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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

Reformation when in no long time the number of them that had forsaken Rome was as great as of them that staid with her Now to give way to this ascent of this Angel in thy selfe make the way smooth and make thy soule souple finde thou a growth of the Gospel in thy faith and let us finde it in thy life It is not in thy power to say to this Angel as Ioshua said to the Sun Siste Iosh 10.12 stand still It will not stand still If thou finde it not ascending it descends If thy comforts in the Gospel of Christ Jesus grow not they decay If thou profit not by the Gospel thou losest by it If thou live not by it nothing can redeeme thee thou dyest by it Wee speake of going up and downe a staire it is all one staire of going to and from the City it is all one way of comming in and going out of a house it is all one doore So is there a savour of life unto life and a savour of death unto death in the Gospel but it is all one Gospel If this Angel of the East have appeared unto thee the light of the Gospel have shined upon thee and it have not ascended in thee if it have not made thee wiser and wiser and better and better too thou hast stopped that light vexed grieved quenched that Spirit for the naturall progresse of this Angel of the East is to ascend the naturall motion and working of the Gospel is to make thee more and more confident in Gods deliverance lesse and lesse subject to rely upon the weake helps and miserable comforts of this world To this purpose this Angel ascends that is proceeds in the manifestation of his Power and of his readinesse to succour us Of his Power in this That he hath the seales of the living God I saw an Angel ascending from the East which had the seale of the living God which is our next Consideration Of the living God The gods of the Nations are all dead gods Sigillum Dei viventis either such Gods as never had life stones and gold and silver or such gods at best as were never gods till they were dead for men that had benefited the world in any publique and generall invention or otherwise were made gods after their deaths which was a miserable deification a miserable godhead that grew out of corruption a miserable eternity that begun at all but especially that begun in death and they were not gods till they dyed But our Angel had the Seale of the living God that is Power to give life to others Now if we seeke for this seale in the naturall Angels they have it not for this Seale is some visible thing whereby we are assisted to salvation and the Angels have no such They are made keepers of this seale sometimes but permanently they have it not This Seale of comfort was put into an Angels hand Ezek. 9.4 when he was to set a marke upon the foreheads of all them that mourned He had a visible thing Inke to marke them withall But it was not said to him Vade signa omnes Creaturas Go and set this marke upon every Creature as it was to the Minister of the Gospel Go and preach to every Creature Marke 16.15 If wee seeke this seale in the great Angel the Angel of the Covenant Christ Jesus It is true he hath it for Omnis potestas d●ta All power is given unto me in Heaven and in earth and Omne judicium Mat. 28.18 Iohn 5.22 The Father hath committed all judgement to the Son Christ as the Son of man executes a Judgement and hath a Power which he hath not but by gift by Commission by vertue of this Seale from his Father But because it is not onely so in him That he hath the Seale of the living God but He is this Seale himselfe Colos 1.15 Heb. 1.3 Iohn 6.27 Hee is the Image of the invisible God He is the brightnesse of his glory and the expresse Image of his Person It is not onely his Commission that is sealed but his Nature He himselfe is sealed Him hath God the Father sealed since I say naturall Angels though they have sometimes this seale they have it not alwaies they have not a Commission from God to apply his mercies to man by any ordinary and visible meanes since the Angel of the Covenant Christ Jesus hath it but hath it so as that he is it too the third sort of Angels the Church-Angels the Ministers of the Gospell are they who most properly can be said to have this Seale by a fixed and permanent possession and a power to apply it to particular men in all emergent necessities according to the institution of that living God whose seale it is Now the great power which is given by God in giving this seale to these Angels hath a lively representation such as a shadow can give in the history of Ioseph Pharaoh sayes to him Thou shalt be over my house and over all the land of Egypt Gen. 41.40 steward of the Kings house and steward of the Kingdome And at thy word shall all my people be armed Constable and Marshall too and to invest him in all these and more Pharaoh gave him his ring his seale not his seale onely to those severall patents to himselfe but the keeping of that seale for the good of others This temporall seale of Pharoh was a representation of the seale of the living God But there is a more expresse type of it in Exodus Thou shalt grave sayes God to Moses upon a plate of pure gold Lxod. 28.36 as Signets are graved Holinesse to the Lord and it shall be upon the forehead of Aaron What to do That the people may be accepted of him There must be a holinesse to the Lord and that presented by Aaron the Priest to God that the people may be acceptable to the Lord So that this seale of the living God in these Angels of our text is The Sacraments of the New Testament and the Absolution of sinnes by which when Gods people come to a Holinesse to the Lord in a true repentance and that that holinesse that is that repentance is made knowne to Aaron to the Priest and he presents it to the Lord that Priest his Minister seals to them in those his Ordinances Gods acceptation of this degree of holinesse he seals this Reconciliation between God and his people And a contract of future concurrence with his subsequent grace This is the power given by God to this ascending Angel and we extend that no farther but hasten to his haste his readinesse to succour us in which we proposed for the first consideration That this Angel of light manifested and discovered to us who our enemies were He cryed out to them who were ready to do mischiefe with a loud voyce so that we might heare him and know them Though in all Court-cases it be

of some use of the Time when it was done It was done when Christ had dispossessed those two men of furious and raging Devils amongst the Gergesens at what time Mar. 8. ult because Christ had been an occasion of drowning their heard of swine the whole City came out to meet him but not with a thankfull reverence and acclamation but their procession was to beseech him to depart out of their coasts They had rather have had their Legion of Devils still then have lost their hogs and since Christs presence was an occasion of impairing their temporall substance they were glad to be rid of him We need not put on spectacles to search Maps for this Land of the Gergesens God knows we dwell in it Non quaerimus Iesum propter Iesum which was a Propheticall complaint by S. August we love the profession of Christ only so far as that profession conduces to our temporall ends We seek him not at the Crosse there most of his friends left him but we are content to embrace him where the Kings of the East bring him presents of Gold and Myrrh and Frankincense that we may participate of those we seek him not in the hundred and thirtieth Psalme where though there be plenty yet it is but copiosa redemtio plentifull redemption plenty of that that comes not yet but in the twenty fourth Psalm we are glad to meet him where he proclaims Domini terra plenitudo ejus The earth is the Lords and the fulnesse thereof that our portion therein may be plenteous We care not for him in S. Peters Hospital where he excuses himselfe Aurum argentum non habeo Silver and gold have I none but in the Prophet Haggais Exchequer we doe where he makes that claime Aurum meum All the gold and all the silver is mine Scarce any Son is Protestant enough to stand out a rebuke of his Father or any Servant of his Master or any Officer of his Prince if that Father or Master or Prince would be or would have him be a Papist But as though the different formes of Religion were but the fashions of the garment and not the stuffe we put on and we put off Religion as we would doe a Livery to testifie our respect to him whom we serve and miserable Gergesens had rather take in that Devill againe of which we have been dispossessed three or fourscore yeares since then lose another hogge in departing with any part of our pleasures or profits Non quaerimus Iesum propter Iesum we professe not Jesus for his but for our owne sakes But we passe from the circumstance of the time to a second that though Christ thus despised by the Gergesens did in his Justice depart from them yet as the Sea gaines in one place what it loses in another his abundant mercy builds up more in Capernaum then his Justice throwes downe amongst the Gergesens Because they drave him away in Judgement he went from them but in Mercy he went to the others who had not intreated him to come Apply this also And wretched Gergesen if thou have intreated Christ to goe from thee for losse of thy hogges that when thou hast found the Preaching of Christ or the sting of thy conscience whet thereby to hinder thee in growing rich so hastily as thou wouldst or trouble thee in following thy pleasures so fully as thou wouldst thou hast made shift to devest and put off Christ and seare up thy conscience yet Chirst comes into his Capernaum now that sent not for him he comes into thy soule now who camest not hither to meet him but to celebrate the day by this ordinary and fashionall meeting to thee he comes as into Capernaum to preach his owne Gospell and to work his miracles upon thee And it is a high mercy in Christ that he will thus surprize thy soule that he will thus way-lay thy conscience that what collaterall respect soever brought thee hither yet when he hath thee here he will make thee see that thou art in his house and he will speake to thee and he will be heard by thee and he will be answered from thee and though thou thoughtest not of him when thou camest hither yet he will send thee away full of the love of him full of comforts from him But we passe also from this Mat 9.1 to a third circumstance that when he came to Capernaum he is said to have come into his own City not Nazareth where he was borne but Capernaum where he dwelt and preached is called his own City Thou art not a Christian because thou wast borne in a Christian Kingdome and borne within the Covenant and borne of Christian Parents but because thou hast dwelt in the Christian Church and performed the duties presented to thee there Againe Capernaum was his owne City but yet Christ went forth of Capernaum to many other places I take the application of this from you to our selves Christ fixes no man by his example so to one Church as that no occasion may make his absence from thence excusable But yet when Christ did goe from Capernaum he went to doe his Fathers will and that which he was sent for Nothing but preaching the Gospell and edifying Gods Church is an excuse for such an absence for Vaesi non Euangelizaverit if he neither preach at Capernaum nor to the Gergesens neither at home nor abroad woe be unto him If I be at home but to take my tithes If I be abroad but to take the aire woe be unto me But we must not stop long upon these circumstances we end all of this kinde in this one that when Christ had undertaken that great work of the Conversion of the world by the Word and Sacraments to shew that the word was at that time the more powerfull meanes of those two for Sacraments were instituted by Christ as subsidiary things in a great part for our infirmity who stand in need of such visible and sensible assistances Christ preached the Christian Doctrine long before he instituted the Sacraments But yet though these two permanent Sacraments Baptisme and the Supper were not so soon instituted Christ alwayes descended so much to mans infirmity as to accompany the preaching of the Word with certain transitory and occasionall Sacraments for miracles are transitory and occasionall Sacraments as they are visible signes of invisible grace though not seales thereof Christs purpose in every miracle was that by that work they should see Grace to be offered unto them Now this history from whence this Text is taken begins and ends with the principall meanes with preaching for as S. Mark relates it Mark 2.2 he was in the act of preaching when this cure was done And in S. Matthew Mat. 9.35 after all was done he went about the Cities and Villages preaching the Gospell of the Kingdome And then betweene S. Matthew here records five of his transitory and occasionall Sacraments five miracles of

the consideration of that place where our soules should be for ever and we could consider God then but then wee could not see God in his Essence As it may be fairely argued that Christ suffered not the very torments of very hell because it is essentiall to the torments of hell to be eternall They were not torments of hell if they received an end So is it fairely argued too That neither Adam in his extasie in Paradise nor Moses in his conversation in the Mount nor the other Apostles in the Transfiguration of Christ nor S. Paul in his rapture to the third heavens saw the Essence of God because he that is admitted to that sight of God can never look off nor lose that sight againe Only in heaven shall God proceed to this patefaction this manifestation this revelation of himself And that by the light of glory The light of glory is such a light as that our School-men dare not say confidently Lux Cloris That every beam of it is not all of it When some of them say That some soules see some things in God and others others because all have not the same measure of the light of glory the rest cry down that opinion and say that as the Essence of God is indivisible and he that sees any of it sees all of it so is the light of glory communicated intirely to every blessed soul God made light first and three dayes after that light became a Sun a more glorious Light God gave me the light of Nature when I quickned in my mothers wombe by receiving a reasonable soule and God gave me the light of faith when I quickned in my second mothers womb the Church by receiving my baptisme but in my third day when my mortality shall put on immortality he shall give me the light of glory by which I shall see himself To this light of glory the light of honour is but a glow-worm and majesty it self but a twilight The Cherubims and Seraphims are but Candles and that Gospel it self which the Apostle calls the glorious Gospel but a Star of the least magnitude And if I cannot tell what to call this light by which I shall see it what shall I call that which I shall see by it The Essence of God himself and yet there is something else then this sight of God intended in that which remaines I shall not only see God face to face but I shall know him which as you have seen all the way is above sight and know him even as also I am knowne In this Consideration God alone is all in all the former there was a place Deus omnia solus and a meanes and a light here for this perfect knowledge of God God is all those Then sales the Apostle God shall be all in all Hic agit omnia in omnibus sayes S. Hierome 1 Cor. 15.28 Here God does all in all but here he does all by Instruments even in the infusing of faith he works by the Ministery of the Gospel But there he shall be all in all doe all in all immediately by himself for Christ shall deliver up the Kingdome to God even the Father Ver. 24. His Kingdome is the administration of his Church by his Ordinances in the Church At the resurrection there shall be an end of that Kingdome no more Church no more working upon men by preaching but God himself shall be all in all Ministri quasi larvae Dei saies Luther It may be somewhat too familiarly too vulgarly said but usefully The ministery of the Gospell is but as Gods Vizar for by such a liberty the Apostle here calls it aenigma a riddle or as Luther sayes too Gods picture but in the Resurrection God shall put of that Vizar and turne away that picture and shew his own face Therefore is it said That in heaven there is no Temple but God himselfe is the Temple God is Service Apoc. 21.22 August and Musique and Psalme and Sermon and Sacrament and all Erit vita de verbo sine verbo We shall live upon the word and heare never a word live upon him who being the word was made flesh the eternall Son of God Hîc nonest omnia in omnibus Hieron sed pars in singulis Here God is not all in all where he is at all in any man that man is well In Solomone sapientia saies that Father It was well with Solomon because God was wisdome with him and patience in Iob and faith in Peter and zeale in Paul but there was something in all these which God was not But in heaven he shall be so all in all Idem Vt singuli sanctorum omnes virtutes habeant that every soule shall have every perfection in it self and the perfection of these perfections shall be that their sight shall be face to face and their knowledge as they are known Since S. Augustine calls it a debt a double debt a debt because she asked it Facie ad faciem a debt because he promised it to give even a woman Paulina satisfaction in that high point and mystery how we should see God face to face in heaven it cannot be unfit in this congregation to aske and answer some short questions concerning that Is it alwaies a declaration of favour when God shewes his face No. I will set my face against that soule Levit. 17.10 that eateth blood and cut him off But when there is light joyned with it it is a declaration of favour This was the blessing that God taught Moses for Aaron to blesse the people with The Lord make his face to shine upon thee and be gracious to thee Numb 6.25 And there we shall see him face to face by the light of his countenance which is the light of glory What shall we see by seeing him so face to face not to inlarge our selves into Gregories wild speculation Qui videt videntem omnia oninia videt because we shall see him that sees all things we shall see all things in him for then we should see the thoughts of men rest we in the testimony of a safer witnesse a Councell Senon In speculo Divinit at is quicquid eorum intersit illucescet In that glasse we shall see whatsoever we can be the better for seeing First all things that they beleeved here they shall see there and therefore Discamus in terris Hicron quorum scicntia nobiscum perseveret in Caelis let us meditate upon no other things on earth then we would be glad to think on in heaven and this consideration would put many frivolous and many fond thoughts out of our minde if men and women would love another but so as that love might last in heaven This then we shall get concerning our selves by seeing God face to face but what concerning God nothing but the sight of the humanity of Christ which only is visible to the eye So Theodoret so some

comprehends all his Attributes all his Power upon the world and all his benefits upon him The Gentiles were not able to consider God so not so entirely not altogether but broke God in pieces and changed God into single money and made a fragmentarie God of every Power and Attribute in God of every blessing from God nay of every malediction and judgement of God A clap of thunder made a Iupiter a tempest at sea made a Neptune an earthquake made a Pluto Feare came to be a God and a Fever came to be a God Every thing that they were in love with or afraid of came to be canonized and made a God amongst them David considered God as a center into which from which all lines flowed Neither as the Gentiles did nor as some ignorants of the Roman Church do that there must be a stormie god S. Nicholas and a plaguie god S. Rook and a sheepshearing god a swineherd god a god for every Parish a god for every occupation God forbid Acknowledg God to be the Author of thy Being find him so at the spring-head then thou shalt easily trace him by the branches to all that belongs to thy well-being The Lord of Hosts and the God of peace the God of the mountaines and the God of the valleyes the God of noone and of midnight of all times the God of East West of all places the God of Princes and of Subjects of all persons is all one and the same God and that which we intend when we say Iehovah is all Hee And therefore hath S. Bernard a patheticall and usefull meditation to this purpose Every thing in the world sayes he can say Creator meus es tu Lord thou hast made me All things that have life and growth can say Pastor meus es tu Lord thou hast fed me increast me All men can say Redemptor meus es tu Lord I was sold to death through originall sin by one Adam and thou hast redeemed me by another All that have falne by infirmity and risen againe by grace can say Susceptor meus es tu Lord I was falne but thou hast undertaken me and dost sustaine me But he that comes to God in the name of Iehovah he meanes all this and all other things in this one Petition Let me have a Being and then I am safe for In him we live and move and have our Being If we solicite God as the Lord of Hosts that he would deliver us from our enemies perchance he may see it fitter for us to be delivered to our enemies If we solicite him as Proprietarie of all the world as the beasts upon a thousand mountaines are his as all the gold and silver in the earth is his perchance he sees that poverty is fitter for us If we solicite him for health or long life he gives life but he kills too he heales but he wounds too and we may be ignorant which of these life or death sicknesse or health is for our advantage But solicite him as Iehovah for a Being that Being which flowes from his purpose that Being which he knowes fittest for us and then we follow his owne Instructions Fiat voluntas tua thy will be done upon us and we are safe Now that which Iehovah was to David Iesus is to us Iesus Man in generall hath relation to God as he is Iehovah Being We have relation to Christ as he is Iesus our Salvation Salvation is our Being Iesus is our Iehovah And therfore as David delights himself with that name Iehovah for he repeats it eight or nine times in this one short Psalm and though he ask things of a diverse nature at Gods hands though he suffer afflictions of a diverse nature from Gods hands yet still he retains that one name he speaks to God in no other name in all this Psalm but in the name of Iehovah So in the New Testament he which may be compared with David because he was under great sins and yet in great favour with God S. Paul he delights himself with that name of Iesus so much as that S. Ierome says Quē superfluè diligebat extraordinariè nominavit As he loved him excessively so he named him superabundantly It is the name that cost God most and therefore he loves it best it cost him his life to be a Iesus a Saviour The name of Christ which is Anointed he had by office he was anointed as King as Priest as Prophet All those names which he had in Isaiah The Counsellor The Wonderfull The Prince of Peace Esay 9. and the name of Iehovah it self which the Jews deny ever to be given to him and is evidently given to him in that place Christ had by nature But his name of Iesus a Saviour he had by purchase that purchase cost him his bloud And therefore as Iacob preferred his name of Israel Gen. 32.28 before his former name of Iacob because he had that name upon his wrastling with God and it cost him a lamenesse so is the name of Iesus so precious to him who bought it so dearly that not only every knee bows at the name of Iesus here but Jesus himself and the whole Trinity bow down towards us to give us all those things which we ask in that name For even of a devout use of that veryname do some of the Fathers interpret that Oleū effusum Nomen tuu That the name of Iesus should be spread as an ointment breathed as perfume diffused as a soul over all the petitions of our prayers As the Church concludes for the most part all her Collects so Grant this O Lord for our Lord and Saviour Christ Iesus sake And so much does S. Paul abound in the use of this name as that he repeats it thrice in the superscription of one of his Letters the title of one of his Epistles his first to Timothy And with the same devotion S. August sayes even of the name Melius est mihi non esse quā sine Iesu esse I were better have no being then be without Jesus Melius est non vivere quam vivere sine vita I were better have no life then any life without him For as David could finde no beeing without Iehovah a Christian findes no life without Iesus Both these names imply that which is in this Text in our Translation The Lord Dominus to whom only and intirely we appertaine his we are And therefore whether we take Dominus to be Do minas to threaten to afflict us or to be Do manus to succour and relieve us as some have pleased themselves with those obvious derivations as David did still we must make our recourse to him from whom as he is Iehovah Beeing or being our wel-beeing our eternall beeing our Creation Preservation and Salvation is derived all is from him Now when he hath his accesse to the Lord 2 Part. to this Lord the Lord that hath all and gives all

for so is it twice taken in one verse Psal 58.4 Their poison is like the poison of a Serpent so that this Hot displeasure is that poison of the soule obduration here and that extention of this obduration a finall impenitence in this life and an infinite impenitiblenesse in the next to dye without any actuall penitence here and live without all possibility of future penitence for ever hereafter David therefore foresees that if God Rebuke in anger it will come to a Chastening in hot displeasure 1 Sam. 2.25 For what should stop him For If a man sinne against the Lord who will plead for him sayes Eli Plead thou my cause sayes David It is onely the Lord that can be of counsell with him and plead for him and that Lord is both the Judge and angry too So Davids prayer hath this force Rebuke me not in anger for though I were able to stand under that yet thou wilt also Chasten mee in thine hot displeasure and that no soule can beare for as long as Gods anger lasts so long he is going on towards our utter destruction In that State it is not a State in that Exinanition in that annihilation of the soule it is not an annihilation the soule is not so happy as to come to nothing but in that misery which can no more receive a name then an end all Gods corrections are borne with grudging with murmuring with comparing our righteousnesse with others righteousnesse Job 7.20 In Iobs impatience Quare posuisti me contrarium tibi Why hast thou set me up as a marke against thee O Thou preserver of men Thou that preservest other men hast bent thy bow I. am 3.12 and made me a mark for thine arrowes sayes the Lamentation In that state we cannot cry to him that he might answer us If we doe cry and he answer we cannot heare Job 9.16 if we doe heare we cannot beleeve that it is he Cum invocantem exaudierit sayes Iob If I cry and he answer yet I doe not beleeve that he heard my voyce We had rather perish utterly Ver. 23. then stay his leisure in recovering us Si flagellat occidat semel sayes Iob in the Vulgat If God have a minde to destroy me let him doe it at one blow Et non de poenis rideat Let him not sport himselfe with my misery Whatsoever come after we would be content to be out of this world so we might but change our torment whether it be a temporall calamity that oppresses our state or body or a spirituall burthen a perplexity that sinks our understanding or a guiltinesse that depresses our conscience Vt in inferno protegas Job 14.13 as Iob also speaks O that thou wouldest hide me In inferno In the grave sayes the afflicted soule but in Inferno In hell it selfe sayes the dispairing soule rather then keepe me in this torment in this world This is the miserable condition or danger that David abhors and deprecates in this Text To be rebuked in anger without any purpose in God to amend him and to be chastned in his hot displeasure so as that we can finde no interest in the gracious promises of the Gospel no conditions no power of revocation in the severe threatnings of the Law no difference between those torments which have attached us here and the everlasting torments of Hell it selfe That we have lost all our joy in this life and all our hope of the next That we would faine die though it were by our own hands and though that death doe but unlock us a doore to passe from one Hell into another This is Ira tua Domine faror tuus Thy anger O Lord and Thy hot displeasure For as long as it is but Ira patris the anger of my Father which hath dis-inherited me Gold is thine and silver is thine and thou canst provide me As long as it is but Ira Regis some mis-information to the King some mis-apprehension in the King Cor Regis in manu tua The Kings heart is in thy hand and thou canst rectifie it againe As long as it is but Furor febris The rage and distemper of a pestilent Fever or Furor furoris The rage of madnesse it selfe thou wilt consider me and accept me and reckon with me according to those better times before those distempers overtooke me and overthrew me But when it comes to be Ira tua furor tuus Thy anger and Thy displeasure as David did so let every Christian finde comfort if he be able to say faithfully this Verse this Text O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure for as long as he can pray against it he is not yet so fallen under it but that he hath yet his part in all Gods blessings which we shed upon the Congregation in our Sermons and which we seale to every soule in the Sacrament of Reconcilation SERM. LI. Preached upon the Penitentiall Psalmes PSAL. 6.2 3. Have mercy upon me O Lord for I am weake O Lord heale me for my bones are vexed My soule is also sore vexed But thou O Lord how long THis whole Psalme is prayer And the whole prayer is either Deprecatory as in the first verse or Postulatory Something David would have forborne and something done And in that Postulatory part of Davids prayer which goes through six verses of this Psalme we consider the Petitions and the Inducements What David asks And why of both which there are some mingled in these two verses which constitute our Text. And therefore in them we shall necessarily take knowledge of some of the Petitions and some of the Reasons For in the Prayer there are five petitions First Miserere Have mercy upon me Thinke of me looke graciously towards me prevent me with thy mercy And then Sana me O Lord heale me Thou didst create me in health but my parents begot me in sicknesse and I have complicated other sicknesses with that Actuall with Originall sin O Lord heale me give me physick for them And thirdly Convertere Returne O Lord Thou didst visit me in nature returne in grace Thou didst visit me in Baptisme returne in the other Sacrament Thou doest visit me now returne at the houre of my death And in a fourth petition Eripe O Lord deliver my soule Every blessing of thine because a snare unto me and thy benefits I make occasions of sinne In all conversation and even in my solitude I admit such tentations from others or I produce such tentations in my selfe as that whensoever thou art pleased to returne to me thou findest me at the brinke of some sinne and therefore Eripe me O Lord take hold of me and deliver me And lastly Salvum me fac O Lord save me Manifest thy good purpose upon me so that I may never be shaken or never overthrown in the faithfull hope of that salvation which thou hast preordained for me These are