A sermon of the pestilence Preached at Chiswick, 1603. By the right reverend father in God, Lancelot Andrewes, late L. Bishop of Winchester. Andrewes, Lancelot, 1555-1626. This text is an enriched version of the TCP digital transcription A19678 of text S113686 in the English Short Title Catalog (STC 610). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 36 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A19678 STC 610 ESTC S113686 99848917 99848917 14039 2269048874

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Early English books online. (EEBO-TCP ; phase 1, no. A19678) Transcribed from: (Early English Books Online ; image set 14039) Images scanned from microfilm: (Early English books, 1475-1640 ; 613:02) A sermon of the pestilence Preached at Chiswick, 1603. By the right reverend father in God, Lancelot Andrewes, late L. Bishop of Winchester. Andrewes, Lancelot, 1555-1626. [2], 18 p. Printed by Richard Badger, and are to be sold in Saint Dunstans Church-yard, neere the Church-doore, London : 1636. Running title reads: A sermon preached in the time of pestilence. Reproduction of the original in the Cambridge University Library. eng Sermons, English -- 17th century. eebo A sermon of the pestilence. Preached at Chiswick, 1603. By the right reverend father in God, Lancelot Andrewes, late L. Bishop of Winchester. Andrewes, Lancelot, 1636 21 6029 10 0 0 0 0 0 16.59 C The rate of 16.59 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-05 Assigned for keying and markup 2002-06 Keyed and coded from ProQuest page images 2002-07 Sampled and proofread 2002-07 Text and markup reviewed and edited 2002-08 Batch review (QC) and XML conversion

A SERMON OF THE PESTILENCE .

Preached at Chiswick , 1603.

By the Right Reverend Father in GOD , LANCELOT ANDREWES , late L. Bishop of Winchester .

LONDON .

Printed by Richard Badger , and are to be sold in Saint Dunstans Church-yard , neere the Church-doore . 1636.

A SERMON PREACHED AT CHISWICK IN the time of Pestilence , Aug. XXI . A. D. MDCIII . PSAL. CVI. VER. XXIX , XXX .

Thus they provoked Him to anger with their owne inventions , and the plague was great ( or , brake in ) among them .

Then stood up Phinees , and prayed ( or , executed judgement ) and so the Plague was ceased ( or , stayed . )

HERE is mention of a Plague , of a great Plague ; For , there died of it foure and twenty thousand . And we Num. 35.9 . complaine of a Plague at this time . The same Axe is laid to the root of our trees . Or rather , because an Axe is long in cutting downe of one tree , the Rasor is hired for Esay . 7.20 . us , 〈◊〉 ●eeps away a great number of 〈◊〉 at onc● Esay calleth it ) or a Scit●e that mowes downe grasse , a great deale at once .

But here is not only mention of the breaking in of the Plague , in the XXIX Verse ; but of the staying or ceasing of the Plague , in the XXX .

Now , whatsoeverthings were written aforetime , Rom. 5.4 . were written for our learning ; and so was this Text. Vnder one , to teach us how the Plague comes , and how it may be staied .

The Plague is a disease . In every disease , we The Division consider the cause and the cure . Both which are here set forth unto us in these two Verses . In the former , the cause how it comes . In the latter , the cure how it may be staid . To know the cause is expedient ; for if we know it not , our cure will be but palliative , as not going to the right . And if knowing the cause , we adde not the cure , when we are taught it , who will pitty us ? For , none is then to blame , but our selves .

I. Of the cause first : and then of the cure . The cause is set downe to be twofold : ¹ Gods anger : and ² their inventions .

Gods anger , by the which : and their inventions , for the which , the Plague brake in among them .

II. The cure is likewise set downe : and it is twofold , out of two significations of one word , the word ( Palal ) in the Verse . Phinees prayed ( some reade it , ) Phinees executed judgement ( some other ; ) and the word beares both . Two then , ¹ Phinees prayer , one : ² Phinees executing judgement , the other ; by both which the Plague ceased . His prayer referring to Gods anger : His executing judgement , to their inventions . Gods wrath was appeased by his prayer : Prayer refers to that . Their inventions were removed by his executing of judgement : The execution of judgement refers to that . If His anger provoked do send the Plague ; Psal. 99.8 . His anger appeased will stay it . If our inventions provoke his anger , the punishing of our inventions will appease it . The one worketh upon God , pacifieth Him : The other worketh upon our soule , and cures it . For there is a cure of the soule , no lesse then of the body , as appeareth by the Psalme , heale my soule , for I have sinned against thee . Psal. 41.4 .

We are to begin with the cause of the plague , in the first Verse : And so , to come to the cure in the second .

OF the Cause . ¹ First , that there is a cause . ² And secondly , what that cause may be . 1 1 Of the cause . That there is a cause ( that is ) that the plague A cause there is . is a thing causall , not casuall ; comes not meerely by chance , but hath somewhat , some cause that procureth it .

Sure , if a Sparrow fall not to the ground without Mat. 10. 29. the providence of God , of which two are sold for a farthing ; much lesse doth any Man , or Woman , which are more worth than many Sparrowes .

And if any one Man comes not to his end ( as Exod. 21.13 . we call it ) by casualty , but it is GOD that delivers him so to dye : How much more then , when not me , but many thousands are swept away at once ? The Philistims , in their plague , put the matter upon triall of both these wayes : ¹ Whether it were Gods hand ; ² Or whether it were but a ●●ance . And the event shewed , it was no casualty , but the very handy worke of God upon them .

And indeed the very name of the Plague doth tell us as much . For Deber in Hebrew sheweth , 1 Sam. 6.9 . there is a reason , there is a cause , why it commeth . And the English word Plague , comming from the Latine word Plaga , which is properly a stroke , necessarily inferreth a cause . For where there is a stroke , there must be One that striketh . And in that both it , and other evill things ( that come upon us ) are usually in Scripture called Gods judgements ; If they be judgements , it followeth , there is a Iudge they come from . They come not by adventure ; by chance they come not . Chance and Iudgement are utterly opposite . Not casually then , but judicially . Iudged we are ; For when we are chastened , 1 Cor. 11. 32. we are judged of the Lord .

There is a cause : Now , what that cause is . 1 That cause is . ● Naturall . Concerning which , if you aske the Physitian , he will say , the cause is in the aire . The aire is infected ; the Humours corrupted : the contagion of the sick , comming to and conversing with the sound . And they be all true causes .

The Aire . For so we see , by casting * * ● Exod. ●● ashes of 1 The air e infected . the furnace towards heaven in the aire , the aire became infected , and the plague of botches , and blaines , was so brought forth in Aegypt .

The Humours . For to that doth King David 2 The Humors corrupted . Psal. 3 2.4 . ascribe the cause of his disease : ( that is ) that his moisture in him was corrupt , dried up , turned into the drought of Summer .

Contagion . Which is cleare by the Law : where , the leprous person for feare of contagion from him , 3 Contagion . Lev. 13.45 , 46. 52 . was ordered to cry , that no body should come neere him : To dwell apart from other men : The clothing he had worne to be washed , and in some case to be burnt : The house-wals he had dwelt in , to be scraped ; and in some case , the house it selfe to be pulled downe .

In all which three respects , Salomon saith , A wise man feareth the plague and departeth from it , Prov. 14.16 . and fooles run on and be carelesse . A wise man doth it , and a good man too . For King David himselfe durst not goe to the Altar of God at Gibeon , to enquire of God there , because the Angell that smote the people with the plague , stood betweene him and it : ( that is ) because he was to passe through 1 Chro. 21. 30. infected places thither .

But as we acknowledge these to be true , that 2 Supernaturall . in all diseases , and even in this also , there is a By which , GOD. naturall cause : so wee say , there is somewhat more , something divine , and above nature . As somewhat , which the Physitian is to looke unto , in the Plague : so likewise something for Phinees to doe , and Phinees was a Priest . And so some worke for the Priest , as well as for the Physitian , and more , then ( it may be . )

It was King Asa's fault . He in his sicknesse , looked all to Physitians , and looked not after God at all . That is noted as his fault . It seemes his conceit was , there was nothing in a disease , but naturall , nothing but bodily : which is not so . For , infirmity , is not onely a thing bodily ; there is a Spirit of infirmity , we finde , Luke 13.11 . And something spirituall there is , in all infirmities ; something in the soule to be healed . In all , but specially in this : Wherein that we might know it to be spirituall , we finde it oft times to be executed by spirits . We see an Angell , a destroying Angell , in the Plague of Aegypt : another in the Exod. 12.13 . Esay 37. 36. 1 Chro. 21.16 Rev. 16.2 . Plague in Senacheribs Campe : a third in the Plague at Ierusalem under David : a fourth , pouring his phiall upon earth , and there fell a noisome plague upon man and beast . So that no man looketh deeply enough into the cause of his sicknesse , unlesse he acknowledge the finger of God in it , over and above any causes naturall .

God then hath his part . God ; but how affected ? God provoked to anger : so it is in the Text : God provoked to auger . His anger , His wrath it is , that bringeth the plague among us . The Verse is plaine ; They provoked him to anger , and the plague brake in among them .

Generally , there is no evill ( saith Iob ) but it is Iob 5. 6. a sparke of GODS wrath . And of all evils , the Plague by name . There is wrath gone out from 1 Chro. 21.7 . the Lord , and the plague is begunne ( saith Moses , Numbers 16.46 . ) So it is said , God was displeased with David , and he smote Israel with the plague . So that if there bee a plague , GOD is angry : and if there be a great plague , God is very angry . Thus much for By what ; for the anger of God , by which the plague is sent . Now for what .

There is a cause in GOD , that he is angry . For which . sin in generall . Hab. 3.8 . And there is a cause , for which he is angry . For he is not angry without a cause . And what is that cause ? For what is GOD angry ? What , is God angry with the waters when he sends a tempest ? ( it is Habacucks question . ) Or is GOD angry with the earth , when hee sends barrennesse ? Or with the aire , when he makes it contagious ? No indeed , His anger is not against the Elements , they provoke him not . Against them it is , that provoke Ephos. 5.6 . him to anger ; against Men it is , and against their sinnes , and for them commeth the wrath of God upon the children of disobedience .

And this is the very cause indeed . As there is Putredo humorum ; so there is also putredo morum . And putredo morum , is more a cause , than putredo humorum . The corruption of the soule , the a a Mica . 7.3 . corruption of our wayes , more than the b b Gen. 6 12. corrupting of the aire . The c c 1 King . 8.38 plague of the heart , more than the sore , that is seene in the body . d d Rom. 5.12 . The cause of death ( that is ) sinne , the same is the cause , of this e e Psal. 38.5 . kinde of death , of the plague of mortality . And as the f f Ier. 8. ult. Balme of Gilead , and the g g Ier. 48. ●6 . Physitian there , may yeeld us helpe , when Gods wrath is removed : so , if it be not , no balme , no medicine will serve . Let us with the Woman in the Gospell , h h Mark 5.26 . spend all upon Physitians , wee shall bee never the better , till we come to CHRIST , and he cure us of our sins , who is the onely Physitian of the diseases of the soule .

And with CHRIST , the cure begins ever within . For , Sonne thy sins be forgiven thee ; and Marke 9 2. then after , take up thy bed and walke . His sins bee first , and his limbes after . As likewise when we are once well , Christs counsell is , sin no more , lest a worse thing come unto thee . As if sin would certainly bring a relapse into a sicknesse .

But shall we say , the wrath of GOD for sins Particular sin . indefinitely ? That were somewhat too generall : may we not specifie them , or set them downe in particular ? Yes , I will point you at three or foure .

First , this Plague here , as appeareth by the 1 Fornication . XXVIII Verse , the Verse next before , came for the sinne of Peor ( that is ) for fornication ( as you may reade . ) And not every fornication , but fornication past shame ; as was that of Zamri there , with a daughter of Moab . And indeed if wee Num. 25.1 . marke it well , it fits well . For , that kinde of sin ( fornication ) doth end in Vlcers and sores ; and those as infectious as the Plague it selfe : a proper punishment ; such sore for such evill .

Secondly , Davids plague of seventy thousand 2 Pride . ( which wee mention in our Prayer ) that , came 1 Chro. 21.14 . for Pride , plainly : His heart was lifted up to number the people . And that seemes somewhat kindly too , and to agree with this disease . That pride , which swels it selfe , should end in a tumor , or swelling ; as for the most part this disease doth .

Thirdly , Senacheribs plague ( it is plaine ) came 3 Blasphemy . Esay 37. 36. from Rabshakes blasphemy : Blasphemie able to infect the aire , it was so foule . In which regard , Aarons act might be justified , in putting odours Num. 16.46 . into his Censer , to purifie the Aire from such corruption .

And last , the Apostle sets downe the cause of 4 Neglect of the Sacrament . 1 Cor. 11.30 . the plague at Corinth : For this cause ( saith hee ) that is , for neglect of the Sacrament : Either in not caring to come to it ; or in comming to it , we care not how : For this cause , is there a mortality among you ; and many are sicke , and many are weake , and many are fallen asleepe . And this is no new thing . Moses himselfe , his neglect of the Exod. 4.24 . Sacrament , made him be stricken of GOD , that it was like to have cost him his life . And hee saith plainly to Pharaoh : If they neglected their sacrifice , God would fall upon them with the pestilence : Exod. 5.3 . which appeareth by this , that the Sacrament of the passeover , and the bloud of it , was the meanes to save them from the plague of the destroying Angell in Aegypt .

A little now of the phrase ; that their sins are The phrase for sin , Their inventions . here called by the name of their inventions . And so ( sure ) they are : as no wayes taught us by God , but of our owne imagining or finding out . For indeed , our inventions are the cause of all sinnes . And if wee looke well into it wee shall finde our inventions are so . By Gods injunction we should In matters of Religion . all live , and his injunction is : You shall not doe every man what seemes good in his owne eyes ( or findes out in his owne braines ) but , whatsoever I command Deut. 12.8 . you , that onely shall you doe . But we , setting light by that charge of his , out of the old disease of our Father Adam ( Eritic sicut Dii , scientes bonum & malum ) thinke it a goodly matter to be witty , & to find out things our selves to make to our selves , to be Authors , and inventors of somewhat , that so we may seeme to be as wise as God , if not wiser : and to know what is for our turnes , as well as he , if not better . It was Sauls fault . GOD bade destroy Amalek all ; and hee would invent a better way to save some ( forsooth ) for sacrifice , which GOD could not thinke of . And it was S. Peters fault , when he perswaded Christ Mat. 16.22 . from His Passion , and found out a better way ( as he thought ) than Christ could devise .

This is the proud invention , which will not be kept in , but makes men even not to forbeare in things pertaining to Gods worship ; but there , to be still devising new tricks , opinions and fashions , fresh and newly taken up , which their Fathers never Deut. 32.17 . knew of . And this is that , which makes men that have itching eares , to heape to themselves 2 Tim. 4.3 . Teachers , according to their owne lusts , which may fill their heads full , with new inventions .

And this is that , that even out of Religion , in In the common life . the common life , spoiles all . The wanton invention , in finding out new meats in diet , in inventing new fashions in apparell , which men so dote on ( as the Psalme saith at the 39. Verse ) as they even go a whoring with them , with their owne inventions , and care not what they spend on them . And know no end of them : but as fast as they are weary of one , a new invention is found out ; which whatsoever it cost , how much soever it take from our Almes , or good deeds , must bee had , till all come to nought . That the Psalmist hath chosen a very fit word , that for our inventions , the plague breakes in among us : for them , as for the primarie , or first moving cause of all . Indeed for them , as much and more than for any thing else .

Wee see then , ¹ First , that a cause there is . ² That that cause is not onely naturall , but that God Himselfe hath a hand in it . ³ God as being provoked to anger . ⁴ To anger for our sinnes ingenerall ( and for what sins in speciall . ) For our sins proceeding from nothing , but our inventions . Which cause if it continue , and yet we turne not to the Lord ( as Amos the 4. ) then will not his anger bee turned away , but His hand will bee stretched out still ( as Esay the 9. ) And no way to avoide the one , but by appeasing the other .

For the cure now . One contrary is ever cured by II. Of the Cure . another . If then it be anger ; which is the cause in God , anger would be appeased . If it be inventions , which is the cause in us , of the anger of God , they would be punished and removed . That so , the cause being taken away , the effect may cease . Take away our inventions , Gods anger will cease . Take away Gods anger , the plague will cease .

Two Readings ( we said ) there were : ¹ Phinees prayed , or ² Phinees executed judgement . Palal , the Hebrew word will beare both . And both are good : And so we will take them both in .

Prayer is good against the plague , as appeareth : Not onely in this plague in the Text , wherein all Against Gods anger . 1 Prayer . the Congregation a a Num. 25.6 . were weeping , and praying before the doore of the Tabernacle : But in King b b 2 Sam. 24.17 Davids plague also ; where wee see what his prayer was , and the very words of it .

And in c c Esay 38. 3. Ezekiahs plague , who turned his face to the wall , and prayed unto GOD ( and his prayer is set downe : ) God heard his prayer , and healed him . And ( for a generall rule ) d d 1 Kings 8. 37 , 38 , 39. If there be in the Land any pestilent disease ; whatsoever plague , whatsoever sicknesse it bee , the prayer and supplication in the Temple made by the people , every man knowing the plague of his owne heart , God in heaven will heare it , and remove His hand from afflicting them any further .

And it standeth with good reason . For , as the Aire is infected with noisome sents or smels , so the infection is removed by sweet odours , or incense : which Aaron did in the Plague ( put sweet odours Num. 16. 48. in his Censer , and went betweene the living and the dead . ) Now there is a fit resemblance betweene Incense and Prayers : f f Psal. 141 2. Let my prayer come before thy presence , as the Incense . And when the Priest was within , burning Incense , g g Luke 1. 10. the people were without at their prayers . And it is expresly said , h h Rev. 5.8 . that the sweet odours were nothing else but the prayers of the Saints .

Prayer is good , and that Phinees prayer . Phinees 2 Phinees . prayer as a Priest . was a Priest , the son of Eleazar , the Nephew of Aaron . So as , there is Vertue , as in the prayer , so in the person that did pray : in Phinees himselfe .

As ( we know ) the Office of a Sergeant being to arrest ; the office of a Notarie to make acts ; the act that is done by one of them , is much more authenticall , then that which is done by any common Heb. 5.1 . person . So every Priest being taken from among men , and ordained for men , in things pertaining to God , that he may offer prayers : the prayers hee offereth , hee offereth out of his office , and so even in that respect there is ( caeteris paribus ) a more force , and energie in them , as comming from Him , whose calling it is to offer them ; than in those that come from another , whose calling it is not so to doe .

To this end , God saith to Abimelech ; Abraham is a Prophet , and he shall pray for thee , and thou shalt live . So that the prayer of a Prophet , in that he Gen. 20.7 . is a Prophet , is more effectuall .

And in the Law , you shall finde it all along : when men come to bring their sacrifice for their sins , it is said , the Priest shall make an attonement for them before the Lord , and their sins shall be forgiven them .

And in the Prophets we see plainly , in time of distresse , Ezekia sent unto the Prophet Esay , to entreat him to lift up his prayer for the remnant that were left : and so he did , and was heard by GOD.

And in the new Testament , S. Iames advice is , In time of sicknesse to call for the Priests , and they to pray over the party , and that prayer shall worke his health ; and if he have committed sinnes , they shall be forgiven him . For where the grace of prayer is , and the calling both , they cannot but availe more , than where no calling is , but the grace alone .

The prayer of Phinees , and of Phinees standing . What need there be any mention of Phinees standing ? Was it not enough to say Phinees prayed ? It skils not whether he sate or stood ; for praying it selfe was enough .

No : wee must not thinke , the Holy Ghost sets downe any thing that is superfluous . Somewhat there is , in that he stood . Of Moses it is said Ier. 18.20 . before in this Psalme , that hee stood in the gap to turne away the wrath of God . In Ieremie it is said , though Moses and Samuel stood before me : So there is mention made of standing also . And the Prophet himselfe puts God in mind , that he stood before him , to speake good for the people , and to turne away his wrath from them ( that is ) put God in mind of the very sight of his body .

For , though God be a Spirit , and so in Spirit to Iohn 4.24 . be worshipped ; yet in as much as he hath given us a body , with that also are we to worship Him , and to glorifie him in our body and spirit , which both 1 Cor. 6 20. Rom 12.1 . are Gods : and to present ( or offer ) our bodies to God , as a holy and acceptable sacrifice , in the reasonable service of Him .

And to present them decently . For that also is required in the service of God . Now judge in 1 Cor. 14.40 . 1 Cor. 11.13 . your selves , Is it comely to speake unto our betters , sitting ? Sedentem or are , extra disciplinam est ( saith Tertullian ) to pray sitting , or sit praying , is against the order of the Church . The Church of God never had , nor hath any such fashion .

All tendeth to this , as Cyprians advice is , Etiam habitu corporis placere Deo , even by our very gesture , and the carriage of our body , to behave our selves so , as with it we may please God . Vnreverent , carelesse , undevout behaviour pleaseth Him not .

It is noted of the very Angels , Iob 1.6 . Esa. 6.2 . Dan. 7.10 . that they were standing before God . If them it becomes ; if Phinees , if Moses , if Samuel , and Ieremie , it may well become us to learne our gesture of them .

Prayer is availeable to appease Gods wrath , and Against their inventions . 1 Execution of judgement . so consequently to remove the Plague : but not prayer alone . For though it abate the anger of God ( which is the first ) yet it goeth not high enough , takes not away the second cause ( that is ) our inventions , which are the cause of Gods anger . We see it plaine in Num. 25.6 . they were all at prayers , and Phinees among them , he and the rest . Num. 25.7.8 . But yet the plague ceased not for all that : till ( in the verse following ) Phinees tooke his javelin , wherewith in the very act of fornication he thrust them both through , Zamri and his woman , and then the plague was stayed from the children of Israel . For , as prayer referreth properly to anger : so so doth executing judgement to sin , or to our inventions the cause of it .

Prayer then doth well : but prayer and doing justice , both these together ( joyntly ) will doe it indeed . And if you disjoyne or separate them , nothing will be done . If we draw neere to God with our mouthes , and honour Him with our lips , it will not availe us , if judgement be turned back , or justice Esay 29. 14. stand afaroff .

There are two persons . Both of them were 2 By Phinees as a Prince in his Tribe , and a Magistrate . in Phinees . For , as he was a Priest ; so he was a Prince of his Tribe . So then , both these must joyne together , as well the devotion of the Priest in prayer , which is his Office : as the zeale of the Magistrate in executing judgement , which is His. For , Phinees the Priest , must not onely stand up , and pray : but Moses ( the Magistrate also ) must stand in the gap to turne away the wrath of God , that he destroy not the people . No lesse he , than Aaron with his golden Censer , to run into the midst of the Congregation , to make attonement for them when the plague is begun .

Moses , he gave in charge for the executing of them , that were joyned to Baal-Peor , Num. 25.4 . Phinees , he executed the charge : Moses stood in the gap , when he gave the sentence : Phinees stood up , when he did the execution . And these two are a blessed conjunction . One of them without the other , may misse ; but both together never faile . For when Zamri was slaine ; and so when Rabshaketh perished ; and so when the incestuous Corinthian was excommunicated ; in all three , the plague ceased .

But what if Moses give no charge : what if Phinees 3 By every man upon himselfe . doe no execution , as oft it falleth out ? How then ? In that case , every private man is to bee Phinees to himselfe ; is not onely to pray to God , but to be wreaked , doe judgement , chasten his owne body ; and so judge himselfe , that he may not be judged of the Lord . For every one , for his part , is a cause of the judgements of God sent downe ; and so 2 Cor. 2.11 . may bee , and is to bee , a cause of the removing 1 Cor 9. 1 7. them . Somewhile the King , as David by the 1 Cor. 11 3. pride of his heart . Otherwhile the people , by their murmuring against Moses and Aaron . So that , King and people both , must judge themselves , every private offender , himselfe . Zamri , if he had judged himselfe , Phinees should not have judged him . The incestuous Corinthian , if he had judged 1 Chr. 21. 1.8 . himselfe , S. Paul had not judged him . For , either Num. 16.3 . by our selves , or by the Magistrate ; or if by neither of both , by God Himselfe . For , one way or other sin must be judged . Zamri , by his repentance ; Phinees , by his prayer , or doing justice ; or God by the plague sent among them .

Now then , these two ; ¹ Phinees stood up and prayed , ² and Phinees stood up and executed judgement , if they might be coupled together , I durst undertake , the conclusion would be , and the plague ceased . But either of them wanting I dare promise nothing .

To conclude then . 1. The plague comes not by chance , but hath a cause . 2. That cause is not altogether naturall , and pertaines to Physicke ; but hath something supernaturall in it , and pertaines to Divinity . 3. That supernaturall cause is the wrath of God . 4. Which yet is not the first cause . For , the wrath of God , would not rise , but that he is provoked by our sins ( and the certaine sinnes , that provoke it , have beene set downe . ) 5. And the cause of them , our owne inventions . So , our inventions beget sin ; sin provokes the wrath of God : the wrath of God sends the plague among us . To stay the plague , Gods wrath must be stayed : To stay it , there must be a ceasing from sin : That sin may cease , we must be out of love with our owne inventions , and not go awhoring after them . Prayer , that asswageth anger : To executejustice , that abareth sin : to execute justice , either publikely , as doth the Magistrate ; or privately , as every man doth , or may doe upon himselfe , which joyned with prayer , and prayer with it , will soone rid us of that we complaine ; and otherwise , his anger will not be turned away , but his hand stretched out still .

FINIS .