Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	show_v	young_a	zion_n	29	3	8.3182	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23775	The whole duty of man laid down in a plain way for the use of the meanest reader divided into XVII chapters : one whereof being read every Lords day, the whole may be read over, thrice in the year, necessary for all families : with private devotions.; Whole duty of man	Allestree, Richard, 1619-1681.; Fell, John, 1625-1686.; Sterne, Richard, 1596?-1683.; Henchman, Humphrey, 1592-1675.; Pakington, Dorothy Coventry, Lady, d. 1679.	1659 (1659)	Wing A1170_PARTIAL; Wing A1161_PARTIAL; ESTC R22026	270,427	508

Flat●ering him in his faults Forsaking his friendship upon slight or no cause Making leagues in sin in stead of vertuous friendship SERVANTS Servants disobeying the lawful commands of their Masters Purloining their goods Carelesly wasting them Murmuring at their rebukes Idleness Eye service MASTERS Masters using servants tyrannically and cruelly Being too remiss and suffering them to neglect their duty Having no care of their souls Not providing them means of instruction in Religion Not admonishing them when they commit sins Not allowing them time and opportunity for prayer and the worship of God CHARITY Want of bowels and Charity to our neighbours Not heartily desiring their good spiritual or temporal Not loving and forgiving enemies Taking actual revenges upon them Falseness professing kindness and acting none Not labouring to do all the good we can to the soul of our neighbour Not assisting him to our power in his bodily distresses Not defending his good name when we know or believe him slandered Denying him any neighbourly office to preserve or advance his estate Not defending him from oppression when we have power Not relieving him in his poverty Not giving liberally or chear●ully GOING to LAW Not loving PEACE Going to Law upon slight occasions Bearing inward enmity to those we sue Not labouring to make peace among others The use of this Catalogue of sins is this Upon days of Humiliation especially before the Sacrament read them consideringly over and at every particular ask thine own heart Am I guilty of this ● And whatsoever by such Examination thou findest thy self faulty in Confess particularly and humbly to God with all the heightning circumstances which may any way increase their guilt and make serious Resolutions against every such Sin for the future after which thou ●●ayest use this Form following O LORD I am ashamed and blush to lift up my face to thee for my iniquities are increased over my head and my trespass is grown up even unto Heaven I have wrought all these great provocations and that in the most provoking manner they have not been only single but repeated acts of sin for O Lord of all this black Catalogue which I have now brought forth before thee how few are there which I have not often committed nay which are not become even habitual and customary to me And to this frequency I have added both a greediness and obstinacy in sinning turning into my course as the Horse rusheth into the battel doing evil with both hands earnestly yea hating to be reformed and casting thy words behinde me quenching thy Spirit within me which testified against me to turn me from my evil ways and frustrating all those outward means whether of judgement or mercy which thou hast used to draw me to thy self Nay O Lord even my repentances may be numbred amongst my greatest sins they have sometimes been feigned and hypocritical always so sl●ght and ineffectual that they have brought forth no fruit in amendment of life but I have still returned with the dog to his vomit and the sow to the mire again and have added the breach of resolutions and vows to all my former guilts Thus O Lord I am become out of measure sinful and since I have thus chosen death I am most worthy to take part in it even in the second death the lake of fire and brimstone This this O Lord is in justice to be the po●tion of my cup to me belongs nothing but shame and confusion of face eternally But to thee O Lord God belongeth mercy and forgiveness though I have rebelled against thee O remember not my sins and offences but according to thy mercy think thou upon me O Lord for thy goodness Thou sentest thy Son to seek and to save that which was lost behold O Lord I have gone astray like a sheep that is lost O seek thy servant and bring me back to the Shepherd and Bishop of my Soul let thy Spirit work in me a hearty sense and detestation of all my abominations that true contrition of heart which thou hast promised not to despise And then be thou pleased to look on me to take away all iniquity and receive me graciously and for his sake who hath done nothing amiss be reconciled to me who have done nothing well wash away the guilt of my sins in his blood and subdue the power of them by his grace and grant O Lord that I may from this hour bid a final adieu to all ungodliness and worldly lusts that I may never once more cast a look toward Sodom or long after the flesh-pots of Egypt but consecrate my self intirely to thee to serve thee in Righteousness and true Holiness reckoning my self to be dead indeed unto sin but alive unto God through Jesus Christ our Lord and blessed Saviour This PENITENTIAL PSALM may also fitly be used PSALM 51. HAVE mercy upon me O God after thy great goodness according to the multitude of thy mercies do away mine offences Wash me throughly from my wickedness and cleanse me from my sin For I acknowledge my faults and my sin is ever before me Against thee only have I sinned and done this evil in thy sight that thou mightest be justified in thy saying and clcer when thou art judged Behold I was shapen in wickedness and in sin hath my mo●her conceived me But lo thou requirest truth in the inward parts and shalt make me to understand wisdom secretly Thou shalt purge me with Hysop and I shall be clean thou shalt wash me and I shall be whiter then snow Thou shalt make me hear of joy and gladness that the bones which thou hast broken may rejoycè Turn thy face from my sins and put out all my misdeeds Make me a clean heart O God and renew a right Spirit within me Cast me not away from thy presence and take not thy holy Spirit from me O give me the comfort of thy help again and stablish me with thy free Spirit Then shall I teach thy ways unto the wicked and sinners shall be converted unto thee Deliver me from blood guiltines● O God thou that art the God of my health and my tongue shall sing of thy righteousness Thou shalt open my lips O Lord and my mouth shall shew thy praise For thou desirest no sacrifice else would I give it thee but thou delightest not in burnt offering The sacrifice of God is a troubled spirit a broken and contrite heart O God shalt thou not despise O be favourable and gracious unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with the Sacrifice of righteousness with the burnt offerings and oblations then shall they offer young bullocks upon thine altar Glory be to the Father and to the Son and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen PRAYERS BEFORE the Receiving of the blessed SACRAMENT OMost merciful God who hast in thy great goodness prepared this spiritual feast for sick

ties you to this so Mercy doth likewise you know the poor Soul will fall into Endless and unspeakable Miseries if you continue to neglect it and then it will be too late to consider it The Last Refuge you can hope for is Gods mercy but that you have despised and abused And with what face can you in your greatest need beg for his mercy to your Souls when you would not afford them your own No not that common Charity of considering them of bestowing a few of those idle Hours you know not scarce how to pass away upon them 29. Lay this to your hearts and as ever you hope for Gods pity when you most want it be sure in time to Pity your selves by taking that due Care of your precious Souls which belongs to them 30. If what hath been said have perswaded you to this so necessary a Duty my next work will be to tell you how this Care must be imployed and that in a word is in the Doing of all those things which tend to the making the Soul Happy which is the end of our Care and what those are I come now to show you PARTITION I. Of the DUTY of MAN by the Light of Nature by the Light of Scripture Of FAITH the Promises of Hope of Love c. THE Benefits purchased for us by Christ are such as will undoubtedly make the Soul Happy for Eternal Happiness it self is one of them but because these Benefits belong not to us till we perform the Condition required of us whoever desires the happiness of his Soul must set himself to the performing of that Condition what that is I have already mentioned in the General That it is the hearty honest endeavour of obeying the whole Will of God But then that Will of God containing under it many particulars it is necessary we should also know what those are that is what are the several things that God now requires of us our performance whereof will bring us to everlasting happiness and the neglect to endless misery 2. Of these things there are some which God hath so stamp'd upon our souls that we Naturally knew them that is we should have known them to be our Duty though we had never been told so by the Scripture That this is so we may see by those Heathens who having never heard of either Old or New Testament do yet acknowledge themselves bound to some General Duties as to Worship God to be Just to Honour their Parents and the like And as S. Paul saith Rom. 2. 15. Their consciences do in those things accuse or excuse them That is tell them whether they have done what they should in those particulars or no. 3. Now though Christ have brought greater Light into the world yet he never meant by it to put out any of that Natural light which God hath set up in our Souls Therefore let me here by the way advise you not to walk contrary even to this lesser light I mean not to venture on any of those Acts which meer Natural Conscience will tell you are Sins 4. It is just matter of sadness to any Christian heart to see some in these dayes who profess much of Religion and yet live in such sins as a meer heathen would abhor men that pretending to higher degrees of Light and holiness then their brethren do yet practice contrary to all Rules of common honesty and make it part of their Christian liberty so to do of whose Seducement it concerns all that love their Souls to beware and for that purpose let this be laid as a Foundation That that Religion or Opinion cannot be of God which allows men in any wickedness 5. But though we must not put out this light which God hath thus put into our Souls yet this is not the onely way whereby God hath revealed his will and therefore we are not to rest here but proceed to the knowledg of those other things which God hath by other means revealed 6. The way for us to come to know them is by the SCRIPTURES wherein are set down those several commands of God which he hath given to be the Rule of our Duty 7. Of those some were given before Christ came into the world such are those precepts we finde scattered throughout the Old Testament but especially contained in the Ten Commandements and that excellent book of Deuteronomy others were given by Christ who added much both to the Law implanted in us by Nature and that of the Old Testament and those you shall find in the New Testament in the several precepts given by him and his Apostles but especially in that Divine Sermon on the Mount set down in the fifth sixth and seventh Chapters of S. Matthews Gospel 8. All these should be severally spoke to but because that would make the discourse very long and so lesse fit for the meaner sort of men for whose use alone it is intended I chuse to proceed in another manner By summing all these together and so as plainly as I can to lay down what is now the duty of every Christian. 9. This I find briefly contain'd in the words of the Apostle Tit. 2. 12. That we should live soberly righteously and godly in this present world where the word Soberly contains our duty to our selves Righteously our duty to our neghbour and Godly our duty to God These therfore shall be the Heads of my discourse our DUTY to GOD our SELVES and our NEIGHBOUR I begin with that to God that being the best ground-work whereon to build both the other 10. There are many parts of our DUTY to GOD The two chief are these First to acknowledge him to be God Secondly to have no other under these are contained all those particulars which make up our whole duty to God which shall be shewed in their order 11. To acknowledge him to be God is to believe him to be an infinite glorious Spirit that was from everlasting without beginning and shall be to everlasting without end That he is our Creator Redeemer Sanctifier Father Son and Holy-Ghost one God blessed for ever That he is subject to no alterations but is Unchangeable that he is no bodily substance such as our eyes may behold but spiritual and invisible whom no man hath seen nor can see as the Apostle tells us 1 Tim. 3. 16. That He is Infinitely Great and Excellent beyond all that our wit or conceit can imagine that he hath received his being from none and gives being to all things 12. All this we are to believe of him in regard of his Essence and being But besides this he is set forth to us in the Scripture by several Excellencies as that he is of Infinite Goodness and Mercy Truth Justice Wisdom Power All-sufficiency Majesty That he disposes and governes all things by his Providence that he Knowes all things and is Present in all places these are by Divines called the Attributes of God

DRINKING False Ends of Drinking viz. Good Fellowship putting away Cares c. § 1. THe second is Temperance in Drinking and the ends of eating and drinking being much the same I can give no other direct rules in this then what were given in the former to wit that we drink neither of such sorts of liquor nor in such quantities as may not agree with the right ends of drinking the preserving of our lives and healths Only in this there will be need of putting in one Caution for our understandings being in more danger to be hurt by drinking then meat we must rather care to keep that safe and rather not drink what we might safely in respect of our healths if it be in danger to distemper our reason This I say because it is possible some mens brains may be so weak that their heads cannot bear that ordinary quantity of drink which would do their bodies no harm And whoever is of this temper must strictly abstain from that degree of drink or that sort of it which he finds hath that effect yea though it do in other respects appear not only safe but useful to his health For though we are to preserve our healths yet we are not to do it by a sin as drunkenness most certainly is 2. But alas of those multitudes of drunkards we have in the world this is the case but of very few most of them going far beyond what their health requires yea or can bear even to the utter destruction thereof And therefore it is plain men have set up to themselves some other ends of drinking then those allowable ones forementioned it may not be amiss a little to explain what they are and withal to shew the unreasonableness of them 3. The first and most owned is that which they call Good fellowship one man drinks to keep another company at it But I would ask such a one Whether if that man were drinking rank poyson he would pledge him for company If he say he would not I must tell him that by the very same nay far greater reason he is not to do this For immoderate drinking is that very poyson perhaps it doth not always work death immediately yet there want not many instances of its having done even that very many having died in their drunken fit but that the custome of it does usually bring men to their ends is past doubt and therefore though the poyson work slowly yet it is still poyson But however it doth at the present work that which a wise man would more abhor then death it works madness and frenzy turns the man into a beast by drowning that reason which should difference him from one Certainly the effects of drink are such that had being drunk been first enjoyned as a punishment we should have thought him a more then ordinary Tyrant that had invented it 4. A second end of drinking is said to be the maintaining of friendship and kindness amongst men But this is strangely unreasonable that men should do that towards the maintaining of friendship which is really the greatest mischief that can be done to any man Did ever any think to befriend a man by helping to destroy his estate his credit his life Yet he that thus drinks with a man does this and much more he ruines his reason yea his soul and yet this must be called the way of preserving of friendship this is so ridiculous that one would think none could own it but when he were actually drunk But besides alas experience shews us that this is fitter to beget quarrels then preserve kindness as the many drunken brawls we every day see with the wounds and sometimes murders that accompany them do witness 5. A third end is said to be the chearing of their spirits making them merry and jolly But sure if the mirth be such that reason must be turned out of doors before it begin it will be very little worth one may say with Solomon Eccl. 2. 2. The laughter of such fools is madness And sure they that will be drunk to put themselves in this temper must by the same reason be glad of a Frenzie if they could but be sure it would be of the merry sort But little do these merry folks think what sadness they are all this while heaping up to themselves often in this world when by some mad pranks they play in their jollity they bring mischief upon themselves but however certainly in another where this mirth will be sadly reckon'd for 6. A fourth end is said to be the putting away of cares but I shall ask what those cares are be they such as should be put away perhaps they are some checks and remorses of conscience which must be thus charmed And I doubt this hath proved too effectual with many to the laying them asleep But this is the wickedst folly in the world for if thou thinkest not these checks to have something considerable in them why do they trouble thee But if thou do it is impossible thou canst hope this can long secure thee from them Thou maist thus stop their mouthes for a while but they will one day cry the louder for it Suppose a Thief or a Murderer knew he were pursued to be brought to justice would he think you to put away the fear of being hanged fall to drinking and in the mean time take no care for his escape or would you not think him desperately mad if he did Yet this is the very case here thy conscience tells thee of thy danger that thou must ere long be brought before Gods Judgement Seat and is it not madness for thee instead of endeavouring to get thy pardon to drink away the thought of thy danger But in the second place suppose these cares be some worldly ones and such as are fit to be put away then for shame do not so disgrace thy Reason thy Christianity as not to let them be as forcible to that end as a little drink Thy Reason will tell thee it is in vain to care where care will bring no advantage and thy Christianity will direct thee to one on whom thou mayest safely cast all thy cares for he careth for thee 1 Pet. 5. 7. And therefore unless thou meanest to renounce being both a man and a Christian never betake thee to this pitiful shift to rid thee of thy cares But besides this will not do the deed neither for though it may at the present whilst thou art in the height of the drunken fit keep thee from the sense of thy cares yet when that is over they will return again with greater violence and if thou have any conscience bring a new care with them even that which ariseth from the guilt of so foul a sin 7. A fifth end is said to be the passing away of time This though it be as unreasonable as any of the former yet by the way it serves to reproach idleness which

both Let those think of this who make it their pastime and sport to affront and deride this calling And let those also who dare presume to exercise the Offices of it without being lawfully called to it which is a most high presumption 'T is as if a man on his own head should go as an Ambassadour from his Prince the Apostle says of the Priests of the Law which yet are inferiour to those of the Gospel That no man taketh this honour to himself but he which was called of God Heb. 5. 4. How shall then any man dare to assume this greater honour to himself that is not called to it Neither will it suffice to say they have the inward call of the spirit for since God hath establisht an order in the Church for the admitting men to this Office they that shall take it upon them without that authority resist that ordinance and are but of the number of those theeves and robbers as our Saviour speaks John 10. which come not in by the door Besides the sad experience of these times shew that many who pretend most to this inward call of the spirit are called by some other spirit then that of God the doctrines they vent being usually directly contrary to that word of his on which all true Doctrines must be founded Such are to be lookt on as those seducers those false prophets whereof we are so often warned in the Epistles of the Apostles And whosoever countenances them or follows them partakes with them in their guilt It is recorded of Jeroboam as a crying sin that he made of the m●anest of the people priests that is such as had by Gods institution no right to it and whoever hearkens to these uncalled preachers runs into that very sin for without the incouragement of being followed they would not long continue in the course and therefore they that give them that incouragement have much to answer for and are certainly guilty of the sin of despising their true Pastors when they shall thus set up these false apostles against them This is a guilt this age is too much concerned in God in his mercy so timely convince us of it as may put a stop to that confusion and impiety which breaks in so fast upon us by it 9. Thirdly We owe to them maintenance but of this I have spoken already in the first part of this Book and shall not here repeat Fourthly We owe them obedience Obey them saith the Apostle that have the rule over you and submit your selves for they watch for your Souls Heb. 13. 17. This obedience is to be paid them in spiritual things that is whatsoever they out of Gods word shall declare to us to be Gods Commands these we are diligently to obey remembring that it is not they but God requires it according to that of Christ he that heareth you heareth me Luke 10. 16. And this whether it be delivered by the way of publick preaching or private exhortation for in both so long as they keep them to the rule which is Gods Word they are the Messengers of the Lord of Hosts Mal. 2. 7. This obedience the Apostle inforceth from a double motive one taken from their Ministry another from themselves They watch sayes he for your Souls as they that must give an account that they may do it with joy and not with grief The people are by their obedience to enable their Pastors to give a comfortable account of their Souls and it is a most unkinde return of all their care and labours to be put to grieve for the ill success of them But then in the second place 't is their own concernment also they may put their Ministers to the discomfort of seeing all their pains cast away but themselves are like to get little by it that says the Apostle Heb. 13. 17. will be unprofitable for you 't is your selves that will finally prove the losers by it you lose all those glorious rewards which are offered as the crown of this obedience you get nothing but an addition to your sin and punishment for as our Saviour tells the Pharisees If he had not come and spoken to them they had not had sin John 15. 24. that is in comparison with what they then had so certainly they that never had the Gospel preached to them are much more innocent then they that have heard and resisted it And for the punishment what Christ told those to whom he had preached That it should be more tolerable for Tyre and Sidon which were Heathen Cities then for them the same undoubtedly we may conclude of our selves 10. Lastly We are to pray for them This S. Paul every where requires of his Spiritual children thus Eph. 6. 7 8. having commanded prayer for all Saints he adds And for me that utterance may be given unto me that I may open my mouth boldly to make known the mystery of the Gospel and so again Col. 4. 3. And this remains still a duty to these Spiritual Fathers to pray for such assistances of Gods Spirit to them as may enable them rightly to discharge that Holy Calling I shall omit to set down here what is the duty of Ministers to the people upon the same consideration on which I forbare to mention the duty of Magistrates 11. The third sort of parent is the natural the fathers of our flesh as the Apostle calls them Heb. 12. 9. And to these we owe several duties as first we owe them reverence and respect we must behave our selves towards them with all humility and observance and must not upon any pretence of infirmity in them despise or contemn them either in outward behaviour or so much as inwardly in our hearts If indeed they have infirmities it must be our business to cover and conceal them like Shem and Japhet who while cursed Cham publisht and disclosed the nakedness of their father covered it Gen. 9. 23. and that in such a manner too as even themselves might not behold it We are as much as may be to keep our selves from looking on those nakednesses of our parents which may tempt us to think irreverently of them This is very contrary to the practise of too many children who do not only publish and deride the infirmities of their Parents but pretend they have those infirmities they have not there is ordinarily such a pride and headiness in youth that they cannot abide to submit to the counsels and directions of their Elders and therefore to shake them off are willing to have them pass for the effects of dotage when they are indeed the fruits of sobriety and experience To such the exhortation of Solomon is very necessary Prov. 23. 22. Hearken to thy father that begat thee and despise not thy mother when she is old A multitude of texts more there are in that book to this purpose which shews that the wisest of men thought it necessary for children to attend

us from our troubles O shew us thy mercy and grant us thy salvation that being redeemed both in our bodies and spirits we may glorifie thee in both in a chearful obedience and praise the Name of our God that hath dealt wonderfully with us through Jesus Christ our Lord. A Prayer for This Church O Thou great God of recompences who turnest a fruitful land into barrenness for the wickedness of them that dwell therein thou hast most justly executed that fatal sentence on this Church which having once been the perfection of beauty the joy of the whole earth is now become a scorn and derision to all that are round about her O Lord what could have been done to thy vineyard that thou hast not done in it and since it hath brought forth nothing but wilde grapes it is perfectly just with thee to take away the hedge thereof and let it be eaten up But O Lord though our iniquities testifie against us yet do thou it for thy Names sake for our backslidings are many we have sinned against thee O the hope of Israel the Saviour thereof in time of trouble why shouldst thou be as a stranger in the land as a wayfaring man that turneth aside to tarry for a night Why shouldst thou be as a man astonied as a mighty man that cannot save Yet thou O Lord art in the midst of us and we are called by thy Name leave us not deprive us of what outward enjoyment thou pleasest take from us the opportunities of our luxury and it may be a mercy but O take not from us the means of our reformation for that is the most direful expression of thy wrath And though we have hated the light because our deeds were evil yet O Lord do not by withdrawing it condemn us to walk on still in darkness but let it continue to shine till it have guided our feet into the way of peace O Lord arise stir up thy strength come help us and deliver not the soul of thy Turtle Dove this disconsolate Church unto the multitude of the enemy but help her O God and that right early But if O Lord our rebellions have so provoked thee that the Ark must wander in the wilderness till all this murmuring generation be consumed yet let not that perish with us but bring it at last into a Canaan and let our more innocent posterity see that which in thy just judgement thou denrest to us In the mean time let us not cease to bewail that desolation our sins have wrought to think upon the stones of Ston and pity to see her in the dust nor ever be ashamed or afraid to own her in her lowest and most persecuted condition but esteem the reproach of Christ greater riches then the treasures of AEgypt and so approve our constancy to this our afflicted Mother that her blessed Lord and Head may own us with mercy when he shall come in the glory of thee his father with the holy Angels Grant this merciful Lord for the same Jesus Christ his sake A Prayer for the Peace of the Church LORD Jesus Christ which of thine Almightiness madest all creatures both visible and invisible which of thy godly wisdome governest and settest all things in most goodly order which of thine unspeakable goodness keepest defendest and furtherest all thing which of thy deep mercy restorest the decayed renewest the fallen raisest the dead vouchsafe we pray thee at last to cast down thy countenance upon thy well beloved Spouse the Church but let it be that amiable and merciful countenance wherewith thou pacifiest all things in heaven in earth and whatsoever is above heaven and under the earth vouchsafe to cast upon us those tender and pitiful eyes with which thou didst once behold Peter that great Shepherd of thy Church and forthwith he remembred himself and repented with which eyes thou once didst view the scattered multitude and wert moved with compassion that for lack of a good Shepherd they wandered as sheep dispersed and strayed a sunder Thou seest O good Shepherd what sundry sorts of Wolves have broken into thy sheep cotes so that if it were possible the very perfect persons should be brought into error thou seest with what winds with what waves with what storms thy silly ship is tosl d thy ship wherein thy little flock is in peril to be drowned And what is now left but that it utterly sink and we all perish Of this tempest and storm we may thank our own wickedness and sinful living we discern it well and confess it we discern thy righteousness and we bewail our unrighteousness but we appeal to thy Mercy which surmounteth all thy works we have now suffered much punishment being scourged with so many wars consumed with such losses of goods shaken with so many floods and yet appears there no where any Haven or Port unto us being thus tired and forlorn among so strange evils but still every day more grievous punishments and more seem to hang over our heads We complain not of thy sharpness most tender Saviour but we discern here also thy mercy forasmuch as much grievouser plagues we have deserved But O most merciful Jesus we beseech thee that thou wilt not consider nor weigh what is due for our deservings but rather what becometh thy mercy without which neither the Angels in heaven can stand sure before thee much less we silly vessels of clay Have mercy on us O Redeemer which art easie to be intreated not that we be worthy of thy mercy but give thou this glory unto thine own Name Suffer not those which either have not known thee or do envy thy glory continually to triumph over us and say Where is their God where is their Redeemer where is their Saviour where is their Bridegroom that they thus boast on These opprobrious words redound unto thee O Lord while by our evils men weigh and esteem thy goodness they think we be forsaken whom they see not amended Once when thou sleptst in the ship and a tempest suddenly arising threatned death to all in the Ship thou awokest at the outcry of a few Disciples and straightway at thine Almighty word the waters couched the winds fell the storm was suddenly turned into a great calm the dumb waters knew their makers voice Now in this far greater tempest wherein not a few mens bodies be in danger but innumerable souls we beseech thee at the cry of thy holy Church which is in danger of drowning that thou wilt awake So many thousands of men do cry Lord save us we perish the tempest is past mans power it is thy word that must do the deed Lord Jesu Only say thou with a word of thy mouth Cease O tempest and forthwith shall the desired calm appear Thou wouldst have spared so many thousands of most wicked men if in the City of Sodom had been found but ten good men Now here be so ●any thousands of men which love the glory of