saith it is a Synecdoche so that both part agrée in this that it is the true and naturall bodie of Christ as the Euangelists and the Apostle doe plainly teach that it is spoken of the true bread and so that the Articles of faith bee kept on both sides in their plaine meaning pure and vncorrupt As that the naturall bodie of Christ is one is finite is humane is in Heauen doth no more die is not consumed not broken And yet indéed as the Scriptures teach is offered vnto all is communicated to all the faithfull but in a mysterie and after a Spirituall manner Euen as the faithfull themselues doe grow vp into one bodie and are incorporated with their head Christ and with the whole Catholike Church not after a Carnall but after a Spirituall manner And therefore as in the Sprituall and Mysticall fellowship with Christ and the Church wicked Hypocrites haue no part séeing they want faith but are only in the outward and Visible societie so I beléeue that those Hypocrites are Partakers not of the true and naturall and truly Heauenly flesh and bloud of Christ but only of the externall and outward signes the which also are termed by the name of the flesh and bloud of Christ euen by Christ-himselfe Wherefore wheras the Apostle saith They who eate vnworthily are guiltie of the bodie of the Lord if it bee vnderstood of the wicked which certainly and not without a cause Bucer denieth I interpret that in this sense wherein the same Apostle saith vnto the Hebrewes that some doe tread vnder foot the Son of God and account the bloud of the Testament a prophane thing to wit not because they doe truely eate the flesh of Christ and drinke the bloud but because they doe it vnworthily but rather because reiecting by their vngodlinesse the bodie and bloud the Bread and Wine being offered they drinke and eate the Bread and Wine vnworthily This thing good Christian assure thy selfe of that I am not so wicked as to doubt of the truth of Christs wordes in the Supper as some too impudently doe accuse me of neither that I dispute of the simple vnderstanding of euery word in this proposition This is my bodie For by this Article This that the Bread is declared besides that the text doth teach Paul also doth so interprete it 1. Cor. 10. 11. Neither this word is doth signifie any other thing as I thinke then to bee and I take this word bodie for the true bodie of Christ as Christ himselfe doth interpret who addeth which is giuen for you And therefore there is no controuersie among vs whether in the lawfull vse of the Supper the Bread bee truly the bodie of Christ but wee dispute only of the manner by which the Bread is the bodie of Christ And moreouer neither part call into question that the bread is after that manner the body of Christ after which Christ would then haue it will now haue it to be for it must be according to his will And whereas in the words of the Supper the wil of Christ is not expressed cōcerning the maner I think it is to be gathered out of the like places to wit Sacramentall kinde of spéeches Moreouer this foundation being laid that Christ then would not and now will not that the bread should bee his body after any of the manners of those men who take away the truth of his true humane body or else doe disagree from the analogy of faith and ouerturne some article of the faith from his simple meaning So the manner of Christs being in the Sacrament by Transubstantiation is excluded both because neither in the Sacrament of Baptisme the substance of the water is changed as also because straight way many bodies héere vpon earth should bee faigned vpon Christ besides that body which he hath in heauen and lastly because the substance of bread neither before neither after the conuersion was deliuered to death for vs I adde moreouer that according to Saint Marke the substance of wine was in the belly of the Apostles when he said This is the bloud The manner also of Consubstantiation is excluded both because neither in the water of Baptisme the bloud of Christ is locally included whereby we are washed from our sinnes as also because this maner doth take away the nature of the true humane body and doth Diametrically repugne with the article of the ascention into heauen and of the sitting at the right hand For the same causes that manner also is to be taken away which is not much vnlike vnto this which is imagined by a real and local adherency or coniunction not to speake that not one word can be read for the proofe of this that after some of these thrée manners Christ would haue the bread to be his body After what manner then is it probable that Christ would haue the bread to bee his body Verily after this manner as all other Sacraments are said to be that thing whereof they are Sacraments to wit by a Sacramental and so a Mystical vnion For that which we call a Sacrament the Grecians cal a Mystery Wherefore this spéech is vsuall with the Fathers that the bread is the body of Christ euen the present body and that it is eaten in a mystery Now a mystery is said to be when visible things doe lead vs to the true vnderstanding and receiuing of inuisible things and earthly things of heauenly things corporall things of spirituall things In which sense the Apostle to the Ephesians calleth the carnall marriage of Adam and Eue a great mystery because of the spiritual marriage which is contracted betweene Christ and his Church and to which that other marriage doth leade vs. But carnall men destitute of the spirit of God and of faith cannot be brought by earthly things vnto heauenly things or by the participation of those earthly vnto the communion of these heauenly seeing they cannot so much as vnderstand them as the Apostle saith Which is the cause why I iudge and beleeue that the flesh and bloud of Christ being heauenly and spirituall things cannot in deede and truth be receiued of wicked men no not by the mouth of their body which also was Bucers opinion Therefore hee said that the body of Christ was both present and eaten of vs in the Supper not after any worldly manner but onely after a spirituall and heauenly manner The which what is it else then to say that it is eaten of vs by the spirit of Christ For by Christ heauenly things are ioined vnto earthly things and by him they are receiued of them And this is my beleefe and iudgement for the meaning of the words of the Supper which I will constantly hold till that a better a truer and more agreeable to the Scriptures shall by other men bee offered and plainely prooued unto me Ille non edit corpus Christi qui non est de corpore Christi August He cannot eat the
you bound to come fasting to this Sacrament Answ It is not absolutely necessary 1 Because the Paschal Lambe was not so eaten 2 Because Christ did it after supper 3 Because in the Primitiue Church many places obserued Christs time to communicate at the euening especially at Easter and Whitsontide as Cassander prooueth 4 Because some are so weake that they cannot stay so long fasting 5 Because many abstained in superstition as thinking that they eate the very body and drinke the very bloud of Christ 6 Because our preparation standeth rather in the purifying of the heart then purging of the stomacke Quest What thinke you of the conuenience of it Answ I thinke it fit to come rather fasting then feasting to this banquet and if we cannot fast so long to vse as little refreshing as may be and that for these reasons 1 Because we must doe it for the better hearing of the Word 2 That wee may better meditate of Christ and his benefits 3 That we féeling some hunger for want of foode may better be put in minde to hunger after Christ 4 That feeling comfort by Bread and Wine wee may the more bethinke our selues of our comfort in Christ 5 Because abstinence and taming of the body maketh vs more fit for all spirituall exercises belonging to Communicants 9 Because euen Paul condemneth the Corinthians for abusing themselues at their loue-feasts with this Sacrament 7 We must euer be sober in diet and why not then at this time 8 This was one ende why it hath been for many yeeres taken in the morning as Drachmarius testifieth who liued in the yeere 800. But in this abstinence as we may doe it for our better preparation so must wee auoid the opinion of necessity as though it were sinne to eate or drinke and merit as if thereby wee should deserue at Gods hands For the Councell of Constance admitteth some refreshing in case of necessity to women with childe aged and sicke persons and such as dwelt farre from their Parish Churches Quest Is there nothing to doe for you after you haue receiued this holy Sacrament Answ Yes I must obserue these thrée things 1 I must giue God thankes for so great a benefit 1. Cor. 11.26 2 I must looke to receiue by it increase of faith and repentance to rise from sinne and to receiue power against the Diuell 3 If I feele this present comfort to bée thankefull for it if not I must know that it is because I haue not prepared my selfe or because my faith is weake or because I liue in some secret sinne wherefore I must goe to God acknowledge my fault and desire pardon and comfort for the same Now the Lord grant me this grace so to be partaker of his Sacramentall Table that I may be partaker of his heauenly Table through Iesus Christ my Lord and alone blessed Sauiour Amen THE CONFESSION of Master Zanchius in his Miscellenea touching the Supper of the LORD CHAP. I. Of those things which are giuen vnto vs in the Supper 1 I Beléeue these three things to be offered vnto all men in the Supper and to be receiued of the faithfull The signes the bread and the wine being ioyned with the words of Christ For the word is not to be separated from the signes nor the signes from the word or else the Sacraments were no Sacraments For the word is added to the element and so the Sacrament is made 2 The bodie and bloud of the Lord that is the Lord Iesus Christ himselfe For as in very truth the Diuinitie is not separated from the humanitie neither the humanitie from the Diuinitie euen so vnto vs the one is not offered without the other Wherefore neither are they to bee separated of vs euen in thought but as whole Christ is offered so whole Christ is also to be receiued 3 The New Couenant or Testament I meane that which is renued and confirmed in Christ For this is that thing forwhose cause chiefely the Supper is instituted and administred to wit that we being incorporated more and more into the person of Christ might haue the couenant more and more confirmed vnto vs. Now the bodie and bloud of Christ and the new Testament made in Christ are that Spirituall but the Elements of Bread and Wine are those Earthly thinges whereof Irenaeus speaketh CHAP. II. Of the vse of these three things and first of the vse of the Word of the Bread and of the Wine I Beleeue these thrée thinges to be offered and giuen for those certaine and proper vses whereunto among themselues they were ordained The first Position And first I beléeue the Elements of Bread and Wine together with the Word to bee offered and giuen that by this Word and those Elements as it were instruments of Gods Spirit working in the heartes of the Elect their faith might bee more and more stirred vp and confirmed by which faith wee beléeue that the matter is so indéede as the Word of Christ doth sound in our eares and doth represent the Elements to our eyes and other senses to wit that the Heauenly Bread which is the Bodie of Christ hath béene broken that is killed and died for vs. And the Heauenly Wine that is the bloud of Christ to haue béene shed for vs and for many more euen all the Elect for the remission of their sins and so the New Testament to haue beene confirmed in the bodie of Christ and sealed in his bloud and that this Heauenly Bread Christ with the New Testament and the Heauenly Wine with the remission of sins to be offered vnto vs by the Earthly bread and by the Earthly Wine yea further that we are commanded to receiue them in these wordes Take eate I beléeue the Bread and the Wine to bee giuen vnto vs for this end For this is the proper and immediate vse of all spéech and of all signes especially of those signes which are vsed for confirmation of our spéech not only simply to signifie this or that but also that by signifying they may make beléefe that is may stirre vp faith in the hearers and séers whereby they are perswaded that the thing it selfe is euen so as the words of the speaker doe signifie vnto the cares and as the signes doe represent vnto the eyes Paul also in the tenth Chapter to the Romans speaking of the Word of God and of the preaching of the Gospell saith that faith commeth by hearing and hearing by the Word of God Therefore the proper and immediate vse of the Word is to beget faith in the hearer Signes also and Sacraments are visible wordes I conclude then that Bread and Wine together with the Word are giuen for this vse and immediate end that faith may bee more and more increased in vs whereby we beléeue that the thing is so as the Word signifies and as the Elements doe represent and in this manner signifying doe offer and represent vnto vs. OF the vse of Faith being wrought in
7 That Christ left mee an example of humility g Mat. 11.29 8 That by this I make others to contemne me h Hest 3.2 9 That it argues a sonne of the Diuel i Humilitas signum electorum superbia reproborū Hieron 01 That others yea many vnreasonable creatures haue more excellent gifts then my selfe k Praestat aranea tactu c. 11 That pride is the causer of contentions l Pr. 13.10 12 That proud men are farre from reformation Seest thou saith Salamon a man wise in his owne eyes there is more hope of a foole then of him m Pro. 26.12 and a proud heart is a Palace for the Diuell Euch. What remedies haue you against the temptations of Adultery Phil. I must meditate heere 1 That Gods sees me n Pr. 5.21 2 That God can punish me o Ge. 20.3 3 That he will punish me p 2. Sa. 12.11.12 4 That I am a member of Christ q 1. Cor. 6.15 5 That Adulterers shall not inherite heauen r 1. Cor. 6.9 6 That such people seldome repent ſ Prou. 7.26.27 7 That such a thing should not be done in Israel ſ Deut. 23.17.18 8 That it made Salomon to commit Idolatry t 1. Ki. 11.4 9 That for the whorish woman a man is brought to a morsell of bread u Pro. 6.26 10 That I doe not as I would be done to x Ma. 7.12 11 That I wrong the Church and common-wealth by obtruding to both a bastardly generation y For neither can know their true children 12 That as by this I endanger my soule so must I néedes decay my body and when I am dead leaue a blot behinde me which neuer can be wiped out z Pro. 6.32.33 Euch. What remedies haue you against the temptation of gluttony and drunkennesse Phil. Héere I must meditate 1 That Salomon commands me at great tables to put my knife to my throate * Pro. 23.1 2 That by these I make morter of my body by too much drinke and my stomacke but a strainer by too much meate p Lu. 21.34 3 That I abuse that which might doe good to the poore q Mar. 14.4.5 4 That I abuse the good creatures of God r Eph. 5.18 5 That all ciuill nations haue detested these sinnes ſ He. 1.10 6 That by them I am vnfit for Gods seruice t 1. Cor. 10.7 7 That I bring vpon my body diseases u Pr. 23.29 8 That I am vnfit to keepe any secret x Secreta recludit for drunken porters keepe open gates and when the wine is in the wit is out 9 That I am a scorne to the sober y Ge. 9.22 10 That these sinnes are the maine instruments of other sinnes z Pr. 23.33 11 That I must fall into the Phisitians hands a Eccl. 38.15 12 That I may in them commit some such sinne as may cause me to fall into the censure of God and Gouernours b Gen. 19.33 and since Christ tasted gall and vinegar for me why should not I abstaine from surfeting drunkennes for him He that desireth Christ and féedeth on him will not greatly regard of how dainty diet he maketh such vile meat as after must be cast into the draught Euch. What remedies haue you against the temptation of enuie Phil. I must meditate 1 That mine eye must not bee euill because Gods eye is good c Mat. 20.15 2 That God may dispose of his owne as he list d Mat. 20.15 3 That enuy is a note of a bad man e Gen. 26.14 4 I must be glad at the good of others f Act. 11.18 5 Moses and Christ and other good men were glad when they heard of others excellency g Num. 11.29 Ma. 11.29 6 God will not haue all alike h 1 Cor. 12.18 7 It is a meanes to murther our brother i 1. Ioh. 3.15 8 It is a fruit of the flesh k Iam. 3.14.15 Gal. 5.21 9 It hindereth vs from doing good to others l Ge. 37..4 10 It is the greatest torment to a mans selfe m 1. Sam. 18.9 11 Though our brother excell vs in one thing yet we doe him in another n 1. Cor. 12.21 12 God euen hateth and curseth the enuious o 2. Sam. 22.18 Euch. What remedies haue you against idlenesse in your calling Phil. I must meditate 1 That God commandeth all men to labour p Ge. 3.18 2 That Euah fell in paradise by idlenesse q Ge. 3.19 3 That it was one of the sinnes of Sodome a Eze. 16.49 4 That it is a cushion for Satan to sléep on b Otium puluinar diaboli 5 That labour puts Satans assaults away c 2. Sa. 11.2 6 That idlenesse consumeth the body d Stāding waters soone putrifie 7 That a slothfull hand maketh poore as a diligent hand maketh rich e Pr. 10.5 24.34 8 Without diligence we cannot prouide for a family or the time to come f Prou. 31. 9 All creatures euen to the Pismire are diligent g Pr. 6.6 10 God our Father is euer working h Ioh. 5.17 11 By it we may be able to doe good to others i Ep. 4.28 12 All good men haue laboured in a calling And why haue people hands and wits but to vse them and the more both are vsed the better they are Euch. What remedies haue you against impatience in afflictions Phil. I must meditate 1 That naked I came into this world and naked I must returne againe k Iob. 1.21 2 I must remember the afflictions of Iob and what end God made of them l Ia. 5.11 3 That the patient abiding of the righteous shall be gladnesse m Pro. 10.28 4 That God hath a stroke in afflictions n 2 Sa. 16.10 5 That they are nothing to the ioies of heauen o 2. Cor. 4.17 6 That I haue deserued more p Psa 119.75 7 That they will tend to my good q Ps 119.71 8 That in this world we must haue tribulations r Ioh. 16.33 9 That murmuring is a signe of a bad childe ſ Heb. 12.7.8.9 10 Christ said not my will but thine bée done t Mat. 26.39 11 Many of Gods seruants haue endured more u Heb. 11.37 12 That Gods children haue béene readie to suffer x Act. 21.13 Euch. But what remedies haue you if Satan tempt you to despaire of Gods mercy Phil. I will say vnto him auoid Satan and will enter into this meditation 1 I was by Baptisme receiued into the Church and it hath béene to me the Lauer of regeneration a Tit. 3.5 2 I once heard and beleeued his word and therefore I shall stand euer by this faith b 2. Cor. 1.24 3 Mine election is in Gods kéeping and therefore Satan can neuer steale
confession of sinnes in great Congregations scarce fortie are present vpon the Sabbath day yet none hereby may take occasion or be permitted so to rest wholly in such forme of Prayer as alwaies to kéepe idle the spirit within them or grace giuen them for growth in the power of Prayer to dull let or burie the gift or grace of the Spirit tending to riper perfection But euerie one ought to stirre vp and whet the Spirit and exercise the grace and power receiued to be fitted not only to repeate or reade but euen to endite any good matter and to be fitted by readinesse of inuention sutable to all occasions being as in the whole inward man so in the ripenesse of inuention facultie of conceuing increased and more and more perfected not alwayes to remaine like Children or Weakelings néeding to créepe vpon all foure or to walke with a staffe but able to goe without such helpes which any shall doe through Gods assistance by vse and frequent exercising themselues in Prayer and obseruation and imitation of other good Prayers heard or read and by kéeping a good method and order in praying A briefe Prayer vpon the Lords PRAYER OVR Father By the benefit of creation through thine omnipotencie assistance of preseruation through thy prouidence gift of Adoption through thy grace communication of eternitie through thy Christ Which art in Heauen euer raigning by thy power enlightining by Spirit forgiuing by thy mercy ruling by thy Maiesty Hallowed be thy name of vs by an honest coÌ„uersâ—tioâ— in vs by a cléere conscience from vs by an honest report aboue vs by the representation of Angels Thy Kingdome come in thy Holy Church by the sanctification of the Spirit in thy faithfull soules by iustification of faith in thine Holy Scriptures by instruction of Ministers in thy celestiall Pâ—radise by assimilation to Angels Thy will bee done in Earth in singlenesse of heart by humilitie chastitie of bodie by abstinence holinesse of will by custome truth of action by discretion As it is in heauen willingly without murmuring speedily without delaying constantly without ceasing vniuersally without omitting Giue vs this day our daily bread For humane necessitie to couer our shame future prosâ—eritie to maintaine our calling present liberalitie to doe good to others eternall glorie to lay vp in Heauen And forgiue vs our trespasses of omission in thinges commaunded commission in thinges forbidden of the first Table against thy selfe and the second Table against our neighbour As wee forgiue them that trespasse against vs Heartily in puritie chearefully in curtesie continually in Christianitie forgetfully in not requiting like for like And leade vs not into temptation either importunate which wearieth or sudden which discourageth or fradulent which deceiueth or violent which ouercommeth But deliuer vs from all euils of mundane aduersitie which will disquiet vs Sathans subtiltie which will destroy vs humane crueltie which will ouerthrow vs eternall misery which may torment vs. For thine is the Kingdome powerfull in it selfe comfortable to vs terrible to thine enemies eternall in Heauen Power great in our creation mightie in our preseruation mercifull in our iustification and wonderfull in our glorification And glorie For which thou diddest make all thinges to which we referre all thinges in which all thinges doe remaine on Earth and by which all thy Saints shal reioyce in Heauen For euer and euer in themselues by continuance in thy Saints by practise in thy creatures by proofe in the wicked by torment Amen so bee it by intention of the mind serious inuocation of thy name diligent execution of thy Commandements continuall communication of all thy mercies prayed for Another of the like Argument O Our Father high in Creation swéet in loue rich in mercie Which art in Heauen the glasse of eternitie the crowne of incunditie the treasure of felicitie Hallowed be thy name that it may bee honie to the mouth musicke to the eare a fire in the heart Thy Kingdome come pleasant without mixture safe without annoyance sure without losse Thy will bee done that wee may flie that thou hatest loue that thou louest and by thee doe that thou commandest In earth as it is in Heauen willingly readily faithfully Giue vs this day our daily bread necessarie for this life not superfluous for our delights nor waÌ„ting to our necessities And forgiue vs our debts against thée our neighbour and our selfe As wee forgiue our debters who haue wronged vs in our bodie goods name And lead vs not into temptation of the World Flesh Diuell But deliuer vs from euill past present to come Spiritual Corporall Eternall And this we aske because thine is the Kingdome for thou rulest all Power for thou canst doe all and Glorie for thou giuest all now whilest we doe liue and for euer whilest we shall liue Amen neither doubt we but that wee shall certainely obtaine these thinges because thou art louing as our Father and powerfull in Heauen Thou sayest Amen by commanding art Amen by performing we say Amen by beléeuing and hoping say but the word and we shall be cured Dauid tentatur tentatus orat orans Liberatur liberatus gratias agit August Dauid is tempted being tempted hee prayeth praying is deliuered and being deliuered he giueth thankes This is the summe both of Dauids Psalmes and the Lords Prayer MATTH 26.41 Watch and pray that you fall not into temptation A COMMVNICANT INSTRVCTED THOV SHALT LABOR FOR LONDON Printed for Edward Blunt and William Barret 1613. To the right Honourable the Ladie FRANCIS Daughter to the most honourable the Countesse of Darbie and wife to the honourable Sir IOHN EGERTON Knight of the BATHE ALbeit the houses of the poore are not at any time as of the rich alike adorned with gorgeous furniture yet the gardens of the poore as well as the rich are in the spring-time a-like couered with flowers furniture That great flower of the Sunne it is not indeede found but amongst the rich but the Marigold Heliotropiuim which openeth and setteth with the Sunne and which is as profitable as the other is beautifull this is amongst other sweet and holesome hearbs ordinarie in the poorest Orchard These kinde of hearbs sometime they vse for meate and medicine and often wanting things to present their betters with of these they doe offer a poesie of flowers As they haue receiued so they giue That spirituall Garden which is committed to my keeping hath not at this time any rare flowers in it but such as being planted some few yeares past doe now shew themselues in a more Orient colour and in greater aboundance Out of them this spring-time I haue gathered three seuerall nose-gaies and two of them are presented to two most honourable Counsellers this Third I am bold to present to your Honour I hope there is no such Antipathie betwixt flowers and you as there was betwixt a worthie Ladie and a Rose The Ladie Hennage especially such flowers as these since Religion which giueth colour
is spirituall and secret And as we haue feeling of Christ dwelling on our hearts so the more shall wee haue feeling of this blessed societie by which we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vnion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation with whole Christ and his merits and meet altogether in the vnitie of faith and knowledge of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ Ephes 4.13.5.30 But as in our separation from God by the spirit of Satan our mindes heart and wils were first seuered and then followed the whole man so the first thing in this coniunction which must be ioyned with God by his spirit is the vnderstanding by knowledge the heart by affiance the will by obedience after which will follow all the new man By the humanitie of Christ we are conioyned to him and by his Spirit he is ioyned to vs. Not either by an actuall falling of Christs flesh into ours or a naturall contiguitie or conexion of our persons or essentiall comixtion of his body with ours but by a copulation and connexion altogether spirituall felt by grace in this life and seene by glorie in the life to come when Christ and his Church before Gods iudgement seate shall appeare as one Christ. But Christ is in heauen and we vpon earth Send thy faith into heauen and hee in heauen is ioyned to thee heere vpon earth Thy sight in a moment can visiblie touch the starres of heauen much more may thy faith touch that morning starre and sunne of righteousnesse which is in heauen Say that the wife bee in England the husband in India the head aboue the feete below the branches on the top the roote in the ground the spring in one place the riuers in an other the foundation on the earth the building in the ayre is there not notwithstanding an vnion betwixt them Surely there is Christ is our husband the Church is his spouse Christ is our head ech Christian is a member Christ is the roote the righteous are branches Christ is the fountaine the Religious are riuers Christ is the foundation belieuers are Gods building Be hee neuer so high euen in the highest heauens we vpon earth are so ioyned vnto him that by vertue of this vnion our soules do receiue the life of grace in this world and our bodies shall receiue the life of glorie in the world to come Heere this coniunction appeares in the vnitie of spirit for in it there is neither a commixtion of persons nor an vnion of substances but a confederation of our affections and concatenation of our wils there it shall appeare in the consociation of our persons For wee shall enioy there a most holy and comfortable conuersation with Christ see him as he is conferre with him face to face and as in this sacrament as by a marriage ring wee are espoused to him heere so there wee shall be solemnly maried to him for euer And all this comes vnto vs because the word was made flesh not because that Flesh hath any such vertue in it selfe it is the spirit that quickneth the flesh profiteth nothing but in that it is caro verbi flesh vnited to the word to that word which is the fountaine of life quickning all things and causing the death of that flesh to obtaine for vs eternall life The flesh is not quickning in it selfe but in the word Hypostatically vnited vnto it saith Cyrill This word by personall vnion quickneth Christs humanitie and giueth it for our saluation merite and efficacie and by mysticall vnion quickneth Christian consciences and ioyneth them in loue and life vnto God so that now there is a mutuall giuing and receiuing betwixt Christ and his Church From Christ wee receiue first him selfe which the Father and their Spirit to become our portion Secondly Adoption to be actually made the children of God Thirdly a title and right to Christs righteousnesse in his sufferings and with all to his fulfilling of the whole law Lastly a right to the Kingdome of heauen which now is made the inheritance of the Saints And what doth he now receiue from vs surely drosse for gold euil for good shame for glorie sorrow for solace and a curse for this blessing For he receiues ftom vs first our sinnes with the punishment thereof made his by imputation and suertie-ship Secondly our afflictions which hee accounts his owne so long as we suffer for righteousnesse sake And this is our communion which we haue with Christ But because we are all members of one bodie and are all baptized into one Spirit and after do eate of one bread there is also a communion with all Christians one with an other Art thou a liuing saint vpon earth thou art in regard of minde of one iudgement in the grounds of pietie affection of one heart alike affected to God Christ Iesus and euery good Christian though thou wast neuer acquainted with them And in regard of the gifts of the spirit like a good candle thou wilt spend them al to the good of others be ready to serue thy brother in loue and both by example admonition exhortation consolation prayer to conuey all graces in thee to an other yea not to be wanting to him in communicating thy goods And for our communion with the dead they in heauen do pray generally for al vs and we on earth do desire our dissolution to be with them But that we may enioy this blessed societie we must walke in the light For if we say that we haue fellowship with him yet walke in darknesse we lie but if we walke in the light as hee is in the light then haue wee fellowship one with an other 1. Ioh. 1.7 that is God with vs we with God and godly people and the blood of Iesus Christ his Sonne purgeth vs from all sinne Thus then Christ in heauen by his spirit is so vnited to vs we on earth by our faith are so vnited to him that without him we can do nothing with him we are able to do al things Of his fulnesse we receiue grace for grace And as by the power of the sunne in the second heauen all things are made fruitfull heere vpon earth so by the power of Christ in the third heauen all men become sanctified in the Church yet not by the alone inward operation of his spirit without the outward vse of the word and sacraments By the word alone when the sacraments are not administred and both by word and sacraments when they are ioined together Is the word preached in it Christ speaketh by his spitit to vs. Are the sacraments administred by baptisme we are receiued in to the communion of Gods couenant and by the Eucharist wee are more confirmed in the same By the word God enters by one gate into vs namely by the eare by the Eucharist he knocks at al the gates
say 2 The custome of the Iewes at that time was not to sit but to leane one vpon another would you haue this custome to be retained 3 It is vncertaine with what gesture and in what maner Christ did celebrate his last Supper whether standing as was the vse of the Passeouer or sitting or leaning as was the vse at supper 4 Mr. Caluine a reuerend man leaues many rites indifferent in the administration of this Sacrament Lib. 4. Instit cap. 17. sect 43. In a word but thinke seriously how this Church of ours doth detest al popish adoration in this Sacrament and you wil not refuse to communicate with vs because you are enioyned to knéele If you do not take héed of such singularitie it may bee in you as it hath béen in others a fore-runner either of schismaticall separation or supine contempt of this blessed banquet Quest What quantity of Bread and wine must you receiue Answ Not a crumme of bread or a drop of wine nor to much of either but so much of each as may giue both nourishing and chéering to my bodie I may not make a banquet of this Sacrament nor turne drinking into drunkennesse Quest But is it fit often to receiue this Sacrament Answ It is but alwaies with reuerence and preparation For so often saith Christ and Paul the first Christians did it day by day and by it wee renue our couenant are tied to obedience vnited to our brethren comforted against death and assured that Christ is all in all vnto vs. Quest Who offended against this rule Answ 1 They who come not at al these faile as much in not eating as Adam did in eating of the forbidden fruit Genes 3. hée obeyed the Serpent they will not obey Christ 2 They who tie themselues to receiue only at Easter and no time else they make a Iewish Passeouer of Christs institution and are more willing to follow Moses then Christ 3 Such as pretend excuses why they dare not come and these also are like vnto those guests who being inuited to the marriage of the Kings sonne gaue carnall reasons why they could not come Matth. 22.4 Quest What thinke you of such as come not often because of the meanenesse of the elements in which this Sacrament is administred Answ Surely as of Naaman the Assyrian who thought the waters of Damacus better then all the riuers of Samaria or as of that woman of Samaria who ignorantly preferred the well of Iaakob before the well of liuing waters 2. King 5.10 Iohn 4.12 These then they may bee good Christians though seldome Communicants but they are deceiued not knowing that the means of saluation are offered to vs in weake meanes 1. Cor. 1.21 Quest But some againe haue this Sacrament in such reuerence that they dare not come often what is your opinion of them Answ If Christ calleth them why should not such come Are they not prepared it is their fault or not in charity They excuse one sinne with another shall they sin against God because man sinnes against them Nay better excuses would not serue those Matth. 22.4 Quest You haue giuen many good instructions concerning this Sacrament tell me I pray you is it lawfull to receiue it priuately An. If persons excommunicate from the Church did repent them of their sins and could not by sickenesse come to the Church these not to make receiuing necessary but in regard of themselues to testifie their repentance and in regard of the Church that it accepted their repentance and for their comfort receiued them as members of Christ the Sacrament was in former times deliuered priuately to such Yea and the Councell of Mentz decréed That if any théefe gaue tokens of repentance and desired the Sacrament he should haue it Quest Did there any hurt come of this order Answ Very much First that if any were deadly sicke the Eucharist must néeds be administred to him Secondly that in Popery euery Parish Priest must bring to euery one of yeeres ready to die this breaden God in a boxe with Bell Booke and Crosse and if any departed without receiuing this iournall he was not to bee interred in Christian buriall if he did receiue it he must néedes goe to heauen Quest Doe all reformed Churches vse this order priuately to administer this holy Communion Answ Some doe not and that for these reasons 1 Because Christ gaue it to all his Disciples 2 Paul will haue the Corinthians not to eate at home but to stay one for another 3 It is called Synaxis a Communion and Leitourgia a publike Ministery 4 If in the Apostles times it were administred in Families it was because of persecution and yet then many Christians met together at it 5 The Word is not priuately to be preached and therefore the Sacraments are not priuately to be administred 6 It caused publike assemblies to be neglected 7 It brought in a necessity of this Sacrament 8 It caused some to neglect it in health because they were sure to haue it in sicknesse 9 Other meanes of comfort may bee vsed as well as this as comfort from the promises of the Gospell and our ingrafting into Christ 10 Many of the ancient Fathers disallowed such as deferred Baptisme till they were sicke and therefore had better cause for not admitting this Sacrament to the sicke Quest Doe you well think that a Minister may not administer this Sacrament to a sicke or condemned man priuately if he desire it Answ I dare not thinke it and that for these reasons 1 I dare not depriue a man being in such a case that he cannot come to the publike assemblies of the confirmation of his faith and seale of his saluation as this Sacrament is No more then I dare depriue him of the comfort of the Word and my prayers for him in such a time when Satan is most busie 2 If in the ancient Church it were granted to persons excommunicate testifie their repentance why should it not bee granted to good Christians to confirme their faith 3 Such a priuate communion is a testimony of the receiuers coniunction with his whole Church as a particular Communion in a Parish is a testimony of her communion with the whole Church Quest Are there no caueats to bee giuen about this doctrine Answ Yes 1. That it bee sparingly vsed 2 To such onely as desire it 3 That they bee taught that it is not of necessity 4 That some words of exhortation goe with it 5 That no pompe bee vsed in carrying the Communion 6 That the Minister know it is not desired in superstition 7 That it be done to such as cannot come 8 That the party haue a conuenient company with him 9 That if it may be done the party then receiue it priuately when others doe so in the Congregation 10 That in the administration the institution of Christ be obserued and all bee done in remembrance of Christs death Quest I had almost forgotten to aske you one necessary question are
vs by the Word and Sacraments The secōd Position I beléeue this faith to bee wrought in vs of the holy Ghost by the Word and Sacraments that by this faith wee might immediatly receiue and eate the bodie of Christ which was deliuered vp for vs and receiue and drinke the bloud of Christ which was shed for vs for remission of sinnes And so we might more and more bee engraffed and immediatly vnited vnto the bodie of Christ as our Mediatour who died for vs. For euen as the Bread and Wine being Earthly and Materiall Bodies cannot bee incorporated into our Earthly bodies vnlesse wee receiue them in at our mouth and eate them and drinke them So wee cannot bée vnited and incorporated into the bodie and bloud of Christ which Irenaeus calleth an Heauenly thing vnlesse by faith we take hold on Christ eate him and drinke him that is applie him vnto vs. The third Position OF the vse for which we eate the body of Christ and drinke his bloud I beléeue that the bodie of Christ in the Supper is offered and exhibited vnto vs to be eaten and his bloud to bee drunke and that faith by the Word and Sacraments by the helpe of the Holy Ghost being wrought in our hearts it is eaten of vs indéed to the end that we being more neerely and effectually incorporated into Christ we may also bee more throughly confirmed in the New Couenant which in Christ is communicated vnto vs. For as Christ did therefore deliuer his bodie vnto death and shed his bloud that by his death and bloud our sinnes being purged hee might confirme and for euer establish the couenant being renued betwéene God the Father and vs euen as the words of the Supper concerning the bloud doe teach vs and other bookes of the Scripture especially the Epistle to the Hebrewes doe confirme euen so for this end also the body and bloud of Christ is communicated vnto vs that by the participation of them we in like manner being more and more incorporated into Christ might be more and more confirmed in the New Testament Therefore when Christ gaue forth the cuppe in plaine wordes hee named the New Testament that the Apostles might vnderstand to what end the bloud of the sonne of God was not only shed and powred out but also was exhibited to be drunken of them Verily to this end that as by the shedding of his bloud their sinnes and the sinnes of all Gods Elect were purged and being purged the couenant betweene them and God was for all eternitie confirmed So also by drinking of the same both they and all the Elect being more and more incorporated may know themselues to be confirmed and established in the euerlasting Couenant But yet because the Couenant and the flesh and bloud of Christ are diuers obiects and the one is ordinated vnto the other therefore for doctrine sake I distinguish the one from the other and shew what is the proper vse of either of them The fourth Position OF the benefit or vse of the Couenant communicated vnto vs. Lastly I beléeue the couenant it selfe being ratified and confirmed in the bodie of Christ and by the bloud of Christ to bee more and more communicated vnto vs in the same bodie and bloud of Christ that by the bond thereof wee may wholy whatsoeuer we are bee vnited more and more vnto God the Father the Fountaine as of the whole Diuinitie so of all goodnesse and blessednesse by Christ the Mediatour the Spirit working and dwelling in vs and that we may be so vnited that in mind wee may daily more clearely acknowledge him by the Holy Ghost to be our true and our best Father in Christ and in our heart loue him more feruently in Iesus Christ through the Holy Ghost yea with all the powers of soule and bodie wee may daily more sincerely honour him and may bee made like vnto him in Holinesse and Iustice vntill at length sinne being vtterly destroyed and death abolished and the perfect Image of God recouered wee may so perfectly through Christ in the Spirit of God bee vnited and coupled after this life vnto God the Father that he may be all in all Amen For this is the last end vnto which not only the Supper of the Lord but also Baptisme yea the whole Word of God all his benefits all his corrections lastly all the words and works of God doe lead vs vnto CHAP. III. Of the dutie of a Christian man in the Supper of the Lord. WHerefore I thinke and beléeue that these are the duties of a Christian man in the Lords Supper First that he set before his eyes the perfect Communion with God which is none at al without Christ and is to be found only in him and that he direct all things vnto it as vnto the last end Secondly that hee may come vnto this end hee must make his beginning from the meanes which doe incurre into our senses as those things which are first perceiued by our vnderstanding and are better knowne by nature as also hee must heare the word attentiuely and come vnto the Sacraments reuerently and diligently consider as well what the word signifieth as what the Sacraments doe represent and what is offered vnto vs by the Ministerie of them both which is this that Christ hath offered vp his bodie vnto death for vs and shedde his bloud for remission of sinnes and therefore hee hath by his bloud sealed and confirmed in himselfe being Mediatour the New Testament of our euerlasting reconciliation and peace with God And these things are so signified by the Sacraments that they are also offered and giuen vnto vs to be receiued Whereby it comes to passe that they are truly called Signes not only signifying but also exhibiting and giuing the things which they signifie Thirdly I beleeue because the thinges signified and offered by the Signes are to be receiued by faith and faith is the gift of God therefore God is to be praied vnto as hee who offereth the things by the Signes and who commands vs to receiue them by faith He also can giue and increase faith whereby we are able to receiue them Fourthly I beléeue that faith being begotten in vs by hearing of the Word and increased by the diligent consideration of the Sacraments through the Holy Ghost it is the dutie of a Christian man while he receiueth the Externall and Visible Signes with his hand being also Externall and Visible and eateth them with the mouth of his body and drinketh them heare vpon Earth together also to receiue with the hand and mouth of faith and to eate and drinke the Heauenly and Inuisible thinges namely the flesh and bloud of Christ with a faithful heart lifted vp vnto the Heauenly Table that hee being more and more coupled vnto Christ and made flesh of his flesh and bone of his bones may liue in Christ and Christ in him For I beleeue the faithfull in the Supper truly to
Luke 23.8 1. Cor. 1.11 6 That as I come I consider whither I goe Exod. 34.24 Zach. 8.21 7 That I carrie my Family with mee Exod. 20.10 8 That I inuite others to come Isay 2.3 Zach. 8.21 Iohn 1.43.47 Luke 2.42 Psalme 122.1 Gen. 11.4 9 That I bring a mind desirous to heare 1. Pet. 2.2 10 That I so come as I may heare the whole Seruice and Sermon For to neglect Seruice sauours of Schisme and to come short of the Sermon ordinarily argues Atheisme Quest What must you doe in hearing the Word Answ 1 I must settle my selfe to heare Acts 10.33 Eccles 6.33 2 Mine eies must be bent vpon the Preacher only Luke 4.20 5.1 Acts 3.5 8.6 Nehem. 8.3 3 I must not offend the Congregation by coughing or sléeping Acts 21.9 21.40 1. Thess 5.7 4 I must read nothing in the time of the Sermon vnlesse I turne to places alleaged but Hoc agere doe that which I am come to doe 5 I must take héed I talke not so with others that I heare onely by péecemeale 1. Corinthians 10.10 Psalme 26.12 6 I must remember I come to learne Isay 2.6 7 If the Doctrine be good neither voice nor youth nor gesture must offend mee 2. Cor. 11.6 8 I must reioyce most in mine owne Teacher Iohn 10.4 9 I must obserue the Preachers method whether he expound teach exhort confute reprehend or comfort 10 I must note that which most concernes me and then thinke that he speakes to and of me Acts 2.38 Iames 1.25 11 I must not be wearie if the Sermon be long Acts 20 9. Ios 8.34 Nehem. 8.3 12 I must write the Sermon if I can Quest What must you doe when you haue heard Answ 1 I must not depart before all euen the blessing bee ended nor before the administration of the Sacraments if there be any 2 As I goe home I must thinke what I haue heard and talke of it as I goe Luk. 24.14 Nicephorus saith that Christians in their iourneying did sing Psalmes and by such singing a Iew was conuerted Lib. 3. Eccles Hist Cap. 37. 3 When I am come home I must conferre of the Sermon The want of this is the maine cause of ignorance vnprofitablenesse and sée that each of my Family haue learned somewhat Deut. 6.4.20 4 If I doubt of any thing I must aske the Preacher or some other Malach. 2.7 Acts 8.34 5 I must not immediatly after hearing goe about my priuate affaires 6 If the Sermon be ended before dinner or supper the best table-talke is of the Sermon Exod. 12.26 7 I must not so much censure the Minister as sée what good things I haue learned Act. 13.45 8 It is not enough to say it was a good Sermon but I must know for what I commend it Ioh. 7.46 9 If any of my people haue béene negligently forgetfull I must reprooue them Marke 7.19 8.18 10 I must labour to turne Gods Word into good workes Rom. 2.13 Ioh. 13.17 Quest Now that you may be able to iudge of Sermons tell mee which you doe thinke a good Sermon Answ Surely that which sheweth 1 The coherence of his Text with that Scripture which goeth before and followeth after it if it haue any 2 Which expoundeth the true meaning 3 Which deliuereth out of it the naturall doctrines with reasons and proofes of that docrine 4 Which maketh vse of each doctrine 5 Which instructeth exhorteth confuteth comforteth 6 In which is manifest the power of Gods Spirit 7 Which heapeth not vp too many testimonies diuine or humane 8 That which Auditors may best vnderstand and remember 9 That which teacheth mee the way to Heauen 10 That which speaketh especially to my heart woundeth my conscience moueth me to teares draweth from me a confession of my personal sinnes causeth me to beléeue and maketh me to turne from all yea euen my beloued sinnes to God Quest But because you see many a sleepe at Sermons tell me what may bee the cause of such heauinesse Answ The causes are 1 The malice of Sathan who rocks the cradle in which men so sléepe 2 The want of consideration of the Maiestie of God the presence of Angels the necessitie of the Word and the subtiltie of our aduersarie who by this meanes deuoures vs. 3 Ouermuch labouring in our callings the day and night before as may appeare by many trades-men 4 Excesse of dyet vpon the Sabbath day at dinner which hinders not only our seruants from comming but them and vs from hearing when we are come 5 Want of exhortation in the Minister that men should awake 6 Neglect of such as sit by vs who suffering vs to sleepe communicate with our sinne 7 The cares of this World 8 Opinion that wee haue knowledge enough 9 Want of attention to that which is spoken 10 An occasion may be because some Ministers preach without studie and so bring not much worth the hearing But that Sermon is a meane one out of which a man may not learne some good 11 The heat of the Ayre where many are together may occasion the best to fall asléepe 12 Some are brought asléepe by sorrow or too long Sermons Matthew 26.43 Acts 20.9 Quest What remedies must you vse against this ordinary drowsinesse An. 1 I must meditate of Gods presence 2 That by it I discourage the Minister 3 That I giue bad example to others 4 That such as see mee will suspect my Religion 5 That the diuell lulles me asleepe 6 That I turne a festiuall into a funerall Sermon 7 That I would be offended if any slept whilest I talked vnto them 8 That so I hinder my selfe of many profitable instructions 9 That Eutychus fell dead in such a sléep 10 I must vse a spare diet 11 I must not be offended that my pew-fellowes awake me 12 I must not sit onely but stand that I may keepe my selfe from drowsinesse Quest And what needes all this direction for hearing may I not as well stay at home and read a good Sermon priuately An. I disallow not reading of Sermons and other good books for by them I may be 1 Instructed in things I know not 2 Confirmed in things that I know 3 I may meditate the better of things written 4 I may spend my vacant time well 5 If I haue no Preacher such Sermons may much edifie me 6 If I be sicke or the weather foule or the way to Church ouer long this course may be a meanes to giue me much comfort But yet preaching to the eare is especially to be regarded For by it 1 God hath appointed ordinarily to saue me 1. Cor. 1. 2 Then are Common places handled Articles of faith expounded and one place of Scripture explaned by another 3 Then darke places are made plaine and repugnant Scriptures reconciled 4 Obiections against truth are answered 5 Generall doctrine is applyed to occasions of times places and persons by exhortation admonition reprehension consolation c. 6 Experience teacheth
and that he said of himselfe he was Christ the King This he suffered that so he might deriue and take to himselfe that rebellion against Gods Maiestie whereof we all were guilty in Adam and by this humiliation make satisfaction to God for vs. If he had defended himselfe we had beene accused or acquitted himselfe we had perished but as a Lambe before the shearer he opened not his mouth that wee might haue liberty to call vpon God 2 He is ballanced with Barabbas and thought lighter then a murderer hee is condemned by a Iudge in the name of the whole Empire and being thus condemned though pronounced innocent hee is scorned by Souldiers attired like a foole beaten with rods spit vpon with reproch and only because he bare the iniquities of vs all Isai 53. 3 He is cast out of the City to giue vs a City hee carried his Crosse to carry our sinnes he is brought to Golgatha to suffer our reproach he is crucified on the Crosse to giue vs a crowne euen a crowne of glory reserued in heauen for vs. 1. Pet. 1. 4 He was crucified with theeues that he might glorifie vs with Angels with his hands spread abroad that he might call all vnto him with his naked body that wee might not be ashamed of our nakednesse in heauen with a feeling of thirst that hee might shew his desire of our saluation wâ—th drinking of gall that hee might satisfie for tâ—at deadly iuice which Adam sucked out of the forbidden fruit with his side pierced thorow that the Church might bee washed with the blood and water that came out with crying in feare that wee might cry in faith and with the losse of his life that he might saue ours Quest O cursed Caiphas who thus arraigned him O cursed Pilate who thus condemned O thrice cursed both Iewes and Romans who thus did execute the Sonne of God Answ Nay rather cursed bee our sins for which he was arraigned condemned and executed Hee that knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him 2. Cor. 5. He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astray wee haue turned euery one to his owne way and the Lord hath laide vpon him the iniquities of vs all Isai 53.5.6 Hee hath redeemed vs from the curse of the Law being made a curse for vs that wee might bee made the righteousnesse of God in him Gal. 3.14 And wee were not redeemed with corruptible things as siluer and gold from our vaine conuersation receiued by the traditions of the Fathers but with the precious bloud of Christ as of a Lambe vndefiled and without spot Quest And at what time of the yeere did he suffer all this An. At Easter at the feast of the Passouer when the Iewes were commanded to kill a lambe in remembrance of their deliuerance out of Egypt to shew that he was that lambe of God that taketh away the sinnes of the world yea and that Lambe which in Gods counsell and its owne efficacie was slaine from the beginning of the world Quest You said before that our Sauiour was crucified to what end did hee vndergoe this punishment Ans 1 That he might deriue the curse of the Law from vs vnto himselfe Gal. 3.14 2 That the corruption of our nature being crucified with him our inherent vitiositie might be abolished that henceforth wee should not serue sinne Rom. 6.6 3 That hauing paied our debt he might bring in and cancell that hand-writing wherewith wee were bounden that so the memory of our sinnes being blotted out they might not appeare before God against vs. 5 That his bloud might bee a lauer to purge our soules from all their spots of sinne 6 That we might so haue iust cause euer to acknowledge and magnifie the loue of Christ towards vs. Ephes 5.1 Quest I see by this why Christ was crucified but why did he die vpon the Crosse Answ 1 That hee might ratifie the eternall couenant and testament of grace Heb. 9.15 2 That he might abolish sin Rom. 6.10 3 That he might take away the stipend of sinne which is death Rom. 6.20 2. Tim. 1.10 4 That by death hee might ouercome him who had the power of death that is the diuell Heb. 2.14 5 That he might take from vs the feare of death Heb. 2.15 6 That we by it should die so vnto sin Rom. 6.11 that it should no more reigne in our mortall bodies Rom. 6.13 7 That wee might belong properly to Christ Rom. 7.4 8 That they which liue should no more liue vnto themselues but vnto Christ who died and rose againe for vs. 2. Cor. 5.15 9 That wee might know and acknowledge the great loue of Christ towards vs. 1. Ioh. 3.16 10 That wee might liue with Christ 1. Thess 5.10 11 That we might learne to die couragiously for his and our brethrens cause 1. Ioh. 3.16 12 That by this meanes Gods mercy and iustice might both be glorifyed in this redemption and saluation of mankinde Iohn 3.14 Quest Is this death of Christ profitable to euery singular man in the world Ans It was effectually profitable onely to the elect for 1 He gaue his life for his sheepe Iohn 10.15 2 Hee deliuered his people from their sinnes Matth. 21. 3 For them he sanctified himselfe Ioh. 17. He praied onely for them Ioh. 17. If he had died intentionally for all and all had not beene saued hee should haue missed of his purpose 4 Els the sinne of man were of ability to disanull the intent of Christ Quest How is Christs death thus meritorious Answ 1 In that hée was both God and man Acts 20. 2 In that it was a voluntary death Philip. 2.7 Quest Tell mee now what benefit comes vnto me by this death of Christ Answ Great euery way for by it 1 There is such a satisfaction made fully for your sinnes that they shall neuer rise vp in iudgement against you 1. Ioh. 1.7 2 God is pacified and reconciled to man Rom. 3.24 3 Satan is ouercome Gen. 3.15 4 Death is swallowed vp in victory and the feare thereof is so taken away that to the faithfull it is now nothing but a passage to eternall life Hos 13.14 5 You are acquitted and iustified from your sinnes Rom. 4.25 5.19 6 The Partition-wall betwixt Iewes and Gentiles is broken downe Eph. 2.14 7 All the faithfull vnder both the Old and New Testament are become subiect vnto one Head from which they were fallen and are gathered into one body Eph. 1.10 Coloss 1.21 8 The prophecies are accomplished the Truth is become agreeable to the figure of Sampson killing more at his death then in his life the brasen Serpent which cured such as looked vp vnto it and the sacrifices which were offered before for sinnes 9 By the death of Christ you euer die to
Papists belonging to thee Bee good to our kinsfolkes in the flesh our friends in the spirit them to whom we are any wise bounden or desired to be commended vnto thee in these our prayers and supplications Haue mercy vpon vs now calling vpon thy name forgiue our sinnes and manifold defects in this holy dutie accepting at our hands this our obedience in Christ And because thou hast beene good vnto vs many waies make vs thankefull vnto thee for all thy mercies as our election in thy loue our redemption by thy Sonne our sanctification through thy spirit our preferuation by thy prouidence our health in body peace of conscience our life in thy Church our gratious Gouernours our painfull Preachers our Christian friends our desire to please thée and that wee haue the m inistration of thy word and Sacarments and can shew loue euen to our enemies We thank thée O Lord for al graces of thy Spirit as faith in thy promises hope of eternal life feare of thy Name loue of thy Maiesty zeale to thy glory affection to our brethren patience vnder the crosse strength against our seuerall temptations humility gentlenesse méekenesse forbearing with many other gifts graces of thy spirit all which we acknowledge haue proceeded from thy meere mercy O let vs not be negligent in the vse of al good means by which thy grace may daily grow vp in vs. Wee doe also with all thankefulnesse remember all the blessings of this life our deliuerance from our enemies in 88 our preseruation from the pestilence in 603 our protection from gunpowder in 605 as all other fauours which wee doe inioy vnder the blessed gouernment of our gracious Prince and for all thy goodnesse vnder our late noble Quéen Quéen Elizabeth of happy memory Wee thanke thee that thou hast sustained vs in great weakenesse reléeued vs in much necessite comforted vs in much distresse resolued vs in many doubts deliuered vs from many dangers preserued vs from many feares made vs willing to desire to doe thy will bestowed vpon vs such a larges of thy good creatures that wee are more fit to giue then receiue Blesse vs now and euer heereafter kéep vs and all ours and all that are neere about vs from fire water pestilence robbing and all dangers whatsoeuer and grant vs all such a portion of thy grace that whether we stay at home or goe abroad watch or sléepe eat or drink buy or sel be in labour or recreation wee may euer labour to glorifie thy high and great Name in the workes of such callings as thou shalt call vs vnto and fit vs for through Iesus Christ our Lord and Sauiour in whose name in whose words we further call vpon thée saying Our Father which art c. O Lord blesse vs and kéepe vs. O Lord make thy face shine vpon vs. O Lord grant vnto vs thy swéete and euerlasting peace especially that peace of conscience which the world cannot giue with the pardon and forgiuenesse of all our sinnes this day at this time and héeretofore committed against thée with a blessing vpon thy Church and children euery where as well as though wee had named them through Christ our Lord and only Sauiour Amen A MORNING PRAYER FOR priuate families MOst glorious and gratious Lord God giuer of all good things forgiuer of all our sinnes and the only comforter of such as flie to thée for succour we thine vnprofitable and vnfaithfull seruants doe héere present our selues before thée this morning to offer vp a liuing sacrifice to thée who diddest offer vp thy Sonne to death for vs. Lord let this lifting vp of our hands and hearts vnto thee be as a morning sacrifice acceptable in thy sight All thy mercies call vpon vs that we should be thankful to thée for such mercies and all our miseries call vpon vs that wee should call vpon thée for the continuance of thy mercies Wee haue tasted of thy fauour this night past and euen since we awaked we might haue had a féeling of thy goodnes thou hast begun to serue vs before wee begun to serue thée And now that we begin to offer thée this seruice wee must néeds acknowledge and confesse that we prostrate our selues before thee before we know how to worship thée as wee ought wee consider not the excellencie of thy Maiestie the multitude of thy mercies the al-séeing eye of thy presence nor that danger wee are in by reason of our sinnes Why shouldest thou be so carefull for vs since that we are so carelesse of thée Surely O Lord in that thou affordest health to our bodies wealth to our estate libertie to our persons and prosperitie to this familie in which wee liue wee can giue no reason but because thou art mercifull And if thou shouldest take all these from vs againe and leaue vs in as great miserie as was the Prodigall sonne we must néedes acknowledge it a iust recompence for our sinnes All which are so many in number and so grieuous in transgression that as wee cannot reckon them but only say we haue sinned so we cannot beare them but only say that wee are not able to looke vp And whilest al other creatures serue thée in their nature wee men and women are the sinners of the world Our liuâ—s are full of infidelitie eyes of vanitie eares of noueltie mouthes of subtiltie hands of iniquitie and though we desire that all our members should by thee be glorified in heauen yet by all them do we dishonor thée vpon earth Thou hast giuen vs vnderstanding to learne vertue by it we apprehend nothing but sinne thou hast giuen vs a will to affect righteousnesse by it we delight in nothing but wickednes Thou hast giuen vs a memory to be a shorehouse of thy word we make it a warehouse to treasure vp euill In a word we confesse against our selues that in this flesh of ours there dwelleth no good thing it is a world of wickednesse and by reason of the manifold corruptions that are in vs there is small difference betwéene vs and the wicked yea and many heathen people who haue not known thee goe beyond vs in the practise of righteousnesse towards men If we should goe about to excuse our selues the sinnes that we haue done this wéek will testifie against vs that they are more then all the good we haue doneal the daies of our liues we haue transgressed thy commandements by our selues alone haue communicated with the sins of others In doing of good we haue reioyced but a little in the practise of euill wee haue gloried too much Wee sue vnto thée often for the pardon of our sinnes and when wee haue so done we commit them againe And in this verie act of calling on thy name our thoughts are so wandering our bodies wauering our knées wearied in knéeling for a while that euen now when wee come to pray wee had néede to desire thée to forgiue vs our prayers because wee thinke not
deliuered from sinne by thée our names are not a reproch vnto our enemies and by thée our estates are not a prey vnto the Idolatrous Thou euen thou hast done great things in our land and thy right hand amongst vs hath brought mightie things to passe What is it O Lord that thou hast not done vnto this vine of thine English Israel and what couldest thou doe more for it then thou hast Thou hast planted it by thy hand placed it in thy vineyard hedged it by thy prouidence garded it by thine Angels watred it by thy Spirit pruned it by thy rods supported it by thy power committed it to thy husbandmen beautified it by thy mercies and fructified it by thine abundance not of sowre but swéete grapes The wilde Boare of the woods can neuer roote it vp the beasts of the forrest shall neuer deuoure it Lord continue stil to visit this vine which without thy visitation must be fruitlesse and strengthlesse Thou hast cast out the heathen and planted vs in thou hast subdued our enemies and made vs the mirror of the whole world Thou hast giuen vs thy Sonne to be our Sauiour thy word to bee our instructor thy Spirit to be our sanctifier thy Preachers to be our monitors thy Sacraments to be our seales and Kings to be our nursing Fathers 1588. Q. Elizabeth K. Iames. 1603. and Quéenes to be our nursing Mothers When our enemies came against vs thou subduedst them when our light was extinguished thou diddest set vp a greater when the Plague was amongst vs thou calmedst it and when our Countrie was to bee betraied then wast our deliuerer What shall wee render vnto thée for all these fauours or what can we render for all these mercies O our soules praise the Lord and all that is within vs praise his holie Name O our soules praise the Lord and let vs neuer forget his benefits We Lord had béene blowen vp with the powder of rebellion had not the power of thy prouidence watched ouer vs. We therefore our Princes Nobles Clergie Commons our Wiues Children Seruants and all are heere before thy Maiestie this day now render vnto thée for more we cannot and more thou desirest not the sacrifice of praise the calues of our lips for this wonderfull deliuerance shewed vnto our gracious King and Countrie Lord teach vs thereby to bee thankfull vnto thée obedient to our Gouernours frequent in prayer feruent in the spirit and zealous in good workes lest a worse thing hereafter happen vnto vs. Make vs to detest Poperie the poyson of Authoritie Iesuites the bellowes of sedition Papists the plotters of rebellion to thinke better of our Christian Brethren this not new but most ancient Religiō of ours by which we are taught pietie to God loyaltie to Gouernors peace to the Church reuerence of superiority charitie to our inferiours amitie to our equals loue to our enemies patiēce in tribulation thankfulnesse in prosperitie faithfulnesse in our calling and honestie to all And séeing of late thou hast deliuered our backes from whipping our libertie from seruing our soules from dying our country from consuming our King and State from a sudden blowing vp Lord wee pray thée that the meditation of this mercy may neuer depart out of our mindes but that wée may bee thankfull vnto thée for mercies receiued and feareful of thée for iudgements escaped Teach vs to pray vnto thée alone who canst heare and grant our requests to kéepe our Countrey from inuasion our Church from dissension our houses from infection our State from alteration and people from the cruell mercies of the Italian Popedome whose faith is fancie whose force is fraud whose trust is treason whose obedience is hypocrisie whose lawes are traditions whose pardoners are Priests whose sauiour is the Pope whose god is an idoll whose seruice is ceremonies whose glorie is their shame and whose end is damnation except they repent Let the Sunne of the Gospell be neuer eclipsed the light of thine Israel neuer bee extinguished the hope of our happinesse neuer be subuerted nor the branches of our vine euer cut off Thus we thy people and shéepe of thy pasture shall haue iust occasion to prayse thy great Name in the face of thy Congregation from this time forth for euermore Lord kéepe in our King the spirit of Maiestie in our Quéene the spirit of Chastitie in our Prince the spirit of Pietie in our Nobles the spirit of loyaltie in our Counsellers the spirit of Prudencie in our Clergie the spirit of Vigilancie and in vs all the spirit of Fidelitie And as for such as wish euill to this Sion of ours the Honor of thy Name the Palace of thy pleasure the Place of thy protection and the wonder of the world if they belong to thée giue them hearts to repent and to returne to vs if not or euer their pots be hot with thornes let indignation vexe them as a thing that is rawe Euen so let all thine enemies perish O Lord. And vnlesse their Children be better than the Parents as the Prophet prayeth deliuer them vp to famine let them drop by the force of the sword let their wiues be robbed of their children and be widowes and let their husbands bee put to death let their confederate yong men be slain by the sword let them be ouerthrowne in the day of thine anger and let none be left to make lamentation for them and to say O my brother O my sister Lord roote all Cananites out of this land of the liuing that such as feare thée may dwell safely Blessed be the Lord God of our saluation for euer and euer and let all the people say Amen Amen 1. Sam. 12.24.25 Now therefore feare yee the Lord and serue him in the truth with all your hearts and consider how great things hee hath done for you But if yee doe wickedly yee shall perish both yee and your King GRACES He that eateth and drinketh and letteth Grace passe Sitteh downe like an Oxe and riseth like an Asse Grace before meate WE acknowledge and confesse this fauour of thine eternal God and gracious Father that it pleaseth thy Maiestie to giue vnto vs so many opportunities to méet together we beséech thée to blesse vs our méeting at this time all thy good creatures prouided for vs and grant that we may vse them soberly as in thy presence and receiue them thankfull as from thine hand to the glory of thy Name the good of our bodies the future saluation of our soules through Christ our Lord and alone blessed Sauiour Amen Grace before meate ALmightie Lord God our mercifull Father we beséech thy Maiestie to bee good vnto vs in the pardon and forgiuenesse of our sinne past and by the assistance of thy good and holy Spirit to preuent all them that are to come to watch ouer vs as thou hast done by thy speciall prouidence to direct vs continually by thy holy word to blesse vs in thy vse of all thy good creatures that now wee shall receiue from thy bountifull hand giuing strength to them to nourish vs and giuing hearts vnto vs to bee thankfull vnto thée for the same And grant that whether we eate or drinke or whatsoeuer we do else we may do all to the glorie of thy most holy Name through Christ thy Sonne and our only Sauiour Amen Grace after meate WE beséech thy Maiestie eternall God gracious Father to make vs truly and vnfainedly thankfull vnto thée for all those mercies that we haue receiued and for all those iudgements that we haue escaped both temporall concerning this life eternall concerning that life to come for thy gratious prouidence this day past for our comfortable and peaceable chéerefull méeting together in thy feare at this time and for all thy good creatures bestowed vpon vs for the comforting refreshing of these feeble and weake bodies of ours Now we humbly intreate thée that as thou hast fed them with that foode which is conuenient and necessarie for the same so it would please thée to féede our soules with that foode which perisheth not but endureth to eternall and euerlasting saluation so as we may séek so to passe through these things temporall that finally we lose not things eternall Blesse with vs thine vniuersall Church our Kings Quéenes Maiestie the Prince and their Realmes O Lord continue thy truth and peace amongst vs with the pardon and forgiuenesse of all our sinnes this day at this time and héeretofore committed against thée through Christ our Lord and blessed Sauiour Amen Another after meate O Lord of eternall glorie who hast elected vs in the loue of a Father redeemed vs by the obedience of thy Son sanctified vs by the operation of thy Spirit preserued vs hitherto by thy gracious prouidence instructed vs many times by thy good and holy word and now at this present and often heeretofore most gratiously and bountifully refreshed comforted vs with thy good creatures and with the mutuall societie and comfort one of another and hast bestowed many other good blessings and benefits vpon vs as health of bodie peace of conscience and abundance of thy good creatures which thou hast denied to many of thy seruants and déere children which deserue the same as well as our selues thy Maiesties Name be blessed and praised of vs and thy whole Church both now and for euer-more Amen FINIS