A RECEIT TO STAY THE PLAGVE. NVME. 16. part of verse. 46. Goe quickely vnto the Congregation, and make an attonement for them, for there is Wrath gone out from the Lord; the Plague is begunne.
A RECEIT TO STAY THE PLAGUE. NVME. 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 bee the care of a faithfull Steward ouer the Housholde of GOD, that they haue their meat giuen them, not onely NONLATINALPHABET in their iust proportion and measure,
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,
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,
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 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.
but of good discretion, to have a word in time for him that is weary, Isaiah 50.4. Which practice in the Minister of God, is the true following of the Apostles counsel, Apply your selves 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.
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 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, &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;
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 murmer of all the Congregation against Moses and Aron, God's Magistrate and God's Minister, ver. 41. The former was punished by an Exampl of justice without an Exampl;
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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,
they and all theirs went quick into the graven, vers. 33. The latter Come 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,
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.
Secondly, the place where, is in the Congregation. Thirdly, the Medicine it self, is a precious Ointment, and Plaster of Atonement. Fourthly, a principal Actor in ministering the physic, is the Priest. Fifty the motive Wherefore, to appease the wrath of the Lord, gone our against the people.
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;
It appears even in the very Entrance of this Scripture, that contrary to the principles and positions of Jesuitism, Magistrates have power to give Order for the Worship and Service of God;
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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 David, so did Solomon, so did Hezekiah, so did Iosias, and so did the King of Nineveh in a case of God's wrath pronounced against the city, Proclaim a Fast. Joel 3.7.
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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:
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:
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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.
Go quickly unto the congregation, and make an atonement for them. Agree with thine adversary quickly, Mathew 5.26. while thou art in the Way, before thou come unto the Judge.
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, vve 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;
Seek the Lord while he may be found, call upon him while he is near, Isaiah 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, Revel. 10.6. The Angel swears by him that lives for evermore, that time shall be no more;
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,
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,
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:
Sin no more, lest a Worse thing come unto thee, was the After diet that he gave unto the sick man, John 5.14. The tree that is twice dead, is near unto cursing:
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:
and to commune with his own heart, even in his Bedchamber, as the Psalmist adviseth, Psalm 4.4. yet where all men Are Sinners, and the hand of God's wrath seems to be stretched out in general, without respect of Persons, age or degree:
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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;
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 men service in prauate;
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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.
There was a Law made for it, Deuteronomy 12,5. In that place which the Lord your God shall choose among all the Tribes, to Set his Name in in that his habitation you shall seek unto him.
Et ero vobiscum vsque ad confirmationem saeculi, Mat. 28.20. Is a promise to the Assembly in the Church, where vvith one mind, and one mouth, God may be serued & glorified, Rom. 15.6. vvhich vvas the Apostles exhortation, Ephe. 3.21. That praises might be giuen in the Church through Iesus Christ vnto all generations for euer.
Et Ero vobiscum vsque ad confirmationem Saeculi, Mathew 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, Ephes 3.21. That praises might be given in the Church through Iesus christ unto all generations for ever.
euen so the vvicked 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,
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,
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.
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, Lycia, 1.10. And in Revel. 8.3. the sweet odours that were offered in the golden Censers, were offered with the Prayers of the Saints.
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;
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 acknowledgment of their Sins;
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:
We have finned, and have committed iniquity, and have done wickedly; yea, rebelled, and departed from thy Precepts, and thy Judgments. And then he shows wherein:
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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:
and of since, and Therefore all had need of atonement in the Congregation; albeit, not doubt of it, but Some had offended more grievously then other Some:
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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;
yet all were guilty. So the Prophet Joel calls 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 does still keep man under with his heavy hand, Iam. 4.2. In Another calamity, he Says, You fight, and you war, and you get nothing;
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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.
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, Daniell, and Job, these three men stood up, yet shall they only save their own Souls in their righteousness.
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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.
Therefore did God, Jeremiah 7. borbid the Prophet expressly not to pray for the Israelites: Pray not for this people, neither lift thou up thy voice for them.
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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.
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.
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;
Oculta Multa, Injusta nulla, Says 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 comes, making rather every thing then their own Sins;
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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,
But as the physician for the body hitting upon the right cause of the disease, does with better judgement and Happier success, cure his Patient. So we,
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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 then unto the hand that does execute it. For the First, that sin is the main cause of God's displeasure, it needs no farther search then the guilt of our own Consciences;
So that the wrath of God is reuealed from Heauen against the vngodlynesse, and vnrighteonsnes of men, Rom. 1.18 Its not this or that Coniunction of the Planets,
So that the wrath of God is revealed from Heaven against the ungodliness, and vnrighteonsnes of men, Rom. 1.18 Its not this or that Conjunction of the Planets,
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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:
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 men alone Saviour:
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:
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:
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.
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 Carnem, Gen. 4.10. David sin of Adultery and Murder will call for Justice, 2. Sam. 12. Gehazi corruption will draw on a Leprosy, 2. Kings. 5. And the very Stone will cry out of the wall of Oppression, Hab. 2.11.
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;
yet to restrain our corruption and to keep us in awe that we sin not, he hath also an ear of justice for crying Sins; and no evil does At any time befall vsoned, it is the punishment of Some sin;
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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,
so it is impossible that seeing in the end he should not Punish, and though it be certain sure that non nisi Coactus Persecuteth, he never strikes but when he is urged,
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,
Yet when he is urged, and our Sins force him thereunto, he will Punish with a witness, where men then have made a Covenant with Death and a league with Hell, its high time to make an Atonement with God,
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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 if a great deal, then woe be to all those that provoked him. His Judgments Are not Terriculamenta nutricum, Collusions of Nurse's to keep children in awe;
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Its 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:
Its the execution of justice in the highest degree, which God himself Testifieth, Deuteronomy 32.21. They have provoked me to anger with their vanities, but I will move them:
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;
as of the second thing to be Thought of in the Judgments of God, which is the hand that smites. Wherein howsoever natural men seek out natural Causes, as I have 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,
yet he that savours of any Religion, cannot but say, Digitur Dei est, this is the hand of God, himself so witnessing of himself, Isaiah. 45 7. I am he even I, which make peace,
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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;
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;
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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:
So the Scripture calls it, Exod 9.3. The Sword of the Lord, 2. Chronicles 21. And the Arrows of his vengeance, Psalm. 91.5. Fulmen Celeste, the Thunderbolts of heaven, and Bellum Dei contra homines, as Some do call it no ordinary judgement:
VVho 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;
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;
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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.
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.
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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 it is the grace of his mercy, and the mercy of his grace, that Far exceeds all the grace of Herbs and Drug, all the virtue of Simples and Compounds in the World,
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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;
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;
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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;
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 does Punish our Sins;
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,
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,
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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. FINIS.
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.
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