blasphemous in respct of our Sauiour Christ him selfe but also more vnprofitable and vncertaine to vs as which might prouoke vs to doubt whether of his bodies were crucified for our transgressions Now as we doe iustly reiect this grosse sense so for the instruction of the ignoraunt and strengthening of the weake we wil in a few lines put downe the true meaning of these wordes For the better performaunce whereof I would haue this to be noted 1 In he first place which I am sure also no man of sounde iudgement can well denie that all wordes and therefore these of the Supper must be expounded according to the subiect argument or matter whereof they intreate and therefore their speaking particularly of the Lordes Supper must of necessitie be vnderstood of the Sacrament of the body and blood of our Sauiour Christ exhibited vnto vs in that Supper 2 Secondly I would haue this to be remembred that seeing all confessr these wordes to be spoken of the Sacrament we must not gather that the word Body is otherwise attributed to the Bread then the nature and qualitie as it were of Sacramentes will beare for then if wee should graunt that wee should easily destroy and ouerthrow all Sacramentes of the Church whatsoeuer because in this behalfe or respect there is a like proportion to be obserued in one as in all And if one be defaced in respect of a wrong sense the least can hardly or not at all stand vpright 3 Thirdly that this is the nature of all sacraments that the elementes and rites vsed in the same be true and effectuall not signes onely but testimonies and pledges of these things for the signifying and subiecting of which vnto our senses they were ordained and yet when I vse the word Signe I would not bee taken as though I meant that they are bare vaine or vnprofitable Signes such as Painters cōmonly vse to make but euen thus farre-foorth effectuall that it is no more true certaine that we see the same with our eyes touch them with our hands receiue them with our mouthes eate them then that is also as true and certaine that the Lord exhibiteth and offereth vnto vs what so euer they represent vnto vs that is the verie bodie and bloud of our Sauiour Christ These rules being thus then obserued I gather and put downe this true holie sense of these wordes This is my body that is to say This Bread which Christ tooke blessed brake gaue vnto his Disciples and appoynted to be the element of this action is sacramentally spiritually being receiued eaten by Fayth a sure signe an effectuall pledge that Christs body is become the spirituall food nourishment of our soules And I vse these words sacramentally spiritually that therby I might meete with their grosse slaunder who when they heare of a signe and a thing signified say that wee doe euacuate and make of no force the Lordes Supper No we are so farre off from holding any such conclusion that we know and beleeue that the beleeuers doe beside the outward signes and elements truely receiue by the meane of fayth after a spirituall sort that which is represented by the outward elementes to witte whole Christ with all his giftes and graces And yet we doe not imagine either transubstantiation or any such like deuise but onely thinke vpon and beleeue the sacramentall coniuction of the signe and the thing signified For those thinges can not stand with the truth of Christes humanitie as hath been bef re shewed neither indeed are they necessarie for saluation For that we may be made partakers of Christ it is not of necessitie required that his Body should be really present vpon the earth but it rather behooueth vs by the power of the holy Ghost through Fayth to mount vp into Heauen and there to lay hold of him that we may sit with him in the heauenly places which in this life can not be performed in any other sort then in a spirituall maner through fayth which fayth is begotten and confirmed in vs by the holy Ghost wherevnto hee vseth as instrumentes the preaching of Gods word and the administration and vse of the Sacramentes by which all our senses are euē as it were prouoked pearsed wholly to possesse Christ him selfe So that you see I doe figuratiuely expound these wordes and not grossely wherevnto I am drawne partly by these three generall Rules heretofore put downe and partly by the verie dealings of the Papistes themselues who doe not neither in the Wine of the Supper the other part of this Sacrament neither in Baptisme the other Sacrament of the Church which two alone God hath giuen vnto it acknowledge any such grosse transubstantiation or change and yet I am sure there is as great reason why that alteration should be as well in the Water of Baptisme in the Wine of the Supper as in the Bread thereof If there be not let them shew any cause to the contrary if they can There resteth now the third obiection takē frō the omnipotencie or almightie power of our sauiour Christ pressed after this manner Is not Christ God and so by that meanes omnipotent And can not hee performe the trueth of that hee hath spoken To this I answere that though we shold grant it as true that Christ as he is God can doe all thinges and be euery where yet we know that as he is Man he can not and therefore the questiō betweene the transubstantiators vs being now not of the presence of Christes deitie in the Sacrament but of the presence of his humaine body wee say that if wee should graunt this yet could it no whit at all preiudice vs neither could they gaine their cause thereby for vnlesse they can prooue Christ as hee is Man to be omnipotent and euerie where which thing they shall neuer bee able to doe they haue sayd as much as if they had sayd nothing But let vs for reasoning sake graunt that Christ as hee is Man were omnipotent euen as God the Father is doth it therefore follow that because he can doe euerie thing hee therefore either will do the same or indeed doth it I suppose no. For besides that in Scholes it is commonly said à posse ad esse the consequence or reason is not good which were sufficient aunswere to this friuolous and vaine obiection Besides this I say wee that are truely taught of God doe know that though we beleeue that the Lord can doe what so euer pleaseth him both in heauen and in earth which serueth wonderfully to magnifie his almightie power and greatly to strengthen our weake fayth yet we beleeue firmely that he will not onely doe nothing but that hee can not doe any thing in regard of vs contrarie to that will of his that he hath reuealed for vs in his word And the reason of this is not the abridgement or shortning of his power for be it
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
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
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