IT ought to bee the care of a faithfull Steward ouer the Housholde of GOD , that they haue their meat giuen them , not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their iust proportion and measure , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their due time and season , Lucke . 12.42 . which was Saint Pauls rule to Timothy , that the food ministred to the people of God , should be both seasoned and sesonable , a poynt not onely of Good learning , but of good discretion , to haue a word in time for him that is weary , Esa. 50.4 . Which practise in the Minister of God , is the true following of the Apostles counsell , Apply your selues to the time , Rom. 12.11 . Not that they should be men-pleasers , or time-seruers , but to apply themselues to the time , in the occurrents and occasions thereof . In due consideration whereof , being by Gods blessings enabled againe to speake vnto you , there could not bee a fitter Scripture for you to heare , or me to discourse of , then this that I haue read . The calamity of the times , the measure of our sinnes , the wrath of God , the seuerity of his punnishment , all calling vpon vs , to goe quickly to the congregation and make an attonement , &c.

There are two maine sinnes in the former part of this Chapter that prouoked the wrath of the Lord against his people : the first was an open rebellion of the faction of Corah , and his confederates in the 1.2.3 . verses , &c. the second , a generall murmer of all the Congregation against Moses and Aron , Gods Magistrate and Gods Minister , ver. 41. The former was punnished by an example of Iustice without an example ; they and all theirs went quicke into the graue , vers. 33. The latter came vnto such a prouocation , by their adding sinne vnto sinne , that the Lord threatned to consume the whole Congregation in a moment with a fearefull plague , verse 45. To preuent which , and by some meanes to abate at least the edge of Gods fury , Moses giues this sudden , but safest aduice to Aaron , to take a Censer , and to put fire therein from the Altar , and to put on Incence , and then to get him quickly to the congregation , and to make an attonement , &c. So that , the text you haue heard , is a remedy , or a medicine for a fearefull maladie ; Phisicke for the Plague . Which first , must bee taken with all speed that may bee ; for the disease is desperate , and therefore Sine mora , Goe quickly . Secondly , the place where , is in the Congregation . Thirdly , the Medicine it selfe , is a precious Oyntment , and Playster of Attonement . Fourthly , a principall Actor in ministring the phisicke , is the Priest . Fiftly the motiue wherefore , to appease the wrath of the Lord , gone our against the people . Lastly , the meanes wherby that wrath was executed , the Plague was begunne .

The whole then being an aduise of Moses the Magistrate to Aaron the Priest . It appeares euen in the very entrance of this Scripture , that contrary to the principles and positions of Iesuitisme , Magistrates haue power to giue Order for the Worship and Seruice of God ; and that the Prince of the people is Custos vtriusque Tabulae , Deu. 17.18 The Booke of the Law shall remaine with the King . So that the King hath power not onely to command in Ciuill Affaires , but in matters concerning Diuine Religion ; So did Dauid , so did Salomon , so did Ezechias , so did Iosias , and so did the King of Niniue in a case of Gods wrath pronounced against the Citie , Proclaime a Fast . Ioel. 3.7 . So did the Christian Emperours in former time . So did Moses heere , as a chiefe Magistrate , giue order for a publicke worke of Religion to be done in the publicke Congregation . Againe on the other side , howsoeuer we learne , this is a worke fitting to be done in cases of extremity ; yet in that Aaron doth it not , but by order first prescribed by Moses , it crosseth the presumption of their zeale , and the affectation of singularity in any priuate man , or any particular Congregation , that shall runne before a State , and preuent them in their actions , that may concerne the common calamity of a Country , or a City , for which God is to be pacified , and the Land purged in generall , when as the Gouernors in their places are farre more wiser then any priuate man , to know the danger , and without doubt , may be presumed to be as zealous in the fittest time to apply the remedy . Therefore , whatsoeuer euery priuate man is bound to doe betwixt himselfe and his owne soule , betwixt himselfe and his owne Family , ( as bound he is ) by his prayers and his penitence to auert the wrath of God already gone out against the sinnes of a Nation : yet I find no warrant for any to take vpon them to gather any Congregation , to sanctifie a publicke Fast or to call vnto mourning , before the Magistrate hath giuen order for it . But that once done , we finde heere , and that in expresse tearmes , that it must be done quickly ; Goe quickly vnto the congregation , and make an attonement for them . Agree with thine aduersary quickly , Mat. 5.26 . while thou art in the way , before thou come vnto the Iudge . If God once be an aduersary , agree quickly . It is so with men , much more ought it to be so with God ; giue all dilligence to bee reconciled vnto God . Mora trahit periculum , delay breedes danger ; he that is not fit to day , will be lesse fit to morrow , and no man knoweth what to morrow day shall be , if it be not done before the hand strike vs to death . It is not then a temporall , but an eternall plague : for heereafter there is no hope of helpe . Delay is one of the Deuils most dangerous assaults , whereby he gets too much aduantage of the soules of men , while they dally with Gods iudgements : and therefore Hodie , To day if you will heare his voice , harden not your hearts : yet a little while is the day with you , the night commeth when no man worketh . Seeke the Lord while hee may bee found , call vpon him while hee is neere , Esa. 55.6 . Now is the accepted time , now is the day of saluation , 2. Cor. 6.1 . The time is now ours , we haue right in it , that which is to come , is the Lords , to iudge the mis-spending of this , Reuel. 10.6 . The Angell sweares by him that liueth for euermore , that time shall be no more ; that is , after this time , no more time for repentance , no more time for attonement : therefore doe that you ought to doe for your owne good quickly .

This day , this houre , this time , Now there is roome , there will be none hereafter . It will bee too late to knocke with the silly Virgins , when the doore is shut , Goe quickly . They haue a rule in sauing pollicie for auoyding of the Plague , and it consists in three words , Citò , Longè , Tardè : Goe quickly , Goe farre enough , Make no haste to returne . I would we would be perswaded to vse them not in sauing Pollicie , but in sauing Piety .

And first to begin with Citò , for that I find in the Text a rule prescribed by the Holy Ghost , to flie vnto God quickly , not from him : for alas whither shall a man flie from him ; the wings of the morning are too slow , the bottome of the depth is too shallow ; the fathermost part of the earth is too neere to keepe vs from him .

Secondly , Longè , for that implyed in the attonement , not farre from his Iustice , seeing it is to swift for vs , and will soone ouertake vs wheresoeuer ; but farre from our sinnes , that haue called out his Iustice , that by our repentance and amendment we may stay the course of it .

Lastly , Tardè ; that is not to returne in hast to our sinnes againe ; for sinnes returned vnto , prouoke a worse iudgement : Sinne no more , least a worse thing come vnto thee , was the after dyet that hee gaue vnto the sicke man , Ioh. 5.14 . The tree that is twise dead , is neere vnto cursing : No Leper in Scripture is twice cleansed ; no Prodigall is twice receiued ; no lost Sheepe is twice brought home ; no dead man is twise raised , no Deuill is twise cast out . The relaps of sicknesse is dangerous , but the relaps of sinne is more dangerous : Goe quickly to God , goe farre from sinne , make no hast to sinne againe .

Goe quickly to the Congregation . That 's the next circumstance , the place where : for albeit euery man should endeauour in his secret closet to reconcile himselfe vnto God , and to commune with his owne heart , euen in his Bed-chamber , as the Psalmist aduiseth , Psal. 4.4 . yet where all men are sinners , and the hand of Gods wrath seemeth to bee stretched out in generall , without respect of persons , age or degree : All men are bound to one and the same worke , that with one consent , and one act the Lord might bee intreated by the whole Congregation . For howsoeuer the Lord is well pleased with euery particular mans seruice in prauate ; yet that which hee shall doe in publicke , is de meliore bono , and much more acceptable . There was a Law made for it , Deut. 12,5 . In that place which the Lord your God shal chuse amongst all the Tribes , to set his Name in in that his habitation you shall seeke vnto him . Neither was this a Law Iudicicall , or Ceremoniall , that bound the Iewe onely for a time ; but morall and perpetuall , that binds the Christian for euer : nor was it a Law for the Iewish Synagogue onely , wherein they taught and offered vp their Incense , Sacrifice , and Oblations on the Sabbath dayes , but for the Temple vnder the profession of the Gospell also ; that as God is to be praised in the great Congregation so he was to be pacified in the great Congregation . Therefore as the Prophet said well , I will praise thee , O Lord , in the great congregation , in much people will I giue thankes vnto thee , Psal. 35.18 . So Moses did here aduise as well , that what Aaron did herein , he should doe it in the Congregation .

In the banishment of the Isaraelites by the waters of Babylon , where they sate and wept , Ierusalem was vowed to be their chiefest ioy ; not for any other thing , but that there they might worship the Lord in his holy Temple , and in the Congregation of his Seruants . And when Christ gaue the promise to two or three , it is euident , that he intended not priuate meetings , so much as publicke Congregations in the Church , as appeareth by the connexion of the Text ; Et ero vobiscum vsque ad confirmationem saeculi , Mat. 28.20 . Is a promise to the Assembly in the Church , where with one mind , and one mouth , God may be serued & glorified , Rom. 15.6 . which was the Apostles exhortation , Ephe. 3.21 . That praises might be giuen in the Church through Iesus Christ vnto all generations for euer . So that the fitnesse of place hath heere in Moses direction a good correspondence with the fitnesse of time , as most acceptable to God , and most apt for men to make their attonement in . And therein we fall vpon the third Branch , the Medicine for the malady , Goe quickly vnto the Congregation , and make an attonement for them , &c.

The whole need not the Phisician , saith Christ but the sicke . These people were sicke , and sicke vnto death ; the way to cure them , was to make an attonement for them ; the manner how it was to be done , was by offering vp Incense ; which albeit , it were a ceremoniall action , yet was it alwayes ioyned with a religious acte of deuotion in prayer and penitence . To which purpose the Prophet prayeth , Let my prayer be set before thee as incense , Psal. 145.2 . And indeed it is a most apt resemblance : for as the vse of Insense was to sweeten that which was vnsauory ; euen so the wicked thoughts of our hearts , and the vncleane actions of our liues , which yeeld an vnsauory smell in the nosthrils of the Lord are sweetned by no other meanes , but by the Incense of our prayers : therefore to shew how the one is resembled by the other , it is said , that while the Incense was in burning , the people were without at their prayers , Luke , 1.10 . And in Reuel. 8.3 . the sweet odours that were offered in the golden Censers , were offered with the Prayers of the Saints .

So that the first Ingredience for the Attonement , was prayer ; but not prayer alone : For as Mary Magdalene came not to Christ with the Boxe of precious Oyntment and sweet perfume onely ; but shee brought withall a sorrowfull heart , and penitent teares for the sinne of her Soule . So to the action of prayer must bee ioyned the worke of penitence : for such was the practise of Gods people euer . 1. Sam. 7.3 . The Arke of the Lord being taken by the Phylistines , the Prophets exhorts them to repent , and turne vnto God , and hee would deliuer them ; and the euent prooued the promise to bee true . Which example , albeit it concerne a case of warre , and so not improper for our times , yet the practise may serue as well for this of sicknesse .

The same Order did Daniel obserue , in the Attonement that he made with GOD , Dan. 9.5.6 . Together with their prayers , there is the acknowledgment of their sinnes ; We haue finned , and haue committed iniquity , and haue done wickedly ; yea , rebelled , and departed from thy precepts , and thy iudgements . And then he shewes wherein : For wee would not obey thy seruauts the Prophets , which spake in thy name , to our Kings , to our Princes , to our Fathers , and to all the people of the Land . Wherein he confesseth that euery one had sinned , accusing all , excepting none , a Congregation of sinners , and of sin , and therefore all had need of attonement in the Congregation ; albeit , no doubt of it , but some had offended more grieuously then other some : yet all were guilty . So the Prophet Ioel calleth all the Inhabitants of the Land into the House of the Lord , to offer vp their prayers and their Penitence , Ioel. 1.14 . Without which no maruell it is , that there can be no attonement , but that God doth still keepe man vnder with his heauy hand , Iam. 4.2 . In another calamity , he saith , You fight , and you warre , and you get nothing ; What s the reason ? Because you aske not , that s primus error , the first defect . Againe , you aske , and you receiue not , why so ? because you aske amisse , that s the next defect ; there wants somewhat to their prayers , to make vp their attouement . The Prophet Ezechiel in his fourth Chapter , speakes plainely to the poynt , That euen the prayers of the most godly are not aproued of God vnlesse they for whom they pray doe repent . Although Noah , Daniell , and Iob , these three men stood vp , yet shall they onely saue their owne soules in their righteousnesse . So saith God Iere. 15. If Moses and Samuel were before me , I would not yet regard this people . So that for the Act of attonement , albeit the praiers of the faithfull are powerfull , yet are they not so powerfull as to releeue impenitent sinners ; therefore did God , Iere. 7. borbid the prophet expressely not to pray for the Israelites : Pray not for this people , neither lift thou vp thy voyce for them . So God reiected the prayers of Samuel for Saul . Vpon which followeth this conclusion ; That if the penitence of the people be not ioyned with the prayers of the Priest , the attonement will not be made , and so wee must consider of the person of the Priest , and no otherwise . Which is the fourth circumstance obserued , that although 〈…〉 principall Agent to offer vp the Incense of prayer for the people ; yet not hee onely for them , but they with him , and for themselues , must desire the Lord not to correct in his wrath according to their sinnes , but to remember them according to his owne goodnesse True it is , that the Commission is deliuered here to Aron , but the Congregation were to ioyne with him in the execution . The Minister of God is a principall man singled and set a part for the execution of the will of God , the declaration of his word ; the direction of obedience , and all religious actions . But all the burden of Gods seruice doth not lye vpon him ; and therefore the wisdome of our Church did well ordaine that in the service of God , the Minister should not performe all ; But that the people should ioyne in the open confession of their sinnes , and in the prayers for remission , or at the least , say Amen to euery sacrifice of Prayer , and of prayse performed in the Congregation ; and yet though they were tyed to this , still the chiefe care and duty lyeth vpon the Minister , nor must hee bee defectiue , whatsoeuer the people be ; but say as good Samuel sayd , 1. Sam. 12. God forbid that I should sinne against the Lord , in ceasing to pray for yon . And so much in one word may suffice for the attonement , and the person . Now followeth the reason ; For there is wrath gone out from the Lord the Plague is begun .

In such a case as this was , the first and principall thing that is to be sought out , is to enquire into the Cause that brings it on . The cause in this chapter as you haue partly heard , was an iniury offered vnto the Priesthood , and the presumption of Corah in vilifying both Moses and Aron . I take no pleasure in applying the sinne by way of comparison : I onely pray that the Sacriledge of this City bee not the principall sinne layd to their charge in this Plague : We haue heard enough , if any thing he enough . God giue vnderstanding hearts to apply , and to lay the finger vpon the right soare . For too sure we are the wrath of the Lord is gone out . The Iudgements of God for sinne , and against sinners , as they are many in number , and diuers in kind , sometimes secret , sometimes open , so they are euer iust and vpon good cause . Oculta multa , iniusta nulla , saith Saint Augustine , Yet many , to too many are to seeke for the true cause as well as for the consideration of the person from whom Iudgement commeth , making rather euery thing then their owne sinnes ; and euery cause in the course of nature , then the God of Nature , and the cause of all causes the Author of their punishment : Whereof it comes to passe , that men thinke all iudgments to be ordinary , and none extraordinary , or to be the rodd of Gods Vengeance wherewith he punisheth sinners , and so neuer apply the punishment either to themselues , or their sinne or once cast vp an eye to the Lord that punnisheth : Where as indeed two things are principally to be considered in any Epidemicall disease or publicke misery .

First , the cause wherefore , and then the hand that smiteth . Wherein the iudgement of the World that lookes all to second causes rather then the first , and principall , is so fowly corrupted , that men know not well , either where to aske counsell , or how to behaue themselues being surprised with any danger ; taking still the wrong cause for the right , and the second for the first . Whereas the true cause is the corruption of manners that corrupts our bodies , and rottennesse in sinne that brings rottennesse in the flesh . But as the Physition for the body hitting vpon the right cause of the disease , doth with better iudgement and happier successe , cure his Patient . So we , when we shall finde the true cause of Gods wrath , shall the better know what to doe in that affliction , and how to auoid it ; Wherein the first thing to be done is to looke into the Motiue that called out wrath , and then vnto the hand that doth execute it . For the first , that sinne is the maine cause of Gods displeasure , it needs no farther search then the guilt of our owne consciences ; and the iniquity of the times beyond measure sinnefull : So that the wrath of God is reuealed from Heauen against the vngodlynesse , and vnrighteonsnes of men , Rom. 1.18 It s not this or that Coniunction of the Planets , or the sundry Ecclipses of the Sunne and the Moone that wisards fondly immagine ; but the Lord of heauen and of heauenly creatures , of the earth and all that therein is , that so draweth the sword of his wrath , that the very ayre , and breath of our life shall be our poyson for the sinne of the Soule ; and where he is not preuented , and that quickly with an earnest inuocatiou of his name , and vnfained repentance of our sinnefull liues , The very dreggs of his wrath will be powred out , because men are setled in the lees and dreggs of their sinnes . Let not men then looke to the right hand or the left , and like the corrupted sonnes of Adam , conceale their owne faults and lay them vpon others , but let them turne their eyes inward , and looke into the blots and staines of their owne vncleanenesse ; Search and trie their owne hearts , and they shall soone finde the cause of the breach betweene God and Man .

The sinne certaine of the first man , was the first breath ; and euer since as sinne hath increased and a bounded , so hath God and man bene separated and diuided . And howsoeuer in the aboundance of his merecy he hath such a regard of sinnefull man , that he is reconciled in the attonement made in his onely Sonne , and mans alone Sauiour : yet such is the condition of his Iustice , that as his mercy wants not abundant clemency ; so the same wants not due seuerity : Nor can he endure the thing that is euill ; nor can his eyes that are pure eyes , behold any thing that is vncleane in it selfe , or by the blood of the vncleansed , but still he pnnnisheth with iustice the sinnes of the wicked . And though there bee no condemnation to them that are in Christ Iesus , Rom , 8.1 . Yet there is correction due to such as liue after the flesh , ond not after the spirit : And though the blood of Christ were an Attonement sufficient for all our sinnes , and by his death hee appeaseth his Fathers wrath , and payd the prise of our Redemption : yet that blood of his left no liberty to build our sinnes vpon his death ; for that is sucking of the blood of CHRIST to fast , and turning the grace of God into wantonnesse . For though God was reconciled vnto man by his Sonne , yet that reconciliation neuer reached so farre , as to make a peace betweene God and sinne . True it is , that great sinnes are forgiuen in the Attonement made betweene God and his Sonne in the penitent : yet doth hee punnish euen small sinnes , still in the sonnes of men that are impenitent ; and albeit his mercy doth alwayes flye and cry about his Throane , yet it doth not so cry , as that he can heare no other cry against vs . For the cry of our sinnes will goe vp as here it did , and neuer fease crying in his eare for Iustice till they awake him , as it were out of the sleepe of his long suffering and patience , Abels blood will cry against Carne , Gen. 4.10 . Dauids sinne of Adultery and Murder will call for Iustire , 2. Sam. 12. Gehesies corruption will draw on a Leprofie , 2. Kings . 5. And the very Stone will cry out of the wall of Oppression , Hab. 2.11 . So that howsoeuer for our comfort , he hath an eare of mercy for crying sinners : yet to restraine our corruption and to keepe vs in awe that we sinne not , he hath also an eare of Iustice for crying sins ; and no euill doth at any time befall vson't , it is the punnishment of some sinne ; and whereas God doth many times forbeare many , and like Ionathans Bow shoots short of vs , or on the right hand , or the left , or beyond vs : yet that forbearance is no acquittance , but makes his punnishment more grieuous when it comes . For as it is impossible but the all-seeing eye of God should see the sinnes of the Sonnes of men : so it is impossible that seeing in the end he should not punnish , and though it be certaine sure that non nisi coactus percutit , he neuer strickes but when he is vrged , and then Castigat nolenter , as Gregory Nazianzene saith . Yet when hee is vrged , and our sinnes force him therevnto , he will punnish with a witnesse , where men then haue made a couenant with Death and a league with Hell , its high time to make an Attonement with God , for if he once beginne , without that he will surely make an end : And if his wrath be kindled , yea but a little , Blessed are all they that put there trust in him , Psal. 2.12 . But if a great deale , then woe bee to all those that prouoked him . His iudgements are not terriculamenta nutricum , Collusions of Nurses to keepe children in awe ; but confusions of men abounding in sinne . If the wrath of God fasten vpon vs but in this world we shall finde it like the Brand in Caines face , that cannot be rnbd out ; like a botch or a blaine , that all the Balme in Gilead cannot cure : for its a fearefull thing to fall into the bandes of the angry God , and if his wrath be once gone out , its time to make hast . For the word of his wrath in the course of the Scriptures is neuer vsed but in the full measure of iniquity , and the full measure of his Iustice ; For till the sinnes of Israel came vnto prouocation , and hardning of hearts ; he neuer sware in his wrath , that they should not enter into his rest , Psal. 59. and the last verse . It s the execution of Iustice in the highest degree , which God himselfe testifieth , Deut. 32.21 . They haue prouoked me to anger with their vanities , but I will moue them : For fire is kindled in my wrath , and shall burne vnto the bottome of Hell , and shall consume the Earth with her increase : I will send plagues and bestow my arrowes vpon them , they shall be consumed with a bitter destruction . In a word , the terrour of Gods wrath is so terrible as no man can expresse it , for who knoweth the power of his wrath , Psal. 90.11 . Whereby we see how great a danger it is for men , when his wrath is gone out against them , I say , when it is gone out : For though it be wrath , and the wrath of the Lord , yet so long as it is suspended by the Omnipotency of his power , or the aboundant grace of his mercy ouerruling his Iustice , and so concealed from vs , or at the least , not gone out against vs , the feare and the danger is the lesse : But if it bee gone out , then it s more then time to looke about . For if the pillers of heauen , as Iob saith , tremble and quake at his reproofe , Iob. 26.11 . What shall Sinners on earth doe ? It s a great mercy of God that their is a suspention of his Iustice , for it is his mercy that wee are not all consumed : But if that mercy bee abused , then the wrath of the Lord is no longer restrained , but euen from heauen it selfe , from whence commeth the influence of all good blessings to the sonnes of men , euen from thence shall his wrath be sent forth : and when men poyson the Ayre with sinne , then God will poyson men with the Ayre : and the very breath of one man shall bee the baine , infection , and death of another : which is not onely the going out of his wrath , but the execution thereof , the last circumstance in the Text.

The Plague is begun , and therein we shall doe well to enter into consideration , not so much of the nature of the Punnishment , as of the second thing to bee thought of in the Iudgements of God , which is the hand that smiteth . Wherein howsoeuer naturall men seeke out naturall causes , as I haue said ; yet hee that sauours of any Religion , cannot but say , Digitur Dei est , this is the hand of God , himselfe so witnessing of himselfe , Esay . 45 7. I am he euen I , which make peace , and create euill Malum paene , he meaneth , the euill of punnishment , naturall causes , being no causes , but onely meanes which God vseth to chastice the sinnes of men , hee being the principall and the efficient of all iudgements . The Scripture is both plentifull and plaine , shewing in direct words ; That as all punnishment comes from God , so this of the plague especially , and therefore the Prophet prayed , Psalme . 39.11 . Take away thy Plague from me ; for I am euen consumed by meanes of thy heauy hand . And King Dauid acknowledgeth in his choyse that the punnishment of the Pestilence comes from the immediate hand of God : So the Scripture calles it , Exod. 9.3 . The Sword of the Lord , 2. Chron. 21. And the Arrowes of his vengeance , Psalme . 91.5 . Fulmen coeleste , the Thunderbolts of heauen , and Bellum Dei contra homines , as some doe call it no ordinary iudgement : The reason , because the sinnes that call for it are no ordinary sins . For as the sinne here was no ordinary sinne ; So if the sinnes of our age though they be too common , are no common sinnes , but equall , if not transcend that of Corah , and his confederates , of which at large in the former part of this Chapter . Who can thinke that a common death is a sufficient punnishment , and not rather looke that the earth should open her mouth and swallow vp the offenders aliue ; and they goe downe quicke into the pit , as in the 30. verse . This Generation of ours , being too obdurate , and hard harted to be moued with ordinary iudgements . Wherevpon the Lord is forced extraordinarily to punnish , and as it were immediately by his owne hands . For it is he that doth cast into the bed of sicknesse . Reucl. 3.12 . Iob the exact patterne of patience , and mirrour of Affliction , looked farther and vnto higher matter , then Winde , and ayre , storme and tempest , the Sabeans , or Satan himselfe ; and said , Dominus dedit , Dominus abstulit . So that we must learne not like beasts , to looke after the Stone but after the right arme that threw it , and not so much to seeke to flye the persons and the places infected , as their owne sinnes which such an infection followeth .

For when men haue done what they can doe , either to preuent it before it come , or to cure it when it s come ; and the careful prouision of the Magistrate is approoued good , and euery seuerall mans care not without good cause : yet it s the Lord that must blesse the meanes of our safeguard : and that hee may blesse , let men say what they will , there is no such Physicke as Prayer and Penitence , thereby to make an Attonement betweene God and our sinnes . For as God will be knowne in his Iustice , so he will be knowne in his Mercy ; and hee will heare them that call vpon him faithfully . For it is the grace of his mercy , and the mercy of his grace , that farre exceedeth all the grace of Herbes and Drugges , all the vertue of Simples and Compounds in the World , for the cure of those Soares that Sinne doth make . To the obtaining whereof , Let vs quickly , euery man for himselfe , and all , one for another flye vnto the Lord of mercy , by the feruent Deuotion of our prayers ; Let vs desire the Lord to turne our hearts vnto him , that he may turne his Plague from vs ; That vnto our Prayers wee may ioyne our Penitence , and with our Penitence , the amendment of our liues , that wee may thereby enter into a serious Meditation of our owne sinnes , that haue prouoked his Wrath ; and of his wrath that doth punnish our sinnes ; acknowleging , and that feelingly , that the things that we suffer , are most iustly due to the sinnes that we haue committed : seeing hee that suffers most , cannot suffer so much as he doth deserue .

In one word , let vs desire the Lord of all mercy , to be mercifull vnto vs , and to giue vs grace to stay the course of our sinning , that he may withall stay the hand of his punnishing . That albeit he haue begunne , yet that he would goe no farther , but say it is enough . That among all the blessing and fauours bestowed vpon this Church , vpon our most Noble King , vpon his right worthy Counsellors , the whole State and his people , hee suffer not the measure of his Iustice , to exceed the measure of his mercy , least we bee consumed in his wrath , and brought to nothing in his heauy displeasure . Spare vs good Lord , spare vs we beseech thee , For the graue cannot confesse thee , the dead cannot praise thee , but the liuing , yea the liuing shall glorifie thy name in the multitude of thy mercies : as we doe this day , yealding vnto thy glorious Maiesty , all power , praise , glory , and thankesgiuing , the rest of this day and for euermore , Amen .