the Abstract Iudge whether this bee not workemanlie knockt and beaten out by their sophistrizing hammer 4 Fourthly and lastly the vbiquitarians trifle most passing idlely in behatching a threefold māner of the body of Christ that is 1 A naturall manner 2 A glorious manner 3 A maiesticall manner The first two waies they denie marveylous crookedly that Christ is euerie where in body but come ye once to the thirde which is his manner of Maiesty then haue say they along with you to Westminster seeing in this sort both there and euery where els throughout the world we shal neuer misse him Examination First here is in this distributiō a notable Catachresis or abuse of the voice manner which is placed heere most improperly for an adiunct Secondly the parts do not cohere agree with the Distribute for the naturall manner is not an Adiunct of the body of Christ but it is the forme it selfe And as for that their manner of Maiesty some men are over hastie to tearme it figmentum perquisitè excogitatum but I had rather speake English and call it a plaine cogge and foisted legerdemaine Thirdly the Partes do not oppositlie disagree betwixt themselues because the glorie of the natural body is an adiunct and it remaineth notwithstanding the adiunct stil a true physical natural body although it be also glorified For glorificatiō hath not taken away the nature of Christ his body but the infirmitie thereof patibilitie But these Vbiquitaries are sure cardes take them at any time without a fitten and strike of their neckes They durst not say that Christes natural bodie is euerie where fie that were to grosse and therefore see what cunning can bring to passe they haue wrought it out maiesticallie Wherfore beholde their follie whiles that they thinke to shun the raine they run mee out of hād aboue head eares into the riuer For it had bin as good nay better for them to say at first dash that the natural body of Christ is euerie where so to make no more then one body of him then by such an vnartificial blinde distinction both to affirme his body to be everie where over and besides to ordaine him a triple body too that is 1. a Naturall body 2. a Glorious body 3. a maiesticall bodie I might set downe much more such stuffe of theirs but I count this sufficient to shew what they are euen in this respect the Popes own ympes and still like vnto thēselues wil bee so though the Diuel saie nay This I doe and maie speake boldly vpon regard of their wilful obstinacie and malitious harts both against our selues our doctrin Ours nay the Lords owne doctrine The Corollarie and vpshot of this whole treatise vpon the Lords Supper LEt vs most hūbly beseech the Lord our God of his abundant kindnes mercy towards vs in his Son Christ Jesus that he wold stay vs with his grace that we denying and defying from our harts al vngodlines al heresies scismes erroneous opinions false doctrines all superstitious reliques ceremonies of that whorish church of Rome in a word al Epicurisme Atheisme Papisme Bron nisme we may be groūded in the truth of his most powerful word being nourished vp continuallie in a liuelie faith with this heauēly holy banquet may persist in stedfastnes of the same truth even to our last breathing and yeelding vp the Ghost into the hands of our allouing gracious God who hath faithfullie promised that hee will not faile vs nor forsake vs Hebr. 13.5 but wil bee readie then especiallie by his holie Angels to receaue vs vp vnto himselfe into his holie mountaine and new Ierusalem the citie Hebr. 12.22 of the living God where wee shall liue in ioyes vnvtterable with the congregation it selfe of the first borne which are writtē in heauen with God the Iudge of al with the spirits of iust perfect men And with Iesus the Mediatour of the new Testament and with the bloode of sprinkeling that speaketh better things then that of Abell God grant vs al these things for our Lord and Saviour Christ Iesus sake to whō with the Father the holy Ghost be attributed al praise and glory now for ever So be it Amen A Praier for the whole State of this Church and Realme of England conteyning a true confession of our sinnes before the Lord fitte to bee saide at all times and seasons Merciful Lord and Father which refusest not to hear thy servants at what time they doe flee vnto thee in the contrition of their harts we beseech thee to expell the darkenes of our vnderstanding that being directed by thy holie Spirit we may from a true feeling of our woeful state in the name of Iesus Christ vnlocke our grieved cōsciences powre out the affections of our brokē harts by sincerely invocating on thy holy blessed name Amen O Most gracious and louing Father wee come vnto thee in the name of thy dearely beloued son Iesus Christ beseeching thee out of the humility of our soules that thou wouldest vouchsafe to looke downe vpon vs with the eie of pittie notwithstanding most vile miserable sinners as we are For we were conceaved in sin borne in iniquitie having no truth nor sound part within vs seeing from the sole of the foote vnto the crowne of the head there is nothing whole but woundes swelling soares ful of corruption we are a seede of the wicked corrupt children forsaking the Lord and provoking the holie one of Israel to anger Nowe though we are thus vncleane sunken deepe into all impieties though our righteousnes be as filthy clouts though we doe al fade like a leafe and that our iniquities like the winde haue caried vs away yet thou O Lord art mercie and truth promising to harken vnto repentant sinners that doe cal vnto thee We cal and crie vnto thee O Lord out of the true sorrowes and grievances of our hearts to remove from vs the burden horrour of our sinnes which do lie most heavie vpon our consciences stinging and pressing vs downe vnto the verie gates of Hell thou therefore ô heavenly Father which savest both man and beast thou whose mercie reacheth vnto the heavens and whose faithfulnes vnto the cloudes thou whose righteousnes is like the mightie mountaines and thy iudgments like a great deepe powre forth vpon vs most sillie wormes and vnworthie wretches as we are of the rich plentie of thy Grace let thy accustomed mercie breake forth and prevent vs in al our actions reforme our froward wils our corrupt affections our inbred depraved natures create in vs cleane harts renue right Spirits within vs that so our whole man both soules and bodies may bee conformed to thy holie will And to this ende out of the longing desires of our harts we prostrating our selues at the foote-stoole of thy mercie seate doe craue of thee ô bountiful Father to quicken vs with thy holy
a Papist speake write read reason or do what ye list nay what you can Notwithstanding how obstinate and selfe-willingly wedded soever they bee to their opiniōs yet it standeth vs greatly vpon to be obedient and yeeld vnto the truth demonstrated vnto vs by vndeniable testimonies out of Gods most holy word let vs pray the Lord both night day to be constantly grounded and established heerein And in deede it is a shame for vs to bee inferiour to our Adversaries heerein which are so purposedly stiffely nayled vnto their imaginarie devises dreames of men who after saying once it is my Conscience looke for no more they haue told you all it is a shame I say of all shames that wee should not most resolutely liue and die heerein For wee haue more to alleadge for our selues then It is my Conscience and who knowes not that conscience must bee grounded on science which science too commeth from the word of God otherwise it will proue but a bare buckle and thong that is a verie meere conceipte For wee haue these three thinges to stand in our behalfe 1 First the worde of God which is truth it selfe cannot lie this they haue not because they derogate therefrom saying that the authority of their church is aboue the same yea they sticke not to make their trashie traditions equal with it yea they abuse it and blaspheme it with the rankest Atheistes of our time the one tearming it a nose of waxe a shipmans hose a blackincky Gospel the other belching out this blasphemie valuing it to be no more but a wittie policie of wise men to keepe fooles in awe but let them walke togither as never a barrell of them better hering 2. Secondly Besides the word which is our warrant from God himselfe wee haue also his holy Spirit to ascertaine vs therein powring faith into our heartes whereby we do assuredly beleeue it this they haue not neither because they rob him of his proper effect and operation which is immediatly frō the Father the Sonne to illighten our minds giving to vs the right meaning and vnderstanding of his worde which they most bastardly appropriate to their Pope whose power is such as that he may racke thē at his pleasure And no marveile seeing they haue made a quarter God of him to rule the rost in the world as his holines listeth according to this blasphemous verse of him Oraclô voc is mūdi moderaris habenas Et merito in terris crederis esse Deus Yea hee is become such a sawcie Syr that he can change the Articles of faith and giue auctority to general councels as it is saide Articulos soluit synodumque facit generalem 3 Thirdly lastly Besides the word and spirit of God we haue our owne spirit that is our whole soule and conscience to testifie with vs that what we do we do it as his adopted children that is not hypocritically but faithfully truly and sincerely This doth St. Paule teach Ro. 8.16 The same Spirit beareth witnes with our Spirit that we are the children of God Let them then cast of this deceaveable maske of a sleeueles and pretended conscience of theirs and let thē soundly groūd it on Gods word desiring him to vonchsafe them of his Spirit to illuminate their mindes nowe darkened with errours and superstition that so they may ioine togither in one with vs to professe beleeve the same Which I pray God to graunt according to his good pleasure and will But to the Purpose where I doe mean to shew partly ab impossibili that is from the vnpossibilitie of the thinges partly a consequente absurdo that is frō the notorious absurdities which must follow that this carnal eating may not nor cannot at any rate stand with the analogie of faith which was as effectuall vnto the Fathers before Christes comming as it is to vs since his comming If Christ cannot bee receaved or eaten but after a carnal and grosse kinde then I pray how did the Patriarkes and Fathers eate Christ whenas Ioh. 6. c. 53. our Saviour Christ saith Verely verelie I saie vnto you vnlesse yee shall eate the flesh of the sonne of man and drinke his bloud yee haue no life in you But the fathers had life in them because they had an vndoubted faith in Christ to come which was as effectuall to them for their salvation receiving vp into glorie as was Enoch Heb. 11 cap 5 vers and Elias 2 Kings 2 cap. 11. verse as our faith is effectual in him now that he is come For which cause they must needes grant another māner of eating differing altogither from carnal which is spirituall onely done by faith Now as they did eat Christ then being not yet come in the flesh so doe nay so must wee also eate him nowe for if there be any difference it is in circumstance and Signes not in Substance as St. Paule wel declareth 1. Cor. 10 c. 1.2.3.4 verses viz. Moreover brethren I would not that ye should be ignorant that all our Fathers were vnder the cloud al passed through the sea And did all eate the same spirituall meate And did all drinke the same spirituall drinke for they dranke of the spirituall Rocke that followed them and the Rocke was Christ According to which spirituall kinde of eating both ours and theirs St. Austen saith thus Vt quid dentes ventrē parasti crede manducasti that is why hast thou prepared teeth a bellie beleeue and thou hast eaten Ab Absurdo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher that is grant one absurditie and others do follow straight vpon Wherefore if the reprobate should eate the body of Christ al these and a great many moe absurdities must needes follow as that the reprobate are made the members of Christ that the reprobate are ingraffed into the bodie of Christ that Christ doth dwell in the reprobate that they can bee made partakers of Christ Belial togither which is horrible to speake For which cause one saith Iudam panem Domini sed non panem Dominum comedisse that is Iudas did eate the bread of the Lord but hee did not eate bread the Lord. Reasons against carnall eating To make short of the matter these reasons following doe all make against carnal eating of Christ 1. First he tooke a true humane nature so that we can eate him no otherwise then did his disciples in the first supper But here do the Vbiquitaries giue vs the slippe wringing themselues out of the briars with a sophisme de falso subiecto elenchi whē they teach that Christ in these words of the supper take eate gaue commaundement for the orall or fleshly eating of his bodie yet those wordes are not spoken of the body of Christ because hee tooke not that into his hands neither did he breake his bodie and giue it to his disciples but they are spoken de pane of the bread which he tooke into his
in you He that eateth my flesh drinketh my blood dwelleth in me and I in him And Corinth 10. chap. vers 16. The cup of blessing which wee blesse is it not the Communion of the blood of Christ the bread which we breake is it not the Communion of the body of Christ For we that are many are one bread and one bodie because we are all partakers of one bread So yee see heere that St. Paule saith that the bread which we breake is the Cōmuniō of the body of Christ which is it is the thing whereby we are receaved into Communion and fellowship with the body of Christ and doe growe togither into one with him Therfore al the Fathers iointly teach that the very true flesh of Christ not that which was feigned of the Heretiks to be invisible but that which is like to ours in all things except sinne is truelie eaten of vs in the Supper of the Lord is so eatē that we wholy grow into one whole Christ how great soeuer we bee being made flesh of his flesh and bone of his bone Eph. 5.30 See Zanchius in his treatesse of spiritual wedlocke Herevpon saith Zanchius Cyrill and other of the Fathers affirmed that Christ dwelleth corporally and naturally in vs. Which words saith he must bee vnderstoode not of the manner howe Christ dwelleth in vs as if he were in vs in any naturall and fleshly manner but they are to be vnderstood of the things whereto we are vnited For we are vnited to the true natural body of Christ and that by a true and reall vnion but yet if you respect the manner how this is wrought surely then it is accomplished and done by these two means namely by the spirit and by faith Now this is farre of I thinke from that carnall grosse and fleshlie manner which the Papists dreame of This Doctrin touching our incorporation into Christ by a spiritual māner all the Fathers taught Wherefore Augustin in his 50 tract vpō Iohn Let thē saith he meaning the Iewes heare lay hold of Christ who sitteth at the right hand of God the Father in heavē They answere whom shall I lay hould on him that is absent Howe shal I lifte vp my hand into heavē to lay hold on him sitting there lift vp thy * And in the Primitiue church they vsed to say these words vnto the people Sursum cor da in tokē that they were to pearce the very heavens with St. Steven Act. 7 56. by their faith and there behold Christ as he is man and not in the earth faith and thou hast laid hold on him Thy Fathers held him in the flesh doe thou holde him in thy heart because Christ beeing absent is yet nevertheles also present vnles he were present he could not be held of vs. Augustine sheweth at large that Christ is absent in the flesh but is present with vs in Maiestie Whence it is manifest that this Vnion is essentiall and reall if we respect the thinges that are vnited and the truth of the vnion but if we cōsider the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is how it is made it is spirituall Q. VVhat is there no Coniunction thē where faith is not A. Noe doubtles but a Sacramentall Cōiunction onely which returneth into iudgmēt to him that doth receine it Q. If it bee so vvhy doth St. Paule affirme those to become guiltie of the bodie and blood of the Lord vvhich doe eate this bread and drinke the Cup vnworthelie 1. Corint 11.27 1. Corint 10.16.17 A. This may easily bee answered with the like because hee that beleeveth not the word of God but heareth it vnworthely is guiltie of the word of God For why whosoever beleeveth not shal bee condemned Looke Marke 16.16 Item Iohn 12. ca. vers 47.48 Q. Yea St. Austen hath the like kinde of speech As he which eateth saith he the bodie drinketh the blood of Christ vnvvorthely eateth and drinketh his owne dānation so he that receaveth Baptisme vnvvorthelie receaveth iudgment and not salvation A. Where this learned Father speaketh sacramentally attributing vnto the Signe the name of the thing it selfe Q. Howe are the wicked then guilty of the body bloud of Christ whenas they receave but the bare Elements or Signes alone A. Because the disgrace reproach which they doe to the sacred signes and symbols doth redound even against the thinges themselues signified thereby Q. Can you make this plaine and familiar by some instance or other A. Yes surely it may be gathered frō the experiēce of affaires in this life For whosoever doth spue vpon doth teare and trample vnder foote the Image or letters-Patents of an Emperour and mightie Prince is foorthwith adiudged guiltie of hie treason againe the ill entreaty or vsage of Embassadours doth returne and fall out vnto the contempt contumely of the king that sent thē But of how much sorer punishmēt suppose yee according to the Apostles wordes Heb. 10.29 shal he be worthy which treadeth vnder foote the Sonne of God and counteth the bloode of the Testament as an vnholy thinge wherewith he was sanctified doth despight the Spirit of Grace Looke besides 30.31 verses of the same chap. Item Heb. 6.6 Item 1. Cor. 11.7 where you shall finde the like phrases Notwithstanding it is but absurdlie gathered out of 1. Corint 11. chap. 27. vers that the vnbeleevers cannot therfore bee guiltie of the bodie and bloode of Christ because they doe not reallie eate Christ in the Sacrament as though they could no otherwise be guiltie of it and namely by their vnbeleife whenas yet St. Paule speaketh not there of vnbeleevers but even of the verie beleevers themselues vnreverētly handling this Sacrament Thirdly Q. VVhat is the Meditation of the Supper A. This is twofold consisting 1. In the Endes 2. In the Vse Q. VVhat are those speciall Endes A. They be fiue as 1. A remēbrāce of the Lords death 2. A Sacrament of our incorporatiō 3. A Sacrament of our spiritual repast and nourishment 4. A pledge of forgivenes of sinnes 5. A bond true knotte of loue Of these in order as they lie First The Supper of the Lord is memoria mortis that is a Sacramēt ordained for a remembrance of the body of Christ delivered vp to death for vs and of his blood shedde for many for the remissiō of sinnes St. Paule 1. Cor. 11. ca. 26 v. describeth this end most perspicuouslie For as often saith he as yee shall eate this bread and drinke this Cup yee shewe the Lords death till he come And Christ himselfe Luk. 22 cap. 19. vers Doe this saith he in remembrance of mee Iustine the Martyr Colloq cum Triphon Apolog. 2. saith that the Eucharisticall bread is committed to vs ad recordationem passionis Christi that is for a remēbrance of the passion of Christ Now marke heere how shamefully the Papistes are besides their beades in going
to death by wicked men and his body nayled vnto the Crosse Now compare this true sacrifice of Christ with that bastardly one of the Masse and see whether it wil hold stitch or noe Surely the Masse is such a rotten relique that it cannot For 1 Christ was both a sacrifice also a slaine sacrifice that no more then once for the sinnes of the world In the Masse there is a sacrifice but they slay him not 2 His was a propitiatorie sacrifice once offered but theirs as they say is a propitiatory one too cōtinually offered 3 Christs bodie hangd visiblie vpon the crosse In the Masse it is invisible or to follow them close at heeles by vsing their owne foppish tearmes it is there miraculously Examination But let them know that their faith which is builded alwaies thus on miracles cannot bee good nor passe for currant in this place First because it resteth vpon an external signe miracle done neglecting the waightier matters which are required in the Sacramentes as to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most assuredly the promises of God made vnto vs in his Sonne Christ Iesus who is ever faithful and true and readie to performe on his behalfe and therefore whosoever doth apprehēd them by a stedfast faith he shal obteine them suer enough without the helpe of miracles whereof they haue such abūdance that they do even baske themselves therein see 2 Thessal 2. cap. 9. ver Math 24. chap 24. verse Revel 13. cap 13. v. Revel 16. cap. 14. v. Secondly Signes especially miracles are long since out of date and haue no longer vse among Christians whē they were in vse they shewed forth the glorie of Christ and likewise prepared a way vnto faith but faith it selfe springeth vp by hearing of the word Rom. 10. cap. 17. v. and by the same and the Sacramēts as here by the Supper chiefly it is maintained bred nourished preserved Thirdly if this Massie Miracle were true then should the body of Christ after their transubstantiated worke once done by the Prieste bee felt and comprehēded by the senses that is it might bee seene handled tasted so that nowe the bread should no more be the obiect of the senses This is proved by his like Ioh 2. cap. 5.6 verses where Christ turned the water into wine after which transubstātiation the wine was perceaved by the senses not the water anie more Wherefore the cōparing of this true miracle of Christ with that of theirs doth make the huge moūtainlike Massie miracle to appeare in his coulers that is to be a trim devise coyned and counterfeicte But returne we to the comparison 4 And lastly Christs body on the Crosse or elsewhere soever was circūscribed in place For when he was in one place touching his body hee was not at that instant in another but Christs body in the Masse is not circumscribed in place no it is in many places at a nicke nay it is Vbique every where Nowe behold heere punctatim the guintessensed definition of this massie mouldie sacrifice viz. It is a sacrifice yet no sacrifice slaine verie often and oftentimes still to be offered and continued in visible or miraculouse incircumscriptible vbiquitarie Tell me whether these are not strippers or no to disguize and turne a thing cleane out as it were into dublet and hose in such a mimical and painterlike manner as they doe I graunt they may easily by snipping and clipping bring to passe what they will seeing they haue al the tooles of incredible cunning craft to worke withall Here let vs scan a little the 3. former branches of this quintessēced sacrifice Examination First it is a Sacrifice I graunt Eucharisticall which is common to all Christians whereof are diverse kindes as 1 Of the lippes Hose 14. cap. 3 ver Hebr. 13.15 2 Of the hart and spirit Psal 51.16 3 Of the whole body Rom. 12. c. 1. v. Observation Yet are Baptisme the Supper principallie ordeyned by Christ himselfe to be Sacraments though in respect of our own selues they are sacrifices by which we doe shew our obedience and thankfalnes to God for the incomparable benefite of our redemption wrought by Christ in offering vp his body for vs vpon the Crosse once for all Nay say they it is a propitiatorie sacrifice or else t wil not serve our turne I see one had need of a ladle or a long spoone at least that wil eate out of the devils dish There is no striving at all with these coaps-mates as good giue it them for they wil haue it by hooke or by crooke But aske them a reason why they answere at first dash from the institution Hoc facite doc this that is as they dreame consecrate offerte sacrificatote consecrate offer sacrifice c. The vse of which word facio put for sacrifico for want of scripture they are driven to a miserable exigēt to produce no worse auctor then a Poet Cum faciam vitulos pro frugibus c. that is cum sacrificabo Well let this slide Aske them againe why they remembred not to alleadge that which they were to haue done by special commandement of our Saviour that is in remēbrance of him If they say that they do it for a remēbrance of him then whie doe they alienate and improper thus the words from their owne signification and nature as in steede of doe this plainely and simplie according to Christs way they must needes haue it their owne waie or else it shal lye to doing for them and that is consecrate offer sacrifice it For by these words say they Christ ordered his Apostles and made them Priestes to doe as he did Confutation Against this false doctrine we reade very oftē in the Epistle to the Hebrewes that Christ was but once offered and that vpon the Crosse which was wholy absolutely sufficient by it selfe to wipe away the sinnes of all that doe beleeve in him Yet these Tinker-budghets come in and say that Christ did sitting at his last supper even before his Passion consecrate and offer himselfe vp a sacrifice which must then be twise What do ye marveile so much at this say they again whie wee our selues blushe not to offer him vp an whole million of times at the least Furthermore these choppers to sette a better face vpon the matter then they haue sound hearts in the matter devide the supper into two actions the first and the last 1 The first Take eate this is my body vvhich is given for you take drinke yee this Cup is the new Testamēt in my blood vvhich is shed for you this belongeth to all both Prieste and people yet they lie toe by their leaue for they depriue the Laitie of the Cuppe 2 The second do this in remēbrance of mee pertaineth to the Priest alone O what horrible and most abominable renting and mangling of the Lords Supper is this Iudge with your selves whether this bee to shewe
Spirit by whose gracious working being freede from these hellish downefals of sin wickednes of desperate sinnes of presumptuous sinnes of sinnes by omission of sinnes by commission of sins by ignorance of secrete sinnes of notorious and outragious crying sins briefly of sines against the first table and of sins against the second table we may the residue of our daies which are but few and evill be lifted vp to place our cogitations on heaven and heavenly things there to contemplate with the eye of a stedfast and liuelie faith Christ Iesus our alone and onely redeemer that through a true feeling and apprehension therof wee may with that blessed Martyr St. Steven pearce the heavens and behould our alone al-sufficient saving Mediatour standing at the right hand of God cladd with the garmēts of our slesh both preparing the way and making intercession for vs and that we likewise by vertue of our mystical incorporation and vnion with him receaving from his handes the garments of his righteousnes may be covered from the accusations terrours of our sinnes For who is it that shal stand vp lay anie thing vnto our charge It is God that iustifieth Or who is it that shal cōdemne It is Christ which is deade yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. Wee then truelie resolved through a due cōsideration of these thinges doe beseech thee our most gracious loving Father to establish these thy blessings in vs to continue vs in the truth of thy holie Gospel that as wee are according to thy great mercie freely adopted and accepted for iust in thy sight by the only obedience and merits and ful satisfaction of Christ our Saviour so againe that we might striue through thine especial favour in our daylie conversation and in the midst of a crooked and stiffnecked generation to approue our selues out of the fruites of a lively faith to be sincere followers and embracers of thee To which purpose we begge of thee ô Father to sanctifie vs with thy Spirit that we loathing from the heart our inborne filthines and mortifying our members which are on earth fornication vncleanes inordinate affection evil concupiscence and covetousnes which is Idolatrie putting away evē al these things wrath anger maliciousnes cursed speaking filthy speaking out of our mouths and in a word putting of the olde man with his workes wee may thine onelie goodnes to vs-wardes effecting it bee prepared to receive the new by putting on as the Elect of God tender mercy kindenes humblenes of minde meekenes longsuffering forbearing one another and forgiving one another Finally wee stirred vp with a fellow feeling of others wants as members of one body with the residue of thy Saints in the Communion thereof doe humbly entreate thy diuine Maiestie to bee gracious and louing vnto thy Church which liueth here in continuall exile warfare vpon the earth protect it O Lord saflie vnder thy wings against the rage of Satan and the furies of blood-thirsty men particularly for these of England Scotlād Frāce Ireland in them as the Principal member therof for thine obedient seruant our dread Soveraigne Lord Iames by thy Grace King of the foresaid Realmes Dominions defender of the true ancient catholike and Apostolike faith and in all Causes over all Persons within these his Maiesties Kingdomes next and immediatly vnder thee Supreame head gouernour grant vnto him health and prosperitie all his daies crowne him so long as he liueth vpō this earth with cōtinuall victories over his enemies giue him the spirit of wisedome knowledge and iudgement that he may carefully vprightly go in and out before thy people enrich his Royal heart with thine heauenlie blessings namely true faith godly zeale loue and feare of thy holie name euen al the daies of his life after this life once expired crowne him in thine euerlasting Kingdome with blisse and triumphant glorie We pray thee eftwise for al the Nobility Gentry and comminalty of this Realme and more especially for the Lords of the Privie Councell that as they are high in Honor great Peares of this Land so they may be great Pillers also in the Church to exalt and advance thy name Blesse in like manner all the Cleargie and Ministerie of this Land by what names and titles soeuer they are called engraue in their breasts that Vrim and Thummim that is to say an inwarde burning zeale ioined with soundnes of doctrine and with vprightnes and integritie of life Extende thy mercifull care on all Vniversities and schooles the nurceries of good learning that they may according to thy good pleasure remaine euermore as habitations for the Prophets Prophets children so long as the Sun and Moone endureth Keepe O Lord direct in thy feare the Magistracie of this Land that they in their Places may discharge a good conscience in the Ministration of equitie iustice togither with the advancement of pietie and vertue Moreover wee doe pray thee for all those that suffer any Crosse or trouble either sicknesse of body or vexation of minde affliction persecution for thy names sake and the testimony of a good conscience that it may please thee to en arme them with patience cōstancie to perseuere vnto the end of al their trials knowing that patience bringeth forth experience experience hope and hope maketh not ashamed And more particularly we powre forth our hūble supplications and suites vnto thy Maiestie for al such as doe lie groueling and groaning vnder the burdē of their sins make thou their bed in the time of their sicknes by putting thy Spirit into their harts by comforting and relieuing thē with inward ioies that thereby their faith may be increased their hope confirmed their loue enflamed their patience perseuerance made known vnto men and Angels tried continued preserued that neither Leviathan that crooked wylie serpent withall his mischieuous assaults without neither the bruisedly afflicted conscience within neither the gaping gulfe of hel beneath neither the angrie threatning heauens for our sinnes aboue neither the allurements and earthly cogitations changes of this world on the one side neither the wicked Imps thereof on the other may strik a terror into our minds but that in the assurance of a good conscience we may being bold confident as a Lyon breake through them al and saie with the Prophet Dauid The Lord of Hostes is with vs the God of Iacob is our refuge And againe with St. Paule In all these things we are more then Conquerours through him that loved vs. For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Last of al we yeeld vnto thee good Lord most humble thanks for thy mercies showred forth yea powred downe vpon vs out of the riches of thy Grace that is for our Creation in time our Election before al time our Preseruatiō Vocation Iustification Sanctification and for the good hopes sake of our Glorification in the time to come as also we thank thee so long as we shal moue breath vpō the earth for our health our wealth our food our rayment our education our instruction our peace tranquillitie and for this so long and so large a time of repentaunce giuen vnto vs by the preaching of thy truth amōgst vs which vphold thou stil O Lord wee praie thee euen for thine owne glories sake and for the vnspeakeable consolations sake gathering in togither of thy Saintes That so in the end we maie al meete iointlie in the vnitie of one faith that in the meane time we may wait for the hastning consummation of the kingdome of Christ thy deare Son our Lord and Sauiour who testifieth these things and saith Surely I come quickly Amen Even so come Lord Iesus 1. Tim. 2. chap. 1.2 verses I exhort therfore that first of all supplications praiers intercessions and giving of thankes bee made for all men For Kings and all that are in authority that we may lead a quiet and a peaceable life in all goodnesse and honestie A very short but sweete Dialogue betweene an ancient deepe learned Father and his Sister reasoning vpon the Case with in themselues O Sister saith hee no man is righteous euery man is guilty of wicked workes words and thoughts and what then shal we doe when wee shall come before God to bee iudged For if the righteousnesse of the righteous shal not be had in remembrance if the iust shall scarse be saued where shall the wicked and sinner appeare O brother she saith again this causeth me to wish with the Prophet that mine heade were a fountaine of teares that I might bewaile my sinfull life Indeede saith the other that is somewhat for one teare in this life is better then al the weeping and gnashing of teeth which shal be after this life For God is neere in this life that is he will be entreated to forgiue vs but then he wil be far of which is he wil not yeeld to anie petition As the last howre of thy life leaues thee so the first howre of iudgment shal finde thee For where the tree falleth there it lieth Eccl. 11. chap. 3. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS