
,
It
is
named
so
,
Sicknesse
is
:
Nay
,
sometimes
it
is
a
double
Debt
;
a
Debt
to
Nature
,
and
a
Debt
to
Physicke
:
If
we
dye
,
then
Natures
debt
is
payed
;
if
we
recover
,
yet
we
are
still
in
debt
to
the
Physitian
;
so
farre
sometimes
,
that
wee
spend
the
last
Farthing
of
our
substance
.
So
it
was
sayd
of
the
Woman
in
the
Gospell
,
she
consumed
her
whole
estate
upon
the
Physitians
:
Or
it
is
a
percussion
,
5.
Percussio
.
6.
Desolatio
.
or
a
desolation
;
either
a
smiting
,
or
a
desolating
:
So
the
Prophet
sayes
,
I
will
make
thee
sicke
,
in
smiting
thee
,
Mica
.
6.13
in
making
of
thee
desolate
by
reason
of
thy
sinnes
.
It
is
distinguished
so
,
Sicknesse
is
;
and
of
all
sicknesses
,
this
Division
best
complies
with
the
Plague
;
and
I
beleeve
the
Prophet
there
meanes
the
Plague
:
for
the
plague
is
a
smiting
sicknesse
,
and
is
therfore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
fiercenesse
of
it
:
And
it
is
a
desolating
sicknesse
,
and
it
is
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
spreads
,
and
diffuses
it selfe
into
many
,
if
not
into
all
people
.
In
a
word
,
the
plague
is
an
Outlawry
,
and
the
plague
is
an
Excommunication
:
It
is
the
greatest
punishment
in
the
Civill
Law
;
and
it
is
the
greatest
punishment
in
the
Common
Law
;
it
outlawes
us
,
and
it
excommunicates
us
too
:
It
outlawes
us
from
all
workes
of
Civility
in
the
Common-wealth
,
and
we
may
not
goe
about
our
lawfull
Callings
;
and
it
excommunicates
us
from
all
workes
of
Piety
in
the
Church
,
and
wee
may
not
goe
to
publicke
prayers
.
No
body
may
goe
to
visite
them
,
hardly
the
Physitian
,
they
may
not
goe
to
visite
any
body
,
not
the
Divine
;
such
a
fearefull
thing
is
the
plague
,
and
I
pray
God
deliver
us
from
it
.
For
who
else
can
?
The
pla●tre
whence
.
who
can
remove
it
,
but
he
that
causes
it
?
and
who
is
the
cause
of
it
but
God
?
If
I
looke
upon
it
as
it
is
Praemium
,
or
Meritum
,
A
Reward
,
or
a
Desert
;
so
my
sinne
is
the
cause
of
it
,
Causa
deficiens
:
But
I
looke
upon
it
as
it
is
Poena
&
Correctio
,
A
punishment
,
or
a
Chastisement
,
and
so
God
is
the
Cause
of
it
,
Causa
efficiens
:
So
the
Prophet
Micaiah
points
to
God
;
I
will
make
thee
sicke
,
I
will
:
Mica
.
6.13
And
so
does
the
Prophet
Moses
too
;
Wrath
is
gone
out
from
the
Lord
,
Num.
16.46
.
and
the
plague
is
begun
.
And
the
very
word
it selfe
,
Plague
,
speakes
no
lesse
;
for
it
is
Verbum
asperum
,
A
killing
word
,
the
plague
is
.
But
it
is
the
Lord
that
kills
;
and
therefore
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
kill
as
it
were
with
the
Sword
:
But
it
is
the
Sword
of
the
Lord
,
no
hand
can
weild
this
Sword
,
but
the
hand
of
God
.
And
therefore
sometimes
it
is
called
the
hand
of
the
Lord
;
2
Sam.
24.14
.
be
cause
in
this
punishment
the
Lord
shews
his
punishment
after
a
wonderfull
and
fearefull
manner
.
And
sometimes
it
is
called
an
Arrow
,
The
Arrow
that
flies
by
day
:
but
no
Bow
can
shoote
this
Arrow
but
Gods
.
Psal.
91.6
.
An
Arrow
it
is
for
the
suddainnesse
,
and
an
Arrow
it
is
for
the
swiftnesse
of
it
:
It
brings
a
suddaine
destruction
;
for
it
creeps
not
,
as
doe
other
diseases
,
by
little
and
little
:
but
it
pierces
suddainly
,
and
it
flies
with
speed
too
,
thorow
a
whole
Citty
,
over
a
whole
Countrey
,
Even
from
Dan
to
Beersheba
;
2
Sam.
24.
and
who
can
shoote
so
suddainly
,
or
so
swiftly
,
but
God
?
Manes
indeed
in
one
of
his
phanaticall
dreames
,
telles
us
,
that
a
certaine
Spirit
in
the
aire
,
called
Messor
,
diffuses
that
contagion
which
breeds
the
plague
.
But
wot
you
what
his
drift
was
?
Marrie
to
establish
that
Divellish
conclusion
of
two
beginnings
,
the
one
good
,
the
other
bad
;
and
so
to
joyne
another
power
in
commission
with
God
.
But
I
believe
,
and
I
believe
all
good
men
believe
the
same
,
with
me
,
that
this
Messor
is
one
of
Gods
mowers
.
Others
there
be
that
say
,
Beterg
.
de
Vrbib
.
lib.
2.
&
11.
particular
cities
have
their
Crytical
dayes
,
and
Clymactericall
yeares
;
Every
third
yeare
is
fatall
to
the
Grand
Cayre
in
Egypt
,
in
which
300000.
commonly
dye
of
the
plague
;
every
fifth
,
or
seventh
yeare
to
Constantinople
,
wherein
the
mortalitie
seldome
costs
her
lesse
than
200000.
And
so
some
have
noted
the
twentieth
yeare
to
be
mortall
to
London
;
but
surely
they
are
out
in
their
account
:
for
wee
have
had
three
plagues
within
lesse
than
three
parts
of
twenty
yeares
,
one
in
1625.
another
in
1630.
and
now
a
third
is
begun
this
yeare
1636.
Surely
then
,
they
were
then
,
and
this
is
now
,
from
the
hand
of
God
.
Others
conclude
the
pestilence
to
proceed
from
nothing
else
,
but
a
malignity
of
course
arising
from
an
ill
conjunction
of
planets
,
or
a
concurrence
of
some
other
disaffected
causes
in
nature
;
and
their
reason
is
,
because
they
are
able
to
trace
the
infection
to
the
first
body
that
dyed
,
or
because
they
can
distinguish
betwixt
a
contagion
received
per
contactum
of
other
bodies
,
or
occasioned
by
an
infected
aire
.
They
may
as
well
deny
Thunder
to
be
the
voyce
of
God
,
because
by
the
helpe
of
Philosophy
,
they
can
probably
guesse
it
to
be
the
collission
of
two
clouds
,
and
in
them
the
contestation
of
two
repugnant
qualities
.
No
sure
,
as
there
is
no
mercie
,
so
no
judgement
neither
,
wherein
wee
may
not
discerne
Digitum
Dei
,
the
hand
of
God
,
whether
it
bee
Winde
or
Storme
,
Tempest
or
Hayle
,
they
are
all
his
Ministers
to
fulfill
his
will
;
yea
,
and
the
very
plague
too
:
So
sayes
another
Text
,
The
wrath
of
the
Lord
kindled
,
Num.
11.33
.
and
smote
the
people
with
an
exceeding
great
plague
.
And
another
to
that
,
and
many
more
.
If
I
send
a
pestilence
.
2
Chron.
7.13
.
But
why
?
Why
doth
the
Lord
send
the
plague
?
The
Plague
,
why
.
If
it
be
asked
in
propter
quod
,
for
what
reason
,
It
is
for
our
sinnes
.
But
if
ad
quod
,
to
what
end
;
It
is
to
put
an
end
to
our
sinnes
,
that
we
repenting
for
our
sinnes
,
he
may
repent
of
his
anger
.
Our
humility
is
the
finall
cause
and
end
of
the
plague
;
and
I
end
it
thus
.
I
dare
not
say
,
God
hath
infected
the
aire
;
but
I
dare
,
and
doe
say
,
I
have
infected
the
aire
,
I
have
infected
it
by
my
sinnes
;
I
have
made
my
sins
more
infectious
than
the
plague
:
For
the
plague
infecteth
but
by
sent
,
and
that
sent
must
bee
neare
.
But
I
,
wretch
that
I
am
,
have
sent
my
sinnes
farre
and
neare
.
Some
I
have
infected
with
the
sores
of
Drunkennesse
,
neare
at
the
table
;
some
with
the
spots
of
adultery
,
nearer
in
the
bed
;
some
with
the
tokens
of
pride
,
farther
off
in
the
street
;
many
with
the
swellings
of
oathes
,
and
many
more
farre
and
neare
with
those
dangerous
symptomes
of
covetousnesse
and
idolatry
,
of
prophanenesse
and
hypocrisie
,
of
theft
and
oppression
,
of
lying
and
vanity
;
And
what
fire
can
purge
this
aire
;
but
that
of
zeale
?
And
who
can
kindle
this
fire
,
but
thee
,
O
God
?
O
God
,
that
thou
wouldest
once
kindle
it
in
mee
:
And
lest
it
exalt
the
infection
,
I
bessech
thee
to
qualifie
it
with
the
moisture
of
wisedome
,
that
my
wisedome
prove
not
dangerous
subtilty
,
nor
my
zeale
rash
and
saucie
presumption
:
give
me
grace
to
tender
them
both
unto
thee
in
the
Censor
of
an
humble
devotion
upon
the
Altar
of
the
Crosse
:
and
doe
thou
so
accept
of
both
,
that
thy
mercie
may
purge
the
aire
,
through
the
merits
of
Jesus
Christ
.
Amen
.
I
dare
not
say
,
God
hath
infected
my
house
;
But
I
doe
,
and
dare
say
,
I
have
infected
my
house
.
My
sins
of
anger
,
of
rash
and
unadvised
anger
to
my
servants
,
have
made
thee
my
God
,
angry
with
mee
the
unworthiest
of
all
thy
servants
.
My
sinnes
of
ill
example
to
my
children
,
have
provoked
thee
,
my
God
,
to
make
me
the
undutifullest
of
all
thy
children
,
an
example
to
all
thy
children
.
My
sinnes
of
unkindnesse
to
my
wife
,
have
incited
thee
,
my
God
,
to
deale
as
unkindly
with
me
,
as
with
any
the
disloyallest
peece
of
thy
Spouse
.
And
therefore
in
the
lowest
humility
of
a
servant
,
in
the
submissivest
dutie
of
a
childe
,
and
in
the
truest
loyalty
of
a
wife
,
I
desire
to
make
an
attonement
with
thee
my
God
,
now
while
the
plague
is
but
yet
begun
.
O
God
,
receive
it
from
him
,
who
desires
to
receive
from
thee
a
blessing
in
those
garments
which
he
hath
put
on
by
the
hand
of
Faith
,
of
thy
Sonne
Jesus
Christ
.
I
believe
hee
dyed
for
my
sinnes
,
and
rose
againe
for
my
Justification
;
and
in
him
I
trust
,
as
thou
canst
,
so
thou
wilt
preserve
me
,
and
mine
this
day
,
and
ever
,
from
Plague
,
and
pestilence
.
But
whatsoever
befalls
my
body
by
the
hand
of
man
,
or
by
thy
hand
ô
God
,
deale
well
with
my
Soule
;
which
I
beseech
thee
never
to
behold
,
but
as
it
is
dipped
all
over
,
and
dyed
cleane
thorow
with
the
blood
of
Iesus
Christ
:
In
whose
garments
strengthen
my
Faith
,
that
I
may
not
bee
affraid
for
the
terrour
by
night
,
nor
for
the
Arrow
that
flies
by
day
,
Psal.
91.
nor
for
the
Pestilence
that
walkes
in
darknesse
,
nor
for
the
destruction
that
wastes
at
noone-day
.
Oh
let
not
a
Thousand
fall
at
my
side
,
nor
ten
Thousand
on
my
right
hand
;
let
no
evill
befall
them
,
nor
any
Plague
come
nigh
my
dwelling
:
But
deliver
me
from
the
snare
of
the
Fowler
,
and
from
the
noysome
pestilence
;
from
the
Tentations
of
Satan
,
and
from
the
consequents
of
sin
,
for
his
sake
who
overcame
the
Tempter
,
and
suffered
for
sinne
,
Iesus
Christ
,
Amen
.
The
Sicke
mans
Recovery
,
or
his
Duty
after
his
Recovery
.
John
5.14
.
After
that
,
Jesus
found
him
in
the
Temple
,
and
sayd
unto
him
,
Behold
,
thou
art
made
whole
,
sinne
no
more
,
lest
a
worse
thing
come
upon
thee
.
WHat
a
fit
Meditation
i●
this
Text
for
me
?
I●
may
be
called
The
Sick●
mans
Recovery
;
or
the
sicke
mans
Duty
upon
his
Recovery
.
And
have
not
I
beene
sick
?
and
an●
●
not
recovered
?
Blessed
bee
the
Name
of
God
,
I
was
sicke
,
and
am
well
;
and
what
is
it
fit
I
should
doe
,
but
what
this
Man
that
was
sicke
,
did
doe
after
he
was
well
?
and
what
that
was
,
St.
Iohn
tells
me
,
He
went
to
the
Temple
;
and
thither
he
went
;
as
I
beleeve
,
to
give
thanks
;
and
after
Prayers
,
he
heard
a
Sermon
,
a
Sermon
of
three
parts
:
-
1.
Of
Commemoration
.
-
2.
Of
Admonition
.
-
3.
Of
Perswasion
.
Was
this
Sermon
preached
onely
to
him
?
surely
it
was
penned
also
for
me
:
For
whatsoever
is
written
,
is
written
for
our
instruction
.
And
the
Instruction
of
this
is
,
to
tell
me
,
whither
I
should
goe
when
I
am
recovered
of
a
Sicknesse
,
from
this
mans
Example
,
To
the
Temple
;
and
what
I
should
doe
,
from
Christs
Sermon
:
Even
first
,
to
remember
this
benefit
,
That
I
am
made
whole
,
Secondly
,
to
obey
this
Precept
,
Sinne
no
more
.
And
thirdly
,
the
rather
for
the
perswasions
sake
,
Lest
a
worse
thing
fall
upon
me
.
This
is
the
Theory
,
and
these
are
the
parts
of
thy
Medication
;
may
my
execution
and
practice
of
it
bee
answerable
,
that
in
the
Temple
of
the
Church
Militant
,
Iesus
may
finde
me
;
and
I
in
the
Temple
of
the
Church
Tryumphant
may
find
Iesus
,
Amen
.
In
hope
I
shall
have
grace
to
performe
thy
Desire
,
I
beginne
;
and
in
my
beginning
I
desire
thee
to
accept
my
Duty
,
it
is
my
Duty
,
for
Moses
did
it
by
way
of
Duty
:
Hee
sung
praises
to
the
Highest
,
after
that
God
had
delivered
Israel
;
and
so
did
Deborah
,
she
gave
thankes
to
the
Almighty
,
after
that
God
had
given
her
victory
over
Siserah
.
And
did
King
David
,
after
that
God
had
blessed
him
,
he
blessed
GOD
againe
,
with
a
Quid
dabo
?
What
shall
I
render
unto
the
Lord
for
all
the
benesits
that
hee
hath
done
unto
me
?
This
is
the
very
end
why
GOD
heares
us
in
the
day
of
trouble
,
to
glorifie
him
.
Thus
did
Christs
Patient
,
and
woe
bee
to
me
,
if
I
doe
not
so
too
:
If
I
am
unthankfull
for
what
I
have
,
I
am
unworthy
of
what
I
would
have
;
whereas
a
thankfull
acknowledgment
of
what
I
have
received
already
,
is
a
successefull
invitation
to
receive
more
hereafter
.
To
thee
therefore
ô
God
I
give
thanks
for
what
I
have
received
;
I
have
received
Health
,
the
Health
of
my
Body
;
I
blesse
thee
for
it
with
my
Soule
.
Oh
that
thou
wouldst
with
that
,
give
me
this
,
the
health
of
my
Soule
,
with
the
health
of
my
Body
,
and
then
would
I
blesse
thee
with
my
Soule
and
body
:
with
my
Soule
I
would
give
the
Soule
of
Thankes
;
and
with
my
Body
,
the
thankes
of
my
Body
.
The
Heart
of
my
body
shall
blesse
thee
with
thankfull
thoughts
,
the
Tongue
of
my
body
with
thankfull
words
,
and
the
Hands
of
my
body
with
the
workes
of
Thankfulnesse
:
My
Soule
shall
be
thy
Temple
continually
,
and
I
will
dayly
visite
thy
Temple
with
my
body
;
my
Soule
shall
be
a
Temple
of
Thankfulnesse
,
no
Inscription
shall
bee
there
,
but
Sanctitas
Iehovae
,
but
Deo
gratiae
:
Holinesse
to
the
Lord
,
Thankes
be
given
to
Almighty
God
.
And
the
Thankfulnesse
of
my
body
I
will
offer
in
thy
Temple
,
and
testifie
it
to
thy
Temples
,
to
thy
ruinated
and
decayed
Temples
,
thy
poore
and
needy
servants
,
I
will
give
the
Oblations
and
offerings
of
Thanks
:
I
will
cloath
them
,
I
will
feede
them
,
and
I
will
offer
thee
a
thankes
offering
in
thy
Temple
.
Fit
it
should
bee
offered
there
,
so
that
I
am
fit
to
offer
it
there
.
A
fitnesse
is
required
in
me
to
come
thither
,
and
if
I
am
fitted
,
then
no
place
so
fit
to
offer
thankfulnesse
,
in
as
there
.
I
must
be
fitted
to
come
there
,
for
Iesus
is
there
:
and
that
is
the
fittest
place
,
for
there
thou
requirest
it
;
Iesus
wil
finde
me
there
:
&
there
thou
acceptest
it
,
for
I
shall
finde
Iesus
there
.
1.
And
Iesus
is
an
extraordinarie
person
,
as
the
Temple
is
an
extraordinarie
Place
:
and
therefore
my
comming
thither
,
and
carriage
there
,
must
be
more
than
ordinarie
.
The
place
requires
Zeale
,
and
Reverence
:
Reverence
in
my
behaviour
,
and
zeale
in
my
affections
.
The
person
requires
Zeale
and
Reverence
,
Obedience
and
Confidence
;
Zeale
,
Obedience
and
Confidence
inwardly
,
and
Reverence
outwardly
:
indeed
,
all
these
in
the
inside
of
my
soule
,
and
outside
of
my
body
.
My
soule
must
stoope
,
and
my
body
must
bow
:
For
at
the
Name
of
Iesus
every
knee
must
bow
.
Every
knee
,
not
onely
that
of
the
soule
,
but
this
of
the
body
also
.
My
affections
must
be
servent
,
and
my
actions
must
fly
.
Sursum
corda
,
&
corpora
,
not
onely
the
thoughts
of
my
heart
,
but
the
hands
of
my
body
also
must
ascend
,
and
be
lifted
up
.
My
heart
must
believe
,
and
my
tongue
must
confesse
:
for
both
desire
to
bee
saved
,
and
both
are
required
to
salvation
,
and
with
both
I
must
obey
.
My
heart
,
by
enditing
a
good
matter
;
my
tongue
,
by
being
the
pen
of
a
readie
writer
.
The
cold
of
Winter
must
not
quench
my
zeale
,
nor
the
heate
of
Summer
thrust
out
my
obedience
.
The
Summers
drought
must
not
suffocate
my
confidence
,
not
the
Winters
frost
cover
my
reverence
.
I
may
not
take
that
libertie
in
Gods
house
,
which
I
take
in
mine
owne
house
.
Nor
may
I
bee
so
arbitrary
in
my
Saviours
precepts
,
as
I
am
in
my
friends
intreaties
,
and
leave
them
as
I
please
,
done
or
undone
.
The
place
is
holy
,
and
the
person
is
heavenly
,
and
therefore
I
must
wash
my
hands
,
before
I
compasse
that
Altar
,
and
so
present
my selfe
before
that
person
,
as
if
I
were
entring
into
heaven
.
And
see
,
O
Iesus
,
so
I
doe
:
In
heaven
there
is
no
worldlinesse
,
no
fleshlinesse
,
no
divellishnesse
;
and
to
thy
Temple
I
goe
,
without
covetousnesse
in
my
head
,
without
wantonnesse
in
mine
eye
,
without
maliciousnesse
in
mine
heart
.
O
suffer
not
the
Divell
to
divert
mine
attention
by
any
carnall
object
,
left
I
minde
not
my
dutie
;
suffer
him
not
to
lull
my
devotion
●nto
a
slumber
,
by
heavinesse
,
lest
my
drowsie
prayers
pierce
not
heaven
.
Suffer
him
not
to
kindle
the
coles
,
or
blow
the
fire
of
malice
in
mine
heart
,
by
an
enemy
,
lest
my
thankfulnesse
prove
fectlesse
:
And
what
is
wanting
in
me
,
doe
thou
,
for
thine
owne
sake
supply
,
sweet●
Iesus
,
that
thou
may
est
finde
mee
in
the
Temple
.
2.
Nor
doe
I
this
,
and
goe
thither
,
to
prejudice
thy
Vbiquitie
,
in
giving
thee
a
vbi
,
and
a
certaine
place
of
residence
,
no
more
then
I
diminish
thy
Eternity
,
in
giving
thee
a
Quando
,
and
a
certaine
time
of
obedience
.
When
I
pray
,
Our
Father
which
art
in
Heaven
,
I
doe
not
do
it
to
deny
thee
to
be
here
where
I
kneele
,
when
I
say
that
prayer
.
But
it
is
,
that
I
acknowledge
thee
to
bee
there
,
where
thou
canst
grant
and
accomplish
that
prayer
,
that
I
may
look
for
thee
in
the
best
places
,
looke
for
thee
,
as
thou
grantest
my
petitions
in
the
best
place
of
the
next
world
,
at
the
right
hand
,
and
in
the
bosome
of
the
Father
,
and
looke
for
thee
,
as
thou
hearest
my
petitions
here
,
in
the
best
places
of
this
world
;
in
thine
owne
house
,
in
the
Church
,
in
the
Temple
.
For
so
thou
hast
Christened
thy
house
,
saying
,
Domus
mea
Domus
orationis
vocabitur
,
My
house
shall
bee
called
the
house
of
prayer
;
and
my
thankfulnesse
,
which
I
am
going
there
to
offer
,
is
a
part
,
and
a
chiefe
part
of
prayer
.
3.
Nor
yet
doe
I
goe
thither
,
to
thy
house
,
to
give
thee
thankes
,
to
barre
my selfe
from
giving
thankes
at
home
in
mine
owne
house
,
or
abroad
in
the
fields
:
for
every
where
I
am
commanded
to
pray
,
because
I
am
commanded
to
pray
alwayes
;
and
by
the
same
rule
,
to
give
thanks
every
where
,
because
for
all
things
.
For
thy
blessings
in
the
field
,
I
must
give
thankes
in
the
field
,
else
why
hath
the
Church
appoynted
perambulations
?
and
for
thy
private
blessings
at
home
,
I
must
give
thankes
at
home
,
for
thy
bounty
at
my
boord
,
and
safetie
in
my
bed
,
I
must
give
thee
thankes
at
my
meales
when
I
eate
,
and
in
my
chamber
when
I
rise
,
and
so
for
my
present
health
,
as
it
is
a
private
blessing
,
I
give
thee
private
thankes
at
home
;
and
as
it
is
a
publicke
blessing
,
by
continuing
a
member
in
thy
Church
,
I
cannot
doe
lesse
,
and
would
I
could
doe
more
,
than
give
thee
hearty
thankes
in
thine
owne
house
,
where
the
publicke
Congregation
may
take
notice
of
it
in
thy
Temple
.
4.
Thither
I
goe
,
because
I
am
not
yet
so
strong
,
but
that
I
need
helpe
;
because
I
am
not
yet
so
holy
,
but
that
I
need
holinesse
.
In
heaven
there
is
no
Temple
,
but
the
Lord
God
Almighty
,
and
the
Lambe
,
Apoc.
21.22
.
they
are
the
Temple
of
it
.
There
is
no
danger
of
falling
,
&
therefore
no
need
of
assistance
there
.
But
here
,
upon
the
earth
,
we
need
both
;
and
to
supply
us
with
both
,
thy
Temple
is
called
Auxilium
,
an
Helper
,
2
Chron.
4.9
.
not
onely
to
tell
us
,
that
none
is
so
well
,
but
that
he
needs
the
helpe
of
the
Church
;
but
also
,
that
when
we
are
not
well
,
we
shall
have
the
helpe
of
the
Church
to
make
us
better
,
if
we
goe
to
Church
,
to
the
Temple
.
In
Heaven
too
,
they
are
perfectly
holy
;
but
upon
the
earth
we
are
holy
but
imperfectly
;
and
thy
Temple
is
called
Sanctificium
,
Psal.
78.69
.
not
onely
because
it
is
made
holy
by
consecration
,
but
because
it
makes
us
more
holy
by
Iesus
being
in
it
.
I
am
in
some
measure
holy
here
where
I
am
now
at
home
;
but
I
make
no
question
,
but
I
shall
bee
more
holy
there
,
not
onely
because
Iesus
will
finde
me
there
;
but
also
because
I
shall
finde
Iesus
there
.
Else
,
why
diddest
thou
,
O
blessed
Iesus
,
resort
to
the
Temple
?
Not
that
thou
needest
a
subsidie
of
locall
holinesse
in
thy selfe
,
but
that
thy
example
might
bring
others
who
need
it
,
and
amongst
them
my selfe
,
who
need
it
more
than
all
others
,
into
thy
Temple
;
so
necessarie
is
my
thankfulnesse
in
the
Temple
,
that
I
feare
me
,
I
shall
bee
no
more
holy
,
not
longer
healthy
,
unlesse
I
offer
it
there
.
5
Nor
yet
doe
I
goe
thither
with
this
offering
,
to
deferre
my
thankfulnesse
till
I
come
thither
;
for
God
is
no
dilatorie
God
:
he
refuses
not
my
thankfulnesse
in
my
bed
,
nor
a●
my
boord
;
not
in
my
house
,
nor
i●
the
fields
.
Hee
commands
them
everie
where
,
he
expects
them
everie
where
;
but
hee
accepts
them
there
,
in
the
Temple
:
for
there
is
the
place
of
reconciliation
,
there
is
the
word
of
reconciliation
;
and
there
is
the
authour
of
reconciliation
,
Iesus
Christ
.
And
thither
I
goe
,
not
onely
for
that
necessitie
;
but
also
for
this
utilitie
;
not
onely
because
Iesus
will
finde
mee
there
,
but
because
I
may
finde
Iesus
there
;
And
there
,
O
blessed
Iesus
doe
I
desire
to
finde
thee
.
As
the
Tables
of
the
Law
were
found
in
the
Arke
,
as
the
Arke
was
covered
,
&
as
the
cover
of
it
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Propitiatorie
,
or
Mercie-seate
,
because
it
covered
and
hid
the
Law
,
1
Reg.
8
9.
that
the
Law
might
not
appeare
before
God
,
to
plead
against
man
.
This
was
thy
type
,
O
blessed
Iesus
,
and
bee
thou
the
accomplishment
of
it
to
me
,
let
me
finde
thee
,
as
thou
art
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.
1
Ioh.
2.2
.
my
Propitiatorie
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
Propitiation
.
Doe
thou
cover
the
imperfections
of
my
best
sincerity
,
or
my
sincerest
thankfulnesse
can
finde
no
acceptation
.
I
may
finde
thee
elsewhere
,
but
especially
there
;
my
praises
may
finde
acceptation
in
other
places
,
there
they
shall
bee
sure
of
it
.
The
high
Priest
once
in
the
yeare
could
be
found
no
where
,
but
in
the
Sanctum
Sanctorum
,
Thou
art
my
high
Priest
,
O
sweet
Iesus
,
and
there
I
desire
to
finde
thee
.
2.
Not
onely
in
the
Quire
,
but
also
in
the
body
of
the
Church
:
in
the
Quire
,
as
the
Mercy-seate
in
the
Sanctum
Sanctorum
;
and
in
the
body
of
the
Church
,
as
the
Incense-Altar
in
the
middle
of
the
Sanctuary
.
This
I
finde
,
was
sprinkled
once
every
yeere
with
the
blood
of
the
Sacrifice
by
the
High
Priest
:
Exo.
30.10
.
so
let
me
find
thee
purifying
my
prayers
;
and
my
praises
with
thy
Blood
,
else
my
prayers
will
be
unavaileable
before
God
,
else
my
praises
will
bee
unacceptable
with
God
:
That
they
may
be
both
availeable
,
and
acceptable
,
I
offer
them
in
the
merits
of
●he
sweet
Incense-Altar
,
Iesus
:
So
let
me
finde
thee
in
my
Oblations
,
so
let
me
finde
thee
in
thy
Directions
,
so
in
my
service
to
thee
,
and
so
in
thy
Sermon
to
me
.
And
what
is
the
first
part
of
thy
Sermon
?
what
but
this
?
The
Sermon
.
Ecce
sanus
es
factus
,
Behold
,
thou
art
made
whole
.
But
what
needs
this
?
Can
I
forget
this
?
Can
I
ever
hold
from
beholding
this
?
When
I
looke
not
upon
this
Ecce
,
and
behold
it
not
,
I
am
worthy
to
be
,
and
to
be
called
Coece
,
and
behold
nothing
:
And
yet
my
memory
is
very
brittle
,
very
brittle
this
way
:
An
injury
I
can
remember
a
long
time
,
an
〈◊〉
turne
,
or
an
ill
word
from
my
Neighbour
,
from
mine
enemy
;
Manet
alta
mente
repostum
,
I
cannot
easily
remove
it
;
such
a
thing
as
this
is
soundly
settled
.
But
Benefits
,
how
quickly
,
alas
,
doe
I
forget
them
!
Hose.
4.6
.
Psal.
106.21
.
Ps.
78.42
.
The
Israelites
forgat
the
Law
of
God
:
Nay
,
they
forgat
God
that
gave
them
that
Law
:
They
forgat
God
their
Saviour
,
and
the
day
when
he
delivered
them
.
And
my
Soule
leaks
as
much
as
theirs
:
His
Day
,
notwithstanding
his
Memento
,
I
forget
;
even
that
Day
which
hee
commanded
to
be
sanctified
;
whether
the
seventh
,
or
the
eighth
day
,
or
one
in
seven
,
I
prophane
them
all
:
That
day
wherein
he
made
me
whole
from
the
horrour
of
Hell
,
by
the
Resurrection
of
my
Saviour
,
and
that
Day
wherein
hee
made
me
whole
from
my
Sicknesse
,
by
the
restauration
of
my selfe
to
my
former
health
.
And
therefore
I
blesse
thy
Name
for
this
Ecce
,
and
beseech
thee
to
put
so
much
vertue
into
it
,
as
that
I
may
never
behold
this
word
Behold
,
but
that
I
may
there-withall
remember
I
am
made
whole
.
I
am
made
whole
;
not
,
I
have
made
my selfe
whole
,
or
the
Physitians
have
made
me
whole
;
but
I
am
made
whole
by
thee
,
and
blesse
thee
for
it
with
my
whole
soule
and
body
,
in
doing
what
thou
commandest
me
to
doe
.
Sinne
no
more
;
for
sinne
caused
this
sicknesse
,
The
Precept
.
the
stopping
my
eares
at
thy
Word
,
hath
stopped
my
eares
from
the
quicknesse
of
hearing
,
and
the
shutting
mine
eyes
to
thy
Directions
,
hath
taken
from
mine
eyes
the
quicknesse
of
seeing
.
My
sinnes
which
weakened
my
soule
in
serving
thee
,
have
weakned
my
body
in
serving
me
.
And
now
that
I
know
my
sinnes
provoked
thee
to
inflict
this
Sicknesse
,
and
weakened
me
by
this
sicknesse
,
I
will
sinne
no
more
,
not
so
much
for
the
smart
that
I
feele
,
as
for
the
act
that
thou
forbiddest
.
But
Durus
hic
Sermo
,
and
Superbus
hic
sermo
:
This
is
a
hard
Speech
from
thee
ô
God
:
for
who
can
beare
it
?
and
this
is
a
proud
speech
from
me
,
and
I
cannot
doe
it
;
and
yet
I
will
doe
it
as
I
can
,
and
beseech
thee
I
may
doe
it
,
as
thou
wilt
accept
,
though
I
looke
never
so
narrowly
over
my selfe
all
day
,
yet
at
night
,
I
cannot
say
,
my
Heart
is
cleane
;
and
therefore
I
beseech
thee
,
Cleanse
me
from
my
secret
faults
,
&
that
my
lips
may
not
break
out
into
out
ragiousnesse
,
or
my
hands
into
wickednesse
.
I
beseech
thee
againe
and
againe
,
keepe
me
from
presumptuous
sinnes
,
and
whilst
thou
dost
thus
forgive
me
the
one
,
and
preserve
me
from
the
other
,
I
shall
so
farre
observe
thy
Precept
,
Sinne
no
more
;
as
that
a
worse
thing
shall
not
fall
upon
me
.
For
though
I
suffer
by
the
hand
of
thy
providence
,
The
perswasion
.
though
I
smart
by
the
common
accidents
of
this
life
,
though
I
am
persecuted
for
righteousnesse
sake
:
Haec
non
durabunt
atatem
,
none
of
these
shall
last
for
ever
:
Terminus
malorum
Mors
,
the
Grave
will
be
a
Quietus
est
,
a
bed
of
rest
;
and
Death
an
end
of
these
miseries
.
But
,
Si
amplius
peccavero
,
pejus
.
If
I
sinne
againe
,
If
I
sinne
againe
presumptuously
,
my
miseries
will
be
longer
liv'd
:
There
is
a
worme
will
gnaw
upon
my
Conscience
,
a
fire
that
will
never
bee
quenched
,
a
torment
that
will
never
be
eased
,
a
Devill
that
will
never
be
intreated
,
a
Hell
that
will
never
give
me
rest
:
from
whence
that
I
may
be
preserved
,
I
beseech
thee
so
to
preserve
me
from
sinne
,
as
that
I
may
bee
preserved
into
everlasting
life
through
Iesus
Christ
;
upon
the
Altar
of
whose
Crosse
,
I
offer
thee
my
thankes
,
and
beseech
thee
to
accept
them
in
the
sufficiency
of
whose
Merits
,
I
desire
thee
to
justifie
me
,
that
I
may
pray
,
and
call
thee
,
as
he
hath
taught
me
,
Our
Father
,
which
art
in
Heaven
,
&c.
Meditations
upon
the
Plague
.
IT
is
I
that
have
sinned
,
Oh
Lord
,
2
Sam.
24.17
.
it
is
I
,
&c.
So
sayd
King
David
,
and
he
sayd
it
as
a
King
:
Is
it
not
too
much
saucinesse
in
me
,
the
meanest
subject
,
to
say
what
the
mightiest
King
sayd
?
It
would
be
so
,
if
I
did
it
to
emulate
it
as
a
King
.
But
alas
,
I
doe
it
as
a
sinner
;
a
sinner
,
not
like
him
,
but
a
sinner
farre
greater
than
himselfe
.
He
committed
the
sinne
for
which
that
Plague
was
sent
,
and
who
hath
provoked
God
to
send
this
Plague
,
but
my selfe
?
or
if
any
man
sinnes
beare
mine
company
,
yet
what
mans
sinnes
can
equall
mine
?
Is
any
man
so
selfe-confident
as
I
am
?
who
so
bold
,
so
presumptuous
as
the
blind
?
And
for
Davids
selfe-confidence
was
that
plague
inflicted
,
and
why
not
this
for
mine
?
He
was
the
Head
of
that
Common-wealth
,
and
am
not
I
the
Priest
of
this
Parish
?
The
plague
was
no
where
then
but
there
;
and
where
is
it
so
great
as
here
?
What
Parish
about
this
City
compares
with
this
?
In
many
Parishes
,
none
,
in
some
,
one
;
never
a
one
neare
this
,
never
a
two
:
The
two
greatest
of
all
doe
but
equall
this
in
the
[
](A13211-e29120-b)*
*
For
one
Weeke
.
number
;
and
surely
it
is
for
my
sinnes
,
this
;
though
they
are
all
sinners
,
yet
none
of
them
all
can
say
,
It
is
I
that
have
sinned
,
It
is
I
;
but
onely
I
my selfe
.
Their
sins
alas
,
are
but
sinnes
of
Ignorance
,
at
worst
,
but
sinnes
of
Negligence
:
but
mine
are
of
Knowledge
,
and
contempt
;
so
I
acknowledge
my
contempt
,
and
to
the
confusion
of
mine
owne
face
I
say
it
,
It
is
I
,
ô
God
,
it
is
I
that
have
sinned
;
but
these
sheepe
,
the
people
of
this
Parish
,
ô
Lord
what
have
they
done
?
nothing
in
comparison
of
me
,
theirs
alas
,
are
but
infirmities
:
But
mine
,
woe
is
me
,
are
impieties
:
they
sinne
one
against
another
in
unrighteousnesse
,
and
against
other
Creatures
in
intemperatenesse
;
and
so
I
,
and
more
I
,
against
my
GOD
in
prophanesse
.
O
my
God
,
forgive
them
,
and
remove
thy
heavy
hand
;
forbid
thy
destroying
Angell
to
strike
them
any
more
;
and
if
thy
anger
bee
not
yet
appeased
,
set
thy
hand
against
mee
and
my
family
,
See
,
here
is
my selfe
,
and
what
is
as
deare
to
mee
as
my selfe
,
my
wife
and
children
,
take
which
of
us
all
,
or
all
of
us
,
which
thou
pleasest
,
so
thou
wilt
spare
the
Parish
;
so
thou
wilt
spare
the
Citie
;
O
spare
them
,
and
take
mee
:
or
if
,
as
thou
wilt
,
spare
us
all
,
and
give
them
all
grace
to
doe
what
thou
hast
given
mee
grace
to
promise
,
that
I
will
doe
what
King
David
did
:
Reare
thee
an
Altar
;
And
this
I
will
no
longer
put
off
to
doe
,
but
I
doe
it
now
.
The
Altar
of
a
holy
protestation
I
reare
,
that
I
will
never
have
any
more
to
doe
with
sin
,
at
the
thought
of
it
I
will
tremble
,
the
tentations
of
it
I
will
resist
,
the
company
of
it
I
will
shun
;
and
those
particular
sins
,
to
which
I
am
most
subject
,
I
will
subdue
.
Strengthen
mee
,
O
Lord
,
to
performe
this
,
and
bee
pleased
to
accept
these
Sacrifices
,
which
upon
this
Altar
I
offer
.
Some
meales
weekly
I
will
purposely
misse
,
while
the
plague
lasteth
,
and
that
I
will
give
to
the
poore
.
Not
a
night
will
I
goe
to
bed
,
but
I
will
water
it
with
teares
,
because
it
is
I
that
have
sinned
;
and
yet
thou
sparest
me
.
O
spare
them
all
,
and
accept
from
me
these
almes
,
and
put
these
teares
into
thy
bottle
;
send
us
health
,
fill
us
with
grace
to
doe
thy
will
,
&
blesse
us
all
with
the
grace
of
our
Lord
Iesus
Christ
.
Amen
.
And
David
built
there
an
Altar
unto
the
Lord
,
2
Sam.
24.25
.
&c.
]
And
so
have
I
,
O
God
,
I
have
built
an
Altar
;
the
foundation
of
it
is
layd
upon
the
earth
;
and
I
tremble
at
mine
owne
infirmities
:
The
top
of
it
reaches
unto
heaven
;
and
I
am
constant
in
my
resolutions
,
I
will
meddle
no
more
with
sinne
,
not
onely
with
those
sinnes
which
brought
this
plague
,
but
not
with
any
sinne
at
all
.
Nor
doe
I
this
out
of
presumption
,
or
that
I
promise
more
than
I
meane
to
performe
,
though
I
know
I
cannot
live
,
and
not
sinne
;
for
I
will
not
live
in
any
sinne
;
And
lest
the
Divell
should
hereafter
suggest
falsly
,
that
I
am
as
selfe-confident
as
St.
Peter
was
,
I
do
not
say
,
I
will
not
,
as
if
the
power
were
mine
;
but
,
by
thy
grace
,
O
God
,
I
will
not
.
That
I
may
not
,
pursue
mee
continually
with
thy
grace
.
Never
cease
giving
til
I
cease
begging
.
And
that
I
never
cease
begging
,
let
the
begging
of
thy
grace
bee
evermore
the
beginning
of
my
prayers
;
which
prayers
,
as
thou
hast
in
some
measure
heard
,
so
I
beseech
thee
,
accept
of
what
thou
hast
heard
,
my
burnt
offerings
of
a
broken
heart
&
a
contrite
Spirit
:
For
see
,
O
God
,
I
breake
my
heart
,
I
sigh
,
I
sob
,
I
pine
,
I
moane
,
and
my
heart
pants
after
thee
,
the
fountaine
of
living
water
,
as
the
Hart
doth
after
the
fountain
of
water
,
that
hee
may
live
.
Thou
hast
hunted
mee
with
this
Hound
,
the
Plague
:
It
hath
beene
on
my
right
hand
,
and
there
slaine
;
on
my
left
hand
,
and
there
destroyed
;
behinde
me
,
and
before
mee
,
and
not
gone
empty
away
;
and
yet
it
is
not
,
blessed
be
thy
name
,
in
my
dwelling
.
O
take
it
out
of
my
parish
,
take
it
out
of
this
Citie
,
say
to
the
Angell
that
destroyes
this
Citie
,
as
thou
diddest
to
that
,
that
destroyed
the
people
in
Ierusalem
:
It
is
enough
:
stay
thine
hand
;
blessed
bee
thy
Name
for
the
Decrease
of
this
weeke
:
Goe
on
ô
God
,
goe
on
in
thy
Mercies
towards
us
:
And
as
I
thinke
it
not
enough
to
breake
my
heart
,
unlesse
I
bruise
my
Spirit
too
:
by
denying
it
those
Recreations
,
and
potations
,
and
comestions
that
it
desires
;
so
doe
not
thou
thinke
it
enough
to
diminish
but
distinguish
the
Plague
;
and
I
will
,
not
onely
not
diminish
,
but
increase
those
burnt
offerings
for
my
passed
,
and
these
peace
offerings
for
my
present
and
continued
sinnes
,
of
Repentance
,
Charity
,
and
Sincerity
:
of
Repentance
to
thee
for
my
sinnes
,
of
Charity
to
the
Poore
for
thee
;
of
Sincerity
to
both
:
yet
not
expecting
that
thou
shouldst
be
intreated
for
the
Land
,
and
stay
the
Plague
from
the
City
for
this
;
For
I
am
not
worthy
of
the
least
of
all
thy
mercies
:
but
that
I
trust
,
Thou
wilt
bee
intreated
in
mercy
to
accept
these
my
sacrifices
,
and
stay
that
thy
Iudgement
,
through
the
merits
of
him
for
whose
sake
thou
hast
promised
to
deny
nothing
that
shall
be
asked
according
to
thy
will
:
If
it
be
thy
will
,
deliver
us
from
the
Plague
:
As
it
is
thy
will
,
save
our
soules
,
or
both
;
through
Iesus
Christ
.
Amen
.
In
wose
Blessed
Name
and
words
,
&c.
Resolves
and
Meditations
upon
St.
Matth.
6.
fit
for
all
times
,
especially
this
of
the
Plague
.
Matth.
6.
Ver.
2
When
thou
dost
thine
Almes
.
Ver.
5
When
thou
dost
pray
.
Ver.
16
When
thou
dost
fast
.
Ver.
33
Seek
first
the
kingdome
,
&c.
UNDER
these
foure
Duties
Christ
comprises
the
whole
summe
of
Religion
:
for
what
doth
Religion
binde
us
to
doe
?
but
to
Give
?
to
Pray
?
to
Fast
?
to
Seeke
?
To
give
to
the
Poore
?
to
pray
to
God
,
Ver.
16.
When
thou
dost
Fast
.
Ver.
33.
Seeke
first
the
Kingdome
,
&c.
to
fast
from
sinne
alwaies
,
from
meate
sometimes
,
and
to
seeke
the
Kingdome
of
God
first
:
Or
it
may
bee
the
former
three
containes
all
Religion
commands
;
and
in
these
three
,
we
are
to
seeke
the
Kingdome
of
God
;
If
any
other
thought
thrust
into
our
Charity
,
or
Prayer
,
or
Fasting
,
to
thrust
them
out
,
and
onely
to
entertaine
this
,
To
seeke
the
Kingdome
of
God
in
these
;
to
seeke
it
,
and
to
take
it
;
to
seeke
it
in
those
two
,
as
with
two
eyes
,
of
Prayer
and
Fasting
;
and
to
take
it
with
that
one
,
as
with
a
hand
,
the
hand
of
Charity
,
consists
Religion
in
those
three
,
as
the
worke
?
and
that
one
as
the
wages
?
or
in
all
foure
;
as
the
worke
and
wages
?
(
for
it
is
a
wages
,
and
a
great
reward
,
when
we
either
give
Almes
,
or
Pray
,
or
Fast
)
it
is
all
one
to
mee
;
for
I
doe
those
three
for
this
end
,
or
seeke
this
end
in
those
three
,
Ver.
2.
When
thou
dost
thine
Almes
.
Ver.
5.
When
thou
dost
pray
.
and
doe
all
foure
for
no
other
end
,
but
because
Christ
hath
commanded
me
;
and
those
other
ends
which
are
subordinate
to
this
.
It
is
a
Part
of
thy
Sermon
,
ô
thou
sweet
Preacher
to
thy
Hearers
,
and
Saviour
of
thy
doers
I
amongst
the
rest
have
heard
this
Sermon
,
and
I
with
the
rest
,
set
my selfe
to
do
this
Sermon
;
For
,
I
doe
give
Almes
,
I
doe
Pray
,
I
doe
Fast
,
and
I
doe
seeke
.
I
doe
give
Almes
'
,
2.
Quam
facis
Eleemosynam
.
else
I
should
put
lesse
into
the
pot
,
and
more
into
my
purse
;
but
what
good
will
the
saving
of
the
one
,
or
the
filling
of
the
other
doe
me
,
if
I
lose
my
owne
soule
?
My
soule
is
lost
if
I
doe
it
not
,
though
I
doe
not
doe
it
,
thereby
to
save
my
soule
:
My
salvation
is
thy
gift
,
and
I
begge
it
,
but
I
shall
not
obtaine
it
,
though
I
begge
it
,
unlesse
I
worke
it
out
,
to
obtaine
it
:
The
Almes
of
my
meat
,
Ver.
16.
When
thou
dost
fast
.
Ver.
33.
Seeke
first
the
Kingdome
,
&c.
of
my
mony
,
of
my
cloathes
,
cannot
purchase
it
;
for
Christ
purchas'd
it
by
his
blood
,
yet
for
mee
that
purchase
is
not
effectuall
,
without
these
workes
:
These
workes
will
move
thee
to
such
a
mercy
,
as
to
turne
away
this
Plague
,
or
some
such
temporall
judgement
:
These
workes
will
make
mee
like
thee
;
for
thou
art
the
Father
of
Mercy
:
and
these
are
workes
of
Mercy
:
These
workes
shall
follow
me
to
the
grave
hereafter
;
&
are
to
me
now
an
evidence
,
and
sure
foundation
of
eternall
life
:
And
yet
,
none
of
these
ends
doe
I
looke
upon
in
mine
Almes
;
all
that
I
aime
at
in
them
,
is
to
glorifie
thee
,
to
glorifie
thee
in
my
obedience
,
to
glorifie
thee
in
my
example
,
to
glorifie
thee
in
my
Faith
;
and
if
thou
pleasest
to
accept
this
Charity
so
well
,
●s
to
make
it
a
light
to
shine
so
far
,
as
that
others
may
thereby
be
stirred
up
to
doe
likewise
,
Ver.
2.
When
thou
dost
thine
Almes
.
Ver.
5.
When
thou
dost
pray
.
as
to
take
it
done
by
me
,
because
thou
hast
charged
it
upon
me
;
as
by
it
,
to
make
my
calling
and
election
sure
:
I
blesse
thee
with
my
soule
,
and
shall
evermore
acknowledge
my selfe
created
to
good
workes
in
Christ
Jesus
,
and
walke
in
them
,
and
so
carefully
,
that
my
left
hand
of
vanity
and
vaine
glory
,
shall
not
know
what
my
right
hand
of
sincerity
and
obedience
doth
,
for
I
doe
give
this
Almes
because
thou
hast
commanded
me
so
to
doe
,
and
beseech
thee
to
accept
them
,
as
that
they
may
abound
to
my
account
;
through
Iesus
Christ
Amen
.
And
as
I
give
Almes
;
so
I
pray
,
I
pray
Deaetically
;
5.
Quam
or
as
.
and
I
pray
proseucetically
;
and
I
pray
Eucharistically
,
and
all
these
Exteuxetically
,
I
Deprecate
,
and
pray
against
evill
;
Leade
us
not
into
Tentation
,
Ver.
16.
When
thou
dost
Fast
.
Ver.
33.
Seeke
first
the
Kingdome
,
&c.
but
deliver
us
from
evill
;
I
supplicate
and
pray
for
good
,
Hallowed
be
thy
Name
,
Thy
Kingdome
come
,
Thy
Will
be
done
in
earth
as
it
is
in
heaven
,
give
us
this
day
our
dayly
bread
,
and
forgine
us
our
trespasses
,
as
wee
forgive
them
that
trespasse
against
us
:
And
I
gratulate
and
pray
thee
in
praise
and
thank
sgiving
:
Thine
is
the
Kingdome
power
,
and
glory
,
and
in
all
these
,
I
intercede
and
pray
for
all
men
,
as
for
my selfe
,
saying
,
Our
Father
which
art
in
Heaven
.
In
Faith
I
pray
,
and
dare
say
,
My
Father
,
as
Thomas
said
,
and
praid
to
Christ
,
My
God
,
and
my
Lord
;
but
in
Charity
,
I
dare
not
but
pray
and
say
,
as
Christ
taught
St.
Thomas
to
pray
,
Our
Father
:
Father
of
us
all
;
all
Creatures
and
things
,
by
Creation
,
of
all
men
,
by
Redemption
;
of
all
Christians
,
by
Regeneration
;
of
all
Saints
,
by
Adoption
,
and
Obsignation
;
still
,
Verse
2.
When
thou
dost
thine
Almes
.
Verse
5.
When
thou
dost
pray
.
Our
Father
,
and
that
so
I
may
finde
thee
,
I
pray
that
prayer
in
the
same
words
,
Our
Father
,
which
art
in
Heaven
;
not
that
my
thoughts
limit
thy
Vbiquity
in
this
place
of
residence
,
or
confine
thee
to
Heaven
:
but
that
this
place
may
limit
the
Vbiquity
of
my
thoughts
,
and
give
them
no
other
residence
but
in
,
and
confine
them
onely
to
Heaven
:
to
restraine
my
thoughts
from
roaving
and
ranging
,
and
to
fixe
them
onely
on
heavenly
things
;
to
levell
them
especially
for
heavenly
blessings
,
while
I
pray
to
a
heavenly
Father
;
and
principally
for
that
,
which
is
the
principallest
of
all
things
,
and
all
blessings
,
the
Hallowing
of
thy
Name
;
not
onely
for
the
knowing
of
thy
Name
to
bee
great
,
not
onely
for
the
acknowledging
of
thy
Name
to
be
good
,
not
onely
for
the
allowing
thy
Name
to
be
good
and
great
,
but
for
the
hallowing
of
thy
Name
;
Ver.
16.
When
thou
dost
Fast
.
Ver.
33.
Seeke
first
the
kingdome
,
&c.
to
thinke
of
it
reverently
,
to
speake
of
it
fearefully
,
to
sweare
by
it
truely
,
to
call
upon
it
confidently
,
to
use
it
in
thought
,
word
,
and
deed
holily
.
A
good
Name
is
preferred
by
men
above
all
things
;
and
Thy
Name
is
preferred
by
Christians
above
all
Names
,
and
the
Hallowing
of
thy
Name
,
is
the
chiefest
of
all
Christian
desires
:
This
I
desire
,
and
desire
that
thy
Name
may
be
esteemed
,
beleeved
,
honoured
,
obeyed
,
and
reverenced
by
all
men
as
Holy
:
And
to
effect
this
,
I
desire
againe
,
Thy
Kingdome
come
:
Thy
Kingdome
come
into
us
powerfully
to
rule
us
,
justly
to
bridle
us
,
mercifully
to
pardon
us
,
graciously
to
sanctifie
us
;
and
gloriously
to
change
our
vile
bodies
,
and
make
them
like
unto
Thy
glorious
Body
;
or
rather
,
like
His
glorious
Body
,
who
hath
taught
us
to
pray
,
Our
Father
which
art
in
heaven
,
Ver.
2.
When
thou
dost
thine
Almes
.
Ver.
5.
When
thou
dost
pray
.
Hallowed
be
thy
Name
,
Thy
Kingdome
come
,
and
that
we
may
obey
thee
in
the
kingdome
of
Thy
Grace
,
and
reigne
with
thee
in
the
kingdome
of
Thy
Glory
.
I
desire
,
Thy
Will
bee
done
in
Earth
,
in
the
kingdome
of
thy
grace
,
as
it
is
in
Heaven
,
in
the
kingdome
of
thy
glory
:
Thy
Will
that
was
delivered
by
thy
Mouth
,
written
by
thy
Finger
,
preached
by
thy
Sonne
,
revealed
by
thy
Spirit
,
expounded
by
thy
Prophets
,
and
applied
by
thy
Pastors
.
This
thy
wil
I
wil
&
desire
be
done
,
as
knowingly
without
errour
,
as
faithfully
without
hazard
,
as
fearfully
without
pride
,
in
earth
by
earthly
men
,
as
it
is
in
heaven
by
heavenly
Angels
:
i●
earth
by
sinners
,
as
in
heaven
by
Saints
:
in
the
earth
of
the
common-wealth
,
as
in
the
heaven
of
the
Church
:
in
the
earth
of
the
outward
man
,
as
in
the
Heaven
of
the
inward
man
;
Vers.
16.
When
thou
doest
ast
.
Vers.
33.
Seek
first
the
kingdome
,
&c.
in
the
earth
of
the
flesh
,
as
in
the
heaven
of
the
Spirit
,
in
the
earth
of
passion
,
as
in
the
heaven
of
action
;
that
wee
may
not
blaspheme
thee
in
suffering
,
by
too
much
adversitie
,
and
not
doe
thy
will
passively
,
nor
forget
thee
in
action
,
by
too
much
abundance
,
and
not
doe
thy
will
actively
,
I
desire
and
pray
unto
thee
,
Give
us
this
day
our
daily
bread
;
give
freely
,
for
we
deserve
it
not
;
give
liberally
,
for
we
stand
in
need
of
it
;
Give
perpetually
,
for
else
our
sinnes
will
abridge
it
;
give
Vs
thy
unworthy
servants
,
Vs
thy
adopted
sonnes
,
Vs
thy
divorced
Spouse
,
Vs
thy
defaced
Image
,
Vs
thy
wandring
sheepe
;
Give
us
this
day
of
the
Sunne
,
and
delay
it
not
;
this
day
of
our
life
,
else
wee
enjoy
it
not
;
this
day
of
the
Gospell
,
and
deny
it
not
;
this
day
of
thy
grace
,
and
refuse
it
not
,
this
day
of
peace
,
and
thy
blessing
with
it
;
Vers.
2.
When
thou
dost
thine
almes
Vers.
5.
When
thou
dost
pray
.
give
us
bread
to
nourish
our
booies
,
to
feed
our
soules
,
even
all
things
necessarie
for
our
being
and
well-being
:
But
let
it
hee
,
as
thy
gift
,
so
our
bread
,
gotten
by
labour
honestly
,
obtained
by
prayer
fervently
,
sanctified
by
than
.
sgiving
holily
;
and
let
it
be
our
daily
bread
,
as
is
eaily
fie
for
us
,
and
may
make
us
daily
depend
on
thee
,
without
murmure
or
distrust
.
That
thy
hand
may
not
be
shortned
to
give
,
I
desire
and
pray
thee
,
to
forgive
and
drowne
in
the
sea
of
thy
mercie
,
to
forgive
and
blot
out
of
the
book
of
our
accounts
,
to
forgive
us
,
poore
,
rich
,
great
,
small
,
old
,
young
,
all
,
Our
dehts
,
both
originall
,
wherein
wee
were
borne
,
and
actuall
wherein
wee
have
liued
;
whether
omitted
by
ignorance
,
neglect
,
or
disobedience
,
or
committed
against
thee
,
thy
creatures
,
others
,
or
our selves
;
unreservedly
,
without
future
revenge
;
Vers.
16.
When
thou
doest
fast
.
Vers.
33.
Seek
first
the
kingdome
,
&c.
unconditionally
,
without
present
exception
,
as
wee
doe
with
our
hearts
sincerely
,
all
debts
wholly
,
to
all
men
generally
,
for
Christs
sake
lovingly
;
in
whose
name
,
and
for
whose
sake
,
I
pray
by
deprecation
.
Lead
us
not
into
tentation
,
but
deliver
us
from
evill
:
For
if
thou
joyne
not
perseverance
to
my
repentance
,
I
shall
run
upon
a
new
score
of
debts
,
and
make
my
end
worse
than
my
beginning
;
give
us
therefore
either
freedome
from
tentation
,
and
lead
us
not
into
it
,
or
assistance
in
tentation
,
and
deliver
us
from
the
evil
of
it
;
either
exempt
us
from
the
fight
,
or
assure
us
of
the
crowne
.
Our
estate
is
weake
,
and
we
desire
therefore
to
be
led
;
the
way
is
dangerous
,
and
wee
desire
therefore
not
to
be
led
into
tentation
;
or
if
by
the
leading
hand
of
thy
justice
,
we
take
some
falles
in
the
way
;
Vers.
2.
When
thou
dost
thine
almes
.
Vers.
5.
When
thou
dost
pray
.
yet
by
the
guiding
hand
of
thy
mercie
,
lead
us
out
,
that
we
feele
no
harme
in
the
end
.
We
desire
not
to
bee
encountred
by
the
Divels
furie
,
or
the
worlds
subtilty
,
or
the
fleshes
treacherie
:
not
with
the
force
of
that
Lion
,
or
the
fraud
of
this
enemie
,
or
the
falshood
of
the
other
friend
;
or
if
thou
doest
lead
us
into
these
encounters
of
tentation
,
yet
baile
us
againe
,
and
deliver
us
from
evill
.
We
desire
thee
to
keepe
thy
hand
over
us
,
that
we
be
not
foiled
;
at
least
to
keep
thy
hand
under
us
,
that
wee
be
not
foundred
;
we
desire
such
a
triall
,
that
wee
bee
not
cast
,
or
if
so
,
yet
that
we
bee
not
condemned
.
We
are
fearfull
,
not
of
thee
,
for
thou
temptest
no
man
;
but
of
them
,
and
our selves
,
and
therefore
we
deprecate
,
Lead
us
not
into
tentation
:
and
we
are
faithfull
,
not
in
our selves
,
but
in
thee
;
and
therefore
wee
obsecrate
,
Deliver
us
from
evill
.
Lead
us
not
;
Vers.
16.
When
thou
dost
Fast
.
Vers.
33.
Seeke
first
the
kingdome
,
&c.
beyond
our
abilitie
to
beare
,
above
our
strength
to
resist
,
without
thy
grace
to
quench
the
fierie
Dorts
of
Sathan
.
Lead
us
not
into
tentation
of
the
Flesh
within
us
,
by
delight
of
wanton
imaginations
,
or
presumption
in
vaine
opinions
,
lead
us
not
into
tentation
of
the
World
without
us
,
by
the
suggestion
of
wicked
motions
,
or
motions
to
wicked
suggestions
:
Lead
us
not
into
tentation
of
the
Devill
against
us
,
by
the
injection
of
wicked
desires
,
or
the
illusion
of
desperate
attempts
,
but
deliver
us
by
thy
preventing
Grace
before
the
infection
,
by
thy
present
Grace
,
in
the
assault
;
by
thy
redeeming
Grace
,
after
the
fall
from
evill
;
from
the
cause
of
evill
,
which
is
the
Divell
;
from
wicked
companions
,
which
are
the
instruments
of
evill
;
from
worldly
vanities
,
which
are
the
enticements
to
evill
;
Vers.
2.
When
thou
dost
thine
Almes
.
Vers.
5.
When
thou
dost
pray
.
from
sinne
,
which
is
the
guilt
of
evill
,
and
from
damnation
,
which
is
the
curse
of
evill
.
Heare
us
,
ô
our
Faether
,
in
our
desire
of
Holinesse
,
that
thy
Name
bee
hallowed
;
in
our
desire
of
Hope
,
that
thy
Kingdome
come
;
in
our
desire
of
Obedience
,
that
thy
will
be
done
:
Heare
us
ô
our
Father
,
in
our
desire
of
thy
providence
,
to
give
us
our
dayly
bread
;
in
our
desire
of
Repentance
,
to
forgive
us
our
sinnes
;
in
the
desire
of
our
Charity
,
as
we
forgive
others
;
in
our
desire
of
perseverance
,
to
preserve
us
from
Tentation
,
and
deliver
us
from
evill
;
and
none
of
this
for
our
sakes
,
but
thine
owne
;
For
thine
is
the
Kingdome
:
wherein
keepe
us
,
in
the
desires
of
our
Holinesse
,
Repentance
,
Charity
,
and
Obedience
:
For
thine
is
the
Power
;
whereby
establish
our
desires
in
thy
providence
,
and
our
perseverance
;
and
thine
is
the
Glory
;
wherewith
crowne
our
desires
in
the
longing
Amen
of
us
the
wishers
,
Vers.
16.
When
thou
dost
Fast
.
Vers.
33.
Seeke
first
the
kingdome
,
&c.
in
the
needfull
Amen
of
us
the
suitors
,
in
the
confident
Amen
of
us
the
beleevers
,
in
the
faithfull
Amen
of
thy selfe
the
promiser
,
in
the
certaine
Amen
of
Iesus
Christ
,
the
teacher
of
us
,
from
thee
;
who
to
thee
,
and
him
,
and
the
Holy
Ghost
,
ascribe
the
glory
,
and
power
of
thy
Kingdome
,
of
the
Kingdome
,
of
this
Kingdome
,
and
of
all
Kingdomes
;
so
be
it
,
Amen
.
And
that
these
prayers
may
ascend
,
and
pierce
thy
Eares
,
and
not
returne
empty
,
I
send
them
up
empty
;
for
I
fast
,
and
I
fast
not
coactively
,
or
by
constraint
:
for
I
blesse
thy
Name
,
I
am
in
health
,
and
have
meate
for
my
stomacke
,
and
stomacke
to
my
meate
:
But
I
fast
willingly
,
I
doe
it
chearefully
;
not
politically
.
to
exchange
a
meale
of
Flesh
,
into
another
of
Fish
,
not
Hypocritically
,
to
macre
my
face
,
Verse
.
2.
When
thou
dost
thine
Almes
.
Verse
.
5.
When
thou
dost
pray
.
and
make
it
looke
leane
;
but
I
doe
in
religiously
.
For
why
doe
I
withhold
suftenance
from
my
body
,
but
to
cheare
up
my
Soule
?
Why
doe
I
barre
my
Soule
of
her
delights
,
but
to
keepe
downe
my
body
?
why
doe
I
keepe
them
both
hungry
,
but
to
observe
that
Law
thou
gavest
in
Paradise
,
Eate
not
this
Fruite
?
but
to
imitate
the
promulgation
,
the
restauration
,
and
the
consummation
of
the
Law
?
Thou
diddest
not
pronounce
it
by
Moses
,
thou
diddest
not
restore
it
by
Elias
,
thou
did
dest
not
consummate
it
by
thy
Sonne
without
fasting
;
why
doe
I
thus
diet
them
both
,
but
that
I
may
enjoy
the
promise
of
the
Gospell
,
and
be
filled
?
be
filled
with
grace
to
doe
thy
Will
upon
Earth
,
as
it
is
in
Heaven
.
Never
am
I
so
like
an
Angell
,
as
when
I
fast
:
For
in
this
Act
Nature
and
Grace
conourre
;
by
Nature
his
memory
is
strongest
,
Ver.
16.
When
thou
dost
fast
.
Ver.
33.
Seeke
first
the
Kingdome
,
&c.
his
minde
clearest
,
his
understanding
brightest
,
his
affections
most
moderate
that
eates
but
little
:
And
by
Grace
his
flesh
most
mortified
,
his
Chastity
best
preserved
,
from
evils
loonest
delivered
,
and
with
blessings
longest
beautified
,
who
fasts
oftenest
.
Why
doe
I
deny
my selfe
all
manner
of
foode
,
but
to
recover
Paradise
by
fasting
,
which
Adam
lost
by
eating
?
Why
doe
I
not
touch
so
much
as
Bread
,
or
Water
,
but
that
God
may
pardon
my
glutton
and
drunken
sinnes
?
why
doe
I
abstaine
from
all
meate
,
but
to
prevent
those
sinnes
,
which
if
my
belly
were
full
,
my
flesh
would
lust
after
?
why
doe
I
restraine
my
hungry
stomacke
from
that
Dish
it
would
,
but
that
my
Soule
may
obtaine
that
blessing
it
wants
?
why
doe
I
forbeare
those
dainties
my
throat
desires
,
but
to
avert
those
Judgements
my
Soule
feares
,
Ver.
●
.
When
thou
dost
thine
Almes
.
Ver.
5.
When
thou
dost
pray
.
and
in
some
measure
feeles
already
?
And
yet
I
doe
not
fast
to
merit
any
of
these
blessings
at
att●y
hand
,
oh
God
:
But
,
I
fast
from
worldly
labour
,
that
my
devotion
may
be
quickned
,
and
without
distraction
,
and
I
fast
from
bodily
foode
,
because
I
am
unworthy
of
the
least
of
all
thy
mercies
;
because
I
deserve
the
greatest
of
all
thy
judgments
:
I
have
abused
my selfe
in
the
use
of
thy
Creatures
,
and
I
take
this
godly
revenge
upon
my selfe
for
that
abuse
,
in
the
want
of
thy
Creatures
;
my
soule
knower
not
how
to
hunger
for
Heavenly
Graces
;
and
to
teach
it
,
my
body
shall
hunger
from
earthly
creatures
:
my
soule
hath
surfeted
in
times
unlawfull
,
and
therefore
my
body
fast●
from
meate
that
is
lawfull
:
My
sences
have
beene
gluttons
in
the
dishes
of
pleasure
,
and
therefore
my
body
shall
bee
her
Physitian
,
Ver.
16.
When
thou
dost
fast
.
Ver.
33.
Seeke
first
the
Kingdome
,
&c.
and
prescribe
her
a
more
sparing
dyet
by
example
:
O
God
,
I
fast
,
because
I
have
sinned
;
and
my
sinnes
are
of
those
kindes
of
Divels
,
that
will
not
out
,
but
by
fasting
and
prayer
;
I
have
sinned
against
the
mercy
of
a
rather
,
who
hath
provided
for
me
:
I
have
sinned
against
the
mightinesse
of
a
Master
,
who
hath
preserved
mee
from
evill
Nay
,
I
have
sinned
against
the
Majesty
of
God
,
a
God
so
righteous
,
that
he
hath
threatned
my
sinnes
with
curses
upon
curses
,
and
hath
at
last
sent
a
Plague
round
about
me
,
and
a
God
so
gratious
,
that
though
nothing
else
could
keepe
me
from
eternall
damnation
,
yet
rather
than
I
should
be
damned
,
gave
his
sonne
Iesus
Christ
to
die
●or
me
:
a
God
,
that
will
upon
these
considerations
,
and
my
rebellions
,
are
long
send
some
grievous
Affliction
upon
me
,
Ver.
2.
When
thou
dost
thine
Almes
.
Ver.
5.
When
thou
dost
pray
.
or
deny
me
those
blessings
that
I
want
,
unlesse
I
prevent
the
one
,
and
obtaine
the
other
by
repentance
:
But
,
can
my
heart
bleede
with
sorrow
?
can
my
heart
melt
with
remorse
?
can
my
heart
dissolve
it selfe
into
teares
?
and
repent
without
fasting
?
Therefore
I
fast
,
that
I
may
remember
my
sins
and
confesse
them
:
therefore
I
fast
,
that
confessing
my
sins
.
I
may
bewaile
them
;
therefore
I
Fast
,
that
bewailing
my
sins
,
I
may
forsake
them
;
therefore
I
Fast
,
that
forsaking
my
sinnes
,
thou
maist
forgive
them
;
&
forgiving
them
,
thou
maist
divert
those
judgments
my
sins
cry
for
;
and
send
those
blessings
,
my
sinnes
kept
from
me
.
Heare
me
oh
my
God
,
I
doe
confesse
;
I
confesse
all
my
sinnes
,
my
originall
,
that
I
brought
into
the
World
,
and
my
actuall
sinnes
,
that
I
have
brought
up
in
the
World
but
especially
amongst
them
all
,
that
(
)
and
that
other
(
)
and
those
(
)
which
I
committed
yesterday
,
Ver.
16.
When
thou
doest
fast
.
Ver.
33.
Seek
first
the
Kingdome
,
&c.
which
I
committed
then
,
then
and
there
in
thy
presence
,
with
a
great
deale
of
delight
;
I
did
commit
them
with
pleasure
,
and
doe
confesse
them
with
sorrow
:
For
see
,
oh
my
God
,
I
bewaile
them
,
I
groane
inwardly
,
and
cry
outwardly
,
and
cry
out
upon
my selfe
,
What
a
foole
was
I
?
What
a
Beast
was
?
Oh
wretch
that
I
am
,
that
I
should
ever
be
so
unthankfull
to
God
,
so
unkinde
to
my selfe
,
lesse
I
dare
not
doe
,
than
thus
bewaile
those
sinnes
,
in
punishing
my selfe
:
I
would
I
could
doe
more
,
and
I
would
more
than
Fast
,
and
bewaile
them
:
if
forsaking
bee
more
,
I
vow
never
againe
to
meddle
with
them
:
O
God
,
doe
thou
forgive
them
,
and
〈◊〉
possesse
mee
of
these
Divels
by
the
vertue
of
thy
promise
made
to
my
charitable
Fasting
Prayers
,
that
I
may
never
againe
bee
troubled
with
them
,
Ver.
2.
When
thou
dost
thine
Almes
.
Ver.
5.
When
thou
dost
pray
and
preserve
me
from
the
Plague
I
have
●eserved
,
and
thy
other
punishments
which
I
feare
;
blesse
mee
with
obedience
,
which
I
have
robbed
my selfe
of
,
and
al
other
thy
graces
which
I
love
.
No
other
end
,
oh
God
,
have
I
in
this
Fast
,
but
to
subdue
my
flesh
,
and
humble
my selfe
,
but
to
dechne
thy
punishments
,
and
enioy
thy
blessings
,
unlesse
happily
it
bee
to
seeke
thy
Kingdome
.
Not
that
I
thinke
by
the
merit
of
this
,
or
any
thing
else
that
I
have
done
,
or
can
doe
to
finde
it
,
but
that
by
these
meanes
,
and
in
this
way
,
I
shall
the
sooner
and
more
easily
finde
it
.
Indeed
I
finde
it
in
these
,
and
so
seeke
it
first
,
because
I
doe
these
.
For
though
the
kingdome
of
God
consists
not
in
meate
and
drinke
,
in
the
belly
full
,
or
emptie
,
in
fasting
,
or
not
fasting
;
yet
it
consists
in
righte
ousnesse
,
peace
,
and
joy
in
the
holy
Ghost
.
Ver.
16.
When
thou
doest
fast
.
Ver.
33.
Seek
first
●he
●ngdome
,
&c.
And
my
char●●e
gets
mee
righteousnesse
,
righteousnesse
before
man
,
my
prayers
get
mee
peace
,
peace
with
God
;
my
fasting
g●●
me
joy
,
joy
in
the
holy
Ghost
;
〈◊〉
faith
,
all
;
and
all
these
I
have
●●ne
faithfully
:
faithfully
for
the
manner
,
for
I
have
done
them
secretly
and
sincerely
;
no
body
knowes
of
them
but
my selfe
,
and
faithfully
for
the
end
,
for
the
glory
of
God
,
for
I
care
not
to
be
seene
of
men
,
I
care
not
for
the
praise
of
men
,
and
faithfully
in
the
foundation
:
for
I
do
believe
these
workes
of
mine
are
accepted
;
and
I
know
,
no
workes
are
accepted
but
by
Iesus
Christ
.
And
faithfully
I
enjoy
●ll
these
,
Righteousnesse
,
and
Peace
,
and
Ioy
:
for
none
of
these
are
without
Christ
;
but
in
Christ
all
these
are
,
and
in
Christ
,
I
am
righteous
,
God
hath
justified
me
,
and
being
justified
,
I
have
peace
:
Ver.
2.
When
thou
dost
th
n●
Almes
.
Ver.
5.
When
thou
dost
pray
for
being
justified
by
faith
,
we
have
peace
with
God
,
through
Iesus
Christ
our
Lord
.
And
the
peace
of
God
passeth
all
understanding
,
and
therefore
must
bring
with
it
that
joy
which
never
entred
into
the
heart
of
man
to
understand
,
the
joy
of
the
holy
Ghost
.
Thus
,
O
God
,
I
have
sought
thy
kingdome
;
and
thus
I
have
found
thy
kingdome
;
thus
I
desire
to
seek
it
continually
,
and
continually
principally
;
and
these
I
desire
to
finde
in
it
,
till
I
be
taken
from
the
seeking
of
thy
kingdome
in
grace
to
the
the
seeing
of
thy
kingdome
in
glory
,
through
Iesus
Christ
.
Amen
.
Now
followes
the
Sermon
of
Our
thankfulnesse
,
and
Gods
Mercy
,
which
was
Preached
in
St.
Pauls
Church
the
three
and
twentieth
of
october
.
1636.
Our
Thankfulnesse
for
Gods
Mercy
.
PSAL.
136.
Vers.
26.
O
praise
the
God
of
Heaven
,
for
his
Mercy
endureth
for
ever
.
THE
Text
cannot
want
a
welcome
,
when
it
is
easie
,
short
,
and
sweet
;
easie
to
the
Vnderstanding
,
short
to
the
Memory
,
and
sweet
to
the
Affections
.
This
Text
,
blessed
be
Gods
holy
Name
for
it
,
is
so
,
and
therefore
does
not
so
much
desire
,
as
deserve
your
kind
entertainment
,
&
courteous
embraces
;
so
easie
,
that
the
thinnest
capacity
may
understand
it
,
that
the
dullest
understanding
may
conceive
it
;
for
who
understands
not
Mans
duty
?
O
give
thanks
unto
the
God
of
Heaven
:
and
Gods
pitty
,
For
his
mercy
endures
for
ever
;
so
short
that
it
consists
but
of
six
words
,
three
in
the
former
,
Celebrate
Deum
Coelorum
;
and
three
in
the
latter
part
of
the
Verse
,
In
saeculae
misericordia
ejus
:
And
which
of
your
memories
is
so
brittle
,
that
it
cannot
remember
sixe
?
I
never
read
but
of
one
man
that
could
not
remember
five
;
not
one
of
you
is
that
one
man
:
you
can
remember
sixe
.
And
to
invite
your
Memory
,
it
is
sweete
to
your
Affections
too
,
as
sweet
as
heart
can
desire
.
What
doth
the
guilty
man
desire
,
but
Mercy
?
Mercy
to
remit
his
sinnes
.
What
doth
the
offending
man
desire
,
but
Mercy
?
Mercy
to
dimit
his
faults
.
What
doth
the
leprous
man
desire
,
but
Mercy
?
Mercy
to
cleanse
him
of
his
leprosie
.
What
doth
the
captived
man
desire
,
but
Mercy
?
Mercy
to
redeeme
him
from
his
bondage
,
and
to
set
him
at
liberty
.
What
doth
the
sick
man
desire
,
but
Mercy
?
Mercy
to
cure
him
of
his
sicknesse
.
This
,
this
is
the
desire
of
all
your
hearts
;
this
relishes
sweetly
in
your
affections
,
that
God
in
mercy
would
remove
the
Plague
from
amongst
us
:
Why
see
,
to
give
the
Text
a
welcome
,
this
is
in
the
Text
too
;
it
is
the
very
ground
of
the
Text
,
For
his
mercy
endureth
for
ever
.
If
this
be
not
easie
,
short
,
and
sweet
enough
,
why
then
divide
the
Text
,
and
the
parts
of
it
will
bee
more
facile
for
the
Vnderstanding
,
more
portable
for
the
Memory
,
and
more
toothsomme
to
the
Affections
:
so
portable
for
the
Memory
,
that
they
are
but
two
;
and
those
two
so
facile
for
the
understanding
,
that
they
are
the
plainest
of
all
other
.
First
,
an
Exhortation
to
the
Dutie
of
Thankfulnesse
,
O
give
thanks
unto
the
God
of
Heaven
:
And
secondly
,
a
Perswasion
to
doe
that
Duty
;
for
if
any
one
should
aske
why
?
why
give
thanks
unto
the
God
of
Heaven
?
why
?
why
because
his
mercy
endures
for
ever
,
that
is
the
maine
part
,
and
what
so
delightsome
to
the
affections
of
miserable
man
,
as
the
Mercy
of
a
pittifull
God
?
Or
if
you
will
enlarge
it
,
to
make
it
more
delightsome
to
the
affections
,
and
more
plaine
to
the
understanding
,
though
a
little
more
combersome
to
the
memory
:
Then
you
have
in
the
Exhortation
these
three
particulars
.
First
,
the
passion
of
the
delivery
,
Oh
;
not
simply
,
doe
it
,
but
Oh
,
doe
it
.
Secondly
,
the
Ingemination
of
the
Duty
,
Oh
,
give
thanks
,
in
the
beginning
;
and
Oh
,
give
thanks
in
the
ending
of
the
Psalme
.
Thirdly
,
the
Excellency
of
the
object
,
not
to
the
King
of
men
,
not
to
the
gods
of
the
Heathen
,
no
;
but
to
the
God
of
Heaven
,
or
the
Heavenly
God
.
Then
againe
,
in
the
perswasion
you
have
these
foure
particulars
.
First
,
What
it
is
to
endure
for
ever
:
if
you
doe
not
aske
that
question
,
you
will
hardly
understand
what
it
meanes
,
how
his
mercy
endures
for
ever
.
Secondly
,
How
this
is
true
,
His
mercy
endures
for
ever
:
For
if
you
doe
not
know
that
to
be
true
,
or
how
that
is
true
,
the
Affections
will
by
and
by
,
grow
nauseous
.
Thirdly
,
why
David
chuses
rather
this
than
Judgement
.
If
you
read
the
Psalme
,
and
read
therein
,
Hee
overthrew
Pharaoh
in
the
Red
Sea
,
Verse
15.
he
slew
famous
Kings
:
Verse
18.
Or
if
you
look
upon
the
times
,
and
therein
see
the
Plague
;
why
it
may
as
well
stand
,
one
would
thinke
,
His
judgement
endures
for
ever
.
And
then
fourthly
and
lastly
,
why
the
Prophet
repeats
this
so
often
,
His
mercy
endures
for
ever
,
Twenty
sixe
times
in
this
one
Psalme
?
and
when
you
understand
this
,
it
will
make
the
Duty
goe
downe
a
great
deale
better
;
that
is
my
first
part
,
and
I
begin
with
it
:
I
call'd
it
an
Exhortation
,
and
so
it
is
;
for
herein
David
the
King
exhorts
us
that
are
subjects
,
to
give
thankes
to
the
God
of
Heaven
.
Part
1.
A
duty
this
is
,
and
such
a
duty
,
that
it
needes
not
my
Rethoricke
to
fasten
it
upon
you
:
The
Heaven
and
the
Earth
,
the
Sea
and
the
Rivers
,
the
Husbandman
and
his
ground
,
the
Shepheard
and
his
Sheepe
,
the
Carrier
and
his
Asse
doe
all
perswade
it
:
Heaven
drops
downe
showres
,
and
the
Earth
in
Thankfulnesse
sprouts
up
Flowers
;
the
Sea
fills
the
Rivers
,
the
Rivers
in
Thankfulnesse
empty
themselves
into
the
Sea
againe
;
the
Husbandman
throwes
his
Corne
into
the
ground
,
the
ground
in
Thankfulnesse
returnes
him
ten
for
one
;
the
Shepheard
feeds
his
sheepe
,
the
Sheepe
in
Thankfulnesse
cloath
the
Shepheard
;
the
Carrier
baites
his
Asse
,
the
Asse
in
Thankfulnesse
carries
him
.
I
pray
God
we
prove
not
worse
than
the
Asse
in
unthan●fulnesse
to
God
,
for
delivering
us
from
the
plague
and
pestilence
.
Such
a
Duty
it
is
,
that
no
duty
hath
stronger
precepts
for
it
;
no
duty
hath
better
patterns
of
it
,
no
Duty
hath
fairer
promises
to
it
.
The
Old
and
the
New
Testament
doe
both
command
it
,
Moses
,
and
the
Prophets
,
Christ
,
and
the
Apostles
did
all
practise
it
,
and
the
God
of
all
,
will
reward
it
above
all
other
services
.
First
,
Ps.
50.14
.
1
Thes.
5.
Offer
unto
God
Thanksgiving
saies
the
Prophet
;
In
all
things
give
thankes
saith
the
Apostle
;
and
as
if
Nature
did
concurre
with
Scripture
,
Ingratum
si
dixeris
,
&
omnia
dixeris
saies
the
meere
naturall
;
you
cannot
say
worse
of
any
man
,
than
to
say
,
He
is
unthankfull
:
And
well
sayd
that
Royall
King
of
blessed
Memory
,
who
knew
the
depths
of
Nature
,
and
Texts
of
Scripture
as
well
as
any
King
before
him
,
Ingratus
de
praeteritis
,
indignus
de
futuris
:
He
that
is
unthankfull
for
what
he
hath
,
is
unworthy
to
have
what
he
wants
:
And
if
wee
are
unthankefull
for
our
preservation
from
this
last
Plague
,
we
shall
be
unworthy
to
bee
preserved
from
the
next
Plague
.
Christ
therefore
charged
the
Leper
that
was
cleansed
,
to
offer
for
his
Cleansing
,
as
Moses
commanded
;
and
what
was
that
,
but
as
at
least
a
Lambe
,
and
a
log
of
Oyle
,
Lev.
5.14
.
and
a
tenth
●eale
of
fine
floure
for
a
meate
offering
:
Lev.
14.21
22.
〈◊〉
two
Turtle
Doves
,
or
two
young
Pi●eons
;
the
one
for
a
sinne-offering
,
and
the
other
for
a
burnt
offering
,
for
an
offering
of
Thanksgiving
.
A
Duty
you
see
it
is
strongly
commanded
,
and
so
it
is
secondly
as
highly
practised
:
For
Iacob
the
Pa●iarke
did
it
;
Gen.
32.10
.
I
am
not
worthy
of
the
●east
of
all
thy
mercies
:
with
my
staffe
●assed
I
over
this
Iordan
,
and
now
●
am
become
two
bands
:
A
thankefull
acknowledgment
this
was
,
and
David
the
Prince
did
it
,
and
did
it
when
●he
plague
was
stayed
:
2
Sam.
2●
.
25
.
David
bought
the
threshing
floore
of
Araunah
the
Je●●
site
,
and
built
there
an
Altar
unto
the
Lord
,
and
offered
thereon
burnt
offerings
,
and
peace
offerings
.
Samuel
the
Priest
did
it
,
Isaiah
the
Prophet
did
it
,
and
bids
us
doe
it
too
.
1
Sam.
9.13
.
Isa.
12.4
.
Praise
the
Lord
,
call
upon
his
Name
,
declare
his
doings
amongst
the
people
,
make
mention
that
his
Name
is
exalted
.
And
Iesus
,
that
is
both
Prince
,
Priest
,
and
Prophet
,
Ioh.
11.41
our
Saviour
did
it
;
Father
I
thanke
thee
,
that
thou
hast
hear●
me
.
And
shall
not
the
children
doe
what
the
Father
did
?
the
Prince
did
it
,
and
shall
not
the
Subjects
doe
it●
shall
not
the
people
doe
what
the
Priest
did
?
Iesus
Christ
the
Saviour
did
it
,
and
shall
not
we
that
hope
to
be
saved
by
him
,
doe
it
?
and
give
thankes
unto
the
God
of
Heaven
,
for
shame
else
!
For
it
is
thirdly
so
fairely
rewarded
,
that
no
Duty
like
unto
it
;
if
we
doe
the
duty
of
Devotion
,
and
pray
,
we
are
preserved
,
i●
we
doe
the
duty
of
Faith
,
and
beleeve
,
we
are
justified
;
if
we
doe
the
duty
of
Love
,
and
forgive
,
wee
are
forgiven
;
if
we
doe
the
duty
of
Charity
,
and
give
,
it
shall
be
given
to
us
:
But
if
wee
doe
the
duty
of
my
Text
,
and
give
thankes
to
the
God
of
Heaven
,
God
will
glorifie
us
with
himselfe
in
Heaven
:
1
Sam.
3.30
.
They
that
honour
me
,
I
will
honour
;
so
sure
is
the
thankfull
man
of
glory
.
And
now
I
doubt
not
,
but
you
are
all
ready
to
say
,
Give
thankes
,
who
does
not
?
wee
all
give
thankes
unto
the
God
of
Heaven
:
Nor
doe
I
doubt
but
you
all
say
so
;
my
doubt
is
whether
you
doe
so
:
For
Thanksgiving
,
I
must
tell
you
,
is
no
complement
,
no
verball
thing
,
but
a
Reality
;
it
hath
three
words
to
expresse
it
by
,
and
must
be
done
in
all
three
,
else
it
is
not
done
at
all
.
The
first
is
,
Gratias
habere
,
To
have
thanks
;
and
it
is
called
Recognition
,
his
place
of
residence
is
the
Heart
:
when
we
thinke
how
gracious
God
hath
beene
to
us
this
Visitation
,
the
Plague
tooke
some
away
before
me
,
some
behinde
me
;
some
on
my
right
hand
,
some
on
my
left
,
yet
I
am
left
;
God
hath
annointed
the
posts
of
my
doore
with
the
blood
of
the
Lambe
,
that
the
destroying
Angell
might
passe
over
mee
,
and
my
heart
muses
what
to
render
to
the
Lord
for
this
his
goodnesse
?
when
wee
doe
so
,
why
then
Gratiaes
habemus
,
we
have
thanks
in
our
hearts
for
God
,
or
wee
have
Thankfull
hearts
to
God
.
2.
Is
Gratias
referre
;
To
returne
thankes
,
and
it
is
called
commemoration
,
his
Elocutour
is
the
Tongue
,
when
wee
declare
the
wonders
God
hath
done
for
us
,
the
Plague
knockt
at
my
Neighbours
doore
,
but
passed
mine
,
I
was
as
fit
an
object
for
that
destruction
as
any
man
,
but
God
in
mercy
spared
me
,
Blessed
bee
his
name
,
and
my
Tongue
saies
,
what
shall
I
render
unto
the
Lord
for
all
the
Benefits
hee
hath
done
unto
mee
,
when
wee
say
so
,
why
then
wee
doe
Gratias
referre
,
give
Thankes
with
our
Tongues
to
God
.
The
3.
is
Gratias
agere
to
doe
Thankes
;
and
it
is
called
Retribution
;
the
Actor
of
it
is
the
Hand
,
or
Life
;
when
the
hand
gives
the
oblations
of
Thankes
,
and
the
Life
does
the
offerings
of
Thanks
in
sanctity
to
God
,
and
is
acceptable
to
him
:
in
equity
to
man
,
and
is
unreproveable
with
them
:
in
Charity
to
the
poore
,
and
is
profitable
to
them
:
When
we
doe
so
,
why
then
,
Gratias
agimus
,
We
doe
,
and
wee
doe
give
thankes
to
the
God
of
Heaven
.
So
wee
doe
to
man
,
if
a
man
doth
us
but
ordinary
courtesies
at
an
extraordinary
pinch
;
why
then
wee
doe
first
studie
to
magnifie
him
in
our
hearts
:
we
were
in
Prison
,
hee
hath
payed
our
Debts
,
and
set
us
at
liberty
:
we
were
in
Captivity
,
he
hath
redeemed
us
,
and
made
us
free
,
we
were
in
danger
,
hee
hath
rescued
and
made
us
safe
,
ô
what
a
friend
was
this
,
think
wee
!
how
good
hath
hee
bin
unto
us
!
and
so
Gratias
habemus
.
And
then
secondly
we
speake
of
him
to
others
,
how
good
he
hath
beene
to
us
;
this
,
and
this
he
hath
done
for
me
,
God
reward
him
for
it
,
and
so
Gratias
referimus
.
And
thirdly
wee
cast
with
our selves
how
to
requite
him
;
hee
shall
no
sooner
command
,
but
we
obey
,
and
so
Gratias
agimus
;
and
shall
wee
not
doe
so
to
God
?
From
him
we
have
whatsoever
wee
have
,
Redemption
from
the
hands
of
all
that
hate
us
,
Preservation
from
the
Plague
and
pestilence
,
and
therefore
we
must
give
thanks
to
the
God
of
Heaven
.
Surely
the
very
Heathens
intended
no
lesse
in
their
Charites
,
they
were
three
:
The
first
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
signifies
Letitia
,
Ioy
;
but
Ioy
is
in
the
dilation
of
the
heart
.
The
second
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
flourish
,
and
that
is
in
the
Tongue
.
And
the
third
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
Splendor
,
and
who
shines
more
than
he
,
whose
life
is
a
glorious
Sunne
?
And
doe
you
ever
thinke
to
shine
as
the
Sunne
in
Heaven
,
or
to
flourish
like
a
greene
Bay-tree
in
Paradise
,
or
to
be
filled
with
those
joyes
,
which
never
entred
into
the
heart
of
man
,
unlesse
you
thus
,
with
your
hearts
,
tongues
,
and
hands
give
thanks
unto
the
God
of
Heaven
?
King
David
surely
thought
so
,
else
hee
would
never
have
delivered
it
with
so
much
passion
,
as
,
Oh
give
thanks
unto
the
God
of
Heaven
.
It
is
my
second
consideration
,
and
the
first
particular
of
the
first
part
,
Oh
;
And
this
particle
is
sometimes
Vox
exhortantis
,
An
exhorting
word
;
so
the
Psalmist
,
Psa.
30.4
.
Sing
unto
the
Lord
ô
yee
Saints
of
his
,
and
give
thankes
at
the
remembrance
of
his
holinesse
:
Sometimes
it
is
Vox
optantis
,
A
wishing
word
:
So
the
Psalmist
againe
,
Ps.
107.21
Oh
that
men
would
praise
the
Lord
for
his
goodnesse
:
Here
it
is
both
,
ô
th●
you
would
doe
it
saies
David
●
way
of
exhorting
,
and
ô
that
could
wish
you
to
doe
it
by
way
desire
.
So
passionate
he
for
this
duty
,
th●
sometimes
hee
exhorts
himself●
Praise
the
Lord
ô
my
Soule
,
Psa.
103.1
and
n●
onely
his
soule
,
but
also
his
Tong●●
and
his
hand
;
and
all
that
is
with
mee
praise
his
holy
name
:
sometime
his
company
,
Psa.
95.1
O
come
let
us
sing
un●●
the
Lord
,
and
Hymnus
is
a
Psalm
of
Thanksgiving
,
Psal.
134.
sometimes
the
Clergy
,
Praise
the
Lord
ô
house
●
Aaron
,
praise
the
Lord
ô
house
of
Lev●
sometimes
whole
Assemblies
,
Pra●●
yee
the
Lord
,
Psa.
13●
.
1
2
,
3.
praise
yee
the
name
of
the
Lord
,
Praise
him
ô
yee
servants
of
the
Lord
,
yee
that
stand
in
the
house
of
t●●
Lord
,
in
the
courts
of
the
house
of
o●●
God
;
Praise
yee
the
Lord
.
Sometimes
whole
Countries
,
let
Isra●●
now
confesse
that
he
is
gracious
,
and
that
his
Mercy
endureth
for
ever
:
Psa.
150.6
sometimes
all
creatures
,
Let
every
thing
that
hath
breath
praise
the
Lord
:
and
such
he
aimes
at
here
,
a
publicke
Thanksgiving
for
a
publick
Blessing
;
private
thankes
doe
well
,
but
not
well
enough
;
for
they
doe
●ut
pierce
Heaven
,
whereas
publicke
scales
it
.
And
as
hee
,
so
wee
;
we
should
not
thinke
it
enough
to
be
●ood
our selves
,
but
strive
to
make
others
good
too
:
As
GOD
hath
●●fused
Grace
into
us
,
so
should
we
●ndeavour
to
beget
Grace
in
others
.
When
we
see
a
cholerick
hasty
man
,
we
should
strive
to
make
him
a
Iob
,
a
●nne
of
patience
;
when
wee
see
a
dissolute
swearing
man
,
wee
should
●rive
to
make
him
a
Peter
,
a
sonne
●f
Repentance
,
when
we
see
a
false
●issembling
man
,
we
should
strive
〈◊〉
make
him
a
Nathaniel
,
a
true
Is●aelite
,
a
sonne
of
Sincerity
;
when
we
●●e
a
naturall
and
unthankfull
man
,
a
man
that
ascribes
the
Plague
to
the
malignity
of
the
Ayre
onely
,
and
the
staying
of
the
Plague
,
to
the
serenity
of
the
Ayre
onely
,
we
should
strive
to
make
him
a
David
,
a
man
of
Thankfulnesse
;
both
wishing
and
exhorting
with
a
great
deale
of
earnestnesse
,
Oh
give
thanks
unto
the
God
of
Heaven
.
This
we
should
doe
indeed
,
but
indeed
,
this
we
doe
nor
;
wee
rather
seeke
to
make
men
worse
and
worse
,
than
better
and
better
:
We
,
alas
,
if
we
see
a
Drunkard
,
we
call
him
to
the
Taverne
;
if
an
Adulterer
,
to
the
Stews
;
if
a
Glutton
,
to
the
Ordinary
;
if
a
coverous
man
,
to
the
house
of
providence
,
the
Vsurer
or
the
Broker
:
So
forward
are
wee
for
sin
,
that
wee
infect
one
another
;
and
therefore
no
wonder
that
the
Plague
hath
beene
amongst
us
;
so
backward
are
we
for
Grace
,
that
a
wonder
i●
is
,
the
Plague
is
stayed
;
since
we
exhort
not
,
since
wee
wish
not
one
another
to
give
thanks
unto
the
God
of
Heaven
.
Were
David
living
now
,
or
we
that
live
now
,
of
Davids
minde
,
the
Duty
would
be
doubled
,
and
the
desire
would
be
ingeminated
,
Oh
give
thanks
,
oh
give
thanks
.
It
is
my
third
Consideration
,
and
the
second
particular
of
my
first
part
,
the
Ingemination
.
But
what
needs
this
?
what
needed
the
Prophet
to
double
an
Exhortation
of
such
consequence
?
had
not
one
beene
enough
?
can
wee
forget
this
,
To
give
thanks
?
Can
wee
remember
this
yeere
1636
,
that
so
many
have
beene
swept
away
,
swept
away
by
the
Plague
,
and
wee
left
behinde
?
Can
wee
remember
this
,
and
not
give
thankes
to
the
God
of
Heaven
,
though
it
were
but
once
spoke
of
?
Such
a
Schoole
master
as
David
would
not
;
but
wee
,
we
,
such
Schollers
as
wee
are
,
have
memories
so
labile
,
and
so
fragile
,
so
brittle
,
and
so
short
,
that
,
as
St.
Paul
sayes
,
we
need
Repetition
upon
Repetition
;
Exhortation
upon
Exhortation
;
else
we
shall
,
and
will
forget
to
give
thankes
unto
the
God
of
Heaven
.
So
brittle
are
our
memories
this
way
,
God
blesse
us
,
that
wee
need
an
In
emination
;
but
so
fast
,
and
strong
another
way
,
God
bee
mercifull
unto
us
,
that
we
need
not
so
much
as
a
single
remembrance
:
An
injury
we
can
remember
a
long
time
,
an
ill
turne
,
nay
,
an
ill
word
from
our
Neighbour
,
from
our
enemy
,
Manet
alta
mente
repostum
,
we
cannot
easily
remove
it
;
such
a
thing
as
this
is
soundly
settled
:
but
benefits
and
good
turnes
,
how
quickly
,
alas
,
doe
we
forget
them
?
So
forgetfull
were
the
Israelites
this
way
,
Hosea
4.6
Ps.
106.21
that
they
forgat
the
Law
of
God
;
nay
,
they
forgat
God
that
gave
them
that
Law
:
Ps.
78.42
.
They
forgat
God
their
Saviour
,
and
the
day
when
he
delivered
them
:
And
doe
not
our
Soules
leake
as
much
as
theirs
?
His
Day
,
notwithstanding
his
Memento
,
we
forget
;
even
that
Day
which
hee
commanded
to
be
sanctified
,
whether
the
Seventh
,
or
the
Eigth
day
,
or
one
in
the
seven
,
we
prophane
them
all
.
That
day
wherein
he
made
us
whole
from
the
horrour
of
Hell
,
by
the
Resurrection
of
our
Saviour
;
and
that
day
wherein
he
made
us
whole
from
the
terrour
of
the
Plague
,
by
commanding
that
destroying
Angell
to
hold
his
hand
:
And
therefore
blessed
be
his
Name
for
this
Ingemination
of
his
servant
David
,
Oh
give
thanks
,
ô
give
thanks
unto
the
God
of
Heaven
.
Deum
Coelerum
,
The
God
of
Heaven
:
This
is
the
marke
whither
wee
must
ayme
in
shooting
our
Thankes
;
and
my
fourth
Consideration
,
the
third
particular
of
my
first
part
:
And
herein
you
have
three
Directions
.
First
,
a
Direction
for
the
Object
,
to
God
.
Secondly
,
a
Direction
for
the
matter
,
for
heavenly
blessings
:
and
thirdly
,
a
Direction
for
the
manner
,
with
heavenly
praises
.
The
Direction
for
the
Object
,
is
directly
against
Papists
;
the
Direction
for
the
matter
,
is
point-blanke
against
Mammonists
,
the
Direction
for
the
manner
,
is
absolutely
against
Hypocrites
.
First
,
the
Papist
,
hee
prayes
to
Saints
,
but
never
gives
thankes
to
Saints
;
and
yet
Thanksgiving
is
a
chiefe
part
of
Prayer
,
the
first
part
,
the
last
part
,
indeed
,
all
in
all
.
He
that
prayes
,
prayes
for
what
hee
wants
,
and
so
looks
upon
his
owne
necessity
:
but
he
that
gives
thankes
,
gives
thankes
for
what
he
hath
,
and
so
lookes
upon
Gods
bounty
.
Now
by
the
rule
of
Order
,
he
,
to
whom
one
part
of
Prayer
is
due
,
to
him
is
every
part
of
Prayer
due
:
But
the
Papists
by
their
owne
Act
deny
Thanksgiving
to
bee
due
to
Saints
.
For
where
is
the
Papist
that
did
ever
give
thankes
to
Saint
Roch
,
or
Saint
Sebastian
for
staying
of
the
Plague
?
yet
they
are
their
Plague-saviours
:
where
is
the
Psalter
that
hath
any
Benedicamus
to
any
,
but
to
the
God
of
Heaven
?
But
this
is
a
matter
of
Dispute
,
and
this
is
not
a
place
for
Dispute
,
I
therefore
say
no
more
of
it
,
but
this
to
the
God
of
Heaven
:
God
grant
,
that
in
the
time
of
the
Plague
,
or
any
other
calamity
,
we
may
never
betake
our selves
to
any
other
refuge
than
Vmbra
Altissimi
,
The
right
hand
of
God
;
nor
give
our
prayses
,
when
we
are
delivered
from
the
Plague
,
than
Nomen
Altissimi
,
The
mercy
of
God
,
as
wee
doe
this
Day
,
give
thanks
to
the
God
of
Heaven
,
who
hath
delivered
us
from
the
plague
.
Secondly
,
the
Mammonist
,
the
worldling
,
the
covetous
man
,
the
Vsurer
,
and
his
pew-fellow
,
the
Broker
;
he
prayes
for
earthly
blessings
,
and
he
gives
thanks
for
earthly
blessings
;
earthly
blessings
must
not
be
forgotten
;
no
:
therefore
the
Church
hath
appointed
Perambulations
,
to
give
thankes
to
the
God
of
Heaven
for
his
blessings
upon
the
Earth
:
but
for
all
that
,
Heavenly
blessings
must
especially
be
remembred
;
for
sparing
us
so
long
,
and
giving
us
so
large
a
time
of
Repentance
;
for
his
Word
and
Sacraments
,
for
a
religious
King
,
for
a
holy
Clergy
,
for
a
conscionable
Magistracy
,
and
such
other
meanes
of
Grace
;
for
the
forgivenesse
of
our
sinnes
,
and
such
heavenly
blessings
,
Ob
give
thankes
unto
the
God
of
Heaven
.
Thankfulnesse
,
I
confesse
,
is
a
common
duty
for
all
blessings
,
and
a
necessary
duty
for
all
blessings
;
and
yet
sometimes
the
very
doing
of
this
duty
,
is
worse
than
the
neglect
of
it
:
When
the
Taylor
lookes
upon
his
cloaths
,
which
hee
stole
from
the
Gentleman
he
made
the
last
suit
for
;
when
the
Vsurer
lookes
upon
his
Thousands
which
he
hath
gotten
by
Eight
in
the
Hundred
:
when
the
Shop-keeper
beholds
his
bagges
,
which
hee
hath
filled
by
selling
his
Wares
at
unconscionable
rates
:
when
the
Executor
lookes
upon
his
large
revenues
which
hee
hath
cou●ened
poore
Orphans
of
;
and
such
like
as
these
,
shall
give
thankes
to
the
God
of
Heaven
for
such
like
blessings
is
these
,
it
is
as
acceptable
as
the
sacrifice
of
a
Dogge
,
or
Whore
,
and
that
's
abhominable
:
You
should
first
have
made
Restitution
of
such
●●
gotten
goods
,
and
then
come
and
offer
the
sacrifices
of
Thankfulnesse
,
that
the
God
of
Heaven
might
and
Salvation
into
your
houses
.
Thirdly
,
the
Hypocrite
,
hee
gives
thankes
to
the
God
of
Heaven
,
but
it
is
with
lips
,
his
heart
is
farre
off
;
or
if
his
heart
and
tongue
bee
sometimes
friends
,
yet
his
life
is
false
,
and
spurious
,
because
he
is
envious
and
malicious
;
sometimes
barking
at
the
Churches
Discipline
,
sometimes
detracting
from
his
neighbors
worth
,
and
so
hee
seemes
to
man
to
give
thankes
,
he
cares
not
to
abuse
,
and
mocke
,
and
dissemble
with
the
God
of
Heaven
.
But
I
might
have
spared
these
three
last
Notes
:
for
you
are
not
superstitious
Papists
;
you
give
thankes
to
God
onely
:
you
are
not
covetous
Mammonists
;
your
blessings
that
you
give
thanks
for
came
from
Heaven●
you
are
not
dissembling
Hypocrites
give
Heavenly
praises
for
Heavenly
blessings
.
If
I
doe
not
now
speak●
truth
,
you
are
too
blame
;
and
if
have
done
you
any
wrong
in
speaking
too
well
of
you
,
I
pray
GOD
make
you
such
as
you
should
bee
,
and
so
direct
you
in
giving
thanks
●●
the
God
of
Heaven
,
that
his
mercy
may
endure
for
ever
.
As
in
it selfe
so
●o
you
.
It
is
my
second
part
of
my
Text
;
the
Reason
,
and
perswasion
to
enforce
us
to
performe
the
Duty
:
Oh
●ive
thanks
unto
the
God
of
Heaven
:
Why
so
?
for
his
mercy
endureth
for
●ver
.
Were
there
no
more
but
the
precept
Celebrate
Deum
Caelo●um
:
Oh
give
thanks
unto
the
God
of
heaven
,
I
were
bound
to
doe
it
:
●or
I
am
bound
to
obey
God
:
but
then
God
is
pleased
to
wooe
our
bedience
,
and
to
backe
his
Precepts
with
perswasions
,
we
are
then
much
●o
blame
,
if
we
obey
not
:
Give
●●anks
therefore
to
the
God
of
Heaven
●●e
must
,
because
his
mercy
endureth
〈◊〉
ever
.
It
is
a
faire
Reason
;
that
of
all
Creatures
,
God
made
onely
one
reasonable
;
if
you
looke
upon
your selves
,
you
may
soone
know
who
it
is
;
it
is
Man
,
onely
Man
,
a●●
his
fellow
servants
,
the
Ange●●
Stones
have
Being
,
Plants
life
,
Beast
have
Sence
;
onely
Men
and
Angel
have
Reason
:
Nor
was
man
ma●●
Reasonable
,
onely
to
have
Reason
and
to
use
it
,
but
to
be
improved
b●●
it
,
and
made
better
:
Scripture
nee●
no
Reason
to
enforce
it
,
yet
rath●
than
man
should
neglect
Scripture
and
not
obey
it
,
see
the
goodnesse●
God
;
Hee
backes
his
Exhoration
with
such
a
Reason
,
as
is
able
〈◊〉
turne
the
most
rebellious
heart
i●●
Duty
and
Obedience
:
Oh
give
than
unto
the
God
of
Heaven
,
for
his
mer●
endures
for
ever
.
But
I
must
not
stand
here
for
ever
my
time
begins
to
fade
and
vanish
before
it
quite
ends
,
I
shall
resole
those
foure
Inquiries
in
this
part●
cluded
,
I
proposed
but
now
;
the
first
whereof
is
;
What
it
is
to
endure
for
ever
?
To
endure
for
Ever
,
and
Everlasting
,
are
in
opinione
vulgi
,
conversible
:
and
a
thing
is
said
to
be
Everlasting
,
either
,
first
because
it
lasts
●ong
:
as
it
is
said
of
the
Idolatrous
City
in
Deuteronomy
;
Deu.
13.16
It
shall
bee
an
●eape
for
ever
:
and
so
of
Ai
;
Joshua
●urnt
it
,
and
made
it
an
heape
for
ever
.
Josh.
8.1
●
And
yet
that
heape
is
mouldred
●ong
since
into
nothing
,
or
into
dust
,
which
is
as
little
,
and
next
neighbor
●o
nothing
:
and
here
it
is
Aeternum
●uia
Diuturnum
:
Or
secondly
,
a
●hing
is
said
to
be
Everlasting
,
because
it
lasts
for
ever
,
for
the
time
to
●ome
:
so
the
fire
of
Hell
is
said
to
●e
Everlasting
:
Depart
yee
hence
into
Everlasting
fire
,
Mat.
25.41
.
is
the
last
and
lasting
●oome
of
the
wicked
:
and
here
it
is
Aeternum
quia
sempiternum
;
or
thirdly
,
a
thing
is
said
to
beeverlasting
,
because
it
is
continually
and
perpetually
:
so
God
who
is
Alpha
and
Omega
,
the
Beginning
and
the
Ending
,
and
yet
hath
neither
Beginning
nor
Ending
,
is
said
to
bee
Everlasting
;
and
here
it
is
Aeternum
quis
extra
Terminos
.
Betwixt
these
you
may
distinguish
;
Eternall
is
that
which
hath
an
Everlasting
Fore-noone
,
and
an
Everlasting
After-noone
;
so
God
onely
can
be
said
to
be
Eternall
.
Diuturnall
,
is
that
which
lasts
long
,
though
it
hath
both
a
Morning
and
an
Evening
;
it
knew
a
Sunne-rising
,
and
shall
know
a
Sunne-setting
:
so
the
World
may
be
said
to
be
Diuturnall
;
it
was
made
in
the
Beginning
,
and
it
shall
be
destroyed
in
Ending
.
Thirdly
,
Everlasting
,
or
Sempiternall
,
is
that
,
which
hath
an
Everlasting
after-noone
,
it
shall
never
have
a
setting
,
though
it
had
a
rising
,
no
Evening
though
a
morning
:
So
mans
soule
and
Angels
may
be
said
to
bee
Everlasting
.
In
a
word
,
man
cannot
define
what
Eternall
is
.
St.
Augustine
describes
what
it
is
not
:
Aeternum
est
in
quo
non
est
praeteritum
aut
futurum
,
non
fuit
aut
fuerit
sed
solum
est
.
Eternall
is
that
,
in
which
there
is
no
Time
past
,
no
Time
to
come
,
nor
hath
beene
,
nor
none
shall
bee
,
but
onely
●s
:
And
yet
other
Tenses
sensu
composito
absque
presentis
temporis
exclusione
,
may
truely
,
though
not
properly
bee
given
to
Eternity
,
which
is
God
:
Rev.
1.8
.
I
am
Alpha
and
Omega
the
Beginning
and
the
Ending
saith
the
Lord
,
which
is
,
which
was
,
and
which
is
to
come
.
Whereupon
St.
Austine
:
Fuit
,
quia
nunquam
defuit
:
Erit
,
quia
nunquam
deerit
;
Est
,
quia
semper
est
.
God
was
,
because
never
Time
was
,
wherein
God
was
not
:
God
shall
bee
,
because
never
Time
shall
bee
,
wherein
God
shall
not
be
:
God
is
,
because
hee
is
Everlasting
,
Eternall
:
And
who
can
define
what
God
is
?
The
Angels
enjoy
it
,
but
they
cannot
define
it
,
for
then
they
must
perfectly
know
what
God
is
,
who
onely
is
Eternall
;
and
therefore
can
onely
tell
what
Eternall
is
.
And
yet
,
that
you
may
know
how
Gods
Eternity
differs
from
other
things
that
are
sayd
to
bee
Eternall
,
you
may
please
to
understand
,
that
things
are
sayd
to
be
Eternall
or
Everlasting
more
plainely
thus
.
First
,
that
have
both
beginning
and
ending
,
or
secondly
which
have
beginning
,
and
no
end
;
or
thirdly
,
which
have
no
beginning
,
yet
an
end
:
or
fourthly
,
which
have
neither
beginning
,
nor
end
.
First
,
things
having
both
beginning
and
end
,
are
sayd
to
be
for
ever
;
and
of
these
are
two
sorts
:
First
,
things
that
have
no
determinate
Date
,
Deu.
13
16
〈◊〉
●
.
2●
.
as
the
heaps
before
spoken
of
.
Secondly
,
such
as
are
immutable
while
their
Date
lasteth
;
so
those
things
which
remaine
inalterable
for
the
time
of
a
mans
life
,
are
sayd
to
be
for
ever
,
Exod.
21.6
Exod.
12.24
.
as
the
boaring
of
a
mans
eare
made
him
a
servant
for
ever
:
so
were
the
Passeover
and
Legall
Rites
called
an
Ordinance
for
ever
.
Secondly
,
things
that
have
a
beginning
,
but
no
end
;
as
good
and
evill
Angels
,
mens
soules
,
Heaven
,
and
Hell
;
all
these
had
a
beginning
,
but
none
of
all
these
shall
ever
have
an
end
.
Thirdly
,
things
that
have
no
beginning
,
but
an
end
,
as
Gods
Decrees
:
They
never
had
beginning
;
and
therefore
sayes
St.
Paul
,
Grace
was
given
us
before
the
world
began
:
2
Tim.
1.9
but
his
Decrees
have
〈◊〉
end
.
Fourthly
,
things
that
have
never
beginning
,
nor
ending
,
and
so
onely
God
;
God
the
Father
,
God
the
Son
,
God
the
Holy
Ghost
,
and
his
properties
are
everlasting
,
or
endure
for
ever
,
and
amongst
them
his
Mercy
.
It
is
my
second
Enquiry
how
this
is
true
,
His
Mercy
endures
for
ever
?
and
I
resolve
it
thus
:
Whatsoever
is
in
God
,
is
God
,
and
everlasting
as
God
is
;
and
therefore
his
Mercy
,
his
Mercy
endures
for
ever
;
Et
à
parte
ante
,
in
the
everlasting
Fore-noone
or
our
Election
:
Et
à
parte
post
,
in
the
everlasting
Afternoone
of
our
Glorification
.
Yet
heere
you
must
consider
for
ever
,
either
absolute
in
God
,
and
so
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
saecula
,
for
ever
and
ever
:
Or
else
Respective
to
us
;
and
so
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
saeculum
,
for
ever
.
As
I
take
it
the
Prophet
here
speakes
in
the
last
sense
the
Respective
:
so
in
the
three
Age●
of
the
world
;
first
,
Ante
,
Before
the
Law
;
there
Gods
Mercy
endure●
for
ever
:
Hee
taught
them
by
instinct
.
Secondly
,
Sub
,
Vnder
the
Law
;
there
he
writ
them
a
Rule
,
the
Ten
Commandements
,
how
they
should
live
,
and
live
well
.
Thirdly
,
Post
,
After
the
Law
,
which
lasts
to
the
Worlds
end
,
in
the
Covenant
of
Grace
,
the
Gospell
of
Iesus
Christ
,
which
will
bring
us
,
if
wee
obey
it
,
from
being
beholding
to
his
Mercy
,
to
the
beholding
of
his
Mercy
for
ever
.
Or
divide
the
world
into
sixe
Ages
:
First
,
the
Infancy
of
the
world
,
from
Adam
to
Noah
;
there
Gods
Mercy
was
everlasting
,
and
endured
for
ever
.
Judgement
seemed
to
prevaile
twice
:
first
,
in
Adams
nakednesse
,
and
his
exile
from
Paradise
,
but
Mercy
presently
got
the
upper
hand
,
Gen.
3.15
in
the
promise
of
the
Womans
seed
to
breake
the
Serpents
head
;
and
covering
our
nakednesse
with
the
Merits
of
Iesus
Christ
,
which
shall
bring
us
againe
into
Paradise
.
Secondly
,
Iudgement
seemed
to
prevaile
againe
in
the
Deluge
,
and
drowning
of
the
World
;
Gen.
7.23
but
Mercy
got
the
upper
hand
instantly
,
in
saving
Noah
and
his
Family
in
the
Arke
;
figuring
thereby
our
Regeneration
by
his
holy
Baptisme
.
Secondly
,
the
Childhood
of
the
World
,
Gen.
19.16
.
from
Noah
to
Abraham
.
There
His
mercy
endured
for
ever
:
Judgement
seemed
to
prevaile
in
the
fire
of
Sodome
;
but
mercy
tooke
place
againe
in
saving
Lot
.
Thirdly
,
Exo.
2.23
.
the
youth
of
the
World
,
from
Abraham
to
David
:
There
His
mercy
endured
for
ever
:
Judgement
seemed
to
take
place
in
the
Egyptian
bondage
,
but
mercy
prevailed
in
their
deliverance
by
Moses
.
Fourthly
,
the
Manhood
of
th●●
World
,
from
David
to
the
Captivity
:
There
,
His
mercy
endured
for
ever
:
Judgement
seemed
to
prevail●
in
the
demolishing
of
Ierusalem
by
Nebuchadnezzar
;
1.
Chron.
36.19
.
but
mercy
took
place
againe
in
the
reedifying
it
by
Nehemiah
:
And
now
I
am
upon
that
hint
,
I
may
say
the
same
of
this
place
:
Judgement
seemed
to
prevaile
upon
this
Temple
of
St.
Paul
,
(
St.
Paul
,
I
say
,
the
onely
Cathedrall
Church
in
the
Christian
World
,
dedicated
to
the
service
of
God
,
under
the
name
of
St.
Paul
)
when
it
lay
like
the
Diacony
the
Deacons
of
the
Church
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
very
dust
;
but
mercy
hath
got
the
upper
hand
,
and
wee
may
say
as
they
said
,
nay
,
we
are
too
blame
if
we
doe
not
say
it
:
Blessed
bee
the
Lord
God
of
Israel
,
which
hath
put
such
a
thing
as
this
into
the
Kings
heart
;
Ezr.
7.27
.
to
beautifie
the
house
of
the
Lord
which
is
in
Ierusalem
:
Yea
,
blessed
be
the
Majesty
of
our
King
,
and
blessed
be
all
those
,
who
put
a
helping
hand
to
this
religious
worke
,
of
Reedifying
,
and
Beautifying
St.
Paul
,
and
above
all
,
Blessed
bee
the
God
of
Heaven
,
because
his
mercy
endureth
for
ever
.
Fifthly
,
the
Age
of
the
World
,
from
the
Captivity
to
St.
Iohn
Baptist
:
There
,
His
mercy
endured
for
ever
:
Judgement
seemed
to
prevaile
in
the
departing
of
the
Scepter
from
Iudah
,
but
mercy
tooke
place
in
the
comming
of
Shilo
.
Sixtly
,
and
lastly
,
the
old
and
last
age
of
the
World
,
from
St.
Iohn
Baptist
to
the
Worlds
end
:
There
,
His
mercy
hath
endured
,
and
doth
,
and
will
endure
for
ever
:
Judgement
seemed
to
prevaile
in
Herod
,
in
Pilate
,
in
Iudas
,
in
the
Iewes
,
when
they
put
Christ
to
death
and
buryed
him
but
mercy
got
the
upper
hand
,
and
Christ
came
up
againe
,
and
rose
from
the
dead
,
and
ascended
into
Heaven
,
and
fits
at
the
right
hand
of
God
to
make
Intercession
for
us
:
Judgement
seemed
to
prevaile
,
when
Arius
denyed
the
Divinity
of
Christ
:
When
Apollinarius
stumbled
at
the
Humanity
of
Christ
:
When
Nestorius
declined
the
Union
of
these
two
Natures
in
one
person
:
When
Enty●hes
forged
a
confusion
of
the
two
Natures
:
but
mercy
got
the
start
againe
,
when
the
Councell
of
Nice
defined
Christ
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
of
God
,
very
God
of
very
God
,
of
the
same
substance
with
his
Father
:
When
the
Councell
of
Constantinople
de●●ned
Christ
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
onely
perfect
God
,
but
also
perfect
Man
,
of
a
reasonable
soule
,
and
Humane
flesh
,
subsisting
:
When
the
Councell
of
Ephesus
defined
God
and
Man
to
bee
but
one
Christ
:
When
the
Councell
of
Calcedon
defined
Christ
to
be
one
,
not
by
confusion
of
substance
,
but
by
unity
of
person
:
for
which
blessed
union
;
Oh
give
thanks
unto
the
God
of
Heaven
;
because
by
the
Merit
of
that
union
,
his
mercy
endures
for
ever
to
us
.
And
so
now
,
to
let
other
times
passe
;
Judgement
seemed
to
prevaile
in
the
Plague
:
This
Plague
that
scattered
us
asunder
,
and
consumed
many
of
us
;
but
mercy
you
see
hath
got
the
upper
hand
againe
,
&
this
weeke
there
dyed
of
the
Plague
but
555.
a
faire
and
a
large
decrease
;
for
which
,
Oh
give
thanks
unto
the
God
of
Heaven
:
And
doe
Thou
,
who
art
the
God
of
Heaven
,
not
onely
diminish
,
but
extinguish
the
Plague
;
command
this
destroying
Angel
to
hold
his
hand
;
because
Thy
mercy
endures
for
ever
:
Amen
.
And
if
Gods
mercy
endures
for
ever
;
Quare
tumultuatur
anima
tua
?
Why
is
thy
soule
disquieted
within
thee
?
because
of
thy
present
estate
,
thou
art
fallen
into
some
deadly
sinne
,
and
canst
not
tel
whether
thou
shalt
be
forgiven
;
or
is
it
because
of
thy
future
state
:
thou
art
holy
now
,
but
fearst
thou
shalt
not
so
continue
,
and
persevere
in
grace
:
Why
man
,
thy
present
falls
doe
but
shew
thee
thine
owne
weaknesse
,
and
for
it
thou
must
bee
humbled
,
and
repent
,
that
thou
mayst
be
forgiven
;
and
the
feare
for
thy
future
condition
,
does
but
shew
thy
changeablenesse
;
and
for
it
,
thou
must
be
carefull
,
and
pray
for
a
continuance
in
holinesse
,
that
thou
mayst
be
sure
.
God
may
for
a
while
forsake
thee
,
and
suffer
thee
to
be
an
instrument
of
vexation
to
others
,
as
hee
did
Saint
Paul
:
hee
may
give
thee
over
to
the
Plough
,
to
the
Harrow
,
to
the
Dung
hill
,
as
He
did
holy
Iob.
Hee
may
give
thee
over
to
a
Feaver
,
to
a
Sadnesse
,
to
a
Sicknesse
,
to
a
plague
,
as
he
did
Hezekiah
;
thou
maist
be
led
into
the
tentation
of
an
Adultery
,
of
a
Drunkenesse
,
of
a
Murther
,
as
was
David
:
to
a
denying
of
Iesus
Christ
,
as
was
Saint
Peter
;
yet
none
of
these
can
make
a
finall
separation
,
if
thou
seriously
repent
.
The
Madianite
Merchants
of
sinne
,
sadnesse
,
sicknesse
may
buy
the
present
possession
of
thy
Soule
;
yet
if
thou
wilt
grow
due
to
God
by
a
new
and
true
Repentance
,
thy
dejected
soule
shall
no
sooner
cry
out
,
Quis
liberabit
?
O
wretched
man
that
I
am
,
who
shall
deliver
me
?
but
thy
Faith
shall
make
a
sweet
Reply
from
this
Text
,
The
God
of
Heaven
;
because
his
mercy
endures
for
ever
.
This
is
a
good
Reason
why
we
should
not
despaire
,
and
a
forcible
perswasion
it
is
,
to
give
thankes
to
the
God
of
Heaven
,
for
his
Mercy
endures
for
ever
.
It
is
my
third
Enquiry
,
why
David
makes
choyce
of
Mercy
to
perswade
our
Thankfulnesse
?
Will
it
not
stand
as
well
,
Oh
give
thankes
unto
the
God
of
Heaven
,
because
his
Iudgement
endures
for
ever
?
It
may
seeme
so
if
you
read
the
Psalme
;
Which
overthrew
Pharaoh
in
the
Red
Sea
;
which
slew
mighty
Kings
,
Og●
the
King
of
,
&c.
No
;
rather
Mercy
for
all
that
,
than
Iudgement
;
because
his
Mercy
is
more
everlasting
to
us
than
his
Iudgement
.
For
take
the
disproportion
betwixt
a
Yeere
,
and
a
Moneth
,
and
that
is
twelve
for
one
;
betwixt
a
yeere
and
a
weeke
,
and
that
fifty
two
for
one
;
betwixt
a
yeere
,
and
a
day
,
and
that
is
three
hundred
sixty
five
for
one
;
betwixt
a
yeere
,
and
an
houre
,
and
that
is
eight
thousand
,
seven
hundred
sixty
for
one
;
betwixt
a
yeere
,
and
a
moment
,
and
that
is
many
thousands
for
one
;
and
such
a
disproportion
there
is
betwixt
the
Everlastingnesse
of
Gods
Iudgement
,
and
Mercy
to
us
.
In
the
Apocalyps
it
is
sayd
,
Cap.
9.
ver.
10.
Their
tower
,
the
evill
Angels
was
to
hurt
Men
five
Moneths
:
Then
againe
,
Apoc.
2.10
Ye
shall
have
tribulation
ten
dayes
:
And
in
Daniel
,
Seventy
Weekes
are
determined
upon
this
people
,
Dan.
9.24
.
and
upon
the
holy
City
,
to
finish
the
transgression
and
to
make
an
end
of
sinnes
,
and
to
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
Righteousnesse
.
And
so
in
the
Prophet
Isaiah
,
For
a
small
moment
have
I
forsaken
thee
,
Isa.
54.7
,
8
but
with
great
mercies
will
I
gather
thee
:
In
a
little
wrath
I
hid
my
face
from
thee
for
a
moment
,
but
with
everlasting
kindnesse
will
I
have
mercy
upon
thee
,
saith
the
Lord
thy
Redeemer
.
Observe
ye
now
,
there
is
a
Moneth
,
wee
may
be
hurt
;
five
Moneths
;
there
is
a
weeke
,
seven
weekes
for
iniquity
;
there
is
a
day
,
tribulation
for
ten
daies
and
there
is
a
moment
,
wrath
for
a
moment
,
but
Righteousnesse
everlasting
,
everlasting
kindnesse
,
everlasting
mercies
:
And
therefore
rather
Mercy
than
Iudgment
,
oh
give
thank●
unto
the
God
of
Heaven
,
for
his
mercy
endures
for
ever
.
For
1.
his
mercy
hath
a
prerogative
of
Alliance
;
his
mercy
is
manifeste●
in
himselfe
;
his
iudgment
never
,
but
for
our
sinnes
.
Hee
made
us
in
mercy
,
when
we
desired
him
not
;
he
redeemed
us
in
mercy
,
when
wee
deserv'd
it
not
;
and
without
desert
,
upon
desire
and
endeavour
,
he
will
save
us
in
mercy
;
Oh
praise
the
God
of
Heaven
therefore
,
for
his
mercy
endures
for
ever
.
For
2.
his
mercy
hath
a
prerogative
of
Antiquity
,
his
iudgment
shewed
not
it selfe
in
the
Creation
,
his
mercy
did
,
his
judgment
was
in
posse
,
and
by
way
of
condition
;
but
his
mercy
was
in
esse
,
and
act
,
and
possession
;
therefore
rather
Mercy
,
than
Iudgment
.
For
3.
his
mercy
hath
a
prerogative
of
Honour
;
it
honours
God
,
and
God
honours
it
;
it
honours
his
power
,
in
overcomming
the
power
of
Satan
;
it
honours
his
Iustice
,
in
satisfying
the
Iustice
of
himselfe
;
and
it
honours
his
Wisedome
,
in
finding
out
such
a
Sacrifice
which
was
propitiatory
for
the
sinnes
of
the
whole
World
,
Iesus
Christ
:
And
whence
is
all
this
honour
to
God
,
but
from
the
mercies
of
God
;
Ioh.
3.16
.
For
God
so
loved
the
World
,
that
He
gave
His
onely
begotten
sonne
,
&c.
And
God
honours
it
:
for
He
gives
it
the
right
hand
at
the
last
day
:
The
Mercifull
are
those
Sheepe
which
hee
will
set
at
his
right
hand
at
Doomes-day
:
Mat.
25.33
.
and
the
right
hand
is
the
hand
of
Honour
.
Oh
give
thanks
unto
the
God
of
Heaven
therefore
,
for
his
mercy
endureth
for
ever
:
His
Mercy
rather
than
his
Judgement
.
For
fourthly
,
his
mercy
hath
a
prerogative
of
Duration
and
continuance
:
sometimes
an
interruption
of
mercy
there
may
be
by
Judgment
,
but
evermore
mercy
recovers
againe
.
In
the
year
1602
,
(
to
go
no
farther
than
the
easie
compute
of
our
owne
remembrances
)
Judgment
interrupted
mercy
,
and
there
dyed
of
the
Plague
,
30578.
but
mercy
saved
many
more
thousands
alive
,
and
tooke
place
againe
for
22.
yeares
:
for
till
1625.
no
Plague
in
this
City
,
and
then
there
dyed
of
the
Plague
,
34576.
but
many
more
thousands
mercy
saved
alive
,
and
reigned
sole
liver
againe
for
5.
yeares
:
for
till
1630.
no
Plague
in
this
City
;
and
then
there
dyed
of
the
Plague
,
but
1317.
but
many
,
many
more
thousands
did
mercy
preserve
and
keepe
alive
;
and
hath
reigned
6.
yeares
againe
;
and
there
are
some
thousands
dead
of
the
Plague
this
yeare
,
but
many
more
thousands
,
by
mercies
favour
,
reserved
,
and
amongst
them
,
our selves
,
blessed
be
the
God
of
Heaven
:
And
why
are
we
preserved
yet
?
but
to
give
thanks
unto
the
God
of
Heaven
,
because
his
mercy
endureth
for
ever
.
Would
you
be
preserved
still
?
and
would
you
have
mercy
sweepe
away
this
Judgement
?
would
you
have
mercy
continue
for
ever
,
and
give
no
more
place
to
Judgement
for
another
Plague
?
why
no
way
so
good
,
as
for
us
to
be
like
God
;
and
this
is
a
sure
way
,
when
our
mercy
,
like
Gods
,
endures
for
ever
.
God
hath
respect
to
us
,
for
his
owne
mercies
sake
,
and
God
hath
respect
to
us
for
our
mercies
sake
too
:
For
his
owne
mercies
sake
;
and
therefore
it
is
,
that
we
are
not
consumed
:
And
for
our
mercies
sake
;
for
God
respected
Cornelius
for
his
workes
of
mercy
;
so
the
Angel
told
him
:
Thy
Prayers
and
thine
Almes-deeds
,
are
come
up
for
a
memoriall
before
God
.
Act.
10.4
.
And
doe
not
you
thinke
that
God
hath
respect
to
this
City
,
for
the
mercifull
workes
of
this
City
?
Your
Hospitals
,
wherein
so
many
poore
Widowes
,
Orphans
,
Men
,
Women
,
young
and
old
are
relieved
,
so
many
sicke
and
lame
cured
:
Your
Bridewels
,
wherein
so
many
idle
loyterers
are
made
to
worke
:
and
so
many
wanton
Harlots
punished
:
Your
Bedlams
,
wherein
so
many
mad
men
are
Dieted
,
and
some
restored
:
Your
Pest-houses
,
wherein
so
many
infected
persons
are
regarded
,
and
some
recovered
:
All
these
,
and
many
more
cry
to
God
,
that
His
mercy
may
endure
for
ever
.
Shall
I
commend
one
worke
of
mercy
more
to
you
all
;
to
all
you
that
are
hard-hearted
Creditors
,
where
you
see
your
debtors
so
poore
,
that
they
have
nothing
to
pay
;
that
then
you
would
be
like
God
,
and
forgive
them
all
the
debt
:
Else
if
nothing
will
serve
your
turns
,
but
their
bodies
,
to
make
Dice
of
their
bones
;
then
read
that
Parable
in
St.
Mathew
the
18.
and
you
shall
finde
,
the
mercilesse
Creditor
hath
little
hope
of
mercy
with
God
.
Nor
is
this
any
way
advantagious
to
you
who
are
Debtors
,
to
find
out
shifts
,
and
breake
,
and
conveigh
your
wares
into
your
neighbours
Store-houses
,
thereby
to
make
your
Creditor
beleeve
you
have
nothing
to
pay
,
and
therefore
to
forgive
you
:
no
,
you
that
are
debtors
,
must
pay
all
that
you
owe
,
if
you
have
wherewith
:
if
not
all
,
yet
so
farre
as
you
have
to
pay
withall
:
This
you
must
doe
,
you
must
doe
this
,
as
you
hope
to
be
saved
,
and
find
the
mercy
of
God
.
Luk.
19.8.9
.
Zacheus
never
heard
of
salvation
,
till
he
had
first
made
restitution
:
nor
may
you
hope
for
it
,
if
you
have
wherewith
to
restore
;
But
if
you
have
nothing
to
pay
,
nothing
indeed
,
why
then
your
Creditors
must
be
like
God
,
and
forgive
you
all
the
debt
:
His
mercy
endures
for
ever
:
and
so
must
ours
.
Yet
one
more
,
for
one
more
worke
of
mercy
:
And
this
to
you
all
,
all
in
generall
,
and
together
,
rich
and
poore
,
if
you
would
have
Gods
mercy
endure
for
ever
to
you
:
your
mercy
must
endure
for
ever
to
God
.
But
can
a
man
be
mercifull
to
God
?
Yes
,
he
may
;
and
no
Popery
in
it
upon
my
life
:
God
complaines
,
and
complaines
of
you
,
and
complaines
to
you
:
That
you
presse
him
with
sins
,
Am.
2.13
as
a
Cart
〈◊〉
pressed
with
sheaves
:
And
this
pressing
him
,
is
a
meere
oppressing
of
him
,
and
therefore
you
must
bee
more
mercifull
unto
him
,
and
lay
no
more
load
upon
him
:
thou
〈…〉
the
single
eares
〈◊〉
Infirmities
yet
you
must
take
head
of
the
double
sheaves
of
Impre●●es
,
〈◊〉
presse
,
〈◊〉
,
and
God
forbid
that
man
should
presse
his
God
:
These
your
Impieties
have
pressed
and
squeezed
a
Plague
out
of
the
Cup
of
his
Wrath
,
and
it
hath
beene
drunke
amongst
us
:
If
you
would
not
drinke
the
dregges
of
it
your selves
,
bee
more
mercifull
to
God
,
presse
him
no
more
with
sinnes
,
if
you
would
have
this
Plague
quite
and
cleane
removed
:
and
then
you
shall
live
,
and
live
to
give
Thankes
to
the
God
of
Heaven
,
because
his
mercy
endures
for
ever
:
Else
if
you
presse
him
still
,
His
Judgements
will
endure
for
ever
.
And
David
you
see
,
makes
choyse
of
mercy
rather
than
Judgement
,
to
perswade
our
thankfulnesse
:
Oh
give
thankes
unto
the
God
of
Heaven
,
because
,
not
his
Iudgement
,
but
his
mercy
endureth
for
ever
.
For
ever
,
and
Everlasting
are
the
mercies
of
God
indeed
:
Everlasting
,
and
for
ever
in
number
;
so
many
,
that
no
Arithmetician
can
number
them
:
Divide
them
,
if
you
will
,
you
may
,
into
Temporall
,
Spirituall
,
Eternall
:
Temporall
,
to
our
bodies
,
Spirituall
to
our
soules
,
Eternall
to
both
soules
and
bodies
:
but
number
them
you
cannot
,
for
they
are
a
multitude
,
an
infinite
multitude
:
Psa.
51.1
.
Doe
away
mine
offences
,
according
to
the
multitude
of
thy
mercies
,
saith
David
:
A
multitude
they
are
,
not
onely
in
the
Genus
,
but
the
Species
;
and
in
the
particular
of
the
Species
too
:
A
multitude
of
Temporall
;
Bread
to
feede
us
,
Cloth
to
cover
us
,
Fire
to
warme
us
,
Wine
to
refresh
us
;
Oyle
to
cheare
us
;
the
whole
World
is
not
able
to
recount
them
all
:
A
multitude
of
Spirituall
;
his
word
to
teach
us
to
beleeve
,
to
worke
,
to
pray
;
his
Spirit
to
helpe
us
to
pray
,
His
sonne
to
pray
for
us
,
His
Sacraments
to
preserve
our
soules
and
bodies
unto
Everlasting
life
,
and
who
can
name
them
all
?
A
multitude
of
Eternals
;
Beauty
to
the
Body
Joy
to
the
Soule
,
Glory
to
both
,
Everlastingnesse
in
all
.
Everlasting
thus
in
the
number
,
and
Everlasting
in
the
extension
too
;
they
compasse
us
round
;
before
us
,
in
his
preventing
mercy
;
behind
us
,
in
his
forbearing
mercy
;
over
us
,
in
his
forgiving
mercy
,
under
us
,
in
his
supporting
mercy
;
on
our
right
hand
is
his
embracing
mercy
;
As
the
Hills
stand
round
about
Hierusalem
,
Psa.
125.2
even
so
stand
the
mercies
of
God
round
about
them
that
feare
him
:
your selves
,
I
trust
in
God
:
His
everlasting
mercies
are
about
you
.
Everlasting
thus
,
in
the
Number
,
and
extention
;
and
Everlasting
thus
,
in
the
Succession
too
:
His
iealousie
visites
the
Iniquities
of
the
Fathers
upon
the
Children
,
Ex.
20.5.6
.
unto
the
third
and
fourth
Generation
of
them
that
hate
him
,
but
he
shewes
mercy
unto
thousands
in
them
that
love
him
,
and
keepe
his
Commandoments
.
To
us
,
ô
God
,
we
beseech
thee
,
&
to
our
children
,
and
to
our
childrens
children
,
so
long
as
the
Sunne
and
Moone
endures
,
and
for
ever
,
and
for
ever
.
Everlasting
thus
in
number
,
in
extension
,
in
succession
,
and
everlasting
thus
too
in
duration
:
Si
dixerit
,
totâ
die
,
dixerit
nihil
;
sed
in
saecula
saeculorum
,
non
dixisset
amplius
.
Had
he
sayd
,
his
Mercy
endures
for
a
Day
,
hee
had
sayd
as
much
as
nothing
:
but
saying
,
for
ever
,
his
Mercy
endures
for
ever
,
what
could
hee
say
more
?
And
that
is
a
sufficient
Reason
to
resolve
my
fourth
Enquiry
,
why
David
repeats
it
so
often
,
Twenty
sixe
times
in
this
Psalme
,
his
mercy
endures
for
ever
.
So
sweet
a
Theame
it
was
,
that
the
good
man
was
ravished
with
it
;
he
thought
hee
could
never
speake
enough
of
it
.
And
indeed
,
who
can
?
There
are
onely
two
men
that
think
they
speake
too
much
of
it
,
the
Papist
,
and
the
Schismaticke
:
If
the
Papist
did
not
thinke
hee
spake
too
much
of
it
,
hee
would
never
come
in
with
his
merit
:
would
Andradius
the
Jesuite
stand
up
with
his
Debitum
ut
donum
,
and
tell
us
,
that
eternall
life
is
not
so
much
of
Gods
mercy
,
as
of
mans
merit
?
would
Bellarmine
lay
downe
his
Paradisum
ex
merito
,
and
tell
us
,
We
may
purchase
Paradise
by
merit
?
would
Vega
more
desperately
say
,
Gratis
non
accipiam
,
I
will
none
of
Heaven
,
unlesse
I
may
merit
some
part
of
it
,
if
they
did
not
thinke
too
much
were
spoke
of
mercy
?
You
shall
amongst
them
,
finde
Merit
twenty
sixe
times
in
one
Chapter
,
and
Mercy
not
above
once
:
whereas
in
one
of
Davids
Psalmes
,
you
shall
finde
Mercy
twenty
sixe
times
together
,
and
Merit
not
so
much
as
once
,
David
and
the
Iesuites
surely
were
not
of
one
opinion
in
this
point
.
And
so
the
Schismaticke
too
;
if
hee
did
not
thinke
,
hee
spake
too
much
of
Mercy
,
would
hee
ever
come
in
with
his
absolute
Reprobation
,
that
God
made
some
men
purposely
to
damne
them
?
A
likely
thing
that
God
should
be
more
cruel
then
man
!
Did
ever
any
of
you
,
nay
,
did
ever
any
man
get
,
or
beget
a
child
purposely
to
breake
his
necke
when
hee
was
borne
?
Why
?
if
there
could
be
a
man
so
cruell
to
his
Childe
that
came
from
his
owne
loynes
,
why
yet
God
would
be
more
cruell
,
if
he
should
make
any
man
on
purpose
for
to
damne
him
:
for
Damnation
is
a
thing
farre
,
and
infinite
worse
than
Death
;
for
by
Death
,
a
Child
is
delivered
from
the
miseries
of
this
World
;
but
by
Damnation
,
a
man
is
taken
from
the
pleasures
of
this
world
,
and
hurled
into
unspeakeable
torments
.
Good
God
,
that
any
man
should
thinke
,
that
God
,
who
exhorts
all
men
to
give
him
thankes
,
because
his
mercy
endures
for
ever
,
should
make
any
man
amongst
them
all
,
on
purpose
for
to
Damne
him
!
Reprobation
is
a
word
that
came
from
Fury
,
not
from
Mercy
;
let
him
beleeve
it
that
never
meanes
to
give
God
thanks
,
and
despaire
:
I
will
beleeve
,
that
I
,
the
greatest
of
all
sinners
,
that
thou
,
that
any
man
may
bee
saved
,
if
thou
,
or
I
,
or
any
man
doe
beleeve
,
that
Gods
mercy
does
endure
for
ever
;
so
that
thou
,
and
I
,
and
any
man
doe
live
answerable
to
that
Mercy
,
and
repent
,
and
beleeve
,
and
pray
,
and
give
thankes
unto
the
God
of
Heaven
,
because
his
mercy
endures
for
ever
.
His
Mercy
!
This
,
this
is
the
onely
thing
we
live
by
;
this
is
the
onely
thing
wee
hope
to
be
saved
by
,
such
a
thing
,
This
,
his
Mercy
,
so
sweete
,
as
in
the
Contemplation
thereof
,
I
could
even
Live
and
Die
,
or
rather
could
live
,
and
not
Die
;
for
whosoever
lives
and
beleives
in
Gods
mercies
,
and
in
Iesus
Christ
,
shall
not
die
eternally
.
The
Mercy
of
God
;
it
is
Davids
Amabaeum
,
and
the
burthen
of
this
Song
,
Praise
the
Lord
,
for
his
Mercy
endures
for
ever
:
And
so
twenty
sixe
times
in
this
Psalme
;
Praise
the
Lord
,
for
his
Mercy
endures
for
ever
.
His
Majesty
may
astonish
us
,
his
Glory
may
beate
us
downe
,
his
Greatnesse
may
strike
us
dead
,
his
Omnipotencie
wee
adore
,
his
Wisedome
we
admire
,
his
Iustice
wee
stand
in
awe
of
,
his
Uengeance
wee
flie
from
;
but
,
his
Mercy
!
his
Mercy
!
this
is
that
strong
,
out
of
which
came
this
sweete
,
and
the
full
unfolding
of
Sampsons
Riddle
:
this
is
that
Lyon
out
of
which
came
this
Hony-combe
,
I
will
not
feare
what
Man
,
or
Divell
,
what
Plague
,
or
Pestilence
can
doe
unto
me
,
so
long
as
I
can
give
thankes
unto
the
God
of
Heaven
,
because
His
Mercy
endures
for
ever
.
Amen
.
That
was
my
beginning
,
and
it
is
my
ending
;
it
was
the
beginning
of
us
all
,
for
of
his
mercy
wee
all
are
,
and
are
what
we
are
:
and
I
pray
God
it
may
be
the
ending
of
us
all
,
and
all
of
us
Die
in
the
Mercy
of
God
;
while
we
live
,
God
give
us
grace
to
make
such
use
of
his
Mercy
;
his
Mercy
temporall
,
and
his
Mercy
spiritual
,
that
then
,
when
we
die
,
we
may
enioy
his
Mercy
,
which
is
Eternall
Eternally
,
through
the
merits
of
his
eternall
Sonne
,
Iesus
Christ
.
To
whom
,
with
the
holy
Ghost
;
three
persons
and
one
God
,
bee
given
everlasting
thanksgiving
,
for
his
mercy
which
endures
for
ever
.
Amen
.
FINIS
.