Promises made to any of them according as the Lord threatneth Leui. 23.29 Luk. 5 35. that who so euer shall not afflict or humble his soule with the rest that he will destroy them from among his people The time of Fasting is the time of affliction either for want of some great benefite needfull or through feeling of some great iudgement present or to come Where the Popish Fast must passe an other condemnation which maketh no difference or choyce of time but appoynteth euery Fryday and other set Euens yearely whether the time be prosperous or vnprosperous whether it be peace or warre health or sicknes dearth or plentie Which is all one as if the Physition should now appoynt his patient this day twentie or fourtie yeares hence to take a Purgation or to be let blood In which case either he must be a Prophet rather then a Physitian to know that he shall on that day haue need of it or else he must be a Physitian of no value ignorant or vnfaythfull As therefore the Physitiā openeth no vaine but with obseruation where the signe is giueth no Purgation without heede taking to the time of the yeare whether it be Spring or Fall whether it be hot or cold so it behooueth the spirituall Physitian to haue an eye vnto the time when this Medicine is in season And so much the more heere rather then there as the danger is greater For as a new peece of Cloth added to an olde Garment taketh something from the olde Luke 5.36 causeth the rent to be worse then before so Fasting vnfitly applyed to the state of those that are enioyned to keepe it maketh them worse then they were before the Fast Yea that which more is Luke 5.37 as the new Wine put into olde vessels doth not onely make them worse but breake them all to peeces So this Fast thrust vpon those which are not either for the time or for some other cause apt for it doeth vtterly destroy them Whereby men may perceiue what cause wee haue to make a great conscience of the Popish Fast as that which is able of it selfe if there were no other corruptiōs amongst them to driue a man to eternall destruction According also to the greatnesse of the affliction Leui. 23.27 28. the time of the Fast is taken by the discretion of those to whom it belongeth at the least for a whole day And if the wrath of the Lord be hotter then two dayes or * Ester 4.16 else three as it appeareth by the example of the Iewes in Hesters time Act. 9.9 and of Saint Paul And this time what so euer hath the nature of a Saboth Leuit. 23.30.31 For therein men are bound to abstaine from their bodily labours according to the same straightnesse with the same exceptions that they are bounde to obserue the Saboth Ioel. 2.12 Leui. 23.32 And therefore the Prophet willeth them to sanctifie a Fast And the Lord threateneth that who so euer shall doe any worke on that day him shall he cut off from amongest his people The end whereof is that men setting them selues apart from their dayly occupations might be wholly bestowed in the spirituall exercises aboue specified Whereby that we may know that there was neuer a Thread in the olde Cloth of the Popish Fast which was not throughly infected with the spirituall leprosie of disobedience vnto the Lord It is to be noted that where they ordayned many both wicked and vnnecessarie Holy dayes this * one and besides the Saboth the onely Holy day appointed of the Lord they quite rased out of their Kalender And of the Fast in generall thus farre The kindes or sortes of Fastes doe follow which are either priuate or publique The priuate Fast is that which is vndertaken vpon some particular calamitie by the discretion of them against whom the calamitie is sent And it is either of a particular man or householde In the former wherof it is to be obserued that for as much as the Fast is ioyned with a separation from their dayly occupations that neither Children nor Scholers nor Seruants nor any other which be at the disposition gouernement of others can chuse any such day appointed for commō occupations without the consent of those that haue commaundement ouer them Without which consent they must be forced to hold their Fastes vpon the Lordes day or other dayes of rest established in the places of their abode For heere the Law of the Lord hath place that if the Wife Sonne or Daughter Num. 30.4 vow a Vow vnto the Lord that the Husband or Father shall haue power to breake it The publique Fast is that which is vndertaken vpon some more generall calamitie of the Church at the appoyntment of them which vnder Christ haue the gouernement of the places Ioel. 2.15 where the fast is holden In this Fast because a publique assembly is cōmaunded it followeth that the chiefe instruction of the foresayd profession of repentance is to be fetched from the publique preaching of the word Now leauing the causes of the priuate Fastes to the examination of euery one which can best iudge of their owne estate let vs consider what causes there be of a generall Fast amongest vs. Wherein that it may be seene that the Trumpet of Fasting is blowen rather by the breath of God then by the mouth of man let vs take a short view of the causes of the Fastes mentioned in the Scriptures The cause of the Fast is the wrath of God against the Church where is to be considered that the people of God haue not onely regarded this wrath against them selues particularly but against others also of the same societie fellowship in religion that they were of through a mutuall feeling and compassion which they haue one with an other as in the example of the Church of Antioch Actes 13.2 whose Fast appeareth to haue been taken in hand rather for the miserie of the Church of Jerusalem then for them selues Now the Churches rounde about vs being fallen into great decay partly by the spirituall miseries as well of the heresies of Papistes Arrians Anabaptistes the Familie of loue c. as also of the Schisme of Lutheranisme dayly preuayling partly by bodily plagues of the Pestilence almost in all places of the Sworde in our neighbour countries and of the Famine which waiteth commonly vpon the same It is euident that thereby groweth one cause of humbling our selues before our God And when this wrath is considered either in that which is already come or in that which may be feared shortly to come to whether so euer of the causes we looke we shall finde that we haue cause to Fast For what spirituall euill is in any of al their Churches which are not altogeather in ours not one of those detestable Heresies but are lodged amongst vs. And although the Schisme of Lutheranisme be not among vs yet there is
I meane not onely a generall beliefe of all the Canonicall books of the old and new Testament or a grounded knowledge alone of the poyntes and principles of Christian religion but an assured perswasion that whatsoeuer the Lord hath reuealed in his Word as hee hath done the same for others so he hath done it particularly for mee So that this Fayth is necessarie to him that shall communicate both because that otherwise hee being on the earth cannot take hold of Christ in heauen for faith is it by which he may apply vnto himselfe particularly Christ Iesus and all his merites to the assured feeling of the free pardone and full forgiuenesse of all his sinnes of the one side and the imputation of Christes righteousnesse on the other side and also that thereby he may be assured that that which hee doeth either in the administration or participation of that holy action is acceptable before God for without Fayth it is impossible to please him Which properties indeed or effectes rather if a man onely haue them shall make his Fayth to differ from all the vaine imaginations of Diuels and wicked men whatsoeuer By Repentance I vnderstand a syncere hatred of all our former sinnes and iniquities whatsoeuer and a sound loue of all righteousnesse and well doing proceeding from the right reuerence and louing feare of the maiestie of God in our heartes which holy affection doth euery day by little and little worke in vs the forsaking of our selues and the subduing of the sinfull lustes and affections of our owne flesh to the end that wee may wholly resigne our selues to be guided and gouerned by the spirit of God in the syncere seruice worship of his Maiestie So that hee which feeleth himselfe truely and vnfeignedly sorrowfull for his former iniquities not onely loathing his sinnes but euen himselfe for his sinnes sake and caryeth with him this holy purpose neuer through Gods assistaunce to commit the same or any such like may not onely be assured of his vnfeined repentaunce and so by consequent of the forgiuenesse of his sinnes but also with boldnesse yet not withstanding with reuerence in respect of God and with humblenesse of minde in respect of himselfe draw neere to the partaking of these holy mysteries By Loue which is the thing that concerneth men I doe not onely vnderstand the vnfeigned pardoning and forgiuing of others that haue any maner of way trespassed against vs which is a sure seale and earnest pennie as it were that our sinnes are forgiuen vs before God but also sound reconciliation after offences committed one of vs towardes another which is a certaine pledge that our prayers and all other good thinges that come from vs are in Christes obedience accepted before God yea I meane further by Loue which is an inward affection of the heart the sincere and outwarde testifying of the same by wordes deeds countenaunces and other meanes as the Lord shall giue occasion and our abilitie will serue to expresse the same and that not to our friendes onely or to our enimies also which is somewhat more but generally to all men though to some in greater measure as to the Household of fayth our Wiues Children and Parentes c. and to some in lesse measure as to those that be yet without and be somwhat further off by nature and kindred Meditation which is the second thing and is to be vsed specially in the time of the celebration of the Lords Supper consisteth chiefely in these poyntes In regarding the outward elements and the rites vsed in the same as the breaking of the Bread c. by which is set foorth vnto our soules the crucifying of Christs body the shedding of his bloud c. and all for our transgressions And then because wee must not stay below but must by Fayth rise vp to Heauen as it were we are deeply to consider what great graces the Lord offereth vnto vs in that holy and spirituall Banquet which in my minde may be brought into these few pointes 1 God setteth before the eyes of our Faith in that holy action first Christes death and passion togeather with the benefites and effectes which wee reape thereby and namely the remission and forgiuenesse of our sinnes 2 Secondly the full and spirituall nourishment that thorow Christ wee haue both in the outward and inwarde man euen to the hope of eternall life 3 Thirdly the mysticall vnion that is betwixt Christ and his Church hee dwelling in our heartes by faith and we thereby being made members of his bodie of his flesh and of his bones 4 Fourthly and lastly the holy vnitie and agreement that is ought to be continued amongst all the members of his Church whatsoeuer or wheresoeuer they be The third and last thing which I call Action and is to be performed after the receiuing of the Lords Supper consisteth 1 First in earnest Prayer vnto God not onely for the liuely feeling of these graces exhibited but also for the fructifying of the word of God and his Sacraments in our heartes and that not for the time present alone but euen for the whole rase and course of our life Secondly in humble thankes-giuing for the vnestimable riches and treasures of grace and of goodnesse which it pleaseth him in his Church and namely by the vse of his Worde and Sacramentes not onely to offer but also to bestow vpon his people the particulars whereof are before recited And hereunto wee may be prouoked by consideration of this that the Lord freely and of his owne goodnesse giueth vs those merites not onely when we had not deserued the least of them but euen then when euerie one of vs had deserued eternall death and condemnation to be powred foorth vpon vs and ours 3 And lastly in care and conscience of a holy conuersation that seeing Christ dwelleth in our heartes by fayth and we haue our spirituall life and beeing from him that therefore wee should so liue as wee may not onely glorifie him in this life but that when the dayes of our wearisome pilgrimage shall be ended we may be glorified with him in eternall blessednesse which thing the Lord graunt vs euen for his crucified Christes sake to whom with the Father and the holy Ghost three persons and one eternall God be giuen all honour prayse power and glorie both of vs and of all people euen now and at all times for euer and euer So be it A Prayer to be said before a man repaire to the partaking of the Lords Supper O Eternall GOD and most mercifull Father I thy poore vnworthy seruant doe must humbly beseech thee in Iesus Christ thy deare Sonnes name and for his sake gratiously in his death and obedience to pardone and forgiue mee all my sinnes what so euer which at any time or by any manner of meane I haue committed against thy Maiestie or any other Seale vp in my heart O Lord this great benefite of the free pardon
time extending this exercise at the least to some part of the night When notwithstanding it is to be noted that as wel in the former abstinence from meate as in this withdrawing of some part of sleepe that neither is so streightly required of the Lord but that those whose either disease or other infirmitie will not beare this abstinence without hazard of their health may vse so much libertie as shall serue for the preseruation of their health so they take heed they vse not this gentle dealing of the Lord as a cloake to hide the lustes of their flesh withall A third kind of abstinence is in the apparel that albeit they put not on Sackcloth and Ashes as the holy Fathers did in times past yet that they content thē selues with a common kind of attire auoyding all such costlinesse curiositie whereby in tricking trimming vp them selues the flesh may take occasion of being proud Thus the Lord whē he would haue the children of Israel to humble them selues before him spake to Moses saying Exod. 33.5 Speake vnto the children of Israel that for the present time they lay aside their Iewels and Ornamentes that I may know what I shall doe with them And thus farre hath it been spoken of the outward Exercises which are generall and to be done of al which make this solemne profession of repentaunce There is one yet which is more speciall belonging vnto married persons alone which is that they for the time 1. Cor. 7.5 should with consent abstaine from the mutuall felowship one of an other which is so straitly required Ioel. 2.16 that euen the Bridegrome the Bride which of all other ought to haue the greatest priuiledge in that poynt are bidden at such times to come out of their chambers Rom. 14.17 But for as much as the kingdome of heauen standeth not in these thinges and the Lord being a Spirit will be worshipped in spirite and trueth either these exercises must lead vs to some farther thing or else the same accusation will lie against vs wherewith the Prophet charged the Israelites who contenting them selues with the outward ceremonie of abstinence Esay 58.3 were sent home as emptie as they came And indeed vnlesse we bring more with vs then this our abstinencie our Fastes may be matched with the Beasts Fast of Niniuie Ionas 3.7 for they also both eate nothing and were couered with Sackcloth yea the Beastes Fast may be so much better then ours as there be some kinds of Beastes that can longer endure without meate and sleepe then we Where the Papistes fast which was shewed before to be childish may heere be prooued to be beastly and brutish For if they did onely abstaine from Meate they iudged them selues to haue holden a good Fast vnto the Lord. There follow the inwarde vertues helped forward by the bodily exercise which in the number * Ezdra 6.21 two The one is the humbling and casting downe of our selues before the high Maiestie of God with sorrow for our sinnes The other is the assuraunce that we haue that with forgiuenesse of them we shall obtaine the thing that we stande in need of and make suite for Here therefore first commeth to be considered our hūbling casting downe which is a vile esteeming of our selues answering to the outward exercise For therfore doe we abstaine for a time that we might thereby haue a quicker feeling of our owne vnworthines Therefore we bring downe the body that the minde may be likewise brought downe Therefore we crucifie the flesh that the deserued death of the spirite may be the better knowen Therfore we abstaine from our pleasures and commodities Mark 2.20 Luk. 5.35 Math. 9.15 that through conscience of sinne and feeling of the wrath of God either present or to come for the same we might draw our selues to a greater sorrow In which respect the exercise which the other Euangelistes call Fasting Saint Mathew calleth Mourning Herevpon it commeth Ioel. 2 17. 1. Sam. 7.6 that weeping which is a witnesse of our sorrow is annexed vnto the Fast which the children of God haue done so plentifully in this exercise 2. Sam. 7.6 that they haue bin sayd to haue drawne whole Buckets of Water which the deapth of the sorrow for their sinnes and the anger of God against them hath ministred And as these outward exercises are commaunded to draw vs to a feeling of our vnworthines so in the feeling thereof by them wee make a solemne confession of the same For the children of God in time past by their abstinence from meate drinke confessed them selues vnworthy so much as of a crumme of bread or drop of water by putting on Sackcloth vnworthy of the worst rag to couer their shame with So that if common honestie and health would haue suffered they wold haue stripped them selues starke naked The same is to be vnderstanded of the benefite of Sleepe and company of Mariage as also of all other the commodities of this life whereof they did not onely confesse them selues vnworthy but in that they put Dust and Ashes vpon their heades they gaue to vnderstande that they were vnworthie of the life it selfe and that they deserued to bee as farre vnderneath the ground as they were aboue it yea if there had been any thing apter to haue set forth their euerlasting condemnation in Hell of that also would they haue borne the marke thereby to declare their guilt desert of the same So that hereby they do iustifie the Lord in that vengeance against thē whereof by this humbling of thē selues they seeke redresse If then we keepe a holy Fast vnto the Lord wee must thereby be humbled in our selues before the Lord but if vpō confidence of our fasting Luk. 5.33 Luk. 18.11 wee waxe bolder to sinne in a perswasion that through obedience giuen vnto him in this one poynt we may be bolder to be disobedient in others or if the vse hereof do make vs swell against our brethren and after the example of the Pharisees despise thē which doe not Fast as wee doe then is the Fast appoynted of the Lord for our medicine become our bane and poyson And therefore here now we giue a new charge vpon the Popish Fast a great deale more hotte then the former For seeing that they with the proude Pharisee boast of the merite of their fastes setting these fastes as other workes in the place of the Blood of Christ It is manifest that their Fastes are so farre from humbling them that through the opinion of them they rise vp against the Lord and doe their best to set them selues euen in the throne of God so that vnto the childishnesse and brutishnesse of their Fast abouementioned heere they haue added an horrible and blasphemous sacriledge To the compassing of this true humbling of our sinnes is annexed necessarily an information and meditation of the filthinesse of our sinnes and of the iust
We acknowledge the debt cancell therefore the Obligation let not the multitude of them preuaile against vs but where our sinne hath abounded let thy grace more abound and as we haue multiplyed our sinnes so wee pray thee to multiply thy mercies and although we haue by continuance in them so soaked our selues that thereby we are not onely lightly stained but also haue gotten as it were the Scarlet and Purple die of them yet let them all wee pray thee beeing washed in the blood of thy deare Sonne be made as white as the Snow in Salmon as the Woolle of the Sheepe which come from washing And to conclude as our sinnes haue magnified thēselues in an infinite length breadth depth and height so let thy mercies which passe all vnderstanding of all sides and all assaies out-reach them Therefore also wee most humblie desire thee ô Lord that the sinne being pardoned thy wrath which is alreadie declared may be appeased towardes all the Churches of our profession and especiallie towardes vs that the manifolde breaches of the Churches and Common wealthes may bee made vp that those being receiued into the bosome of the Church which belong to thy election the rest of the Papistes Heretikes may be vtterly rooted out and that the enimies in religion being slaine we may to the vttermost thinke all one thing in the honest and peaceable gouernement of the Common wealth Vpon which vniting of vs in all trueth and honestie the curses of the Plague and barrennesse being remooued a way may be made to thy blessinges which as the Hilles doe the Vallies may make our land holesomely fruitefull And that not onely the wrath which is alreadie kindled may be quenched but that which hath been lately threatened may be caused to retyre For the graunt wherof vnto vs we beseech thee to remember that how vnworthy soeuer yet are we thy people the Sheepe of thy pasture whō thou hast redeemed with thy most precious blood watched ouer with a carefull eye defended with a mightie hand despise not therfore ô Lord the works of thy handes And seeing thou hast loued vs when we hated thee visited vs when we desired thee not then acknowledged vs when we knew not thee now that there be a number of vs which loue thee desire thine aboade and acknowledge thee hold on thy loue still depart not from vs deny vs not ô thou God of trueth which art the God that changest not And if thou wouldest or couldest forget vs calling vpon thee yet what should become of thy great name which is called vpon by vs And therefore for thy glories sake and for thy blessed names sake which in our destruction should be rent and runne through spare vs spare vs good Lord according to the vsuall dealing which thou hast euer kept with those which in prayer haue had recourse vnto thee and according to the old and vnchangeable nature of a mercifull kind sparing and long suffering God Which mercie wee doe not ô Lord desire to the end that wee should tumble and wallow our selues in our accustomed neglect and contempt of thy holy word but togeather with mercie for our sinnes and the rewarde of them wee most humblie craue vpō the knees of our heartes that for the time to come how long or how short soeuer wee with deniall and detestation of our selues and of our wicked lustes may offer vp vnto thee in Iesus Christ our selues our bodies and soules to be seruantes at thy holy commaundement in that reasonable seruice which the high reason of thy holy word doth prescribe and to be weapons or instrumentes of righteousnesse and holinesse as they haue been heretofore of the contrarie All which thinges as whatsoeuer thou knowest to be further needfull for vs or for any of the Churches we pray thee as our Sauiour hath taught c. A Confession of Sinnes with Faith and Repentance O Mercifull and heauenly Father we thy seruantes doe humbly prostrate our selues before thy Maiestie ackowledging heere in thy sight our hainous offences committed against thy Maiestie seeing beholding thy heauie wrath against them We feele our selues laden ô Lord our God with a huge companie of horrible sinnes wherof euen the very least being but conceiued in thought is sufficient in iudgement to throw vs down to the euerlasting burning lake Our owne consciences ô Lord doe beare witnesse against vs of our manifolde transgressions of thy blessed Law of our securitie and sencelesse blindnesse running headlong to destruction cōmitting sinne after sinne although not notorious to the world yet horrible before thine eye The thoughtes of our hearts rise vp in iudgement against vs the vanitie of our talke before thy Maiestie condemneth vs the wickednesse of our deeds from thy sight reiecteth vs all our wicked thoughtes wordes and deedes with the inwarde corruption of our nature doe altogeather as it were a whole lumpe and load of sinne lie heauie vpon vs and with their intollerable weight doe euen presse vs downe to Hell We doe daily grone vnder the burthen of them inwardly lamēting our owne follie so greedily running into them In heauen earth or hell we see none able to sustaine the weight of them but euen thy dearely beloued sonne Iesus Christ who in mercie infinite and compassion endles hath sustained and ouercome that endlesse punishment due vnto them in him therefore in him most mercifull Father and through him wee come to thee beeing fully assured according to thy promise that thou wilt accept and take that full recompence which hee thy deare Sonne hath made for vs as a iust ransome for all the sinnes of all those who with a true fayth take hold on him In him therefore we see thine anger towardes vs appeased thy wrath satisfied our debts paied Increase in vs good Lord we beseech thee this liuely and feeling Fayth for we feele it oftentimes in vs very weake and troubled with many doubtes increase it in vs ô Lord that we may through thy holy spirite be assured that the punishment of our sinnes is fully in thy Sonne discharged Make vs ô Lord our God to feele this same in our soules and consciences that Iesus Christ is ours and all that he hath done that we are grafted into his body and made one with him and therefore fellow heires with him of euerlasting life Let vs not onely haue these wordes in our mouthes good Lord but through thy holy spirit let vs feele the comfort of them in our heartes fully sealed and setled in vs that wee feeling our selues inwardly before thy iudgement seate discharged and our consciences towardes thee appeased may be swallowed vp with an vnfaigned loue toward thy heauenly Maiestie and towardes our breathren for thy sake Make sinne to die in vs dayly more and more that wee may hate detest and vtterly abhorre all sinne wickednesse in all men but especially in our selues that we may strongly through thy holy spirite set our selues in open warre
vengeance of the Lord against them declared in the threatninges of the Law and execution of the iudgements of God against the wicked and namely against our Sauiour Christ who putting vpon himselfe our wickednesse suffered Hell paines for it and specially an information and meditation of those both sinnes and punishmentes which the present time and persons doe giue occasion of And thus farre touching the first part of the inwarde vertues in Fasting standing in the casting downe of our selues before the Lord. There followeth the other part which is a profession of our Fayth that wee shall be lifted vp as high through the grace of the Lord our God in Iesus Christ as the conscience of our sinnes doth cast vs downe and that wee shall obtaine the remoouing of the euilles tending to our destruction through the woorthinesse of our Sauiour Christ which either presently presse vs or hang ouer our heads through our owne vnworthinesse For as true repentance casting vs downe with one hand both in sorrowe for our sinnes confession of the same leaueth vs not in our downfal but through faith reacheth vs the other hand to lift vs vp againe so this solemne profession of our repentance carying vs first to the valley of trouble afterward bringeth vs backe againe to the gate of hope In which respect wee alwayes finde in the holy Scriptures * Ezra 9.5 Nehe. 1.4 Dan. 9 3. Iudg. 20.26 Luk. 5.33 1. Cor. 7.7 that Fasting is ioyned with praier * 2. Chron. 20.6 Iames. 1.6 Iohn 16.23 which can neuer be truly made without hope of obtaining the grace that is praied for But for as much as prayer is a dayly and ordinarie exercise of Gods children it is manifest * Ionas 3.8 Esay 58.4 that by the prayer which is coupled with Fasting there is vnderstanded a speciall or peerelesse kinde of Prayer both in zeale and strength of Prayer as also in continuance of the same Whereby appeareth that here is an other vse of the outwarde abstinence that it might be as it were a wing wherewith the Prayer that otherwise through earthly affections creepeth vpon the ground might the easier flee vp into heauen and that it might be a Grindestone to make a poynt of it that it may pierce and to set an edge that it may cut both the visible and inuisible enimies which wee pray against And therefore the outward abstinence that pulleth downe the body helpeth to lift vp the minde and crucifying the flesh it quickneth the spirite and maketh it more liuely to this exercise Where yet againe the Popish Fast is founde insufficient which vpon the dayes of their Fastes had no extraordinarie exercises of prayer more then other dayes which were not fasted To the better performance also of this part is annexed an information and meditation of the gracious promises of God especially such as may serue for reliefe of the present occasions Wherein the better to correct our dulnesse heauinesse to this so holy an exercise let vs remember that it is to obtaine some speciall grace at the hand of the Lord. Whereby it is giuen vs to vnderstand that vpon due holding of this Fast vnto the Lord there be excellent promises and a most singular rewarde Ioel. 2.13 19.20 Whereof the place of Ioel as it spake before for the commaundement of all the Fastes which the people of God vsed so will it vndertake for the promises which the Lord hath made to all those which submit thē selues to the obedience thereof The truth of which promises is so manifest in the Scriptures as the Sunne at noone dayes can be no clearer For let all the Fastes of the holy Churches and of godly men layd out in Scripture both of the old and new Testament be * Iudg 20.23 Ezra 19.6 Hest 4.16 2. Chron. 20.3 turned ouer and it shall be seene that the ende of their Fast which kept it in any measure of trueth and simplicitie was a Feast and the issue of their mourning great reioycing Dan. 9.20 Ionah 2.10 For albeit the ordinarie Prayers of the faithfull returne not empty vnto them againe yet hauing regarde vnto these which are ioyned with this Exercise Act. 12.5 Act. 13.2 they may worthily seeme to be barrē which are otherwise fruitfull and to be blasted which otherwise seeme full cared Yea the Fast of the wicked king Achab 1. Regū 21.27 ioyned with no true repentaunce nor so much as with any true knowledge how to serue the Lord but performed in some sort onely in keeping of the outward and bodily ceremonie went not vnrewarded from the Lord. For euen by the very shadow of his exercise the execution of that iudgment which was awarded against him touching his vtter rasing from the kingdome of Israel was deferred vntill his sonnes dayes Now if the comming within the shadow of this exercise doth heale some diseases what will it doe if wee come to touch the body thereof And if the leaues of it haue some vertue to preserue men from the vengeance of God how soueraigne is the fruite to deliuer vs from the wrath to come And if the ordinarie obedience of the children of God goeth not emptie and vnrewarded from the presence of God this extraordinarie obedience exercise in the worshippe of God must needes receiue speciall and extraordinarie blessinges from his hand 1. Regum 20.29 When Benhadab the Syrian King ouercome by Achab king of Israel was out of hope of any safety at the length by the aduice of his seruantes he put him selfe and his company in Sackcloth 1. Reg. 20.31 to 35. with Ropes about their neckes thinking by humbling themselues before the King to obtaine pardon which came to passe accordingly If therefore men in hope of obtaining pardon will humble themselues to them of whom they haue no promise that they shall obtaine any thing how much more ought wee to doe it which haue so sure Promises of good successe And if mercie was obtained of men in whom there is scant a droppe of that pittie and compassion which is sea-full in the Lord we may be well assured that wee shall not misse of it at his hand And if one enimie can looke for it at the hand of an other wee may with greater assuraunce looke for it at the hande of the Lord to whom we are alreadie reconciled by the blood of his Sonne Therefore if the authoritie of the Lord should not compell vs yet the most liberall and certaine promises should allure vs to this exercise Which if wee doe not what remayneth but that such as will not Fast with the children of God must eate and drinke of the furious wrath of God with the wicked they that will not weepe with the one must howle with the other And finally they that will haue no part in the obedience of the commaundement giuen hereof to both the peoples vnder the Law and vnder the Gospel must haue no part in the
and defiance against all sinne wickednes that we please not our selues in our sinnes but straightly examining sinne by the iust rule of thy holy Lawes we may vtterly from the bottome of our heartes condemne euen the least sinne in our selues hauing our whole ioy comfort and consolation vpon those thinges which be agreable to thy blessed will alwayes being afraide to doe any thing contrarie to the same that wee may euen from the bottome of our heartes examine and trie our thoughtes before thy presence that they be vpright and vnfaigned not hypocriticall in outwarde shew onely and appearaunce but that euen all corners of our heartes being opened and disclosed before thee wee may euen as though it were openly before the face of the whole World bring them in shew knowing that a double heart is detestable in thy sight and that wee may walke alwayes as before thine eyes not only before the eyes of man being more carefull to walke circumspectly in this respect that we haue thee to be a viewer of our doings a thousande-folde more then the eyes of man that thus we may walke as becommeth thy children not onely in outward shew but also in sinceritie of hart abhorring euen the least sinne in our selues striuing resisting and fighting against sinne not delighting our selues in sinne nor nourishing the same in our brest but earnestly embracing and studiously seekeing after those things which be pleasant in thine eyes that neither the feare of man nor losse of goods life landes possessions or friends draw vs away from thee to doe any the least thing contrary to thy will and pleasure neither the fauour or friendshippe of man nor yet the flattering enticement of this world nor the vaine promotions of the same doe mooue vs any whit from the true and endlesse ioy delight and pleasure which wee ought to haue in those thinges which be agreeable to thy will and the constant performance of the same but that alwayes to the end of our life we may continue in thy pathes growing and increasing from faith to fayth from strength to strength till at the length we shall come to thy euerlasting rest Amen A Prayer for the KING O Gratious Lord and most mercifull Father wee acknowledge thee the Lord of Lordes and the King of Kinges creating at the beginning ruling all things euermore in Heauen and Earth according to thy wonderfull wisedome and power and our selues to be thy poore seruantes the worke of thy hands and the sheepe of thy pasture subiected to thy Maiestie and depending vpō thy fatherly prouidence for al things Neuerthelesse seeing thou in thy wisedome annoyntest Kinges and Queenes appointing them to rule ouer thy people to sit as Lieutenants in thy seate to minister iustice and most of all as Fathers and Nurses to maintaine and chearish thy Church commanding vs not onely to obey honour them but moreouer to pray for them as watching ouer vs for our good We therefore beseech thee for thy great mercies sake and for Iesus Christes sake to shew thy mercy to al Kings and princes that maintaine thy glorious Gospell but especially we pray thee to blesse our gratious King in all spirituall blessinges in Christ Iesus and in all temporall blessinges according to thy good pleasure that in the great measures of thy effectuall loue he may more and more finde great increase of vertue wisedome strength in Christ Iesus to the faythfull and happy discharge of his duetie that his holienesse and ioy and zeale of thy house may be multiplied and euerlasting And seeing it hath pleased thee of thy singular mercy to giue him this speciall honour miraculously deliuering him out of the handes of his enimies to set a double Crowne vpon his head and to make him the instrument to aduaunce thy glory Gospell amongst vs. As wee giue thee most heartie thanks for these singular benefites so we beseech thee to make him and vs euermore thankefull for it and in thy good pleasure still to preserue him for the continuance of these blessinges towardes vs with all increase from time to time to thy glory the benefite of the Church and his infinite peace in Christ Iesus the prince of peace And furthermore wee pray thee for him and the estate that such as be enimies of the Gospell and his enimies also for the defence thereof may not despise the peace offered them to repentaunce but that they may account thy long suffering and his peaceable and vnbloudy gouernement an occasion of saluation to their soules and vnfeined loue to the trueth and their mercifull soueraigne Otherwise if they still remaine disobedient to the trueth disobedient to his Highnesse and daungerous to the State then O God of our Saluation as thou hast discouered them so discouer them still as thou hast preuented them so preuent them still and let their eyes waxe weary with looking and their heartes faint with wayting for the comming of that which yet commeth not neither let it come O Lord we beseech thee but a blessed and a long raigne to him and peace to Sion for euermore Also deare father so blesse so loue so in thy spirite sanctifie and keepe him that he may in the spirit of counsell and fortitude so rule that other sister also namely this cōmon wealth that they may flourish togeather and grow vp together as Palme trees in beautie and in strength giuing ayde and helpe one to an other that in the Church the glory of God may appeare as the Sunne in his brightnesse and that the lande may flow with Milke and Honie and true peace abound therein as in the triumphant reigne of Salomon These garces O Lord are great and we miserable sinners vnworthie of the least of them therefore looke not to vs but to thy selfe not to our iniquities but to thy great mercies accepting the death passion of thy Sonne as a full ransome for al our offences throwing them into the bottome of the Sea and making his Crosse and Resurrection effectuall in vs to al obedience and godlinesse as becommeth thy Saintes that to all other thy good blessings towards our gratious Soueraigne this may be added that he gouerneth blessedly ouer a blessed people a people blessed of the Lord and beloued of the Lord that thy graces may abounde as the warers of the Sea in the King and in the people in the Church and in the Common wealth from day to day till the day of our translation into thy kingdome where iustice Inhabiteth where also we shall inhabite and reigne with thee according to thy promise for euer Graunt these things O mercifull Father for thy deare Sonne our Lord Iesus Christ his sake in whose name we craue them at thy mercifull hand praying furthermore for them as he hath raught vs to pray Our Father which art in heauen c. FINIS The substance of the Lordes Supper Shortly and soundly set foorth togeather with the principall poyntes in controuersie concerning
that question sufficiently discussed for the instruction and comfort of all Christian readers Necessarie to be read at all times but especially before the administration and receiuing of the sayd Supper 2. Cor. 13.5 Prooue your selues whether yee are in the fayth examine your selues Know yee not your owne selues how that Iesus Christ is in you except ye be reprobates Imprinted at London for T. Man and I. Harison Anno. 1610. To the right worshipfull and my verie good friendes sir William Peliam Knight her Maiesties Lieuetenant of the Ordinance and the Ladie Dorothie his wife T.VV. wisheth in this life all sound knowledge of Gods trueth with an assured fayth in the trueth of his promises and after the wearisome dayes of this pilgrimage shall be ended eternall bl ssednesse in the life to come through Christ AMongest many reasons needlesse nowe to rehearse inducing mee to offer this smal Treatise vnto your Worshippes this was not the least to weet that thereby I might testifie as my vnfeigned good will towardes you in the Lord so the care that I haue in all holy loue to buyld you vp in the sincere iudgement of the pointes and principles of Christian religion For though I doubt not but that you are in some good measure endued with sundry good giftes and graces form God which should be continuall spurres and prouocations vnto you to imploy your selues to the vttermost of your powers in the seruice of his Maiestie and the obedience of his will yet in respect of the corruption of mans nature and the stumbling blockes which Sathan our common aduersarie casteth in our way to hinder vs in the rase and course of godlinesse I know that all Gods children and therefore you amongest the rest haue neede of continuall remembrancers not onely to put you in minde but also to prouoke you to passe the dayes of your pilgrimage in the reuerent feare of Gods great Maiestie and being sound in zeale sincere in knowledge and carefull in practise to finish your course in his fayth that so at the last you may be made thorough Christ partakers of eterrall saluation which is the end of our hope a d fayth yea the verie ende of our life in this life and therefore good reason that wee should imploy our whole life thereto and to the continuall vse practise of all the meanes that God hath ordeined for our better attayning thereof and namely that we should be often and earnest with him in prayer that we should delight in and labour to profite by the daily hearing reading meditating and conference of in his holy word and that wee should frequent the reuerent and ordinarie vse of his Sacramentes appoynted for the strengthening of our fayth in the trueth of his promises growing euen to this narrownesse and streightnesse of onscience that we should thinke euery day and euerie hower of a day ill spent wherein we haue not profited somewhat towardes godlinesse and honestie True is it that here is handled but onely one poynt of our Religion yet notwithstanding I beseech your Worshippes by this to gather the readie good will that is and shall bee in mee through Gods goodnesse further to write or speake in this or any other ground whereby your knowledge may be increased and your fayth strengthened in the trueth of Gods eternall Word and Promises yea I doe further request you and in you all those that shall read this little Discourse to consider not the smalnesse of the Treatie but the waightinesse of the matter propounded in the same which is one of the principles of our Religion wherein wee cannot be ignoraunt without our great hurt and to which wee can not vnworthily repaire a fault ouer common in these our dayes without iudgement and condemnation against our owne soules which hath made mee to annex at the ende thereof sundry short meditations for the better direction of the ignoraunt and vnskilfull in this behalfe In all this that I write whatsoeuer it bee I deale with them I hope that be both charitable and wise inough to conceaue my meaning and therfore shall not neede to vse many words to perswade that wherevnto you your selues bee in some measure thorough Gods goodnesse inclined and to the perfourmaunce whereof you are bound by the great grace and excellent calling that the same God in mercie hath bestowed vpon you This onely I wish and will pray or all the dayes of my life that this my poore labour and whatsoeuer other thing else it shall please him by me or any other to publish either for your good or the good of his Saintes wheresoeuer may be profitable not vnto you onely for your saluation but vnto all his elect and chosen children that the number of his faythfull being accomplished and the dayes of sinne vtterly cut off wee may be gathered to those eternall and heauenly Tabernacles which Christ our sauiour hath purchased and prepared for vs and that wee might be the better assured thereof is entred before hand there into to take possession thereof in our name there to raigne with him for euer and euer So be it Your Worships alwayes readie and humble in Christ T. VV. the Lords most vnworthy seruant To the Reader AT the motion and request of sundrie my deare friendes in the Lord I haue thought good to putte dovvne tvvo Prayers at the latter ende of this Treatise not thereby minding either to tie any person to the vse of them onely for they may according to their seuerall necessi ies conceiue some other of their ovvne or practise some better forme already set dovvne by men of greater giftes and feeling nor yet so to busie their mindes and to occupie their heades as that they should be imployed in these vvhen the publike Prayers and exercises of the Church performed by the Ministers are in hand for be it farre frō vs vvhen the Minister Gods mouth speaketh from the Lord to vs or vvhen he as our mouth speaketh to the Lord for vs to haue either our heartes or our mouthes occupied about any other thing than the reuerent hearing and consenting vnto of such thinges as he vttereth but that ayding the infirmitie of our breathren such as haue not the gifte to conceiue Prayer might haue a forme to exercise themselues in both before they repaire to the publike exercises of the Church and after the celebration of those reuerent mysteries shall he finished The substaunce of the Lordes Supper shorly and soundly set foorth for the instruction and comfort of all Christian readers TO cleare yea to voyde all the controuersies that frō time to time haue crept into the Church concerning the matter of the Lordes supper these three circumstances in the first place are meete to be considered 1 First who ordeined it to witte Iesus Christ our Sauiour which is an euident proofe of his eternall Deitie or Godhead because it belongeth to God alone to institute and ordeine Sacramentes in the Church 2 Secondly when it
the eye of mans reason and vnderstaÌ„ding yet we know that this is sensibly set foorth vnto vs by seuerall meanes and instrumentes some outward as the Elementes in the Sacrament and some inwarde as the spirituall Grace represented thereby For we are not Angels but men consisting of bodie and soule and therefore the Lord by the vse of his Word and Sacramentes hath prouided for both partes as the Word for our Eares and our Eares for hearing of the same that so Fayth might be wrought in our heartes Rom. 10.17 and the Elementes in the Sacramentes for our taste sight feeling c. and yet our soules to be nourished not with any or all of these outward thinges for how can outward and corruptible things nourish inward and immortall substaunce but onely with the spirituall graces offered vnto vs therein this also to be wrought in vs though our Sauiour be in Heauen in respect of his body and wee heere as Pilgrimes and Strangers on the Earth by the wonderfull vnsearchable working of his holy Spirite in vs and by the meanes of a liuely and assured Fayth both which being knit togeather doe easily ioyne togeather things that be as farre asunder in respect of distaunce of place as one ende of the earth is from the other and as farre asunder as heauen and earth them selues are or else how could we either beleeue the holy Catholike Church and feele the communion of Saintes seeing it commonly falleth out that the members of that holy fellowshippe are sundered one of them from an other in respect of great distance of place or be assured that Christes righteousnesse is become ours seeing he is in heauen wee on the earth if by Fayth we did not take hold of the same and apply it vnto our selues Besides if men should imbrace this sacramentarie opinioÌ„ what were it but to euert as the trueth of Christes promises so the certaintie and assurednesse of his word who in plaine tearmes calleth this holy Sacrament His bodie 2 The second extreamitie is that of consubstantiation some affirming that there is deliuered to the people and they receiue togeather with the substance of Bread the yery substance of Christes very naturall body so that there is as it were an intermingling of both the substaunces in the action of the Supper This opinion is iustly to be disliked and reproued not onely because of the absurdities which it hath common with the heresie of transubstantiation whereof wee will speake in the next place but also because it is quite and cleane contrarie to common sense and reason confounding and iumbling togeather two seuerall and distinct substances and making the lesse to witt the substance of bread to comprehende the greater that is Christs humaine body yea euen his verie Godhead which heauen and earth is not able to containe Besides it doth vtterly take away an essentiall propertie of Christes body for if Christ in respect of his humanitie be like vnto vs in all thinges sinne onely excepted and we know by the light of reason and vnderstanding that God hath bestowed vpon vs yea by verie experience that our bodies are circumscriptible and tyed to a place it must needs follow that Christ in respect of his Manhood or Christ as he is Man is and must be tyed to a place and not be in euery place as he must be if these mens assertions be true which is nothing els indeed but vtterly to destroy Christes body which I proue against them thus Whosoeuer taketh away the essentiall propertie of any thing taketh away the thing it selfe this Proposition is prooued by this Maxime in Logike If the definition of a thing which chiefly consisteth of the essentiall propertie of euerie thing be taken away then the thing defined it selfe also falleth As for example If a reasonable liuing creature which is the definition of a man be taken away what shall become of man or where shall he appeare which is the thing defined But these men take away the essentiall propertie of a thing to witte of a body which is to be circumscriptible or tyed to a place which is indeed an essentiall propertie of the body of man and therefore of Christes body as he is man If any will denie this it may easily be prooued both by the definition of a body which is a quantitie that may be deuided according to the threefold measuring receiued amongst men that is length breadth thicknesse and also by the description of a place which is defined to be a nighnesse or touching of the thing containing and the thing conteined The conclusion therefore is that in taking away place from the body of Christ which they doe whilest they place it in euerie place whereas in the nature thereof it can be but in one place at one time they doe vtterly destroy the body or humanitie of Christ or at the least confound it so with the Godhead as Eutyches did that they make a confusion whereas in all trueth and vprightnesse there should remaine a distinction of the proprieties of either nature in his blessed person But of this ynough in this place because it is somewhat philosophicall and because also in the next â—ection we shall haue occasion to deale with the like 3. The third extreamitie is that of transubstantiation maintained altogether by the Romish Catholikes which hold that the Bread and Wine the substance thereof vanishing away and nothing being left but the accidentes or qualities thereof as roundnes whitenesse rednesse moysture c. are changed and that by the power of certaine wordes spoken by the Priest as they cal him ouer the Elements they are turned into the verie naturall body and bloud of our Sauiour Concerning this point and the branches thereof I will speake particularly and first for the name Transubstantiation I fear not to affirme that it is verie new and neuer heard of before the dayes of Pope Innocent the third who was about the yeare of our Lord 1205. much lesse was it confirmed as an article of faith before the Councell of Constance a Citie so named in Germanie in the dayes of Pope John the xxiii which was about the yeare of our Lord 1415. and therefore by the Popish reason of reiecting new thinges easily ynough reiected for the noueltie thereof 2 That there is a change I doe not deny but this is not in respect of the nature of the thinges themselues but in respect of the vse and ende whereunto they are applyed because that they are by the Lordes institution separated from the common vse yea and from common Bread and Wine and applyed not onely to a holy vse but dedicated also to a holy ende that is to be sure seales and pledges of holy things to witt of Christs body and bloud and of the effectes that by his death and passion we receiue But that this change should be wrought by any wordes I am so farre off froÌ„ allowing it as true that I am verily perswaded
that it sauoureth very strongly of a Magicall incantation and I am so much the more confirmed in this because the Papistes reioycing as Inchaunters and Sorcerers doe in their odde numbers haue added one word that is enim to the wordes of institution saying Hoe est enim corpus meum as may appeare in their Missall or Masse booke 3 The grosse and palpable absurdities which follow this opinion of Transubstantiation are sufficient and strong inough of them selues to make it out of credite with al persons indued with holie wisedome and vnderstanding to cause them to esteeme of it not onely as a thing false and erronious but very vngodly and blasphemous also To reckon vp all or largely to discourse vpon the particulars it is not my purpose but onely to touch some shortly yet so as the vanitie and falsehood of this great corruption may thereby easily appeare 1 First I say that this doth vtterly destroy the nature of a Sacrament which must euer consist of two partes to wit of visible elements and inuisible graces which can not be if so be it that the nature and substaunce of the elementes be either chaunged or vanish away and the things represented by the same come in their place because that the one part of the Sacrament to witt the visible signe is then and there wanting 2 Secondly I affirme that it is iniurious to the glorified bodie of our Sauiour not onely while it bringeth him from heauen the place of all blessednesse into earth the place of all miserie wretchednesse but also whilest it maketh it to be rent and torne in peeces not onely with the teeth of good men a matter which Nature abhorreth but with the teeth of the wicked and vngodly yea with the teeth of Mise Dogges and other vnreasonable creatures yea whilest it maketh it which is immortall in immortal glorie subiect to putrifaction corruption and Wormes by reason of the long reseruation thereof and at the last to consuming in the fire a fact of horrible crueltie if it were Christes flesh because it may not otherwise be made away as they them selues confesse if it be ouertaken with horinesse moldinesse or any such like 3 Thirdly I say that by a consequent it doth wonderfully confound if not vtterly destroy the humanitie of our Sauiour with his Godhead whilest that which is proper and peculiar to his eternall Deitie to witt to be euery where is attributed and ascribed to his humanitie which as hath been before shewed and shall be more plainely prooued hereafter is and must of necessitie since his ascension be circumscriptible and tied to a place For otherwise if the glorification of Christes bodie haue taken away that propertie of tying to a place then the like shall be perfourmed in all the bodies of the faythfull because he shall change our base and vile bodyes that they may be fashioned like vnto his glorious body Philip. 3. 21. But to say that our bodyes shall be euery where were a beastly and blasphemous assertion because it should ascribe that vnto vs which is proper and peculiar onely to God For vnto him alone it pertaineth to fill heauen earth and all places Therefore this assertion concerning Christes glorified body must of necessitie be such likewise 4 Fourthly it doth destroy all the Articles of our Fayth which concerne Christes ascension in heauen sitting at the right hand of the Father and his comming againe together with all the places of Scripture that confirme those most holy comfortable and necessarie poyntes For if he be heere in respect of his bodily power presence how can he be iustly said to haue ascended in respect of his bodie into heauen and to sit there at the right hand of his Father making continuall intercession for vs Or how can it be affirmed that from thence hee shall come with great power and glorie to iudge the quicke and the dead seeing he is heere on earth already Let men of the world deeme what they list this is the truth that God hath sanctified vnto vs in his word and doe steadfastly beleeue it in my heart and will through Gods goodnesse and strength alwayes confesse the same with my mouth that from the time of his ascension the heauens must containe Chistes naturall bodie vntill the time that all thinges be restored Actes 3.21 that is euen to the worldes end 5 Fifthly I say that this opinion doth depriue vs of all the spirituall graces and comforts that God the father in his sonne Christ by sending the holy Ghost the third person in the Deitie hath bestowed vpon the whole Church generally and euery particular member thereof For doeth not our Sauiour Christ say Iohn 16.7 I tell you the trueth It is expedient for you that I goe away for if I goe not away that Comforter will not come vnto you But if I depart I will sende him vnto you Either this then must be true that we haue the holy Ghost by the bodily absence of our Sauiour Christ giuen to the Church as before is sayd or else if Christ be heere bodily present the holy Ghost is not yet come which you may see plainely ouerthrowne Act. 2.1.2 6 Sixthly this assertion accuseth Christ of manifest lying and vntrueth For he himselfe hath said Math. 26.11 The poore yee haue alwayes with you but me ye shall not haue alwaies And yet this people dare affirme that wee haue him continually not in respect of his spirituall power and presence onely in which respect he filleth all places both in heauen and in earth and is sayd to be with the beleeuers euen vnto the end of the world Matth. 28.20 But in respect of corporall and bodily presence then the which nothing can be more absurde as hath been before shewed But heere arise vp three speciall obiections to be answered two whereof are taken for the wordes of the text of holy Scripture the third from the omnipotencie almightie power of our Sauiour Christ common thinges indeede and might as easily be reiected as obiected but yet both for the strengthening of them that stand for the satisfying instruction of them that be weake and ignoraunt I will in a word or two as it were make a short yet a sound sufficient and true answere I hope to euery one of them seuerally and by them selues The first place obiected were these wordes out of Iohn 6.13 Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no life in you Wherevnto I answere first that neither these wordes neither the rest of the Chapter can properly be vnderstoode of the Lords supper because that was not at that time instituted and ordeined but rather of our communication or partaking with Christ by the meanes of fayth apprehending the worde and applying particularly vnto our selues all the gracious and sweete promises that the Lord hath made and offered vnto vs therein which may appeare partly because hee persisteth by a
and full forgiuenesse of all my sinnes by the assured testimonie of thy blessed spirit bearing record vnto my spirit that I am thy Child by vnfeigned pardoning forgiuing of others which any maner of way haue offended against mee Make the death resurrectiō of thy Sonne so effectuall in mee that I may not onely feele and finde in the same the forgiuenesse of my sinnes and the hope of eternall saluation but that I may be instructed thereby all the dayes of my life more and more to die vnto sinne and daily more and more to liue vnto righteousnes of life holie conuersation And for as much as through thy goodnesse I haue purposed this day to communicate in the vse of thy Word and Sacramentes I beseech thee good Father to prepare my heart and to open the eares of my vnderstanding that I may not onely reuerently and profitably hearken to thy voyce speaking vnto mee out of thy word labouring all the dayes of my life to conforme my selfe in practise to the obedience thereof but also that I may fruitfully bee partaker of the fruites and effectes of the death and passion of thy deare Sonne which it pleased thee in this Sacrament to offer vnto me To this end and purpose I beseech thee to graunt that I be not carried away in the contemplation and consideration of the earthly and corruptible thinges obiected therein to my senses but that my Fayth may be set vp and raised to the beholding and assured feeling of those Graces which it pleaseth thee by the same to offer vnto mee Giue me grace good Lord to bring with me a steadfast Fayth in the trueth of thy promises that by it as by an eye I may behold by the same as by a hand I may apprehend Iesus Christ thy Sonne sitting at thy right hand to be my onely and continuall iustifier sanctifier and redeemer Graunt me grace also to bring with me as an earnest hatred of all my former euilles whatsoeuer so a syncere loue of all righteousnesse and wel-doing that I by the power of thy spirite crucifying the Old man with the lustes and concupiscences therof specially such as beare the greatest sway in mee may be strengthened in the new man dayly to thinke speake doe those things which may be acceptable and well pleasing in thy godly presence And I beseech thee further to giue me grace to bring with me sound and syncere loue towardes all yea euen towardes mine enimies that I may not onely forget and forgiue all the iniuries and wronges that they haue deuised sayd or done against mee but also pray earnestly vnto thy Maiestie for them and purchase and procure their welfare and good by all the meanes I can Graunt O deare Father that I being purged from the filth of sinne may be made a fitte receptacle and dwelling place for thee and thy Sonne to come and dwell in so that spending my dayes in reuerence of thy Maiestie in the benefiting of my breathren and procuring mine own good I may finish my course in thy fayth and so be made partaker of eternall glorie through Iesus Christ thy Sonne my Lord and onely Sauiour So be it A prayer to be priuately vsed after the publike exercises of the Church as the preaching of the word the administration of the Lordes Supper shall be ended I Doe vnfaignedly confesse good Father that the graces are very great yea most excellent which thou hast vouchsafed this day to bestowe vppon mee wretched sinner that I am by the vse and partaking of thy holy Word and Sacramentes and namely for that it hath pleased thee thereby to increase my knowledge to confirme my Fayth to assure me that Iesus Christ thy deare Sonne hath not onely died for me but also giuen him selfe to be my spirituall nourishment to eternall life and saluation with innumerable such other benefites and blessinges For these and whatsoeuer other mercies which thy Maiestie hath freely bestowed vpon me I doe yeelde thee the humblest thankes and heartiest prayse that possibly I can beseeching thee to accept mee and this my Sacrifice of prayse thanksgiuing according to the measure that thou mercifully hast bestowed vpon me And because I feele my selfe thorough the cursed corruptiō of mine owne nature woonderfully inclined to the forgetfulnesse of thy goodnesse I beseech thee to graue these thinges in my heart with a claw of Adamant and to imprint them there that by the sight thereof and meditation therein I may bee prouoked daily more and more to magnifie the multitude of thy mercies which doest not onely bestow vpon me these great and wonderfull graces but euen then when by the meanes of my sinnes I had deserued eternall condemnation hast gratiously giuen mee the same And I pray thee further to giue me grace good Lord to expresse this my thankfulnesse towardes thee not in wordes onely but also in the deedes of a holy conuersation that I daily increasing and growing in a sound Fayth which worketh by loue and bringeth foorth all good workes may order and direct my whole life to the aduauncement of thy glorie the edification of my breathren and mine owne eternall comfort at the last through Iesus Christ thy Sonne my Lord and onely Sauiour Amen FINIS