XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON PREACHED AT CHESVVICK IN THE time of Pestilence, AVGVST XXI. An. Dom. 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 iudge∣ment) and so the Plague was ceased (or, stayed)

HER is mention of a Plague: of a great Plague; For, there died of it,* 1.1 four & twen∣ty thousand. And we complaine of a Plague at this time. The same axe is layd ••o the root of our trees. Or rather, because an axe is long in cutting downe of one tree, the Rasor is hired for us,* 1.2 that sweeps away a great number of haires at once (as Esai calleth it) or a Scithe that mowes downe grasse, a great deale at once.

But heere is not onely 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, whatsoever things were written aforetime,* 1.3 were written for our lear∣ning; and so was this Text. Vnder one, to teach us how the Plague comes, and how it may be stayed.

* 1.4The Plague is a disease. In every disease, we consider the Cause, and the C••re. Both which are heere 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 add not the Cure, when we are taught it, who will pity us? For, none is then to blame, but our selves.

Of the Cause first▪ and then of the Cure. The Cause is set downe to be ••wofold: ¹ GOD'S anger, And ² their inventions.

GOD'S anger, by the which: and their inventions, for the which, the P••ague brake in among them.

The Cure is likewise set downe: and it is twofold, out of two signifi∣cations of one word, the word (Palal) in the Verse. Phinees prayed (some read it:) Phinees executed iudgement (some other;) and the word beares both. Two then, ¹ Phinees's Prayer, one: ² Phinees's executing judge∣ment, the other; by both which the Plague ceased. His prayer refer∣ring to GOD'S anger: His executing judgement, to their inventions. GOD's wrath was appeased by his prayer: Prayer referrs to that. Their inven∣tions were removed by his executing of judgement: The execution of judgement referrs to that. If his anger provoked doe send the Plague; 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:* 1.5 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,* 1.6 Heale my soule, for I have sinned against thee.

We are to beginn with the Cause of the plague, in the first Verse: And so, to come to the Cure in the second.

* 1.7OF the Cause. ¹ First, that there is a Cause. ² And secondly, What that Cause may be.

* 1.81. That there is a cause (that is) that the plague is a thing causall, not ca∣suall; comes not meerly by chance, but hath somewhat, some cause that procureth it.

Sure, if a Sparrow fall not to the ground without the providence of GOD, of which two are sold for a farthing;* 1.9 much lesse doth any man, or wo∣man, which are more worth then many Sparrowes.

And if any one man comes not to his End (as we call it) by casualtie, but it is GOD,* 1.10 that delivers him so to die: How much more then, when

no•• on••, ••u•• many thousands are swept away a•• once? The Philistins, in their plague, put the matter upon triall of both these waies. Whither it were God's hand, ² Or wither it were but a chance. And the event shewed, it was no casualtie, but the very handy-worke of GOD upon them.

And indeed, the very name of the Plague doth tel us as much or Deber in hebrew sheweth, there is a reason, there is a cause, why it commeth.* 1.11 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 ••hat both it, and o∣ther evill things (that come upon us) are usually in scripture called Gods judgements; If they be iudgements, 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 Iudicially. Iudged we are; For when we are chastened, we are judged of the Lord.* 1.12

There is a Cause: Now, what that Cause is. Concerning which,* 1.13 if you aske the Physitian, he will say, the cause is in the aire. The Aire is infec∣ted; the Humors corrupted: the Contagion of the sicke, comming to and conversing with the sound. And they be all true causes.

The Aire. For so we see, by casting * 1.14 ashes of the furnace towards hea∣ven in the aire, the aire became infected, and the plague of botches, and blaines, was so brought forth in Egypt.* 1.15

The Humors. For to that doth King David ascribe the Cause of his disease: (that is) that his moisture in him was corrupt, dried up,* 1.16 turned into the drought of Summer.

Contagion. Which is cleare by the Law: where, the leprous person,* 1.17 for feare of contagion from him, was ordered to crie, that no body should come neere him; To dwell apart from other men. The clothing he had worn to be washed, and in some case to be burnt: The house-walls he had dwelt in, to be scraped; and in some case, the house it self to be pulled downe.

In all which three respects, Salomon saith,* 1.18 A wise man feareth the Plague and departeth from it, and fooles runne on and be carelesse. A wise man doth it, and a good man too. For King David himselfe durst not go to the Altar of GOD at Gibeon, to enquire of GOD there, because the Angel that smot the people with the plague, stood betweene him and it:* 1.19 (that is) because he was to passe through infected places thither.

But as we acknowledge these to be true, that in all diseases,* 1.20 and even in this also, there is a Naturall cause: so we say, there is somewhat more, something Divine, and above ••ature. As somewhat, which the Physitian is to looke unto, in the plague: so likewise something for Phinees to do, 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 seems

〈…〉〈…〉▪ It seemes, his conc••it was, there was nothing in a disease, but 〈◊〉〈◊〉, nothing but bodily: which is not so. For, infirmitie, is not only 〈◊〉〈◊〉 bodily; there is a Spirit of infirmitie, we finde, Luc. 13.11. And some 〈◊〉〈◊〉 spirituall there▪ is, 〈◊〉〈◊〉 infirmities; something in the soule to 〈◊〉〈◊〉 ••ealed. In all▪ ••ut specially in this: Wherein that we might kno•• it to be spiritu••ll, we finde it oft times to be executed by spirits. We see an 〈◊〉〈◊〉 destroying Angel,* 1.21 in the Plague of Egypt: another in the Plague in Swa••••••rib'•• Campe:* 1.22 a third in the Plague at Ierusalem under Da∣vid: 〈…〉〈…〉, pouring his phiall upon earth, and ther fell a noysome plague upo•• 〈◊〉〈◊〉 and beast. So that no man looketh deeply enough into the Cause of this sickenesse, unlesse he acknowledge the Finger of God in it, over 〈◊〉〈◊〉 ••bove any causes naturall.

* 1.23GOD then hath his part. GOD; But how affected? GOD provo∣ked to a••ger: so it is in the Text: his anger, his wrath it is, that bringeth the plague among us.* 1.24 The Verse is plaine; They provoked him to anger, and ••he plague brake in among them.

* 1.25Generally, there is no evill (saith Iob) but it is a sparke of GOD's wrath. And of all evills, the Plague by Name. There is wrath gone out from the LORD,* 1.26 and the plague is begunn (saith Moses, Num. 16.46.) So it is said, GOD was displeased with David, & he smot Israël with the plague. So that if if there be 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.

* 1.27There is a cause in GOD, that he is angry. 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 wa∣ters when he sends a tempest? (it is Habacuk's question.* 1.28) Or is GOD angry with the earth, when He sends barrennesse? Or with the aire, when he makes it cōtagious?* 1.29 No indeed. His anger is not against the Elements, they provoke him not. Against them it is, that provoke 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, then pu∣triedo humorum. ¹ The Corruption of the soule, the * 1.30 ² corrupting of our waies, more then the * 1.31 corrupting of the aire. The * 1.32 Plague of the Heart, more then the sore, that is seene in the body. * 1.33 The cause of Death (that is) sinne, the same is the cause, of this * 1.34 kinde of death, of the plague of mortalitie. And as the * 1.35 Balme of ilead, and the * 1.36 Physitian there, may yield us helpe, when GOD'S wrath is removed: so, if it be not, no balme no medicine will serve. 〈◊〉〈◊〉 us with the Woman in the Gospell, * 1.37 spend all upon Physitians, we shall bee never the better, till we come to CHRIST, and he cure us of our sinnes, wh•• is the onely Physitian of the diseases of the soule.

* 1.38And wi•••• CHRIST, the cure beginns ever withi••. First, Sonne thy 〈◊〉〈◊〉 be for giventhee; and then a fier, ••ake up thy bed and walke. His sinnes 〈1 page missing〉〈1 page missing〉

first, and his limbes after. As likewise when we are once well, CHRIST'S councell is, sinne no more, lest a worse thing come unto thee. As if sinne would certainely bring a relapse into a sicknesse.

But shall we say, the wra••h of GOD for sinnes indefinitely?* 1.39 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 heere, as appeareth by the XXVIII. Verse,* 1.40 the Verse next before, came for the sinne of Peor (that is) for fornication (as you may read.) And not every Fornication, but fornication past shame; as was that Zamri there, with a daughter of Moab.* 1.41 And indeed if we marke it well, it fitts well. For, that kinde of sinne (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,* 1.42 David's plague of seventy thousand (which we mention in our Prayer) that, came for Pride, plainly:* 1.43 His heart was lifted up to number the People. And that seemes somewhat kindly too, and to agree with this disease. That pride, which swells it selfe, should end in a tu∣mor, or swelling; as for the most part this disease doth.

Thirdly,* 1.44 Zenacherib's plague (it is plaine) came from Rabshakeh's blas∣phemie: Blasphemie hable to infect the aire, it was so foule. In which re∣gard, Aaron's act might be justified, in putting odours into his Censer,* 1.45 to purifie the Aire from such corruption.

And last, the Apostle setts downe the Cause of the plague at Corinth:* 1.46 For this Cause (saith he) 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 mortalitie among you; and many are sicke, and many are weake, and many are fallen asleepe. And this is no new thing.* 1.47 Moses him∣selfe, his neglect of the Sacrament, made him be striken of GOD, that it was like to have cost him his life. And he saith plainly to Pharao: If they neglected their sacrifice, GOD would fall upon them with the Pestilence:* 1.48 which appea••eth 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 Angel in Egypt.

A little now of the Phrase;* 1.49 that their sinnes are heere called by the name of their inventions. And so (sure) the yare: as no waies taught us by GOD, but of our owne imagining or finding out. For indeed, our inventions are the cause of all sins. And if we look wel into it we shal find our inventions are so. By GOD'S injunction we should all live, & his injunction is:* 1.50 You shall not do every man what seems good in his own eyes (or finds out in his own braines) but, whatsoever I commaund you, that only shall you do. But we, setting light by that charge of his, out of the old disease of our Father Adam (Eritis sicut Dij, scientes bonum & malum) thinke it a goodly matter to be wittie, and to find out things our selves to make to our selves, to be Authors, and inven∣to••s

of somewhat, that so we may seem to be as wise as GOD, if not wi∣s••r: and to know what is for our turnes, as well as he, if not better. It was Saul's fault: GOD bad destroy Amal••k all; and he, would invent a better way, to save some (forsooth) for sacrifice, which GOD could not thinke o••. And it was Saint Peter's fault, when he perswaded CHRIST from His passion,* 1.51 and found out a better way (as he thought) then Christ could devise.

This is the proud invention, which will not be kept in, but makes men even not to forbeare in things perteining to God's worship; but there, to be still devising new tricks, opinions and fashions, fresh and newly ta∣ken up, which their Fathers never knew of. And this is that, which makes men,* 1.52 that have itching eares, to heape to themselves Teachers, according to their owne lusts,* 1.53 which may fill their heads full, with new inventions.

* 1.54And this is that, that even out of Religion, in the common life, spoiles all. The wanton invention, in finding out new meats in diet, in inventing new fashions in apparel, which men so dote on (as the Psalme saith at the 39^th Verse) as they even goe a whoring with them, with their owne inventi∣ons, 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 be 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 then for any thing els.

We see them. ¹ First, that a Cause there is. ² That that cause is not on∣ly naturall, but that God Himselfe hath a hand in it. ³ God as being pro∣voked to anger. ⁴ To anger for our sinnes in generall (and for what sinns in speciall) For our sinns 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 be turned away, but his hand wilbe stretched out still (as, Esai the 9.) And no way to avoyd the one, but by appeasing the other.

* 1.55For the cure now. One contrarie is ever cured by another. If then it be anger, which is the cause in God; anger would be appeased. If it be Inven∣tions, 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 God's anger, the plague will cease.

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

* 1.56Prayer is good against the plague, as appeareth: Not onely in this plague in the Text,* 1.57 wherein all the Congregation ^• were weeping, and praying before the dore of the Tabernacle: But in King ^b David's plague also; where we see, what his prayer was, and the very words of it.

And in c 1.58 Ezekia's plague, who turned his face to the wall, and pray••d unto GOD (and his prayer is set downe:) GOD heard his prayer, and healed him. And (for a generall rule) d 1.59 If there be in the Land any pestilent disease; Whatsoever plague, whatsoever sicknesse it be, the prayer and supplication in the Temple made by the people, every man knowing the plague of his own heart, God in heaven will heare it, and remove his hand from afflicting them any fur∣ther.

And it standeth with good reason. For, as the Aire is infected with noisome sents or smell••, so the infection is removed by sweet odours, or in∣cense: which Aaron did in the Plague (put sweet odours in his Censer,* 1.60 & went betweene the living and the dead.) Now ther is a fit resemblance be∣tween Incense and Prayers: f 1.61 Let my Prayer come before thy presence, as the Incense. And when the Priest was within, burning Incense, g 1.62the people were without at their prayers. And it is expressly said,h 1.63that the sweet odors were nothing els, but the prayers of the Saints.

Prayer is good, and that Phinees's prayer. Phinees was a Priest,* 1.64 the sonne 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 autenticall, then that which is done by any common person. So every Priest being taken from among men, and ordeined for men,* 1.65 in things perteining to God, that he may offer prayers; the prayers he offereth, he 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; then 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,* 1.66 in that he 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 sinnes, it is said, the Priest shall make an at∣tonement for them before the Lord, and their sinnes shall be forgiven them.

And in the Prophetts, we see plainly, in time of distresse, Ezekia sent unto the Prophet Esai, 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, Saint Iames's advise is, In time of sicknesse to call for the Priests, and they to pray over the partie, and that Prayer shall worke his health; and if he have committed sinnes, they shallbe forgiven him. For, where the Grace of prayer is, and the Calling both, they cannot but availe more, then where no Calling is, but the Grace alone.

The praier of Phinees, and of Phinees standing. What need be there any mention of Phinees's standing? Was it not enough to say Phinees praied? It skills not whither he sate or stood; for praying it selfe was enough?

No, we must not thinke, the Holy Ghost sets down any thing that is super fluous. Somwhat there is, in that he stood. Of Moses it is said before in this Psalme, that he stood in the gap to turne away the wrath of God. In Ie∣remie it is said,* 1.67 though Moses & S••muel stood before me: So, there is menti∣on made of standing also. And the Prophet himself puts God in mind, that he stood before him, to speake good for the people, & to turne away his wrath from them (that is) put God in minde of the very site of his body.

* 1.68For, though God be a Spirit, and so in Spirit to be worshipped; yet inas∣much as he hath given us a body, with that also are we to worship him, & to glorifie him in our body & spirit,* 1.69 which both are God's; & to present (or offer) our bodies to God, as a holy & acceptable sacrifice, in the reasonable service of him.

* 1.70And to present them decently. For that also is required in the service of GOD. Now judge in your selves, Is it comely to speake unto our betters, sitting? Sedentem orare, 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 Cyprian's advise 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. Esai 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.

Praier is available to appease God's wrath, and so consequently to re∣move the Plague:* 1.71 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 God's anger. We see it plaine, in Num. 25.6. they were all at praiers, and Phinees among them,* 1.72 he and the rest. But yet the plague ceased not for all that: till (in the Verse following) Phinees took his javelin, wherwith in the very act of fornication, he thrust them both through, Zamri and his woman, and then the plague was staied from the children of Israë. For, as praier referreth properly to anger: so doth executing judgement to sinne, or to our inventions, the cause of it.

Praier then doth well: but praier and doing justice, both these togi∣ther (jointly) will doe it indeed. And if you disjoine or separate them, nothing will be done. If we draw neere to GOD with our mouthes, and ho∣nour him with our lipps, it will not availe us, if judgement be turned back, or justice stand afarr of.* 1.73

There are two persons. Both of them were in Phinees. For, as he was a Priest;* 1.74 so he was a Prince of his Tribe. So then, both these must ioyne togither, as well the devotion of the Priest in praier, which is his Of∣fice: as the zeale of the Magistrate in executing Iudgement, 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 de∣stroy not the people. No lesse he, then Aaron with his golden Censer, to run into the middst 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 joined 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 togither never faile. For when Zamri was slaine; and so when Rabshakeh perished; and so when the incestuous Corinthian was excom∣municated; in all three, the plague ceased.

But what if Moses give no charge: what if Phinees doe no execution,* 1.75 as oft it falleth out? How then? In that case, every private man is to be Phinees to himselfe; is not only to pray to God, but to be wreaked, do judgement,* 1.76 chasten his own body; and so judge himself, that he may not be judged of the Lord. For, eve∣ry one, for his part, is a cause of the judgements of God sent down; and so may be, and is to be, a cause of the removing them. Somewhile the King, as David by the 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,* 1.77 if he had judged him∣selfe, S. Paul had not judged him. For, either by our selves,* 1.78 or by the Magis∣trate; or if by neither of both, by GOD himselfe. For, one way or other sinne must be judged. Zamri, by his repentance; Phinees, by his Prayer or do∣ing justice; or GOD, by the plague sent among them.

Now then, these two; ¹ Phinees stood up & prayed, ² and Phinees stood up & executed judgement, if they might be coupled togither; 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 altogither naturall, and perteines to Physique; but hath something supernaturall in it, and perteines to Divinitie. 3. That superna∣turall 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 sinnes (and the certaine sinnes, that provoke it, have been set down) 5. And the cause of them, our owne inventions. So, our inventions begett sinne; sinne provokes the Wrath of God: the Wrath of God sends the Plague among us. To stay the plague, God's Wrath must be stayed: To stay it, there must be a ceasing from sinne: That sinn may cease, we must be out of love with our own inventions and not goe a whoring after them. Prayer, that asswageth anger: To execute justice, that abateth sinne: 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 ridd us of that we complaine: and otherwise, his anger will not be turned away, but his hand stret∣ched out still.

Notes

• * 1.1

  Num. 3 5.9.
• * 1.2

  Esai. 7.20.
• * 1.3

  Rom. 5.4.
• * 1.4

  〈…〉〈…〉.
• * 1.5

  〈…〉〈…〉.
• * 1.6

  〈…〉〈…〉.
• * 1.7

  I. 〈…〉〈…〉 Cause.
• * 1.8

  〈…〉〈…〉 ther is
• * 1.9

  〈…〉〈…〉 10.2••.
• * 1.10

  〈◊〉〈◊〉. 21.13.
• * 1.11

  1. Sam. 6.9.
• * 1.12

  1 Cor. 11.32.
• * 1.13

  1. That Cause is 1. Naturall.
• * 1.14

  The aire in∣fected
• * 1.15

  Exod. 9.8.
• * 1.16

  ² The Humors corrupted. Psal. 32.4.
• * 1.17

  ³ Contagion. Levit. 13.45.46 52.
• * 1.18

  Pro. 14.16.
• * 1.19

  1. Chro. 21.30
• * 1.20

  2 Supernatu∣rall.

  By which. GOD.
• * 1.21

  〈…〉〈…〉 12.13.
• * 1.22

  〈…〉〈…〉 ••7.36. 〈…〉〈…〉. 21.16. 〈…〉〈…〉 16.2.
• * 1.23

  〈…〉〈…〉
• * 1.24

  〈…〉〈…〉
• * 1.25

  〈…〉〈…〉
• * 1.26

  〈◊〉〈◊〉. 21.7.
• * 1.27

  〈…〉〈…〉 ••hich. 〈…〉〈…〉 general.
• * 1.28

  〈…〉〈…〉
• * 1.29

  〈…〉〈…〉 5. 6.
• * 1.30

  〈◊〉〈◊〉. 7.••.
• * 1.31

  〈◊〉〈◊〉 6.12.
• * 1.32

  〈◊〉〈◊〉 8.38
• * 1.33

  〈◊〉〈◊〉. 5.32.
• * 1.34

  〈◊〉〈◊〉. 38.5.
• * 1.35

  ••pan••.
• * 1.36

  〈◊〉〈◊〉. 48.46.
• * 1.37

  〈◊〉〈◊〉. 5.26.
• * 1.38

  〈◊〉〈◊〉 ••.2.
• * 1.39

  Particular sinn.
• * 1.40

  ¹ Fornication.
• * 1.41

  Num. 25.1.
• * 1.42

  ² Pride.
• * 1.43

  1. Chro. 21.14.
• * 1.44

  ³ Baptisme. Esai. 37.36.
• * 1.45

  Numb. 16· 46.
• * 1.46

  ⁴ Neglect of the Sacrament. 1. Cor. 11.30.
• * 1.47

  Exo. 4.24.
• * 1.48

  Exo. 5 3.
• * 1.49

  The phrase for sinne, Thei•• in∣ventions.
• * 1.50

  In matters of R••ligion.

  Deut. 12.8.
• * 1.51

  〈…〉〈…〉.
• * 1.52

  〈…〉〈…〉 17.
• * 1.53

  〈…〉〈…〉 3.
• * 1.54

  〈…〉〈…〉
• * 1.55

  〈…〉〈…〉 Cure.
• * 1.56

  〈…〉〈…〉
• * 1.57

  〈…〉〈…〉 25.6. 〈◊〉〈◊〉 24.17
• c 1.58

  Esai. 38.3.
• d 1.59

  1. King 8.37.38.39.
• * 1.60

  Num 16, 48.
• f 1.61

  Psal. 141.2.
• g 1.62

  Lu. 1.10.
• h 1.63

  Rev. 5.8.
• * 1.64

  2 Phinees pray∣er, as a Priest.
• * 1.65

  Heb. 5.1.
• * 1.66

  Gen. 20.7.
• * 1.67

  〈…〉〈…〉
• * 1.68

  〈…〉〈…〉
• * 1.69

  〈…〉〈…〉
• * 1.70

  〈…〉〈…〉
• * 1.71

  〈…〉〈…〉
• * 1.72

  〈◊〉〈◊〉 25.7.8.
• * 1.73

  〈…〉〈…〉
• * 1.74

  〈…〉〈…〉
• * 1.75

  3. By every man upon himselfe.
• * 1.76

  2. Cor. 2.11. 1. Cor. 9 27. 1. Cor. 11.3.
• * 1.77

  1. Chr. 21.1.8.
• * 1.78

  Num. 16.3.