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
they do doubte or wavering for the matter The subiect or proper seate of which forenamed faith must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie noblest part the hart it selfe of man Eph. 3. cap. 17. verse And hence we may know the cause why the Lord requireth it and maketh so often mention thereof As Prov. 23.26 My Sonne giue me thy heart Besides see these places Psal 119 1 2. Deut. 4 29. Deut. 6 5 6. 1 Sam. 16 7. Rom. 10 cap. 10 verse In which faith of ours before it takes deepe roote and so drawes neere vnto his ripenes it doth in the meane vvhile some and some as they saie grow vp by three stemmes or kinds of motions that is 1 First Intellectus Cognitione by know ledge issuing frō the vnderstanding part of the Soule But we may not rest here onlie for it is not enough to know because this is common to Diuels wicked men aswel as to our selues The Divels also beleeue it namelie that there is one God and tremble Iac. 2.19 2 Secondlie voluntatis summo desiderio studio assensu by an earnest desire or longing by a careful endevour assenting of the wil and this onlie is proper to the Elect alone Philip. 2 cap. 13 verse Yea it is right worthelie spoken by the Spouse Cant. Cantic 1. cap. 2.3 verses As. Therefore the Virgins loue thee Draw me we will runne after thee Where note a cōformity of the Spouse the Church with Christ her husbande consisting in two things 1. An open and plaine confession of her own weaknes and infirmitie saying trahe me draw me 2 A readines or willing minde forwardnes of the Spirit which saith post te curremus we wil run after thee Thus speaketh St. Iohn No man can come to mee except the Father which hath sent me draw him 3 Thirdlie Plena tum demum cordis fiducia which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most anker-like a sure and vnremoueable confidence and setled perswasion in God through Christ against which the gates of Hell shal neuer bee able to prevaile Math. 16 cap. 16 17 18 verses Q. Lastly who must be excluded from this banquet A. All such as are vnworthie therof Observation Those therefore are vnworthie that are without the couenant as are Turks Iewes persisting still in obstinacie Atheists or the dāned crew as they tearm themselues when this sect began I thinke Hell was rakte for them to whō Papists also as birds of a feather quatenus inquam Papistae semper dum viuant malitiosi ac pertinaces though after an odde kind of sort they belong vnto the visible Church may be added to make vp the quaternitie of sworne brothers in iniquitie Besides Children at no hande maie come because they yet want iudgment to trie themselues Ideots also fanaticall people must be put by because they want the vse of reason to examine themselues But for hypocrits the Minister ought not to exclude them as vnworthie til it pleaseth God to reueale their wickednes make it knowne For which cause Iudas was admitted by Christ vnto his Supper For albeit his wickednesse was knowne well enough to the Lord himselfe yet was it not notorious and so knowne vnto men Recapitulation Thus much so brieflie as I coulde of the three former general points which I promised at the entrance of this treatise touching 1 The iudgement of the Fathers for the right exposition of the words of the institution This is my bodie 2 The autority of the holie Scriptures the verie touchstone and triall of trueth to confirme the same by manifolde and most manifest places 3 The reasons such as the best writers do vse to approue the same with the absurdities likewise that doe follow in the contrarie sense and taking of the words Which if none can go downe nor make impression into their heartes it seemes that they are vēgeably hard laced at the stomacke I am sorie withall to haue had so much to doe with them as in the ende to loose my labour though I am glad and do still reioice to haue spoken the truth and no more then the truth Nowe the fourth and last thing for which I am yet behinde with them is brieflie to vnswathe vnto the view of others that wil loath their shamelesse shame euen this detestable impuritie prophanenes with the most odious and deformed monster of their homeborne brat and inbred Romish Masse And so in the ende vnrolling one little clue of their paralogising arguments craftie cōveyances they vse in smothering the matter and blearing the eies of the simple whereof their Arch-leader Bellarmine hath rolde vp whole bottomes in store for them of riffe-raffe and all other sircere-sorcere I wil cōclude al by praying vnto the Lord both to amend them and turne their hearts if it bee his vvill from these darke and muddie errors also to defend vs from them and from their wickedly intended complotments and whatsoeuer villanies els they practise still against vs. Which do O Lord of thy great and vnspeakable mercy we beseech thee in Christ Jesus our onlie Saviour and redeemer The fourth point concerning the deformed confusion and disorder in their Masse A right depicturation of the Popish Quintessenced Masse HOw slylie the Papists deale vvith vs and what turne-skinnes they are iudge vvith your selfe For now at an instant they doe audaciouslie affirme a thing vvhich in the turning of an hand they wil most retchleslie deny They do not kill and they are men almost to bee credited Christ in their Masse no vvhat then Marrie forsooth they vse him in a far more gentle sorte that is they doe but sacrifice him they do no more in the vvide vvorld but present him and offer him vp to God the Father Surely a prettie dish of birdes and fit to bee serued in to such groutheades as without a quare vvill beleeue it Ecce sacrificium hîc sed nullam victimam that is behold a sacrifice but no slaine sacrifice These are shrewde horsons Why these I saie make no bones at the matter to reduce how and vvhen they list a sacrifice into his quintessence vvhich is to ordaine and make a phantastical a conceipted an imaginatorie sacrifice that is to leade it so far a field from his owne nature that at the last it shal wholy leese it selfe shal not haue so much as either matter or forme to be left in it As this their Massie sacrifice hath nor For first those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrifices in the Levitical Law vvhich vvere wholy burnt the beasts therof were slaine before they could be laide vpon the altar and were not onlie bare sacrificia but also victimae too Now these as types did prefigure to them Christ Iesus both to bee slaine and so bee made a sacrifice once for all And as then those typicall sacrifices did consist both of a visible matter and forme so did that true sacrifice Christ himselfe For he was visiblie putte
an old fox and beaten herein can with great ease wrest the Scriptures to what sense I will my selfe Nevertheles quoth the other this knauery of thine will soone bee spied by the circumstances of the place Though it bee saith the other yet haue I moe yrons in the fire at once then one to helpe at a pintch time of neede which is to implicate infold the plaine truth in obscuritie of words of art after the māner of the Dunces in which knackes Lumbard Aquinas Scotus Gabriel Biel c. will furnish me with avoidances at such deade liftes Yea I tell thee Brother it will do me such an odlie pleasure that I shal not need to feare how rightly in I am or else howe widely out and seeing I know not where I am my selfe either in right or wrong yet cocke sure ynough in an inextricable labarinth of Sorbonizing sophismes others thou maiest iudge with thy selfe must needs haue picking meate for some prety sturte to finde it out Graunt it to bee as thou hast saide quoth the other thou canst not shifte thy handes for all this wylie-pylienes of thine from those Lutherans and Protestants but they will winde thee out of thy intricablest doublings of deceaveable subtleties and guiles which beeing done thou hast no more then out of the land the ditch that is thy naked traveile for thy paine and besides thou art as farre of still from the ayme thou shottest at as thou wast at the first onsett when thou so meagerly beganst to attempte it I confesse Brother saide he againe that thy wordes doe beare some palme with them yet such is our case and it is to be lamented that vnlesse we did behammer our heades and quiddifie our wits as it were vnto the proofe herein our kingdome had gone longe since wholy vnto potte And what marveile being so deadly windshaken at the hart tottering too as it is that did we not take horrible heede therevnto it would suddainly fall into a sound by sincking into the dust of vtter ruin desolation It is a saying that a scald mans head is quicklie broken then how ought wee to stād in bodely feare of our Antichristian head the Pope who hath not as these Lutherans hold Protestants togither so much as an heares breadth of hoalenes in it lest through our negligence want of seeing therto it might not onely be broken for so it is already to our great discomfortes but also crushed and quasht to peeces And therefore in my bare iudgement brother Papist we are wōderfully sustained by that matchles Iewel of our Popish Church Mr. Bellarmine by name that were it not so that we enioyed his paineful decaying traveiles it could not be chosen but we should haue bin left to lie in Bakers ditch long before I doe gladly subscribe quoth the other vnto your graue and learned verduit but yet not so as fully satisfied For Bellarmine indeede hath gone far herein and we may not see abroad without his spectacles but I tell you this by the waie it tendeth not a little to our annoyance if not vndoing that whereas Bellarmine was wont to bee appropried vnto our selues he is now made an attēdant in common studies and what studies of our owne men generally trow you Noe surelie our owne adversaries Whie thy are so well experienced in him that we can no sooner filch an argument and open our mouthes to vrge it but they knowe from what Inne hee came they haue him by the top by and by and will hardly afford vs so much breath as to spet him forth before they will haue fairely and roundly answered it Besides if this were all that this mischiefe did spread no further thē to some fewe of vs of thinferiour route though we would least haue it so by our willes it might goe wel but they wade deeper and deeper stil never leaving till they feele the bottome having grounded once they do thē so shouldershake our chieffest forgeman the good old man father Mr. Robin Bellarmine a Cardnaule too I weene by tossing and tumbling by volving and revolving of his leaves which by many mens sweate he hammerd vp that he hardly gettes a quiet nights rest for them And learne I pray what a compēdious method they begin to take with him For when he is in hand to treate of verie weightie matters as thinke it to be either Praiers for the dead Invocation on the blessed Virgin by saying to her Rogapatrem iube natum iure matris impera or else vpon other holie Saints likewise when hee handleth the point of Satisfaction to bee done by vs or by other after our deaths for vs whē he decideth the foundation and receptacle of satisfactions even that verie dismal Purgatory blindhouse of ours Helle first cowsen againe when he falleth by breaking his owne necke into the profoundity and depth of that grande question touching the scriptures the autoritie of our church aboue the same of the supremacie of our mōstrouse Garaganticall head the Popes owne likenes himselfe with other decisiōs of no lesse valewe and hath spoken and blatterd out so much vpon everie one particularlie as might seeme to fill an house what do these younkers then but crosse over a neerer way to woode and doe by and by reduce mee all which hee hath scratcht rapt togither by other folkes drudgerie so laboriously into a threefold classe and order as 1 Into the iudgment of the Fathers and orthodoxal councels 2 Into the waight force of argumentes 3 Into the thing which presseth most striketh deade as they saie that is the auctoritie of the holie Scriptures First touching either fathers or coūcels if they agree with the word of God they embrace and reverence their writings but if they once square and differ they let them lie dead vpon Bellarmines owne hand to make the best of them Secondly they yeelde that his reasons are somewhat acute sharpe keene but shrewdly pestered with sophisticall conclusions which they in downe right English cal deceiptful fallacies Thirdly when he commeth vnto the word it selfe being the surest strōgest weapon he hath against thē why there saie they hee striketh the faintest blowe For the places which hee bringeth are both farre fette and smell verie hoatlie in their noses of the wreast And this is their vse and guise in everie thing that nothing now a daies doth passe vnsurvewed of thē which causeth me a thousand times at least to wish for blindnes and palpable ignorance to circumfuse and overspredd againe the earth as being the onely pearles of price that are by many degrees for our wealth and store to bee preferred before this cunning captiousnes For in elder time men every where possest with blinde devotion drinking out of the cup of errours and superstitions suckt in many a deadlie flie which yet they found no faulte withal but since this captious cavillation of ours started vp we are never out
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
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