effectually my miserable estate condicion my ignoraunce peruersitie my carelesnes for thy true honor dishonor in such sort y ◠I may hartely lament these euills haue them pardoned taken frō me through iesus christ our lord Againe good father giue me y ◠same thy holi spirit to reuele to me thy name word gospell y ◠I maye liuely knowe thee vnfainedly loue thee hartely obey thee and aboue all thinges desire and labour by all meanes lawfull that al godlines in doctrine and conuersation may be exercised both in me and in all others for whom y u woldest I shuld pray Heare thinke vpon the state of religion and the life of the professours of the gospell that you may lament some pray for some and giue thankes for some Let thy kingdome come THy kingdome is in .ii. sortes to be consydered vniuersally and particularly Uniuersally according to thy power wherewith thou gouernest all thinges euery where in earthe heauen hell deuilles Angells men beasts foules fishes all creatures animate inanimate sensible and insensible Of this kingdome spake Dauid when he sayde thy kingdome ruleth ouer al. Particularly thy kingdome is to be considered according to thy grace wherewith thou raignest only in thy churche and elect people ruling and gouerning al euery mēber of thy churche to thy glory their eternal comfort not that out of this church I exclude thy power for as therewyth thou defendest thy people so thou punishest thy enemies but because thy grace is specially cōsidered being as it were the verye keper that kepeth and guydeth thy people The tyme wilbe when this kingdome of grace and power now being as distincte shalbe vnited made one kingdome of glory which wilbe when Chryst shal giue vp his kīgdome into thyne handes that is in the resurrection whan deathe the last enemye shalbe subdued and thou shalt be all in all In the meane season this kingdome of grace is miraculously mightely propagated enlarged and gouerned by y ◠true ministery of thy word and Sacraments thorow the working of thy holy spirite And this is the meane and way wherby as thou didest firste plante so doest thou enlarge amplifie and preserue y ◠same This kingdome of grace begon continued enlarged by the true preaching of thy gospell and ministratiō of thy Sacramentes is the thynge which Christ teacheth here thy children to pray for that it might come that is to say that thy gospel might so mightely purely plentuouslye be preached maugre the head of all thyne enemies that the numbre of thine elect might be brought in and so the kingdome of thy glory myght appere So that as I see thy chidren desire pray labour y ◠thy gospell might be truely preached hard and liued in themselues in others so they lament the not preaching refusing the not liuing vnbeleuing thy gospel yea they lament the ling ring of the coming of thy christ for in his coming they know thei shalbe like vnto him and hauing this hope they purifie thēselnes as he is pure By reason hereof I see first that I am farre from this desire and lamenting which thy children haue I see my ignoraunce of thy kingdome and power euery wher of thy grace only in thy church of thy glorye when all the enemyes of thy grace shalbe cast downe thy glorye and power shall embrace eche other I se my ignoraūce how acceptable a seruice to thee is the true preaching the hearig of thy gospell for els y u hadst not neded to haue placed thys petition next to the petition of the sanctifiing of thy name Againe I see here my vnhablenes to enter into thy kyngdome and to attayne to it For ells what nede shuld I haue to praye for that to come from thee which other wise maye be archeiued Thirdly I se also my peruersitie contempt of thy kingdome grace For although I se my want yet I wold not desire thy kingdome to come if y u didest not commaunde me to praye so for yf I wold haue praied for it y u woldst not haue cōmaūded me Last of all I see thy goodnes which wilt bringe thy kingdome that as generally by sēding forth ministers to preach truli so particularly by regenerating me more and more and by geuing me as grace here so glorye els where for thou woldest not I shoulde praye for that whiche thou wylte denye So that I haue great cause to lamēt and reioyse To lament because of my miserable estate and condition because of my sinne ignoraunce rebellion peruersitie Satans power contempt of thy grace thy gospel ministerie here or ells where To reioyse because of thy goodnes and great mercy which hast brought me into thy church kepest me in it and wilte doe so still also because of the Ministerie of thy worde and Sacramentes by which the holye ghost is and wilbe effectuall and finally because of y ◠great glory whervnto y u hast called me now wilt giue vnto me asking the same But alas how vnthankfull I am sorowles lorde thou knowest for my hart is not hid from thee c. Oh be mercifull vnto me and forgiue me good father and graunte the Spirit of thy children to reueale vnto me my ignoraunce of thy kingedome my pouertie and peruersitie that I maye lament the same and daily labour for thy helpe and thy holy spirit to suppresse the kingdome of sinne in my self and in others Againe graūt me that same thy holy spirit to reueale to me thy kingdome of power grace and glory to kindle mine affections to regenerate me more more to raigne in me as in a pece of thy kingdome to giue to me to desire to pray and to labour for thy kingdome both to my selfe and to others effectually to thy glory to assure my conscience of thy goodnes that thou wylt giue me grace and glory c. Here cal to mind the state of the ministerie ministers the light and life of gospellers therrours heresies which mē be entangled withal Thy will be done AS thy power is infinite so is thy wisdome accordingly Wherby as we maye perceyue that nothinge is or can be done against thy power or otherwise then by it so is there not nor cannot be any thinge done against or otherwise then by thy omnipotent secret will which is alwaies as thou art good holie and iuste howe far so euer it seme otherwise to oure folishe reason and indgemēt And therfore here we are taught to pray that thy wil may be done here wythoute synne on mans behalfe as it is on the Angells behalfe in heauen Againe for asmuch as thou art incomprehensible of thy selfe as well concerning thy power as cōcerning thy wisdome we may not according therto search thee but rather adore and worshippe thy maiestie tremble at thy Iudgements and
transgressor of this lawe but also at this present doe so horriblye and hipocriticallye offende thee in takinge thy name in vaine that so many waies in praying and not praying in reading and not readinge in speakinge and not speaking not coÌ„fessig simply froÌ„ my hart thy doctrine trueth name but regardinge mine owne name farre aboue it Shall I file froÌ„ thee then vndoubtedly I am more gilty and more shall disobey this thy holy precept adding sinne to sinne where as y â— woldest I should call vpon thy holy name deare lord which hast geuen thy deare sonne Iesus Christ to be a mediatour for vs that thorowe him we might finde not onely grace for the pardone of our sinnes paste but also for the obtaining of thy holy spirit as well the better to vnder stande as also the better and more frankely to obey this thy holye precept for euer For his sake therfore dere god pardone my sinnes paste present wherof this law doth accuse me and graunt moste graciouse father that I may be endued with thy holy spirit to know and loue thy holy name word and trueth in Iesus Christ that I maie be zelouse wise and constaunt and that my tounge maye be sanctified henceforth guyded with thy holye spirite and grace to publishe confesse and teache after my vocation to others as occasion is offered thy trueth and gospel to call vpon thy name in al my nede to geue thankes vnto thee prayse thee magnifye thee and to sanctifie thy holy name as a vessel of thy mercy for euer and euer Remember that thou kepe holye the Saboth day c. AFter thou hast told me howe in the external seruice of thee graciouse lord thou wilte haue my tonge vsed so doest thou now teach me how thou wilt haue min eares all my whole body occupied namly in sanctificacion and holines that is in those thinges which thou pecularly hast appointed to be meanes immeditately to helpe to that ende As in hearing thy word preached vsing the ceremonies of thee appointed eueÌ„ as y â— hast commaunded For the which thinges to be exercised of thy people thou at the firste dyddest appoint a certaine daye namely the seuenth daye whiche therefore thou calledst thy Sabboth that thereby they with their childreÌ„ and family resting froÌ„ all exerior labour which hindreth the meditacioÌ„ of the mind might not onely be more able to goe on throughe with their trauell and labour for withoute some reste nothing can endure in respect whereof thou woldest the very beastes which in laboure were exercised shoulde haue the priuelege of this Saboth but also and muche rather that thy people might with their family and children be instructed and taught first by the miuistery of thy word in preaching and catecchising secondly by the vsyng of thy sacramentes appointed after thy commaundement and institution they might be assured of thy promises thirdly by praiyng they might be augmented in al godlines and last of all by their metting together exercisinge all these thy workes of sanctification they might increase in loue and charity one towards another as members of one body and fellowes of one inheretaunce and thus by meeting together praying and vsing thy sacramentes they might be instructed in thy lawe and of that Saboth wherinto thou thy selfe dyddest enter after thou hadst made the world ceasing from thy workes not of conseruation but of creatioÌ„ into the which as after this life and the workes of this time they should enter so now they beginne spiritually to enter in restinge from their owne workes whiche the olde man moueth thom vnto not that good lord thou woldest these workes appointed for the Saboth day should not be exersised at any other time but onely on the seuenth day but because y u dydst as wel ordaine theÌ„ for a pollicie to endure till the comming of Christ as also according to the reuelacion or thee in that time didst open thy self beginning then in figures and shadowes whose verifieÌ„s in thy tyme were to be opened therefore it pleased thee to appoint then the seuenth day which seuenth day although by reason of the policie being by thee be streied and by reason of Christ the veritie and body of all shadowes if be abrogate from vs yet standeth this commaundemeÌ„t in force aswell for the workes of santificacion that is for preaching thy word comming to heare it for praying vsynge thy sacramentes and coming together to that ende as also for those dayes which by commoÌ„ order and on good grounde are ordained and receyued howbeit with this libertie that necessitie of our faith and sanctificacioÌ„ and charitie may dispeÌ„se therwith occasion of wilfull and wittinge offence being aduoided c. So that hereby I perceyue thy will and pleasure to be that I shuld at al times as much as charite and necessitye wyll permytte geue ouer my self and cause all other ouer whoÌ„ I haue charge so to doe especially on the sondaies and other holye dayes being receyued and to that ende appointed to the resorting to the temple and places appointed to praier to here with meknes thy holy word and vse thy sacraments and ceremonies as thou hast commaunded and to exercise all thinges which might be to the confirmacion propogacion of thy holy religioÌ„ or make to the encrease of loue and charite as geuing to the pore reconciling such as be in variaunce visiting theficke eueÌ„ as it were beginning that â—abboth wherof Esay speaketh By reason whereof I haue greate cause to thanke thee most gracious father that thou woldst appoint me to be in this time wherin thou hast more plentifully reueiled thy selfe then thou dyddest not onelye before Christes comminge but also synce Christs assensioÌ„ Neuer synce England was England dyddest thou so manifestlye reueile thy trueth as y u hast done in these daies Great cause I haue to thanke thee that y u woldst institute the ministery of thy worde and sacramentes as meanes wherby thy holye spirite is effectuall to worke in oure hartes sanctification Great cause haue I to thanke thee that thou woldest kepe the bokes of the prophetes Apostells vntil this time Greate cause haue I to praise thee that thou woldst geue me such knowledge in them as y u hast done of thy greate mercye Greate cause haue I to thaÌ„ke thee for the good true ministers and preachers of thy worde which thou hast sent amongs vs and geneÌ„ me grace to here them Great cause haue I to thanke thee that in this religion thou hast geuen so longe quietnes and harboroughe to thy church Great cause haue I to thanke thee for that thou woldeste make me suche a man in whom thy holye spirite mighte worke Greate cause I haue to thanke thee whiche woldeste call me into thine eteruall Saboth and rest full of all ioye such as the eye hathe not sene the pare hath not harde Greate cause haue I to thanke thee that so manye dayes are
this good worke with a pure and cleane mynde wyth an humble and lowelye harte wyth grace to waie and consyder the nede and greatnes of that we doe desyre and wyth an assured fayth and trust that thou wilte graunte vs oure requestes because thou arte good and gracious euen to yonge rauens catling vppon thee muche more then to vs for whom thou haste made all thinges yea hast not spared thyne owne dere sonne because thou hast commaunded vs to call vpon thee because thy throne wherevnto we come is a throne of grace mercye because thou hast geuen vs a mediatour Christ to bringe vs vnto thee being the waye by whom we come being the dore by whom we enter and being our head on whoÌ„ we hang and hope that oure poore petitions shal not be in vaine through and for his names sake We besech thee therfore of thy rich mercy wherin thou art plentiful to all them that call vpon thee to forgeue vs our synnes namelye oure vnthankefullnes vnbeleife selfe loue neglect of thy word securitye hipocrisie contempt of thy long suffringe omissyon of prayer doubting of thy power presence mercy and good will towardes vs vnsensyblenes of thy grace impaciencye c and to thys thy benefytte of corrcaynge vs adde these thy gratious gifts repentaÌ„ce faith the spirit of prayer y â— contempte of thys world and harty desiring for euerlastinge lyfe indue vs wyth thy holie spirit according to thy couenant and mercy aswell to assure vs of pardon and that thou doest accepte vs into thy fauour as thy deare children in Christ and for his sake as to write thy law in our hartes so to worke in vs that we maye now begyn and goe forwardes in beleuing liuing fearing obeyng praying hoping seruinge thee as thou doest requyre most fatherly and most iustly of vs acceptinge vs as perfecte throughe Christ and by imputation And moreoner when it shal be thy good pleasure most to thy glorye deliner vs we besech thee out of y â— handes of thine aduersaries by such meanes be it death or life as maye make to our comfort most in Christ In the meane season and for euer saue vs and gouerne vs with thy holy spiryte and hys eternall consolation And concerning thine aduersaries whiche for thy sake are become ours aduersaries so many of them as are to be conuerted we beseche thee to shewe thy mercye vpon them and to conuerte theÌ„ but those that are not to be conuerted whiche thou onelye doest knowe most mightye god and terrible lord confounde and get thy name a glory ouer them abate their pride aswage their malice bring to naught their deuelishe deuises and graunt that we and al thine afflicted children may be armes with thy defence weaponed with thy wisdome and gyded with thy grace and holye spirite to be preserued for euer from all geuing of offences to thy people and from all perilles to glorifie thee whiche art the onely geuer of al victorie through the merits of thy onelye sonne Iesus Christe oure lorde Amen AN OTHER CONFESSION of sinnes AS Dauid seing thyne angell with his sword readye drawen moste righteous lorde to plague IerusaleÌ„ cried out vnto thee it is I lord that haue sinned I that haue done wickedly thyne hand lorde be on me and not on thy poore sheepe wherthrough thou waste moued to mercy and baddest thine Angel put vp his sword thou haddest taken punishment enough Euen so we gratious lord seyng thy fearfull sword of vengeaunce readye drawen and presentlye strikynge againste thys common weale and thy Churche in the same we I saye are occasyoned euerye man nowe to caste of oure eyes from beholdinge and narrowly spieng out other mennes faltes and to set oure owne onely in fight that with the same Dauide thy seruant and with Ionas in the shippe we may crie it is we o lord which haue synned and procured this thy greuous wrath And this we nowe gathered together in Christs name doe acknowledge confessing oure selues giltye of horrible ingratitude for our good king for thy gospell and pure religion and for the peace of thy church quietnes of the coÌ„moÌ„ weale besides our negligences many other oure greuous sinnes where throughe we haue deserued not onelye these but much more greuous plages if that euen presentlye thou diddest not as thou art wonte remember thy mercye Herevpon that thou in thine angre remembreste thy mercye before we seeke sue for it we take bouldnes as thou commaundeste vs to doe in oure trouble to come and call vppon thee to be mercyefull vnto vs and of thy goodnes nowe we humblie in Christes name pray thee to holde thy hande and ceasse thy wrath or at y â— least so to mitigate it that this realme may be quietly gouerned and the same eftesâ—nes to be a harborowe for thy church and true religion which do thou restore to vs againe accordinge to thy greate power and mercye and we shall prayse thy name for euer throughe Iesus Christ our onely mediatour and sauiour Amen A PRAIER FOR THE REMISsion of finnes OH lord god and deare father what shall I say that feele al thinges to be in maner with me as in y â— wicked blynde is my minde croked is my wyll and peruerse concupiscence is in me as a spring or stinking puddle Oh howe fainte is faithe in me howe litle is loue to thee or thi people how great is self loue how hard is my hart c. By the reason whereof I am moued to doubte of thy goodnes towardes me whether thou arte my father or noe and whether I be thy childe or noe In dede worthely might I dout yf that the hauing of these were the causes and not the fruites rather of thy children The cause why thou art my father is thi mercy goodnes grace and trueth in christ Iesus the which cannot but remayne for euer In respecte whereof thou hast borne me thys good wil to accept me into the number of thy children that I might be holy faithful obedient innocent c. And therfore thou woldst not onely make me a creature after thy Image enduing me with ryght limmes shape forme memorie wisdome c where thou mightest haue made me a beast a maimed creature lame blind fraÌ„tike c but also thou wouldest that I shoulde be borne of Christen parentes brought into thy Church by baptisme and called dyuers times by the ministerye of thy worde into thy kingdome besydes the innumerable other benefites alwaies hither to powred vpon me Al whiche thou haste done of thys thy good wil that y u of thyne owne mercy barest to me in Christ for Christ before the worlde was made The which thinge as y u requirest straitly that I shuld beleue w tout doubting so in all my nedes that I shuld come vnto thee as to a father make my mone w tout mistrust of being hard in thy good time as most shal make to my coÌ„sort Loe
therfore to thee dere father I come through thy sonne our lord mediatour and aduocate Iesus christ who sitteth on thy right hand making intercession for me praye thee of thy great goodnes mercye in christ to be merciful vnto me that I may feele in dede thy swete mercy as thy childe The time oh deare father I appoint not but I pray thee that I may w t hope stil expect loke for thy help I hope that as for a litle while y u hast left me thou wilt come and visite me and that in thy great mercie whereof I haue nede by reason of my great miserie Thou arte wont for a litle season in thine anger to hyde thy face from them whom thou louest but suerly oâ— redemer in eternal mercies y u wilt shewe thy compassions For when thou leauest vs oh lord y u doest not leaue vs very long neither doest y u leaue vs to our losse but to our lucre aduantage eueÌ„ that thy holy spirit with bigger porcion of thy power vertue maye lighten and cheare vs that y â— want of feeling to our sorow maye be recompenced plentifully with the liuely sense of hauiÌ„g thee to our eternal Ioy and therfore thou swarest that in thine euerlastiÌ„g mercy thou wilt haue coÌ„passioÌ„ on vs. Of which thiÌ„g to thende we might be most assured thin oâ—he is to be marked for y u saist as I haue sworne y â— I will not bring any more the waters to drowne the world so haue I sworne y â— I wil neuer more be angry with thee nor reproue thee The mouÌ„tains shal remoue y â— hils shal fal downe but my louing kindnes shall not moue y â— bond of my peace shal not faile thee thus saiest y u y â— lord our merciful redemer Dere father therfor I pray thee remeÌ„ber eueÌ„ for thine owne trueth mercies sake this promise euerlasting couenaÌ„t w t in thy good time I thee to write in my hart that I may know thee to be the only true god and Iesus Christe whom thou haste sent that I maye loue thee with all my harte for euer y t I may loue thy people for thy sake that I may be holy in thi sight through Christ that I may always not only striue against sinne but also ouercome the same daily more and more as thy children doe aboue all thinges desiringe the sanctification of thy name the comming of thy kingdome the doyng of thy will here on earth as it is in heauen c through Iesus Christ our redemer mediatour aduocate Amen AN OTHER PRAIER FOR remission of sinnes O Gracious god which sekest all meanes possible how to bring thy children into the feeling and sure sense of thy mercy therfore wheÌ„ prosperitie will not serue then sendeste thou aduersitie graciouslye correcting them here whoÌ„ y â— wilt shal with thee ells where lyue for euer we poore misers geue humble praises and thankes vnto thee deare father that thou hast vouched vs worthy of thy correction at this present hereby to worke that whiche we in prosperity liberty did neglect For the which neglecting and manye other our greuous sinnes wherof we nowe accuse oure selues before thee most mercifull lorde thou mightest most iustely haue geuen vs ouer and destroied vs bothe in soules and bodies But suche is thy goodnes towardes vs in Christe that thou semest to forget all our offences and as though we were farre otherwise then we be in deed thou wilte that we shuld suffer this crosse now laied vpon vs for thy trueth and gospelles sake and so be thy witnesses wyth the prophets apostles martyrs and confessours yea with thy dearly beloued sonne Iesus Christe to whoÌ„ thou doest now here beginne to fashion vs like that in his glorye we may be like him also Oh good god what are we on whoÌ„ thou shouldest she we this great mercy Oh louing lorde forgiue vs oure vnthankfullnes sinnes Oh faithfull father geue vs thyne holy spirit now to crie in our harts Abba dere father to assure vs of our eternal elections in Christ to reueile more more thi trueth vnto vs to coÌ„firme strengthen and stablishe vs so in the same that we may liue and die in it as vessells of thy mercy to thy glory and to the comoditie of thy churche Indue vs with the spirit of thy wisdome that with good conscience we maye alwaies so answere y â— enemies in thy cause as maye turne to their conuersion or confusion and our vnspeakable consolatioÌ„ in Iesê° christ for whose sake we besech thee hence forth to kepe vs to geue vs pacieÌ„ce and to will none otherwise for delyneraunce or mitigation of our miserye then maye stande alwaye wyth thy good pleasure and mercyful wil towardes vs. Graunt this deare father not onely to vs in this place but also to all other ells where afflicted for thy names sake through the death and merites of Iesus Christ our lord AmeÌ„ A PRAIER FOR DELIVERANCE from sinne and to be restored to goddes grace and fauour againé OH almightie and euer lasting lord god which hast made heauen earth c oh incoÌ„prebensible vnitie oh alwaies to be worshipped most blessed Trinitie I humbly beseth thee and pray thee by the assumption crucifyed humanitie of our lord Iesus Christe that thou wouldest enclyne and bowe downe the great depth of thy deitie to the botomeles pitte of my vilitie driue froÌ„ me al kynde of vice wickednes and synne and make in me a newe and cleane harte and renewe in me a right spirit for thy holy names sake Oh lord Iesu I besech thy goodnes for y â— excedig great loue which drew thee out of thy fathers bosome into the wombe of the holye virgin and for the assumptioÌ„ of maÌ„nes nature wherin it pleased thee to saue me to deliuer me from eternall death I besech thee I say that thou woldest drawe me out of my selfe into thee my lorde god and graunte this thy loue maye recouer againe to me thy grace to increase and make perfecte in me that which is wantinge to raise vp in me that which is fallen to restore to me that whiche I haue lost to quicken in me that whiche is dead shuld liue that so I may be come conformable vnto thee in all my life and conuersation thou dwelling in me and I in thee my hart being soupled with thy grace settled in thy faith for euer Oh y u my god lose set at libertie my spirit from al inferriour things gouerne my soule so worke that both in soule and body I may be holy and lyue to thy glory world with out ende Amen A PRAIER FOR THE OBTAIning of faith O Mercifull god and dere father of our lord sauiour Iesus christ In whom as thou art wel pleased so hast thou commaunded vs to heare him for as muche as he often biddeth vs to aske of thee and therto promiseth that thou wilt
works and therefore praye alwayes that we maye be content with thy wil and be borome thereto And for asmuch as thou hast reuealed to vs so muche of thy wyll in thy word writen as is necessarye for vs in thys life to know yea as we can attaine vnto and a lytle further we ought to take all thynges done there agaynste as synne and transgressyon althoughe thou canste vse the same synne to serue thy prouydence Of the which prouidence w◠can not nor maye not Iudge further then thou hast shalte open it vnto vs. So that this peticion Thy will be done is not simplie to be vnderstand concerninge thy omnipotent wil vn reueled against the which nothing is nor can be done but rather concerning thy will reueled in thy lawe gospel the which thou here teachest me that we shuld desire not only to know it but also to doe it and that in suche perfection willingnes as it is in heauen The which thinge I perceiue hereby that thy childrē doe desire daily in for themselues and others do lament the contrary in whōsoeuer it be so that often their eies gushe out with riuers of teares because men kepe not thy lawes By reason hereof I see that I am farre from the syghes and teares of thy people I see my ignoraunce of thy wyll yf thou hadeste not opened the same by thine owne mouth I see my ignoraūce how acceptable a seruyce obedyence to thy wil is and therfore doest y u place this peticion amonges the fyrst and continual desires of thy childrē Againe I se my pouertie in godly obediēce which had nede to be taught to pray for it therby to signifie vnto me my want and vnhabilitie to attayne it but by thy gift Thirdly I se my disobedience for els neuer woldst thou haue cōmaunded me to haue praied for the doing of thy will if I seinge my want wold haue prayed so Last of all I se thy goodnes whiche wilt giue to me and others to obey thy will that is to loue thee wyth al our harts to loue our neighbour as our selfes to die to our selues to liue to thee to take vp oure crosse and to followe thee to beleue to repent c for ells thou woldest neuer haue bidden vs to pray for a thinge which we shuld not loke for So that I haue great cause to lamēt and reioyce To lament because of my miserable state and condition because of my sinne ignoraunce pouertie and peruersitie also because thy will is euerye where either not knowen or contēned and Sathans will the wil of the world and of the fleshe readily obeyed To reioyse I haue great cause for that thou hast opened thy selfe and will vnto mankind for that also ▪ thou peculiarlye hast taught me these things and because also thou wilt graūt me grace to doe the same But alas howe vnthankfull I am and how hard harted thou Lorde doest knowe Oh be mercifull vnto me and forgyue me I pray thee graciouse god graūt me thy holy spirit to reueale to me my ignoraunce of thy will my pouertie and peruersitie that I may hartely bewayle it c and by thy helpe and working of the same spirit may suppresse the will of the fleshe Agayne graunt me thy holy spirit to reuele to me thy will declared in thy lawe and gospell that I may truly know the same and enflame so my affections that I maye will and loue the same in such sort that it may be my meate and drynke to doe thy wyll Here cal to minde the .x. cōmaūdementes of god particularly or generally what therin he requireth and praye for the same particularlye as you se your nede that not only for your self but also for other Praye for patience to suffer what crosse soeuer god shal laye vpō you pray for thē that be vnder y ◠crosse that they maye be pacient praye for spirituall wisedome in euery crosse peculiarlye or publikelye that you may see and loue gods will Geue vs this day our daily Bread BY Breade the foode of the bodye is vnderstande all thynges necessarye for thys corporall life as meate drinke health successe in vocatyon c. By this word Gyue we shoulde vnderstande that not onelye spyrytuall thynges but also corporall benefytes are goddes free gyftes and come not for our worthynes or traueyle taken aboute the same althoughe ours traueyls be often tymes meanes by the whiche god doth gyue corporall thinges By dailye is vnderstande the contented mindes of thy children wyth that which is sufficient for the present time as hauinge hope in thee y ◠they shal not want but daily shal receyue at thy handes plentie and enough of all thinges By this word our is as well vnderstande publike benefytes as peace in the common weall good Magistrats seasonable wether good lawes c as particular benefites as be children health name successe in the workes of our vocation c. And besides this by it we shuld se the care euē for corporal things which thy children haue for others aswel as for themselues So that here I may learne how far I am frō that I should be and I see thy children are come vnto I se my ignoraunce also how that as spirituall thinges do come from thee so doe temporall thinges and as they come from thee so are they conserued and kepte of thee And therefore thy chyldren are thankefull and looke for theym as thy meare gyftes notwythestandynge the meanes whiche they vse if they haue them How be it they vse them but as meanes for except y u worke therwith all is in vaine Againe here I am taught to be content with sufficient for the present time as thy children be which haue the shortnes of this life alwaies before their eyes and therefore they aske but for daily sustenaūce knowing this life to be cōpared to a day yea a watch a sounde a shadow c. Moreouer I may learne to se the cōpassion and brotherly care thy children haue one for an other Last of al here I may see thy goodnes which as thou wilt geue me all thinges necessarie for this life or els y u woldest not bid me aske c so thou commaundest all men to praye and care for me and that bodely much more then if they be able they are cōmaūded to help me both in bodie soule By reasō wherof I haue great cause to lament and reioyse To lament because I am not so affected as thy children be because of my ignoraūce my ingratitude my peruersitie and contempt of thy goodnes and of the necessitie of thy people whiche alas be in greate miserie some in exile some in prisō some in pouertie sicknes c. To reioyce I haue greate cause because of thy goodnes in teaching me these thinges in commaundinge me to aske what soeuer I wante in geuinge me so manye thinges vnasked in keping the
him to vse not as he will for then we were all loste but as thou wilt which canst wil nothing but that which is most iust As to geue them to the guidiÌ„g of Sathan which wil not be guided by thy grace as y â— diddst Saul c. Occasions to euell are in two sortes One by prosperitie successe another by aduersitie the crosse c. the euells coming of successe commoÌ„ly are vnthankfulnes prid securitie forgetting our selues forgetting of others forgetfulnes of god of our mortalitie c. The euells coÌ„ming of aduersytie commonly are impatiencie murmuring grutchiÌ„g dispayring contemning of god flattering of men stealing lieng c w t manye other euells wherto tentations will entise a man that is lefte to him selfe whereas to one that is guided with gods spirit tentacions are but trialls to the glorye of god comfort of the tempted and edifieng of thy church But as I saied yf a man be left alone tentacions entise euen to the deuyll hym selfe And therfore thy children pray to be deliuered from euill vnderstandinge thereby Sathan him self the sower and supporter of all euell And this thy children doe aswell for others as for them selues So that I maye learne hereout many good thyngs First to remember often our infirmitie and weakenes and the daungerous estate we stand in in the respect of our fleshe of the world which is full of euill of Sathan which seketh to sifte vs and as a roring lion to destroy vs of our sinnes which deserue all kindes of punishements and correction that I mighte with thy children feare thee watch pray and desire the daye of redemption from all euells Againe I may learne here that to auoide all dauÌ„gers euell is not in y â— power of maÌ„ but only thy worke By reason wherof I should consider thy great goodnes whiche hither to hast kept me froÌ„ so many euels both of soule body yea of name goods c as thou hast done in my infancy childhode youth middle age c. Thirdly I may learne here that I shuld be careful for others both that they might be deliuered froÌ„ their euells that they might be preserued froÌ„ tentatioÌ„ from being ouercome in the same and therefore y â— teachest me to pray not deliuer me froÌ„ euell simply but deliuer vs from euell Last of all I am taught hereby so see thy goodnes towards me which wilt deliuer me from euell and froÌ„ being ouercome in tentations For thou woldst not haue me to aske for that which I shoulde not loke for at thy handes certainely By reason wherof thou woldest haue me to be in a certaintie of saluatioÌ„ for euer For ells I cannot beleue my prayer to be heard if that finallye I should not be deliuered from euell And therefore thou ioynest hereto a geuinge of thankes whiche with thy Church I should saye For thine is the kingdome thine is the power thine is the glorye for euer By reason whereof I haue great cause to lament and to reioyce To lament because of my corruptioÌ„ infirmitie weaknes obliuion and carelesnes for thy people ingratitude c because of Sathans power vigilancie prudencie which hath ouercome most graue wise and holy men wherof some neuer recouered as Cain Cham Achitophel Saul â—udas c. To reioyse because of thy goodnes whiche teachest me this she west me the remedie commaundest all thy Church to praye for me 〈◊〉 wilt at length deliuer me from all â—uel and giue me glory But alas I â—m all together careles miserable Oh be mercifull vnto me dere father and for christs sake forgiue me al my â—innes Graunt me thy holy spirit to reuele to me mine infirmties weaknes perils dauÌ„gers c in such sort that as I may hartely lamente my miseries so I maye aske and obtaine thy grace to guyde me from all euill for euer more Againe graunt me the same thy holy spirite to reuele to me thy loue kindnes towards me and that in eternitie in such sort that I maye be throughlye perswaded of the same become thankfull vnto thee daily expecte and loke for the reuelacion of thy kingdome power and glory as one that foreuer shall haue the fruction of the same through thyne owne goodnes and mercy in Christ prepared for me before the beginniÌ„g and foundation of the worlde was layed Here cal to mind our securitie Sathans vigilancie oure negligence his diligence our infirmitie his habilitie oure ignoraunce his crafte and subtilitie c. Item call to mind how that he hath ouerthrowen for a time many of the deare Saintes of god to whom we are to be compared in nothinge aâ— Adam Eue Lot Iudas Thamer Moises Aaron Mirtan Sampson Gedeon Clie Dauid Salomon Ezechias Iosias Peter Thomas and innumerable moe Item call to minde the goodnes of god and of oure Shepeherd Christ whiche hathe kepte vs hitherto kepeth vs still teacheth vs here to know that he will kepe vs for euer For he wold not haue vs to aske for deliueraunce from euell if that he wold not we should certainely loke for the same If thou doubt of finall perseueraunce y â— dishonourest god Be certaine therfore rest in hope be stil in his word Se also how he hath commaunded his whole church and euery member thereof to praye for thee aswell as for them selues in these and all other thinges Now and then goe about to recken how manye and diuers kindes of euells there be that thereby as you may knowe you are deliuered from none but by gods greate goodnes so you may see that the number of euells that you haue are nothing to be compared to the multitude of euills wherwith yf your christ were not the deuil wold all to beraye and dawbe you But what are all the miseries and euels that can be to be compared to the least ioye prepared for vs in heauen Oh thinke of those ioyes and pray that when the tyde of death coÌ„meth we may hale forth of the hauen of this fleshe this world ioyefully In praieng this petitioÌ„ call to minde the euells you haue been in the euells you are in and the euells you may fall in if god shuld not preserue you that you might be stirred vp the more to thankfullnes to prayer to trust in god to modestie c. For thine is the kingdome thine is the power thine is the glory for euer AS in the beginniÌ„g of this praier by these words our father which art in heauen thy children are excited stirred vp to a ful confidence of obtaining the petitions folowing al things necessary So in y â— latter end y u hast added for the same purpose these wordes For thine is the kingdome thin is c Wherin I am taught these many things First that in prayer I shuld haue such consideration of thy kingdome power glory and eternitie that my mind shuld be striken w t an admiration of the same Secondly that
at rewarde pampering vp the seruaunt to oure shame Oh therfore good lord that it wold please thee to opeÌ„ this geare vnto me and to geue me eyes to consider effectually this my bodie what it is namely a seruant lent for the soule to soiorne in serue thee iÌ„ this life yea it is by reasoÌ„ of sinne y â— hath his dwelling there become nowe to the soule nothing els but a prison that most straite vile stinking fylthy and therfore in daunger of miseries to many in al ages tymes places till deathe hathe turned it to duste whereof it came and whether it shall returne that the soule maye returne to thee from whence it came vntil the day of Iudgement come in the whiche y u wilte reise vp that body that then it may be partaker with the soule the soule with it inseparably of weale or woe according to that is done in by the same body here nowe in earth Oh that I could consyder often and hartely these thinges then shoulde I not pamper vp thys body to obey it but brydle it that it might obey y â— soule then should I flye the paine it putteth my soule vnto by reason of synne and prouocation to al euyl continually desyre the dissolution of it w t Paul y â— deliuerance froÌ„ it as much as euer dyd prisoner his delyueraunce out of prison for alonelyr by it the deuyl hath a dore to tempt and so to hurte me in it I am kepte froÌ„ thy presence and thou from being so conuersant with me as els y u wouldeste be by it I am restrained from the sense and feeling of all the ioyes and coÌ„fortes in maner which are to be taken as ioyes and comfortes in dede If it were dissolued and I oute of it then coulde Sathan no more hurt me then wouldest thou speake w t me face to face then the conflicting time were at an end then sorow would cease and ioye woldencrease and I shuld enter into inestimable reste Oh that I considered this accordingly AN OTHER mediation to the same effecte THE begynning of al euyl in our kind of lyuinge springeth oute of the deprauatyon and corruptnes of our Iudgement because our wil alwaies foloweth-that whiche reason Iudgeth to be folowed Now that which euery man taketh to be frendly and agreing to his nature the same doth he Iudge necessarely to be good for him and to be desyred This is meate drinke apparell riches fauour dignitye rule knowledge and suche like because they are thought good and agreing either to the body or to the minde or to both for they helpe either to the coÌ„seruatioÌ„ or to the pleasure of maÌ„ accompted of euerye one amongest good thinges How beit suche is the weaknes of our witte on y â— one part the blindnes and to muche rage of our lustes on the other part that we being left to oure selues cannot but in the desire of thinges which we iudge good and agreinge to oure nature by the Iudgement of our senses and reasoÌ„ we cannot I say but ouer passe the boundes wherby they might be profitable vnto vs and so we make theÌ„ hurtful to vs whiche of the themselues are ordained for our health What is more necessarye then meate and drinke or more agreing to nature but yet how fewe be there which de not hurt theÌ„selues by them In like maner it goeth w t riches estimatioÌ„ frendes lerning c. Yea althoughe we be iÌ„ these most teÌ„perate yet wheÌ„ there wanteth y â— spirit our regeneratour we are so drouned in theÌ„ 〈◊〉 we vtterly neglect to lift vp our miÌ„ds to the good pleasure of god to the ends we mighte imitate and folowe god our maker by yelding our selnes oiuer dulye to vse his giftes to y â— common priuate vtility of oure neighbours But now goÌ„d only is life cternity cannot but demaund of vs his handiworke y â— we should render â—ure selues al we haue to the ende wherfore we were made y â— is to resemble for our portion his goodnes as those which be nothinge els but witnesses instrumeÌ„ts of his mâ—â—â—y So y â— when we wholly do naturally â—â—riue agaiÌ„st y â— kind of life wherto he hath creat vs by seking alwaies ourselues what other thing ought to ensue but y â— he shuld again destroy vs take away his notable gifts wher w t be endued vs y â— by al kind of wel doing we shuld resemble his image yea what other this may ensue but that he shuld leaue vs y â— eternally y â— we might fele by experieÌ„ce proue how bitter a thing it is to leaue y â— lord 〈◊〉 whoÌ„ is al goodnes Oh y â— therfore I might finde such fauour in thy sight dere father y â— y u woldest worke in â—â—e by thy holy spirit a true knowledge of al good thinges and harty loue to the same through Christ Iesus our lord and only sauiour Amen A MEDITATION FOR THE exercyse of true mortification HE that wilbe readye in weightie matters to denie his owne wâ— to be obedient to the wyl of God the same had nede to accustome him selfe to deny his desyres in matters of iesse weyght and to exercyse mortification of his owne wil in trisles For if that 〈◊〉 affectioÌ„s by this daily custome be not as it were half slaine surely surely when they lunge shal come we shal fynd the more to doe If we cannot watch with christ one howre as he saieth to Peter we vndoubtedly can muche lesse goe to death with him Wherefore that in great temptacions we may be ready to say with Christ not my wyll but thine be done in that this commoÌ„ly commeth not to passe but where the rotes of our lustes by thy grace dere father are almost rotten and rooted out by a daily deniall of that they desire I humbly besech thee for christs sake to help me herein First pardon me my cherishing as it were watering of mine affections obeyinge them in theyr deuyses and superfluous desyres wherthroughe in that they haue taken depe roote and are to liuely in me I secondly do besech thee to pul them vp by the rotes out of my hart and so henceforth to order me that I may coÌ„tinually accustome my self to weaken the principal rote that the byrotes braunthes may lose al their power GrauÌ„t me I besech thee y â— thy grace maye daily mortifie my coÌ„cupisceÌ„ce of pleasant things y â— is of wealth riches glory libertie fauour of meÌ„ meats drinks apparel ease yea life it self y â— the horror and impaciencie of more greuous things may he weakened and I made more pacient in aduersytie Whervnto I further desire pray thy goodnes deare father that thou wilt adde this namely that I may for euer become obedient ready to thy good wil in al things hartely willingly to serue thee doe whatsoeuer mai please the. For doutles
although we accustome oure selues in y â— pleasant things of this life to a mortificatioÌ„ denyal of our selues yet we shal find enough to doe when more bitter weighty crosses come For if thy sonne oure sauiour euer woÌ„t to obey thy good wil praied so hartely ofteÌ„ not my wil but thy wil be don whereby he declareth himself to be veri maÌ„ how caÌ„ it be but we whose nature is corrupt not only in natiuity but in y â— rest of oure whole life also shal find both our haÌ„ds ful iÌ„ great greuoê° teÌ„ptations wholy to resigne our selues vnto thee GrauÌ„t therfore dere father for thy Christs sake to me a most miserable wretch thi grace holy spirit to be effectual in me y â— daily I maye accustome my self to deny my wil in more easye pleasant things of this life y â— when nede shal be I may come w t christ to thee w t a resigned wil alwaies stedfastly expecting thy mercye in the meane season continually obeyng thee with readines and willingnes doyng what so euer may most please thee through christ our lord whiche liueth with thee c. A GODLYE MEDITATION and instruction of the prouidence of god towards mankind THis ought to be vnto vs moste certaine y â— nothing is done without thi prouidence oh lord that is that not nothynge is done be it good or bad swete or sower but by thy knowledge that is by thy wyl wisedome and ordinaÌ„ce for al these knowledge doth comprehend in it as by thy holy word we are taught in many places that eueÌ„ the life of a sparow is not w tout thy wil nor any liberty or power vpon a porket haue all the deuils in hell but by thy appointment wil w t wil we alwaies muste beleue moste assuredlye to be al iust good how soeuer otherwise it seme vnto vs. For y u art merueloê° not comprehensyble in thy wayes and holy in all thy workes But herevnto it is necessarie also for vs to knowe no lesse certainely that thoughe al thynges be done by thy prouidence yet the same prouidence hath manye diuers meanes to worke by which meanes beinge coÌ„temned thy prouidence is contemned also As for example meate is a meane to serue thy prouidence for y â— preseruation of health and life here so that he which contemneth to eate because thy prouidence is certaine vnfallible the same contemneth thy prouidence In deede if y â— it were so y â— meate could not be had then shuld we not tye thy prouidence to thys meane but make it free as y u art free that is that withoute meate y u canst help and geue health and life for it is not of any nede that thou vsest anye instrumente or meane to serue thy prouidence thy power and wisedome is infinite and therfore should we hangon thy prouidence euen when all is cleane agaist vs. But for our erudition and infirmities sake it hath pleased thee by meanes to worke and deale with vs here to ex exercise vs in obedieÌ„ce because we cannot els so great is our corruption sustaine thy naked and bare presence Graunt me therfore deare father I humbly besech thee for Christs sake y â— as I somthing now know these thigs so I may vse this know ledge to my comfort commodity in thee y â— is grauÌ„t y t in what state so euer I be I may not dout but y â— same doth come to me by thy most iust ordinaÌ„ce yea by thy merciful ordinaÌ„ce for as y u art iust so art y u merciful yea thy mercie is aboue al thy workes And by this knowledge grauÌ„t me that I may humble my selfe to obey thee and loke for thy helpe in tyme conuenient not onely when I haue meanes by which thou maist worke art so accustomed to doe but also when I haue no meanes but am destitute ryea when that al meanes be directly cleane against me graunt I saye yet that I maye still hange vpon the and thy prouidence not doubtinge of a fatherly ende in thy good time Againe lest I shuld contempne thy prouidence or presume vpon it by vncouplinge those thinges whiche thou hast coupled together preserue me from negleating thy ordinarye lawefull meanes in al my nedes yt so be I may haue them and w t good conscience vse theÌ„ although I know thy prouidence be not tyed to them further then pleaseth thee but grauÌ„t that I may with diligeÌ„ce reuerence and thankfulnes vse them and ther to my diligence wisedome and industrie in all thinges lawful to serue therby thy prouidence if it so please thee howbeit so that I hange in no part on y â— meanes or on my diligence wisdome industry but only on thy prouidence which more more perswade me to be altogether father ly and good how farre so euer other wise it appeare seme yea is feltâ— of me By this I being preserued froÌ„ negligence on my behalf and dispair or murmuring towards thee shal be come diligent and pacient through thy mere and alone grace whiche geue and encrease in me to prayse thy holy name for euer through Iesus Christ oure lorde and onelye sauiour Amen A MEDITATION of the presence of god THERE is nothinge that maketh more to trewe godlynes of life then the persuasion of thy presence deare father that nothinge is hid from thee but all to thee is open naked eueÌ„ y â— very thoughtes which one daie thou wilt reuele and open either to our praise or punishement in this life As thou didst Dauids faultes which he did secretly 2 Reg 12. or in y t life to come Mat 25 For nothing is so hid that shall not be reueiled Therfore doth the prophet saye woe to them that kepe secret their thoughts to hide their couÌ„sell from the lord doe their works in darkenes sayinge who seeth vs graunt to me therfore dere god mercy for al my sinnes especially my hid close sinnes enter not into iudgemeÌ„t with me I humbly besech the geue me to beleue truly in thy christ that I neuer come into Iudgement for them that with Dauid I mighte so reueile them and coÌ„fesse them vnto thee that y u woldest couer them And graunt further that hence forth I alwaies thinke my self continually conuersant before thee so that yf I do wel I passe not of the publishig of it as hipocrites doe yf I doe or thinke any euell I maye forth with know that y â— same shall not alwaies be hidde from meÌ„ Graunt me that I may alwaies haue in mind that day wherin hid workes of darknes shalbe illumined also y â— senteÌ„ce of thy sonne that nothinge is so secrete which shal not be reueiled So iÌ„ trouble and wrong I shal find comfort and otherwise be kept throughe thy grace from euil which doe y u worke I humblye beseche thee for Christes sake Amen A
heare vs and graunte vs that whiche in hys name we shall aske of thee loe gratious father I am bolde to begge of thy mercy through thy sonne Iesus Christ one sparcle of true faith and certaine perswasion of thy goodnes and loue towardes me in Christe wherthrough I being assured of the pardone of all my sinnes by the mercyes of Christe thy sonne maye be thankfull to thee loue thee and serue thee in holynes and righteousnes all the daies of my life Amen A PRAIER FOR REPENTANCE MOst gratious god and merciful father of oure sauiour Iesus Christ because I haue synned and done wickedly and through thy goodnes haue receiued a desire of repentance wherto this longe suffering doth drawe my hard harte I besech thee for thy great mercies sake in Christ to worke the same repentance in me and by thy spirite power and grace to humble mortifye and feare my conscience for my sinnes to saluation that in thy good time thou maist comfort and quickē me through Iesus Christ thy derely beloued senne So be it A DIALOGE OR COMMVNIcation betvvene Sathan and our conscience Sathan THOU hast synned agaynst god therefore thou must dye Conscience Why then died Christ Sa. For sinners but how knowst thou he died for thee Con. Because I am a sinner and he is bothe able and willinge to forgeue me Sa. I graunt that he is able to forgeue thee but how knoweste thou he will Con. He wold not surely haue dyed if he wold not forgeue Sa. But howe knowest thou that he will forgeue thee Con. Because I wold sayne be forgeuen Sa. So would Iudas as wel as y ◠and preuayled not Con. The scriptures wente vppon Iudas facte which must nedes be fulfylled they neuer went vpon myne Agayne Iudas bare a fygure of the people of thee Iewes whiche trybe onelye fell from Christ when all other eleuen tribes of the world dyd styeke faste vnto him I am a poore sinner of the gentils of whom it is written I wilbe eraited in the gentiles Sa. If thou be a sinner of the gentiles yet thou muste consyder thy synne is great Con. I graunt but Christes passion is greater Sa. Oh but y ◠hast sinned very oftē Con. Tell me not Sathan what I haue done but what I wil do Sa. Why what wilt thou doe Con. By goddes grace my full purpose is here after to take better hede and to amend my former life Sa. Is that enough thinkst thou Con. What lacketh Sa. The fauour of God whiche hath cleane forsaken thee Con. So God fauoured loued the world that he gaue his owne dere sonne that whosoeuer seeth him as the Israelites did the brasen serpent they shall not perysh but haue lyfe euerlastinge A short and pithie defence of the doctrine of the holy election and predestination of God gathered out of the first Chapter of S. Paules Epistle to the Ephesians By I. bradford THere is neyther vertue nor vice to be consydered accordinge to any outwarde action nor accordinge to the will and wisedome of man but accordynge to the wyll of god Whatsoeuer is conformable therto the same is vertue and the action that springeth thereof is laudable good howsoeuer it appaere otherwise to the eyes and reason of man as was the lifting vp of Abrahams hand to haue staine his sonne Whatsoeuer is not conformable to the will of god that same is vice the action springing thereof is to be disalowed taken for euell that so much the more and greater euell by howe much it is not consonaunt and agreeing to gods wil although it seme faire otherwise to mans wisdome as was Peters wishe of makinge three tabernacles and the request of some which wold haue had fyer to haue come downe from heauen vpon a zeale to god c. Nowe the wyll of God is not so knowen as in his worde Therfore accordinge to it muste vice and vertue good and euell be iudged and not accordinge to the Iudgemente wysedome reason and collection of anye man or of all the whole world if all the Angelles in heauen shuld take their part But thys worde of god whiche is writen in the canonicall bookes of the byble dothe playnelye set surth vnto vs that god hath of his owne mercye and good will and to the prayse 〈◊〉 hys grace and glorye in Chryste elected some and not all whome he hathe predestinate vnto euerlastyng lyfe in the same Christ and in hys tyme calleth them iustifyeth them and gloryfyeth them so that they shall neuer perishe and erre to dampnation finally Therefore to affyrme teach and preache thys doctrine hath in it no hurte no vice no euell muche lesse then hathe it anye enormityes as some doe affyrme to the eyes and spyryte of them whiche are guyded and wylbe by the worde of god That god the eternall father of mercyes before the begynnynge of the worlde hathe of hys owne mercye and good wyll and to the praise of hys grace and glorye elected in Christe some and not all of the posterytye of Adam whom he hathe predestynate vnto eternall life and callethe them in hys tyme iustyfyeth them and gloryfyeth them so that they shall neuer peryshe or erre to dampnatiou fynallye that thys proposytyon is trewe and accordinge to goddes plaine and manifeste worde by the helpe of hys holye spyryte whyche in the name of Iesus Chryst I humbly beseche hys mercy plenteously to geue to me at this present and for euer to the sanc tification of his holye name by the helpe I say of his holy spirit I trust so euidently to declare that no man of god shalbe able b◠the word of god euer to impugne it muche lesse to confute it In the first chapter of the epistle to the Ephesians y ◠apostle saith thus Blessed be God the father of our Lorde Iesus Christ whiche hath blessed vs with all maner of blessinges in heauenlye thinges by Christ according as he hath elect or chosen vs in him before the foundation of the worlde was layed that we shoulde be holye and without blame before him through loue hath predestinat vs or ordeyned vs thorough Iesus Christ to be heires vnto him self accordynge to the good pleasure of hys wyll to the praise of the glorye of his grace where with he hathe made vs accepted in the beloued by whome we haue receyued redemption thoroughe his blood and the forgeuenes of our synnes accordyng to the ryches of his grace which grace he hath shed on vs abundauntly in al wysedom vnderstāding and hath opened vnto vs the mysterie of his wil according to his good pleasure whiche he purposed in him selfe to haue it declared when the tyme was full come that he might gather together all thinges by or in Christ as well the things that be in heauen as the thynges that be in earth euen in or by hym by or in whome we are made heyres being thereto predestinat according to
small crosses vnto thee Iudas was admonished of thee to beware but when he toke no heed but wilfully went out to finishe his worke conteÌ„ning thy admonition counsel he could not but vere thy most louing hart After supper there was contention amongs thy disciples who shuld be greatest after thee yet dreaming carnally of thee and thy kingdome hauing this affection of pride ambition busy amongs them notwithstanding thy diligence in reprouing and teaching them After thy admonicioÌ„ to them of the crosse y â— wold come therby to make them more vigilant so grosse were they y â— they thought they could with their .ii. swerds put away al pertis which was no litle greife vnto thee After thy comiÌ„g to Gethsemane heuines oppressed thee therfore thou woldest thy disciples to pray y u didst tel to peter and his felows that thy hart was heauy to death y u didst wil them to pray being careful for them also least they shuld fal into tentation After this y u wentest a stones cast froÌ„ them didst pray thy self falling flat groueliÌ„g vpoÌ„ y e earth but alas y â— feltst no coÌ„fort therfore y u camest to thy disciples whiche of all others wer most swete dere vnto thee but lo to thy further discomforte they passe nether of thy perils nor of their owne therfore slepe a pace After y â— hadst awaked them y u goest again to pray but y u fouÌ„dest no coÌ„fort at al therfore didst returne again for some coÌ„fort at thy derest freÌ„ds haÌ„ds But yet again alas they are fast a slepe whervpoÌ„ y u art inforced to goe again to thy heaueÌ„ly father for some sparcle of coÌ„fort in these thy wonderfull crosses agonies Now here y u wast so discouraged so coÌ„fortlesse that eueÌ„ streames of bloud came running froÌ„ thine eies cares other partes of thy body But who is able to expresse y e infinitnes of thy crosses eueÌ„ at thy being in y â— garden al which y â— sufferdest for my sake aswell to satisfy thi fathers wrath for my sines as also to sanctifie all my sufferings the more gladelye to bee sustayned of me After thy bloudye praier thou camest and yet agayne foundeste thy disciples a sleepe and before y u canst wel awake theÌ„ loâ— Iudas cometh w t a great band of meÌ„ to appreheÌ„d thee a these so doth leading thee away bound to the high Bysshopps house Annas and so froÌ„ him to Caiaphas Here now to augment this thy myserie beholde thy Disciples fle from thee false witnesses be broughte against thee thou art accused and condemned of blasphemie Peter eueÌ„ in thy sight forswereth thee thou arte vniustly stricken for answering lawfully thou art blindfelde stricken buffeted all the whole nighte in the Bysshoppe Caiaphas house of their cruell seruants In the morning by times thou art condempned againe of the prestes of blasphemie and therfore they bring thee before y â— secular power to Pilate by whoÌ„ y u art openly arrayned as other theues and malefauoures were when he sawe that thou wast accused of malice yet he did not desmysse thee but dyd sende thee to Herode where thou was derided shamefully in comminge and goeinge to and from hym all the waye wonderfully especially after Herod had apparelled thee as a foole Afore pilate againe therfore thou wast brought and accused falsly no man did take thy parte or speake a good worde for thee Pilate caused thee to be whipped scourged and to be handeled most pitifully to see if any pitie might appeare with the prelates but no maÌ„at al pitied thee Barrabas was preferred before thee al the people head taile was against thee cried hange thee vp vniustly to death wast thou iudged y u wast crowned with thornes that pearced thi braines thou wast made a mocking stocke thou wast reuiled reâ—aited beaten and most miserably handled Thou wentest through Ierusalem to the place of execution euen the mount of Caluarie A great crosse to bange thee on was laid vpon thy backe to beare and drawe as longe as thou wast able Thy bodye was racked to be nayled to the tree thy hands were bored thorow thy fete also nailes were put thorow them to fasten thee ther on thou wast hanged betwene heauen and earth as one spewed out of heauen vomited oute of the earth vnworthy of any place y â— high priest laughed thee to sckorne the elders blasphemed thee and saied god hath no care for thee the common people laught and cried out vpoÌ„ thee thrist oppressed thee but vinegre onelye and gal was giueÌ„ to thee to drinke heauen shined not on thee the sonne gaue thee no light the earth was afraied to beare thee Sathan tempted thee and thine owne senses caused thee to crie out my god my god why hast thou forsakeÌ„ me Oh wonderful passions which y u sufferedst In them y u teachest me in theÌ„ thou comfortest me for by them god is my father my sinnes are forgeuen by theÌ„ I shuld learne to feare god to loue god to hope iÌ„ god to hate sinne to be patient to cal vpon god neuer to leaue him for any tentatioÌ„s but with thee stil to crye father in to thy hands I coÌ„mende my spirit A CONFESSION OF SINNES and praier for the mitigation of goddes wrath and punishment for the same O Almightie god king of al kings gouerner of all things whose power no creature is able to resiste to whom it belongeth iustly to to punishe sinners and to be merciful vnto them that truly repent we confesse that thou doest most iustely punishe vs for we haue greuouslye sinned against thee and we acknowledge that in punishinge vs y u doest declare thy selfe to be our most mercifull father aswell because y u doeste not punishe vs in any thinge as we haue deserued as also because by punishing vs thou doest call vs and as it were drawe vs to increase in repentance in faith in praier in contemning of the world and in hartie desiring for euerlasting life and thy blessed presence Graunt vs therfore gratious lord thankfully to acknowledge thy great mercye which haste thus fauorably dealt with vs in punishing vs not to our confusion but to our amendment And seing thou hast sworne that y u wilt not the death of a sinner but that he turne lyue haue mercie vppon vs and turne vs vnto thee for thi derely beloued soÌ„ne Iesus christs sake whoÌ„ thou wouldest should be made a slaine sacrifice for our sinnes therby declaring thy great and vnspeakable anger agaist sinne thine infinite mercy to wardes vs sinfull wretches And for as muche as the dulnes of our harts blindnes and corruption is such that we are not able to arise vp vnto thee by faithful harty praier acording to our great necessity without thy singuler grace and assistance grauÌ„t vnto vs gratious lord thy holye and sanctifâ—inge spirite to worke in vs