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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	blood_n	body_n	figure_n	2,133	5	8.7987	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03356	The pathvvay to prayer and pietie Containing, 1 An exposition of the Lords Prayer, with an apologie for publicke, and priuate set prayer. 2 A preparation to the Lords Supper, with Ma. Zanchius confession, confirming that sacrament. 3 A direction to a Christian life, both in our generall and particular callings. 4 An instruction to die well, and a consolation against all crosses. With diuers prayers, and thanksgiuings fit for this treatise. By Robert Hill, Doctor in Diuinitie.; Christs prayer expounded, a Christian directed, and a communicant prepared	Hill, Robert, d. 1623.; Zanchi, Girolamo, 1516-1590.	1613 (1613)	STC 13474; ESTC S117083	223,397	566

you bound to come fasting to this Sacrament Answ It is not absolutely necessary 1 Because the Paschal Lambe was not so eaten 2 Because Christ did it after supper 3 Because in the Primitiue Church many places obserued Christs time to communicate at the euening especially at Easter and Whitsontide as Cassander prooueth 4 Because some are so weake that they cannot stay so long fasting 5 Because many abstained in superstition as thinking that they eate the very body and drinke the very bloud of Christ 6 Because our preparation standeth rather in the purifying of the heart then purging of the stomacke Quest What thinke you of the conuenience of it Answ I thinke it fit to come rather fasting then feasting to this banquet and if we cannot fast so long to vse as little refreshing as may be and that for these reasons 1 Because we must doe it for the better hearing of the Word 2 That wee may better meditate of Christ and his benefits 3 That we féeling some hunger for want of foode may better be put in minde to hunger after Christ 4 That feeling comfort by Bread and Wine wee may the more bethinke our selues of our comfort in Christ 5 Because abstinence and taming of the body maketh vs more fit for all spirituall exercises belonging to Communicants 9 Because euen Paul condemneth the Corinthians for abusing themselues at their loue-feasts with this Sacrament 7 We must euer be sober in diet and why not then at this time 8 This was one ende why it hath been for many yeeres taken in the morning as Drachmarius testifieth who liued in the yeere 800. But in this abstinence as we may doe it for our better preparation so must wee auoid the opinion of necessity as though it were sinne to eate or drinke and merit as if thereby wee should deserue at Gods hands For the Councell of Constance admitteth some refreshing in case of necessity to women with childe aged and sicke persons and such as dwelt farre from their Parish Churches Quest Is there nothing to doe for you after you haue receiued this holy Sacrament Answ Yes I must obserue these thrée things 1 I must giue God thankes for so great a benefit 1. Cor. 11.26 2 I must looke to receiue by it increase of faith and repentance to rise from sinne and to receiue power against the Diuell 3 If I feele this present comfort to bée thankefull for it if not I must know that it is because I haue not prepared my selfe or because my faith is weake or because I liue in some secret sinne wherefore I must goe to God acknowledge my fault and desire pardon and comfort for the same Now the Lord grant me this grace so to be partaker of his Sacramentall Table that I may be partaker of his heauenly Table through Iesus Christ my Lord and alone blessed Sauiour Amen THE CONFESSION of Master Zanchius in his Miscellenea touching the Supper of the LORD CHAP. I. Of those things which are giuen vnto vs in the Supper 1 I Beléeue these three things to be offered vnto all men in the Supper and to be receiued of the faithfull The signes the bread and the wine being ioyned with the words of Christ For the word is not to be separated from the signes nor the signes from the word or else the Sacraments were no Sacraments For the word is added to the element and so the Sacrament is made 2 The bodie and bloud of the Lord that is the Lord Iesus Christ himselfe For as in very truth the Diuinitie is not separated from the humanitie neither the humanitie from the Diuinitie euen so vnto vs the one is not offered without the other Wherefore neither are they to bee separated of vs euen in thought but as whole Christ is offered so whole Christ is also to be receiued 3 The New Couenant or Testament I meane that which is renued and confirmed in Christ For this is that thing forwhose cause chiefely the Supper is instituted and administred to wit that we being incorporated more and more into the person of Christ might haue the couenant more and more confirmed vnto vs. Now the bodie and bloud of Christ and the new Testament made in Christ are that Spirituall but the Elements of Bread and Wine are those Earthly thinges whereof Irenaeus speaketh CHAP. II. Of the vse of these three things and first of the vse of the Word of the Bread and of the Wine I Beleeue these thrée thinges to be offered and giuen for those certaine and proper vses whereunto among themselues they were ordained The first Position And first I beléeue the Elements of Bread and Wine together with the Word to bee offered and giuen that by this Word and those Elements as it were instruments of Gods Spirit working in the heartes of the Elect their faith might bee more and more stirred vp and confirmed by which faith wee beléeue that the matter is so indéede as the Word of Christ doth sound in our eares and doth represent the Elements to our eyes and other senses to wit that the Heauenly Bread which is the Bodie of Christ hath béene broken that is killed and died for vs. And the Heauenly Wine that is the bloud of Christ to haue béene shed for vs and for many more euen all the Elect for the remission of their sins and so the New Testament to haue beene confirmed in the bodie of Christ and sealed in his bloud and that this Heauenly Bread Christ with the New Testament and the Heauenly Wine with the remission of sins to be offered vnto vs by the Earthly bread and by the Earthly Wine yea further that we are commanded to receiue them in these wordes Take eate I beléeue the Bread and the Wine to bee giuen vnto vs for this end For this is the proper and immediate vse of all spéech and of all signes especially of those signes which are vsed for confirmation of our spéech not only simply to signifie this or that but also that by signifying they may make beléefe that is may stirre vp faith in the hearers and séers whereby they are perswaded that the thing it selfe is euen so as the words of the speaker doe signifie vnto the cares and as the signes doe represent vnto the eyes Paul also in the tenth Chapter to the Romans speaking of the Word of God and of the preaching of the Gospell saith that faith commeth by hearing and hearing by the Word of God Therefore the proper and immediate vse of the Word is to beget faith in the hearer Signes also and Sacraments are visible wordes I conclude then that Bread and Wine together with the Word are giuen for this vse and immediate end that faith may bee more and more increased in vs whereby we beléeue that the thing is so as the Word signifies and as the Elements doe represent and in this manner signifying doe offer and represent vnto vs. OF the vse of Faith being wrought in

receiue and eate but by the Spirit and by faith the very true bodie of Christ the which was crucified for vs and so farre forth as it was deliuered vp for vs and that they drinke his bloud which was shed for vs for the remission of sinnes according as the wordes of Christ doe manifestly testifie And that indéed the bodie is present and the bloud is present but vnto the Spirit and vnto the inward man For vnto the Spirit all thinges which hee receiueth by faith are in truth present according to that that Christ dwelleth in our hearts by faith And no distance of place can effect that the thinges wee receiue by faith should bée absent from vs euen as the Sunne cannot be said to be absent from the eyes of which it is perceiued Fiftly I beléeue because the new couenant in Christ is established by his bloud and the Testament is confirmed by the death of the Testator and because by the bloud of the eternall couenant wee are for euer ioyned vnto God therefore a Christian man who now by faith féeleth himselfe to be incorporated into Iesus Christ ought also to beléeue that hee is confirmed in the couenant with God the Father by a bond that cannot bee broken and therefore that all his sinnes are forgiuen him of God and that hee is destinated and assured to bée the Sonne of God and Heire of eternall life without all feare to be disherited For these thinges which we on our part according to the condition of the couenant owe vnto God namely Faith Loue Obedience wee may firmely beléeue that all those things are fully by Christ the first begotten effected for vs and imputed vnto vs. Further wee ought to bee certainly perswaded that by the assistance of Christ wee shall neuer be forsaken but that we may in some part performe the same And that because Christ himselfe hath both performed those things for vs and hath promised vs this assistance that the New Testament should remaine sure and perpetual as on Gods part so also on our part vntil at length we being receiued into the full possession of the Heauenly Inheritance doe liue in perfect happinesse with the Father Sonne and Holy Ghost our God For there are thrée principall heads of the couenant on Gods part The forgiuenesse of sinnes Adoption which is ioyned with a promise of Gods perpetual good wil grace protection and at last the full possession of Heauenly Inheritance There are also thrée thinges which on our part God doth require by couenant faith in God charitie towards our Neighbour and holinesse of life or perfect obedience Christ by his perfect obedience euen vnto death and by his owne bloud and death hath obtained for vs both those thinges which God hath promised as also hath performed those things which God by couenant required at our hand In testimonie whereof he giueth vs faith whereby wee beléeue in God and charitie whereby wee loue our Neighbour and the Spirit of regeneration whereby we endeuour vnto holinesse of life and true obedience is begun in vs. So Christ bringeth to passe that not only the couenant on Gods part but also on our part remaineth sure and perpetuall It is therefore our dutie that first by faith giuen vnto vs by Christ as wee doe eate his flesh and drinke his bloud so also wee beléeue our selues to be confirmed in the couenant with God and therefore both our sinnes to bee remitted and God to be our Father and that he will perpetually loue and protect vs and lastly that we shall bee heires of eternall life and shall arise to glorie and life euerlasting and that through Christ with whose flesh we are fed in the Supper and we ought to be perswaded that we our selues also are nourished to the end we may bee partakers of a blessed resurrection And therefore wee ought to giue due thankes for so many and so great benefits we ought also to embrace in loue our Neighbour and especially our faithfull brethren That as wee are all one with Christ so wee may also grow vp together in one bodie more and more with the Church Euen as the Apostle Paul exhorteth vs by this argument that wee are all one Bodie and one Bread because we are all partakers of the same Bread With the endeuour of an holy life and and true obedience which is also the gift of Christ wee ought alwayes to glorifie God and declare indéed that wee are true and liuely members of Christ and therefore haue intrest to that true felicitie which cōsisteth in that most perfect vniō with God wherein hee shall bee all in all Thus I beléeue concerning the dutie of a Christian man in the Supper wherein hee may worthily and for his Saluation eate the Bread of the Lord and drinke of his cup. CHAP. IIII. Of the words of the Supper SEeing all things are so as I haue before shewed my opinion is that the wordes of the Lods Supper cannot bee well vnderstood and declared without some trope First for the cup it is manifest as well by the Euangelists as by the Apostle Paul Then for the Bread it is also manifest because where as Christ saith This that is the bread which I haue broken is my bodie the Apostle expounding it saith The Bread which we breake is the Communion of the bodie of the Lord. Thirdly according to the rule of Saint Austen in his third Booke of the institution of a Christian man Cap. 16. Because when wee are commanded to eate the flesh of Christ it yée take the word of eating properly it séemes wee are commanded to doe an heinous déede therefore the spéech of Christ concerning the eating of his flesh is to be vnderstood figuratiuely Moreouer because if you shall vnderstand the wordes without a trope tt will follow that the Bread of Christ was indéed deliuered vp for vs and the bloud shed for the remission of our sinnes Lastly because Luther himselfe vpon the sixth Chapter of Esay saith that in the words of the Supper there is a Synecdoche with whom in this point Bucer doth alwayes agrée Therefore albeit each word in that spéech This is my bodie bee taken in his proper signification so that the true and essential bodie of Christ is attributed to the Bread as indéede it is attributed yet in the whole spéech there must néeds be some trope Séeing that the bread which is giuen for vs and was not crucified cannot properly be said to bee the bodie of Christ which was deliuered vp for vs. So then the controuersie is only concerning the kinde of trope by which the Bread is called the bodie of Christ I say that true bodie which was truly deliuered vp for vs. And I thinke this controuersie not so great worth that for it the peace of the Church bée troubled that he that saith it is a Synecdoche doth condemne him that saith it is a Metonymie And contrariwise he that saith it is a Metonymie condemneth him which

saith it is a Synecdoche so that both part agrée in this that it is the true and naturall bodie of Christ as the Euangelists and the Apostle doe plainly teach that it is spoken of the true bread and so that the Articles of faith bee kept on both sides in their plaine meaning pure and vncorrupt As that the naturall bodie of Christ is one is finite is humane is in Heauen doth no more die is not consumed not broken And yet indéed as the Scriptures teach is offered vnto all is communicated to all the faithfull but in a mysterie and after a Spirituall manner Euen as the faithfull themselues doe grow vp into one bodie and are incorporated with their head Christ and with the whole Catholike Church not after a Carnall but after a Spirituall manner And therefore as in the Sprituall and Mysticall fellowship with Christ and the Church wicked Hypocrites haue no part séeing they want faith but are only in the outward and Visible societie so I beléeue that those Hypocrites are Partakers not of the true and naturall and truly Heauenly flesh and bloud of Christ but only of the externall and outward signes the which also are termed by the name of the flesh and bloud of Christ euen by Christ-himselfe Wherefore wheras the Apostle saith They who eate vnworthily are guiltie of the bodie of the Lord if it bee vnderstood of the wicked which certainly and not without a cause Bucer denieth I interpret that in this sense wherein the same Apostle saith vnto the Hebrewes that some doe tread vnder foot the Son of God and account the bloud of the Testament a prophane thing to wit not because they doe truely eate the flesh of Christ and drinke the bloud but because they doe it vnworthily but rather because reiecting by their vngodlinesse the bodie and bloud the Bread and Wine being offered they drinke and eate the Bread and Wine vnworthily This thing good Christian assure thy selfe of that I am not so wicked as to doubt of the truth of Christs wordes in the Supper as some too impudently doe accuse me of neither that I dispute of the simple vnderstanding of euery word in this proposition This is my bodie For by this Article This that the Bread is declared besides that the text doth teach Paul also doth so interprete it 1. Cor. 10. 11. Neither this word is doth signifie any other thing as I thinke then to bee and I take this word bodie for the true bodie of Christ as Christ himselfe doth interpret who addeth which is giuen for you And therefore there is no controuersie among vs whether in the lawfull vse of the Supper the Bread bee truly the bodie of Christ but wee dispute only of the manner by which the Bread is the bodie of Christ And moreouer neither part call into question that the bread is after that manner the body of Christ after which Christ would then haue it will now haue it to be for it must be according to his will And whereas in the words of the Supper the wil of Christ is not expressed cōcerning the maner I think it is to be gathered out of the like places to wit Sacramentall kinde of spéeches Moreouer this foundation being laid that Christ then would not and now will not that the bread should bee his body after any of the manners of those men who take away the truth of his true humane body or else doe disagree from the analogy of faith and ouerturne some article of the faith from his simple meaning So the manner of Christs being in the Sacrament by Transubstantiation is excluded both because neither in the Sacrament of Baptisme the substance of the water is changed as also because straight way many bodies héere vpon earth should bee faigned vpon Christ besides that body which he hath in heauen and lastly because the substance of bread neither before neither after the conuersion was deliuered to death for vs I adde moreouer that according to Saint Marke the substance of wine was in the belly of the Apostles when he said This is the bloud The manner also of Consubstantiation is excluded both because neither in the water of Baptisme the bloud of Christ is locally included whereby we are washed from our sinnes as also because this maner doth take away the nature of the true humane body and doth Diametrically repugne with the article of the ascention into heauen and of the sitting at the right hand For the same causes that manner also is to be taken away which is not much vnlike vnto this which is imagined by a real and local adherency or coniunction not to speake that not one word can be read for the proofe of this that after some of these thrée manners Christ would haue the bread to be his body After what manner then is it probable that Christ would haue the bread to bee his body Verily after this manner as all other Sacraments are said to be that thing whereof they are Sacraments to wit by a Sacramental and so a Mystical vnion For that which we call a Sacrament the Grecians cal a Mystery Wherefore this spéech is vsuall with the Fathers that the bread is the body of Christ euen the present body and that it is eaten in a mystery Now a mystery is said to be when visible things doe lead vs to the true vnderstanding and receiuing of inuisible things and earthly things of heauenly things corporall things of spirituall things In which sense the Apostle to the Ephesians calleth the carnall marriage of Adam and Eue a great mystery because of the spiritual marriage which is contracted betweene Christ and his Church and to which that other marriage doth leade vs. But carnall men destitute of the spirit of God and of faith cannot be brought by earthly things vnto heauenly things or by the participation of those earthly vnto the communion of these heauenly seeing they cannot so much as vnderstand them as the Apostle saith Which is the cause why I iudge and beleeue that the flesh and bloud of Christ being heauenly and spirituall things cannot in deede and truth be receiued of wicked men no not by the mouth of their body which also was Bucers opinion Therefore hee said that the body of Christ was both present and eaten of vs in the Supper not after any worldly manner but onely after a spirituall and heauenly manner The which what is it else then to say that it is eaten of vs by the spirit of Christ For by Christ heauenly things are ioined vnto earthly things and by him they are receiued of them And this is my beleefe and iudgement for the meaning of the words of the Supper which I will constantly hold till that a better a truer and more agreeable to the Scriptures shall by other men bee offered and plainely prooued unto me Ille non edit corpus Christi qui non est de corpore Christi August He cannot eat the

and that he said of himselfe he was Christ the King This he suffered that so he might deriue and take to himselfe that rebellion against Gods Maiestie whereof we all were guilty in Adam and by this humiliation make satisfaction to God for vs. If he had defended himselfe we had beene accused or acquitted himselfe we had perished but as a Lambe before the shearer he opened not his mouth that wee might haue liberty to call vpon God 2 He is ballanced with Barabbas and thought lighter then a murderer hee is condemned by a Iudge in the name of the whole Empire and being thus condemned though pronounced innocent hee is scorned by Souldiers attired like a foole beaten with rods spit vpon with reproch and only because he bare the iniquities of vs all Isai 53. 3 He is cast out of the City to giue vs a City hee carried his Crosse to carry our sinnes he is brought to Golgatha to suffer our reproach he is crucified on the Crosse to giue vs a crowne euen a crowne of glory reserued in heauen for vs. 1. Pet. 1. 4 He was crucified with theeues that he might glorifie vs with Angels with his hands spread abroad that he might call all vnto him with his naked body that wee might not be ashamed of our nakednesse in heauen with a feeling of thirst that hee might shew his desire of our saluation w●th drinking of gall that hee might satisfie for t●at deadly iuice which Adam sucked out of the forbidden fruit with his side pierced thorow that the Church might bee washed with the blood and water that came out with crying in feare that wee might cry in faith and with the losse of his life that he might saue ours Quest O cursed Caiphas who thus arraigned him O cursed Pilate who thus condemned O thrice cursed both Iewes and Romans who thus did execute the Sonne of God Answ Nay rather cursed bee our sins for which he was arraigned condemned and executed Hee that knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him 2. Cor. 5. He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astray wee haue turned euery one to his owne way and the Lord hath laide vpon him the iniquities of vs all Isai 53.5.6 Hee hath redeemed vs from the curse of the Law being made a curse for vs that wee might bee made the righteousnesse of God in him Gal. 3.14 And wee were not redeemed with corruptible things as siluer and gold from our vaine conuersation receiued by the traditions of the Fathers but with the precious bloud of Christ as of a Lambe vndefiled and without spot Quest And at what time of the yeere did he suffer all this An. At Easter at the feast of the Passouer when the Iewes were commanded to kill a lambe in remembrance of their deliuerance out of Egypt to shew that he was that lambe of God that taketh away the sinnes of the world yea and that Lambe which in Gods counsell and its owne efficacie was slaine from the beginning of the world Quest You said before that our Sauiour was crucified to what end did hee vndergoe this punishment Ans 1 That he might deriue the curse of the Law from vs vnto himselfe Gal. 3.14 2 That the corruption of our nature being crucified with him our inherent vitiositie might be abolished that henceforth wee should not serue sinne Rom. 6.6 3 That hauing paied our debt he might bring in and cancell that hand-writing wherewith wee were bounden that so the memory of our sinnes being blotted out they might not appeare before God against vs. 5 That his bloud might bee a lauer to purge our soules from all their spots of sinne 6 That we might so haue iust cause euer to acknowledge and magnifie the loue of Christ towards vs. Ephes 5.1 Quest I see by this why Christ was crucified but why did he die vpon the Crosse Answ 1 That hee might ratifie the eternall couenant and testament of grace Heb. 9.15 2 That he might abolish sin Rom. 6.10 3 That he might take away the stipend of sinne which is death Rom. 6.20 2. Tim. 1.10 4 That by death hee might ouercome him who had the power of death that is the diuell Heb. 2.14 5 That he might take from vs the feare of death Heb. 2.15 6 That we by it should die so vnto sin Rom. 6.11 that it should no more reigne in our mortall bodies Rom. 6.13 7 That wee might belong properly to Christ Rom. 7.4 8 That they which liue should no more liue vnto themselues but vnto Christ who died and rose againe for vs. 2. Cor. 5.15 9 That wee might know and acknowledge the great loue of Christ towards vs. 1. Ioh. 3.16 10 That wee might liue with Christ 1. Thess 5.10 11 That we might learne to die couragiously for his and our brethrens cause 1. Ioh. 3.16 12 That by this meanes Gods mercy and iustice might both be glorifyed in this redemption and saluation of mankinde Iohn 3.14 Quest Is this death of Christ profitable to euery singular man in the world Ans It was effectually profitable onely to the elect for 1 He gaue his life for his sheepe Iohn 10.15 2 Hee deliuered his people from their sinnes Matth. 21. 3 For them he sanctified himselfe Ioh. 17. He praied onely for them Ioh. 17. If he had died intentionally for all and all had not beene saued hee should haue missed of his purpose 4 Els the sinne of man were of ability to disanull the intent of Christ Quest How is Christs death thus meritorious Answ 1 In that hée was both God and man Acts 20. 2 In that it was a voluntary death Philip. 2.7 Quest Tell mee now what benefit comes vnto me by this death of Christ Answ Great euery way for by it 1 There is such a satisfaction made fully for your sinnes that they shall neuer rise vp in iudgement against you 1. Ioh. 1.7 2 God is pacified and reconciled to man Rom. 3.24 3 Satan is ouercome Gen. 3.15 4 Death is swallowed vp in victory and the feare thereof is so taken away that to the faithfull it is now nothing but a passage to eternall life Hos 13.14 5 You are acquitted and iustified from your sinnes Rom. 4.25 5.19 6 The Partition-wall betwixt Iewes and Gentiles is broken downe Eph. 2.14 7 All the faithfull vnder both the Old and New Testament are become subiect vnto one Head from which they were fallen and are gathered into one body Eph. 1.10 Coloss 1.21 8 The prophecies are accomplished the Truth is become agreeable to the figure of Sampson killing more at his death then in his life the brasen Serpent which cured such as looked vp vnto it and the sacrifices which were offered before for sinnes 9 By the death of Christ you euer die to

content our selues with a profession of piety and labour not for the power of godlinesse And as for our liues they abound with actuall transgression against euery one of thy ten Commandements hauing broken the same ten thousand tims We Lord haue liued in contempt of thy prouidence committing idolatry with thy creatures taking thy glorious name in vaine and profaning of thy most holy Sabbaths We euen we who should haue been vpright haue not regarded our betters but enuied our brethrē defiled our soules with vnchaste desires laboured to be rich by vnlawfull meanes disgraced our neighbours and longed after that which was none of ours Wee haue heard thy word O Lord but we haue not beleeued it we haue known the word but haue not practised it Wee haue come to thine house without reuerence approched to thy Table without repentance and practised many sins without remorse Doe we any good wee please our selues too much Doe we any euil we feare thée too little we are wearie of praying when we talke with thée we are carelesse in hearing when thou speakest to vs. If we reade thy Sacred and Holy Word it is not swéete vnto vs as the hony combe but wee delight more euen in vngodly bookes Yea O Lord the pampering of our bellies the pride of our apparel the negligence in our calling the mispending of our time our vaine conference at table our wandring eyes our wanton lusts our ambitious minds our couetous desires our vngodly spéeches our lasciuious eares our censuring of our brethren our sinne in recreations our vnwillingnesse to labour our vnfaithfulnesse in life our forgetfulnesse of death and our abuse of thy mercies especially in Christ doe testifie against vs that wée haue sinned against Heauen and against thee and are no more worthie to be called thy children Are wee ashamed at this and reclaimed from it no Lord wee are not ashamed but howsoeuer it hath pleased thee to vse many meanes as partly by thy Word and partly by thy Spirit and partly by thy mercies partly by thy iudgments to the end we might bee reclaimed from our crooked wayes yet we haue contemned thy Word the Ministerie of saluation greiued thy spirit the earnest of our inheritance abused thy mercies the pledges of thy loue and forgotten thy iudgments the messengers of thy wrath Enter not into iudgement with vs thy seruants O Lord for then shall no flesh liuing bee iustified in thy sight Be mercifull vnto vs in forgiuing sinnes past and be gracious vnto vs in preuenting sinnes to come Correct vs O Lord but with mercie not in thy iudgement for then shall we be consumed and brought to nought Open our blind eyes that we may come to a particular knowledge of our particular sinnes especially such as wee are most giuen vnto Soften our hard and stonie hearts that wee may sigh and grone vnder the burden of them make vs good God displeased with our selues because by sinne wee haue dishonoured thy Maiestie Stirre vp our dead and dul hearts that we may hunger after Christ and his righteousnesse and after euery drop of his precious bloud In that Sonne of thine looke on vs thy seruants and for his merits and righteousnesse vouchsafe good God mercifully and fréely to do away al our offences Wash them away in his blood and by the purity of his spirit clense our hearts from the pollution and impurity of them all say vnto our soules thou art our saluation let thy spirit in our hearts crie Abba Father Teach vs. O Lord thy way we shal walk in thy truth O knit our hearts vnto thée that we may feare thy Name And because through corruption in our hearts and sinne in our liues our faith is féeble and our confidence small wée doe humbly beséech thée to strengthen our faith by the daily meditation and particular application of thy mercifull promises made vnto vs in thy Sonne Christ that neither in the dangers of this world nor in the troubles of conscience nor in the houre of death we may fall from thée Gracious Father expell out of our hearts al carnal confidence the vnderminer of our faith teach vs in the spirit of true humilitie to denie our selues and to relie only vpon thée and the merit of Christ in the matter of our saluation And because it is not enough to come vnto thée by prayer and to sue vnto thée for pardon but all that are in Christ must be new creatures therefore we call vpon thée for the spirit of regeneration mortifie therby the corruptions of our flesh quicken vs thereby in the inner man By the power of Christs death let vs die vnto sinne and by the power of his resurrection let vs rise to righteousnesse and newnes of life let the one as a corrasiue eate vp the dead flesh of vngodlinesse and the other as a spur stir vs vp to holinesse Illuminate our mindes that wee may know thy will giue vs spirituall vnderstanding to discerne good and euill Sanctifie our memories to treasure vp good things purifie our consciences to haue peace in thée reforme our willes to doe thy will and let all our affections be ordered aright Teach vs to feare thée continually wheresoeuer wee are to neglect all things in regard of Christ to loue thée and our brethren for thy sake to be zealous of thy glorie to bée grieued at our owne and others sinnes and ioyfull when we can please thée Let our bodies the instruments of sinne be euer hereafter clensed by thy spirit that they may bee temples for that spirit to dwell in keepe our eyes from beholding vanitie our eares from hearkening to variety our mouthes from speaking blasphemie our hands from committing of iniquitie and our bodies from the action of adulterie Let our light so shine before men that they séeing our good workes may glorifie thee our heauenly Father Make vs to remember that as we are sonnes we must depend vpon thée as wee are seruants we must obey thée and as wee are Christians we ought to walke worthy of our vocation calling And because we haue all some particular calling either of rule or seruice or trust or fauour make vs from the highest to the lowest faithfull in our callings and to remember that a day will come in which wee must giue an account vnto thée of all our actions done in this flesh whether they bée good or euill Take away from vs all opportunitie of sinning and make vs euer thankfull that wee liue so as wée want allurements to many sinnes Cause vs to sée how deformed sinne is in it selfe and to what confusion it is like to bring vs Lord make vs to flie the very occasions of sinne and to resist the beginnings of all temptatition let not a night passe ouer our heads in which wee examine not how wée haue spent the day neuer let vs come into any companie wherein wee may not doe or receiue some good Keepe vs that wee fashion not