A RECEIPT TO STAY THE PLAGVE. Delivered in a Sermon by R. W. Minister of God's word.  
LONDON. Printed by I. N. and are to be sold by Robert Rird, at his shop in Cheapside, at the sign of the Bible. 1630.   

To the Reader.  
REader (whether Citizen or Cuntryman) the Title of this sermon, (A Receipt to stay the Plague,) may acquaint you with the scope of the Author. A subject as I conceive fit for this time wherein the hand of God is more especially upon us, threatening death and desolation by this disease of the Plague. And as in all diseases so in this, the cause being taken away, the Effect ceaseth. To work this Cure, the Author hath taken the same method, as in the view of this his insuewing labour will appear, The approbation of it when it was preached by a Religious and Learned Minister, an entire friend of mine on the like occasion that it is now printed, Concurring with the coveniency of it at this time and the Christian like desire, that I a poor fellow Minister surviving him have to do good, hath Emboldened me to further the publishing of it, conceiving that the general mortality both in City and Country will require pardon of this my boldness referring the issue to God, and hearty desiring our mutual prayers for a good success of this Receipt.  
By an unworthy Minister of the Gospel. T. R.   

A RECEIPT TO STAY THE PLAGVE.  NUN. 16. part of verse. 46. 
Go quickly unto the Congregation, and make an atonement for them, for there is Wrath gone out from the Lord; the Plague is begun.  
IT ought to be the care of a faithful Steward over the Household of GOD, that they have their meat given them, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their just proportion and measure, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their due time and season, Luck. 12.42. which was Saint Paul's rule to Timothy, that the food ministered to the people of God, should be both seasoned and sesonable, a point not only of Good learning, but of good discretion, to have a word in time for him that is weary, Esa. 50.4. Which practice in the Minister of God, is the true following of the Apostles counsel, Apply yourselves to the time, Rom. 12.11. Not that they should be men-pleasers, or timeservers, but to apply themselves to the time, in the occurrents and occasions thereof. In due consideration whereof, being by God's blessings enabled again to speak unto you, there could not be a fit Scripture for you to hear, or me to discourse of, than this that I have read. The calamity of the times, the measure of our sins, the wrath of God, the severity of his punishment, all calling upon us, to go quickly to the congregation and make an atonement, etc.  
There are two main sins in the former part of this Chapter that provoked 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, etc. the second, a general murmur of all the Congregation against Moses and Aron, God's Magistrate and God's Minister, ver. 41. The former was punished by an example of justice without an example; they and all theirs went quick into the grave, vers. 33. The latter came unto such a provocation, by their adding sin unto sin, that the Lord threatened to consume the whole Congregation in a moment with a fearful plague, verse 45. To prevent which, and by some means to abate at least the edge of God's fury, Moses gives this sudden, but safest advice to Aaron, to take a Censer, and to put fire therein from the Altar, and to put on Incense, and then to get him quickly to the congregation, and to make an atonement, etc. So that, the text you have heard, is a remedy, or a medicine for a fearful malady; Physic for the Plague. Which first, must be taken with all speed that may be; for the disease is desperate, and therefore Sine mora, Go quickly. Secondly, the place where, is in the Congregation. Thirdly, the Medicine itself, is a precious Ointment, and Plaster of Atonement. Fourthly, a principal Actor in ministering the physic, is the Priest. Fiftly the motive wherefore, to appease the wrath of the Lord, gone our against the people. Lastly, the means whereby that wrath was executed, the Plague was begun.  
The whole then being an advice of Moses the Magistrate to Aaron the Priest. It appears even in the very entrance of this Scripture, that contrary to the principles and positions of jesuitisme, Magistrates have power to give Order for the Worship and Service of God; and that the Prince of the people is Custos utriusque Tabulae, Deu. 17.18 The Book of the Law shall remain with the King. So that the King hath power not only to command in Civil Affairs, but in matters concerning Divine Religion; So did David, so did Solomon, so did Ezechias, so did josias, and so did the King of Ninive in a case of God's wrath pronounced against the City, Proclaim a Fast. joel. 3.7. So did the Christian Emperors in former time. So did Moses here, as a chief Magistrate, give order for a public work of Religion to be done in the public Congregation. Again on the other side, howsoever we learn, this is a work 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 zeal, and the affectation of singularity in any private man, or any particular Congregation, that shall run before a State, and prevent them in their actions, that may concern the common calamity of a Country, or a City, for which God is to be pacified, and the Land purged in general, when as the Governors in their places are fare more wiser than any private man, to know the danger, and without doubt, may be presumed to be as zealous in the fittest time to apply the remedy. Therefore, whatsoever every private man is bound to do betwixt himself and his own soul, betwixt himself and his own Family, (as bound he is) by his prayers and his penitence to avert the wrath of God already gone out against the sins of a Nation: yet I find no warrant for any to take upon them to gather any Congregation, to sanctify a public Fast or to call unto mourning, before the Magistrate hath given order for it. But that once done, we find here, and that in express terms, that it must be done quickly; Go quickly unto the congregation, and make an atonement for them. Agree with thine adversary quickly, Mat. 5.26. while thou art in the way, before thou come unto the judge. If God once be an adversary, agree quickly. It is so with men, much more ought it to be so with God; give all diligence to be reconciled unto God. Mora trahit periculum, delay breeds danger; he that is not fit to day, will be less fit to morrow, and no man knoweth what to morrow day shall be, if it be not done before the hand strike us to death. It is not then a temporal, but an eternal plague: for hereafter there is no hope of help. Delay is one of the Devils most dangerous assaults, whereby he gets too much advantage of the souls of men, while they dally with God's judgements: and therefore Hodie, To day if you will hear his voice, harden not your hearts: yet a little while is the day with you, the night cometh when no man worketh. Seek the Lord while he may be found, call upon him while he is near, Esa. 55.6. Now is the accepted time, now is the day of salvation, 2. Cor. 6.1. The time is now ours, we have right in it, that which is to come, is the Lords, to judge the misspending of this, Reuel. 10.6. The Angel swears by him that liveth for evermore, that time shall be no more; that is, after this time, no more time for repentance, no more time for atonement: therefore do that you ought to do for your own good quickly.  
This day, this hour, this time, Now there is room, there will be none hereafter. It will be too late to knock with the silly Virgins, when the door is shut, Go quickly. They have a rule in saving policy for avoiding of the Plague, and it consists in three words, Citò, Longè, Tardè: Go quickly, Go fare enough, Make no haste to return. I would we would be persuaded to use them not in saving Policy, but in saving Piety.  
And first to begin with Citò, for that I find in the Text a rule prescribed by the Holy Ghost, to fly unto God quickly, not from him: for alas whither shall a man fly from him; the wings of the morning are too slow, the bottom of the depth is too shallow; the fathermost part of the earth is too near to keep us from him.  
Secondly, Long, for that employed in the atonement, not fare from his justice, seeing it is to swift for us, and will soon overtake us wheresoever; but fare from our sins, that have called out his justice, that by our repentance and amendment we may stay the course of it.  
Lastly, Tardè; that is not to return in haste to our sins again; for sins returned unto, provoke a worse judgement: Sin no more, lest a worse thing come unto thee, was the after diet that he gave unto the sick man, joh. 5.14. The tree that is twice dead, is near unto cursing: No Leper in Scripture is twice cleansed; no Prodigal is twice received; no lost Sheep is twice brought home; no dead man is twice raised, no Devil is twice cast out. The relapse of sickness is dangerous, but the relapse of sin is more dangerous: Go quickly to God, go fare from sin, make no haste to sin again.  
Go quickly to the Congregation. That's the next circumstance, the place where: for albeit every man should endeavour in his secret closet to reconcile himself unto God, and to commune with his own heart, even in his Bedchamber, as the Psalmist adviseth, Psal. 4.4. yet where all men are sinners, and the hand of God's wrath seemeth to be stretched out in general, without respect of persons, age or degree: All men are bound to one and the same work, that with one consent, and one act the Lord might be entreated by the whole Congregation. For howsoever the Lord is well pleased with every particular man's service in pravate; yet that which he shall do in public, 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 shall choose amongst all the Tribes, to set his Name in in that his habitation you shall seek unto him. Neither was this a Law judicicall, or Ceremonial, that bound the jew only for a time; but moral and perpetual, that binds the Christian for ever: nor was it a Law for the jewish Synagogue only, wherein they taught and offered up their Incense, Sacrifice, and Oblations on the Sabbath days, but for the Temple under the profession of the Gospel 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 give thankes unto thee, Psal. 35.18. So Moses did here advice as well, that what Aaron did herein, he should do it in the Congregation.  
In the banishment of the Isaraelites by the waters of Babylon, where they sat and wept, jerusalem was vowed to be their chiefest joy; not for any other thing, but that there they might worship the Lord in his holy Temple, and in the Congregation of his Servants. And when Christ gave the promise to two or three, it is evident, that he intended not private meetings, so much as public Congregations in the Church, as appeareth by the connexion of the Text; Et ero vobiscum usque 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 served & glorified, Rom. 15.6. which was the Apostles exhortation, Ephe. 3.21. That praises might be given in the Church through jesus Christ unto all generations for ever. So that the fitness of place hath here in Moses direction a good correspondence with the fitness of time, as most acceptable to God, and most apt for men to make their atonement in. And therein we fall upon the third Branch, the Medicine for the malady, Go quickly unto the Congregation, and make an atonement for them, etc.  
The whole need not the Physician, saith Christ but the sick. These people were sick, and sick unto death; the way to cure them, was to make an atonement for them; the manner how it was to be done, was by offering up Incense; which albeit, it were a ceremonial action, yet was it always joined with a religious act of devotion 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 use of Insense was to sweeten that which was unsavoury; even so the wicked thoughts of our hearts, and the unclean actions of our lives, which yield an unsavoury smell in the nostrils of the Lord are sweetened by no other means, but by the Incense of our prayers: therefore to show 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 Atonement, was prayer; but not prayer alone: For as Mary Magdalene came not to Christ with the Box of precious Ointment and sweet perfume only; but she brought withal a sorrowful heart, and penitent tears for the sin of her Soul. So to the action of prayer must be joined the work of penitence: for such was the practice of God's people ever. 1. Sam. 7.3. The Ark of the Lord being taken by the philistines, the Prophets exhorts them to repent, and turn unto God, and he would deliver them; and the event proved the promise to be true. Which example, albeit it concern a case of war, and so not improper for our times, yet the practice may serve as well for this of sickness.  
The same Order did Daniel observe, in the Atonement that he made with GOD, Dan. 9.5.6. Together with their prayers, there is the acknowledgement of their sins; We have finned, and have committed iniquity, and have done wickedly; yea, rebelled, and departed from thy precepts, and thy judgements. And then he shows wherein: For we would not obey thy seruauts the Prophets, which spoke in thy name, to our Kings, to our Princes, to our Fathers, and to all the people of the Land. Wherein he confesseth that every one had sinned, accusing all, excepting none, a Congregation of sinners, and of sin, and therefore all had need of atonement in the Congregation; albeit, no doubt of it, but some had offended more grievously than other some: yet all were guilty. So the Prophet joel calleth all the Inhabitants of the Land into the House of the Lord, to offer up their prayers and their Penitence, joel. 1.14. Without which no marvel it is, that there can be no atonement, but that God doth still keep man under with his heavy hand, jam. 4.2. In another calamity, he saith, You fight, and you war, and you get nothing; What's the reason? Because you ask not, that's primus error, the first defect. Again, you ask, and you receive not, why so? because you ask amiss, that's the next defect; there wants somewhat to their prayers, to make up their attovement. The Prophet Ezechiel in his fourth Chapter, speaks plainly to the point, That even the prayers of the most godly are not approved of God unless they for whom they pray do repent. Although Noah, Daniel, and job, these three men stood up, yet shall they only save their own souls in their righteousness. So saith God jere. 15. If Moses and Samuel were before me, I would not yet regard this people. So that for the Act of atonement, albeit the prayers of the faithful are powerful, yet are they not so powerful as to relieve impenitent sinners; therefore did God, jere. 7. borbid the prophet expressly not to pray for the Israelites: Pray not for this people, neither lift thou up thy voice for them. So God rejected the prayers of Samuel for Saul. Upon which followeth this conclusion; That if the penitence of the people be not joined with the prayers of the Priest, the atonement will not be made, and so we must consider of the person of the Priest, and no otherwise. Which is the fourth circumstance observed, that although 〈…〉 principal Agent to offer up the Incense of prayer for the people; yet not he only for them, but they with him, and for themselves, must desire the Lord not to correct in his wrath according to their sins, but to remember them according to his own goodness True it is, that the Commission is delivered here to Aron, but the Congregation were to join with him in the execution. The Minister of God is a principal 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 God's service doth not lie upon him; and therefore the wisdom of our Church did well ordain that in the service of God, the Minister should not perform all; But that the people should join in the open confession of their sins, and in the prayers for remission, or at the least, say Amen to every sacrifice of Prayer, and of praise performed in the Congregation; and yet though they were tied to this, still the chief care and duty lieth upon the Minister, nor must he be defective, whatsoever the people be; but say as good Samuel said, 1. Sam. 12. God forbidden that I should sinne against the Lord, in ceasing to pray for yond. And so much in one word may suffice for the atonement, 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 principal thing that is to be sought out, is to inquire into the Cause that brings it on. The cause in this chapter as you have partly heard, was an injury offered unto the Priesthood, and the presumption of Corah in vilifying both Moses and Aron. I take no pleasure in applying the sin by way of comparison: I only pray that the Sacrilege of this City be not the principal sin laid to their charge in this Plague: We have heard enough, if any thing he enough. God give understanding hearts to apply, and to lay the finger upon the right sore. For too sure we are the wrath of the Lord is gone out. The judgements of God for sin, and against sinners, as they are many in number, and diverse in kind, sometimes secret, sometimes open, so they are ever just and upon good cause. Oculta multa, iniusta nulla, saith Saint Augustine, Yet many, to too many are to seek for the true cause as well as for the consideration of the person from whom judgement cometh, making rather every thing than their own sins; and every cause in the course of nature, than the God of Nature, and the cause of all causes the Author of their punishment: Whereof it comes to pass, that men think all judgements to be ordinary, and none extraordinary, or to be the rod of God's Vengeance wherewith he punisheth sinners, and so never apply the punishment either to themselves, or their sin or once cast up an eye to the Lord that punisheth: Where as indeed two things are principally to be considered in any Epidemical disease or public misery.  
First, the cause wherefore, and then the hand that smiteth. Wherein the judgement of the World that looks all to second causes rather than the first, and principal, is so foully corrupted, that men know not well, either where to ask counsel, or how to behave themselves 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 rottenness in sin that brings rottenness in the flesh. But as the Physician for the body hitting upon the right cause of the disease, doth with better judgement and happier success, cure his Patient. So we, when we shall find the true cause of God's wrath, shall the better know what to do in that affliction, and how to avoid it; Wherein the first thing to be done is to look into the Motive that called out wrath, and then unto the hand that doth execute it. For the first, that sin is the main cause of God's displeasure, it needs no farther search than the guilt of our own consciences; and the iniquity of the times beyond measure sinful: So that the wrath of God is revealed from Heaven against the ungodliness, and unrighteonsnes of men, Rom. 1.18 It's not this or that Conjunction of the Planets, or the sundry Eclipses of the Sun and the Moon that wizards fond imagine; but the Lord of heaven and of heavenly creatures, of the earth and all that therein is, that so draweth the sword of his wrath, that the very air, and breath of our life shall be our poison for the sin of the Soul; and where he is not prevented, and that quickly with an earnest invocatiou of his name, and unfeigned repentance of our sinful lives, The very dreggs of his wrath will be poured out, because men are settled in the lees and dreggs of their sins. Let not men than look to the right hand or the left, and like the corrupted sons of Adam, conceal their own faults and lay them upon others, but let them turn their eyes inward, and look into the blots and stains of their own uncleanness; Search and try their own hearts, and they shall soon find the cause of the breach between God and Man.  
The sin certain of the first man, was the first breath; and ever since as sin hath increased and a bounded, so hath God and man been separated and divided. And howsoever in the abundance of his merecy he hath such a regard of sinful man, that he is reconciled in the atonement made in his only Son, and man's alone Saviour: yet such is the condition of his justice, that as his mercy wants not abundant clemency; so the same wants not due severity: Nor can he endure the thing that is evil; nor can his eyes that are pure eyes, behold any thing that is unclean in itself, or by the blood of the uncleansed, but still he pnnnisheth with justice the sins of the wicked. And though there be no condemnation to them that are in Christ jesus, Rom, 8.1. Yet there is correction due to such as live after the flesh, and not after the spirit: And though the blood of Christ were an Atonement sufficient for all our sins, and by his death he appeaseth his Father's wrath, and paid the prize of our Redemption: yet that blood of his left no liberty to build our sins upon his death; for that is sucking of the blood of CHRIST to fast, and turning the grace of God into wantonness. For though God was reconciled unto man by his Son, yet that reconciliation never reached so fare, as to make a peace between God and sin. True it is, that great sins are forgiven in the Atonement made between God and his Son in the penitent: yet doth he punish even small sins, still in the sons of men that are impenitent; and albeit his mercy doth always fly and cry about his Throne, yet it doth not so cry, as that he can hear no other cry against us. For the cry of our sins will go up as here it did, and never fease crying in his ear for justice till they awake him, as it were out of the sleep of his long suffering and patience, Abel's blood will cry against Carne, Gen. 4.10. David's sin of Adultery and Murder will call for justire, 2. Sam. 12. Gehesies corruption will draw on a leprosy, 2. Kings. 5. And the very Stone will cry out of the wall of Oppression, Hab. 2.11. So that howsoever for our comfort, he hath an ear of mercy for crying sinners: yet to restrain our corruption and to keep us in awe that we sinne not, he hath also an ear of justice for crying sins; and no evil doth at any time befall vsoned, it is the punishment of some sin; and whereas God doth many times forbear many, and like jonathans' Bow shoots short of us, or on the right hand, or the left, or beyond us: yet that forbearance is no acquittance, but makes his punishment more grievous when it comes. For as it is impossible but the allseeing eye of God should see the sins of the Sons of men: so it is impossible that seeing in the end he should not punish, and though it be certain sure that non nisi coactus percutit, he never strickes but when he is urged, and then Castigat nolenter, as Gregory Nazianzene saith. Yet when he is urged, and our sins force him thereunto, he will punish with a witness, where men than have made a covenant with Death and a league with Hell, its high time to make an Atonement with God, for if he once begin, 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 deal, than woe be to all those that provoked him. His judgements are not terriculamenta nutricum, Collusions of Nurses to keep children in awe; but confusions of men abounding in sin. If the wrath of God fasten upon us but in this world we shall find it like the Brand in Cain's face, that cannot be rnbd out; like a botch or a blain, that all the Balm in Gilead cannot cure: for its a fearful thing to fall into the bands of the angry God, and if his wrath be once gone out, its time to make haste. For the word of his wrath in the course of the Scriptures is never used but in the full measure of iniquity, and the full measure of his justice; For till the sins of Israel came unto provocation, and hardening of hearts; he never swore in his wrath, that they should not enter into his rest, Psal. 59 and the last verse. It's the execution of justice in the highest degree, which God himself testifieth, Deut. 32.21. They have provoked me to anger with their vanities, but I will move them: For fire is kindled in my wrath, and shall burn unto the bottom of Hell, and shall consume the Earth with her increase: I will send plagues and bestow my arrows upon them, they shall be consumed with a bitter destruction. In a word, the terror of God's wrath is so terrible as no man can express 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 abundant grace of his mercy overruling his justice, and so concealed from us, or at the least, not gone out against us, the fear and the danger is the less: But if it be gone out, then it's more than time to look about. For if the pillars of heaven, as job saith, tremble and quake at his reproof, job. 26.11. What shall Sinners on earth do? It's a great mercy of God that their is a suspension of his justice, for it is his mercy that we are not all consumed: But if that mercy be abused, than the wrath of the Lord is no longer restrained, but even from heaven itself, from whence cometh the influence of all good blessings to the sons of men, even from thence shall his wrath be sent forth: and when men poison the Air with sin, than God will poison men with the Air: and the very breath of one man shall be the bane, infection, and death of another: which is not only the going out of his wrath, but the execution thereof, the last circumstance in the Text.  
The Plague is begun, and therein we shall do well to enter into consideration, not so much of the nature of the Punishment, as of the second thing to be thought of in the judgements of God, which is the hand that smiteth. Wherein howsoever natural men seek out natural causes, as I have said; yet he that savours of any Religion, cannot but say, Digitur Dei est, this is the hand of God, himself so witnessing of himself, Esay. 45 7. I am he even I, which make peace, and create evil Malum paene, he meaneth, the evil of punishment, natural causes, being no causes, but only means which God useth to chastise the sins of men, he being the principal and the efficient of all judgements. The Scripture is both plentiful and plain, showing in direct words; That as all punishment comes from God, so this of the plague especially, and therefore the Prophet prayed, Psalm. 39.11. Take away thy Plague from me; for I am even consumed by means of thy heavy hand. And King David acknowledgeth in his choice that the punishment of the Pestilence comes from the immediate hand of God: So the Scripture calls it, Exod. 9.3. The Sword of the Lord, 2. Chron. 21. And the Arrows of his vengeance, Psalm. 91.5. Fulmen coeleste, the Thunderbolts of heaven, and Bellum Dei contra homines, as some do call it no ordinary judgement: The reason, because the sins that call for it are no ordinary sins. For as the sin here was no ordinary sin; So if the sins of our age though they be too common, are no common sins, but equal, if not transcend that of Corah, and his confederates, of which at large in the former part of this Chapter. Who can think that a common death is a sufficient punishment, and not rather look that the earth should open her mouth and swallow up the offenders alive; and they go down quick into the pit, as in the 30. verse. This Generation of ours, being too obdurate, and hard hearted to be moved with ordinary judgements. Whereupon the Lord is forced extraordinarily to punish, and as it were immediately by his own hands. For it is he that doth cast into the bed of sickness. Reucl. 3.12. job the exact pattern of patience, and mirror of Affliction, looked farther and unto higher matter, than Wind, and air, storm and tempest, the Sabeans, or Satan himself; and said, Dominus dedit, Dominus abstulit. So that we must learn not like beasts, to look after the Stone but after the right arm that threw it, and not so much to seek to fly the persons and the places infected, as their own sins which such an infection followeth.  
For when men have done what they can do, either to prevent it before it come, or to cure it when it's come; and the careful provision of the Magistrate is approved good, and every several man's care not without good cause: yet it's the Lord that must bless the means of our safeguard: and that he may bless, let men say what they will, there is no such Physic as Prayer and Penitence, thereby to make an Atonement between God and our sins. For as God will be known in his justice, so he will be known in his Mercy; and he will hear them that call upon him faithfully. For it is the grace of his mercy, and the mercy of his grace, that fare exceedeth all the grace of Herbs and Drugs, all the virtue of Simples and Compounds in the World, for the cure of those Soars that Sin doth make. To the obtaining whereof, Let us quickly, every man for himself, and all, one for another fly unto the Lord of mercy, by the fervent Devotion of our prayers; Let us desire the Lord to turn our hearts unto him, that he may turn his Plague from us; That unto our Prayers we may join our Penitence, and with our Penitence, the amendment of our lives, that we may thereby enter into a serious Meditation of our own sins, that have provoked his Wrath; and of his wrath that doth punish our sins; acknowleging, and that feelingly, that the things that we suffer, are most justly due to the sins that we have committed: seeing he that suffers most, cannot suffer so much as he doth deserve.  
In one word, let us desire the Lord of all mercy, to be merciful unto us, and to give us grace to stay the course of our sinning, that he may withal stay the hand of his punishing. That albeit he have begun, yet that he would go no farther, but say it is enough. That among all the blessing and favours bestowed upon this Church, upon our most Noble King, upon his right worthy Counsellors, the whole State and his people, he suffer not the measure of his justice, to exceed the measure of his mercy, lest we be consumed in his wrath, and brought to nothing in his heavy displeasure. Spare us good Lord, spare us we beseech thee, For the grave cannot confess thee, the dead cannot praise thee, but the living, yea the living shall glorify thy name in the multitude of thy mercies: as we do this day, yielding unto thy glorious Majesty, all power, praise, glory, and thanksgiving, the rest of this day and for evermore, Amen.  
FINIS.