Henry Valentine (d. 1643): A Litany of Thanksgiving

Screenshot 2018-10-21 at 17.22.39

 

Henry Valentine (d. 1643) studied at Christ’s College, Cambridge, before becoming a lecturer at St Dunstan-in-the-West in Fleet Street (pictured), London, under its vicar John Donne, the famous poet and dean of St Paul’s. Valentine published a devotional book titled Private Devotions, which consists of six litanies, one of which is a beautiful litany of thanksgiving. The first part of the litany is structured according to a Reformed ordo salutis, and later on there is thanksgiving for deliverance from the Spanish Armada and the “Popish (gun)powder treason”:

THE LITANY OF THANKSGIVING

For the grace of Election, by which I was chosen according to the good pleasure of thy will

My soule doth magnifie thee O Lord.

For the grace of Creation, by which I was made after thine image in righteousnesse and holiness,

My soule doth magnifie thee O Lord.

For the grace of Redemption, by which I was recovered from the guilt & dominion of sin, from the power of Satan, and the second death,

My soul doth magnifie thee O Lord.

For the grace of Vocation, wrought in me by the inward working of thy Spirit, & the outward ministry of thy holy Word and Sacraments,

My soul doth magnifie thee O Lord.

For the grace of Justification, whereby I am clothed with the righteousness of Christ Jesus

My soul doth magnifie thee O Lord.

For my measure of Sanctification, by which I am made a new Creature

My soul doth magnifie thee O Lord.

For my formation in the womb, my birth, my baptisme, the illumination of my understanding, the correction of my will, and all the spiritual graces received from thee

My soul doth magnifie thee O Lord.

For the liberty of thy Word and Sacraments, for thy sanctuary and solemne assemblies, and for thy gracious presence with us in them

My soul doth magnifie thee O Lord.

For thy constant providence in supplying my necessities, and defending me from dangers

My soul doth magnifie thee O Lord.

For my good parents, my education, my health liberty, and peace, for the comfort of my friends, for my daily bread, and for all thy temporall blessings

My soul doth magnifie thee O Lord.

For thy prevention of evils, subvention in evils, & deliverance from evil

My soul doth magnifie thee O Lord.

For thy patience in forbearing, for thy mercy in forgiving, for thy bounty in giving, even when I sinned against thee with a high hand

My soul doth magnifie thee O Lord.

For my life, and the season given me for repentance & good works, and for thy holy means of grace and salvation

My soul doth magnifie thee O Lord.

For the checks of mine own conscience, for the instruction of thy word, for the motions of thy good Spirit which have either restrained me from sin, or caused me to repent of it

My soul doth magnifie thee O Lord.

For thy fatherly corrections by some spirituall conflicts with Satan, by diseases, or hurts in my body, by griefs of mind, losse of goods, molestation of injuries, discomforts for, or from those to whom naturall, civil, or Christian acquaintance had indeared me

My soul doth magnifie thee O Lord.

For all the holy Patriarchs and Prophets, for the ever blessed Mother of our Lord, for all the holy Apostles and Evangelists, for all the godly Bishops and Pastors of the Church, for all the noble Army of Martyrs, and Confessors, and for all the faithfull that have lived and died in the Lord

My soul doth magnifie thee O Lord.

For the happy translation of all Saints departed in peace, from this vale of tears to the inheritance of the just

My soul doth magnifie thee O Lord.

For thine holy Angels; and the charge which thou hast given them to minister unto us, to pitch their tents about us, to keep us in all our ways, and to convey our souls into Abrahams bosome,

My soul doth magnifie thee O Lord.

For Jesus Christ the author and finisher of our faith, and the fountain and foundation of all these favours; For his conception & birth; For his circumcision and baptism; For his fasting and temptation; For his doctrine and miracles;  For his agony and bloody sweat; For his cross & passion; For his death & burial; For his victorious descension into hell;  For his glorious resurrection and ascension into heaven;  For his sitting at the right hand of God to make intercession always for us; For his sending the holy Ghost to abide with his Church for ever, and for his being with us to the end of the world

My soul doth magnifie thee O Lord.

For thy blessed Spirit the enlightner of my understanding, the sanctifier of my will, the helper of my infirmities, the comforter of my conscience, the pledge and witness of my adoption, and the seal of my salvation

My soul doth magnifie thee O Lord.

For all my personall & particular deliverances; for the religion, peace, plenty, strength, and honour of the State wherein I live; for saving it all times, especially from the Spanish invasion, and the Popish powder treason

My soul doth magnifie thee O Lord.

For all the secret favours which thou hast done for us, for all the mercies which we have received from thee, and are slipt out of our remembrance, and for all the goodness which thou hast laid up for them that fear thee, and love thy coming

My soul doth magnifie thee O Lord.

What shall I render to the Lord for all his benefits towards me?

I will take the cup of salvation and call upon the Name of the Lord (Ps. 116:12).

I will sing of the mercies of the Lord for ever: with my mouth will I make known thy faithfulnesse to all generations (Ps. 89:1).

Let them that fear the Lord, say alwayes, The Lord be praised.

Glory be to the Father, and to the Son, and to the holy Ghost.

As it was in the beginning, is now, and ever shall be, world without end.

Amen. Amen.

And that for Jesus Christ his sake, in whose most blessed name and words we conclude these our imperfect prayers, saying as he himself hath taught us:

Our Father which art in heaven, &c.

– Henry Valentine (d. 1643), Private Devotions, Digested into Six Letanies (sic), (13th edition, 1654), p. 56-70.

Advertisements

John Bradford (1510-1555): A Meditation for the Exercise of True Mortification

John Bradford

 

A meditation on mortification and self-denial from the English Reformer and martyr John Bradford (1510-1555):

He that will be ready in weighty matters to deny his own will, and to be obedient to the will of God, the same had need to accustom himself to deny his desires in matters of less weight, and to exercise mortification of his own will in trifles: for, if that our affections by this daily custom be not as it were half slain, surely, surely, when the plunge shall come, we shall find the more to do. If we cannot “watch with Christ one hour,” as he saith to Peter, we undoubtedly can much less go to death with him. Wherefore that in great temptations we may be ready to say with Christ, “Not my will, but thine be done,” in that this commonly cometh not to pass but where the roots of our lusts by thy grace, dear Father, are almost rotten and rooted out by a daily denial of that they desire, I humbly beseech thee, for Christ’s sake, to help me herein.

First pardon me my cherishing and, as it were, watering of mine affections, obeying them in their devices and superfluous desires: wherethrough in that they have taken deep root, and are too lively in me, I secondly do beseech thee to pull them up by the roots out of my heart, and so henceforth to order me, that I may continually accustom myself to weaken the principal root, that the by-roots and branches may lose all their power. Grant me, I beseech thee, that thy grace may daily mortify my concupiscence of pleasant things, that is, of wealth, riches, glory, liberty, favour of men, meats, drinks, apparel, ease, yea, and life itself; that the horror and impatiency of more grievous things may be weakened, and I made more patient in adversity. Whereunto I further do desire and pray thy goodness, dear Father, that thou wilt add this, namely, that I may for ever become obedient and ready to thy good will in all things, heartily, and willingly to serve thee, and do whatsoever may please thee. For doubtless, although we accustom ourselves in the pleasant things of this life to a mortification and denial of ourselves, yet we shall find enough to do when more bitter and weighty crosses come: for, if thy Son our Saviour, ever wont to obey thy good will, prayed so heartily and often, “Not my will, but thy will be done,” (whereby he declareth himself to be very man;) how can it be but we, whose nature is corrupt, not only in nativity, but in the rest of our whole life also, shall find both our hands full, in great and grievous temptations, wholly to resign ourselves unto thee?

Grant therefore, dear Father, for thy Christ’s sake, to me a most miserable wretch, thy grace and holy Spirit to be effectual in me, that daily I may accustom myself to deny my will in more easy and pleasant things in this life; that, when need shall be, I may come with Christ to thee with a resigned will, always steadfastly expecting thy mercy, and in the mean season continually obeying thee with readiness and willingness, doing whatsoever may most please thee, through Christ our Lord, which liveth with thee, &c.

John Bradford (1510-1555), The Writings of John Bradford (1848, Parker Society), p. 190-191.

William Beveridge (1637-1708): Feeding on Christ in a heavenly and spiritual manner in the Lord’s Supper

William_Beveridge

 

William Beveridge (1637-1708), the bishop of St Asaph and formerly archdeacon of Colchester, wrote about the nature of the Sacrament of the Lord’s Supper in his posthumously-published Exposition of the XXXIX Articles of the Church of England (1710). After a lengthy refutation of the Roman Catholic doctrine of transubstantiation, Beveridge arrives at the clause in the Church of England’s Article 28 (Of the Lord’s Supper) which states that:

The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spiritual manner. And the means whereby the Body of Christ is received and eaten in the Supper is faith.

Beveridge’s comments on this clause, quoted below, reflect the clearly Reformed understanding of the Lord’s Supper which the compilers of the Articles intended and articulated. Beveridge was well-known in his day for his wealth of patristic learning, and his discussion is dotted with footnotes extensively citing patristic authorities, which due to their length will not be reproduced below, except where the church father in question is specifically quoted by name in the main text. The excerpt is taken from p. 308-310:

It being so clear a truth, that the bread and wine are not turned into the very body and blood of Christ in the Holy Sacrament, we need not heap up many arguments to prove, that it is only after a spiritual, not after a corporal manner, that the body and blood are received and eaten in the Sacrament. For if the bread be not really changed into the body of Christ, then the body of Christ is not really there present; and if it be not really there present, it is impossible it should be really eaten and received into our bodies as bread is. So that the truth there demonstrated [in the preceding pages, that the elements of bread and wine are not transubstantiated into the actual body and blood of Christ], and the truth here delivered [that the eating and drinking of Christ’s body and blood in the Lord’s Supper is only after a spiritual manner], have so much affinity to one another, that they cannot so well be called two [truths] as one and the same truth. And therefore to the arguments produced in the foregoing discourse, I shall add only these following, and that briefly, to shew that the body and blood of Christ are not eaten after a corporal but a spiritual manner, in the Sacrament of the Lord’s Supper.

First, therefore it is impossible that the body, which was but of the ordinary bulk with ours, should be sufficient, if eaten after a corporal manner, to feed and satisfy so many millions of millions of souls as have already, and may hereafter eat of it. And secondly, suppose it was not impossible, yet it would be unprofitable for us thus to eat of the body of Christ. For our Saviour himself having preached concerning the eating of his flesh, and drinking of his blood, the Jews and Capernaites taking him (as their followers the Papists do) in a carnal sense, cryed out, How can this man give us his flesh to eat? (John 6:52). And his disciples themselves said, This is an hard saying, who can hear it? (v. 60). Whereupon he explained himself, and told them, It is the Spirit that quickeneth, the flesh profiteth nothing: The words that I speak unto you they are Spirit, and they are life (v. 63). As if he should have said, tho’ I do speak of eating my flesh, I would not have you think that my very flesh profiteth anything, or quickeneth; no, It is the Spirit that quickeneth, the flesh profiteth nothing; and the words I speak unto you are not to be understood in a carnal, but spiritual sense, for they are Spirit and life: plainly shewing that the corporal eating of this body is unprofitable, and that whatsoever he said concerning eating his flesh, and drinking his blood, was still to be understood in an heavenly and spiritual sense. Thirdly, upon this supposition, that the body of Christ is corporally eaten in the Sacrament, it follows that it was corporally broken too, and so that Christ did really break his own body, before the Jews broke it for him; yea, and that Christ received his own body into his own body: For that he received the Sacrament himself, as well as administered it to his disciples is plain, not only from the testimony of the Fathers, but from the words of himself, With desire have I desired to eat this Passover with you before I suffer (Luke 22:15) and I will not drink henceforth of this fruit of the vine, until I drink it new with you in my Father’s kingdom (Matt. 26:29). So that I cannot see how it can possibly be denyed, that Christ ate of the bread whereof he said, This is my body; and if he ate it, and ate it corporally, that is, ate his very body as we eat bread, then he ate himself, and made one body two, and then crowded them into one again, putting his body into his body, even his whole body into part of his body, his stomach; and so he must be thought not only to have two bodies, but two bodies so as to be one within another; yea, so as to be one eaten and devoured by another; the absurdity of which, and the like assertions, he that hath but half an eye may easily discover. So that it must needs be granted to be in a spiritual manner that this Sacrament was then instituted, and by consequence that it is in a spiritual manner that this Sacrament ought now to be received.

And this was the judgment of the Fathers. Macarius saith, (Macar. Aegypt. Hom. 27) “In the Church is offered bread and wine, the antitype of his flesh and blood; and they that partake of the visible bread, do spiritually eat the flesh of Christ.” And St. Augustine (Aug. in Psal. 98. V), “Understand spiritually what I say unto you; you must not eat that body which you see, nor drink that blood which they will shed who crucifie me. I have commended to you a certain Sacrament; being spiritually understood, it will quicken you; though it be necessary it should be celebrated visibly, yet it must be understood invisibly.” For as Elfrick Archbishop of Canterbury saith (Aelfric. epist. ad Wulfsein Episcop. Schyrburniensem), “That bread is Christ’s body, not bodily but spiritually”; and if so, it must needs be eaten spiritually only, not bodily. And it being thus only after a spiritual manner that we receive the body and blood of Christ in the Sacrament, there can be no other means whereby we can receive him but faith. And therefore saith Origen (Origen in Mat. 15) “That food which is sanctified by the Word of God and prayer, as to the material part of it, it goes into the belly, and is cast out into the draught; but as to the prayer which is added to it, it is made profitable by the proportion of faith.” And St. Cyprian (Cyprian. de cena Domini) “Drinking and eating belong to the same reason, whereby as the bodily substance is nourished, and liveth, and remaineth safe, so is the life of the Spirit nourished by this proper food: And what eating is to the flesh, that is faith to the soul; what food is to the body, that is the Word to the spirit, working eternally by a more excellent virtue, what the carnal elements do temporally and finally.” And afterwards (Ibid.), “As oft as we do these things, we do not whet our teeth to bite, but by a sincere faith we break the holy bread and divide it, whilst we distinguish and separate what is divine, and what is human, and joining the things separated together again, we acknowledge one God and one man.”

In St. Augustine we meet with many expressions to this purpose. “How”, saith he, “shall I send up my hand to heaven to lay upon him sitting there? Send thy faith, and thou hast laid hold on him.” (Aug. in Evang. Johan. Tract. 50). And again, “For to believe in him, this is to eat the living Bread; he that believeth in him eateth; he is invisibly fatten’d who is invisibly regenerated.” (Ibid., Tract. 26). And again, “This therefore is to eat the food that doth not perish but endureth to eternal life. Why dost thou prepare thy teeth and belly? Believe and thou hast eaten.”  (Ibid., Tract. 25). So that it is faith whereby we feed upon the body and blood of Christ, and therefore it is not carnally but spiritually that we receive it.

John Edwards (1637-1716) on Christ’s silence before his tribunal

John_Edwards

 

In a broader discussion on and defence of the doctrine of the imputation of the sins of the elect to Christ on the cross, John Edwards (1637-1716) cites Christ’s behaviour before his tribunal as pointing to and affirming this doctrine, particularly Christ’s silence in the face of the multitude of accusations against him. This excerpt is from his The Doctrin [sic] of Faith and Justification set in a True Light, p. 269-271:

I argue further [for the imputation of our sins to Christ] from Christ’s behaviour, and first from his deportment before his judges: when he was arraign’d and indited, and when the witnesses produced their testimonies against him, he took no notice of their accusations, and never endeavour’d to clear himself of them, but behaved himself like a guilty person.

When he was brought before the Sanhedrin, whereof Caiaphaswas the chief and president, who provoked him to speak for himself, and with a more than ordinary emotion and concernedness, arose from his seat, and said unto him, Answerest thou nothing? What is it that these witness against thee?(Matt. 26:62). It is expressly recorded that Jesus held his peace(v. 63). And when he was led from Caiaphasto Pontius Pilate, his behaviour was still the same: when he was accused of the chief priests and elders,(who belonged to the Sanhedrin, and had sent in their depositions and accusations which they had taken against Christ, when he appeared before Caiaphas) he answered nothing(Matt. 27:12). And tho’ Pilate(as Caiaphashad done before) blamed him for his silence, and smartly accosted him after this manner, Hearest thou not how many things they witness against thee?(v. 13), yet he was not in the least moved to make any apology for himself, he answered him to never a word(v. 14). And a third time, that is, when he was brought before Herod, ‘tis particularly recorded, that he answered nothing(Luke 23:9).

The reason that is generally assign’d by divines of this profound silence is that our Saviour knew, that the false witnesses wou’d say what they pleased against him, and therefore it was to no purpose to make his defence: and his enemies were resolved to take away his life: and besides, he was willing to lay it down, for this was the design of his coming into the world. But it may easily be answer’d to this, that tho’ Christ knew that his enemies resolv’d to pursue him to death, and to that purpose would produce witnesses to say and swear any thing against him, and tho’ he came to lay down his life for the elect, yet these things were not inconsistent with his pleading for himself, and asserting his innocence in open court, where his silence might be interpreted to be no other than a confession of his guilt, and a confirmation of the truth of all that the witnesses alledged against him.

Wherefore I conceive there was a higher reason of this our Lord’s behaviour: he acted thus to let us know that he bore our sins, that he took upon him our guilt. It is certain that if he had pleased, he could have confuted and baffled his accusers in the face of the court, he could have struck all his witnesses dumb. And indeed the charge that was brought against him was easie to be repell’d, because of its weakness and improbability, and the apparent malice that was discernable in it. So that he had then a just and fair occasion to baffle the suborned witnesses, and to clear his own innocency in the face of the world, especially when his disciples and all that before shewed respect and kindness to him forsook him, and one of them solemnly denied him. Yet he rather chose to be silent, and to suffer both witnesses and judges to insult him: and he did not shew himself concerned at all to defend his innocence, and to reply to the accusations which were brought against him. Yea, and which is very remarkable, tho’ he was free to answer to any otherquestions that were put to him (as we read in the history of his trial) yet as to the crimes alledg’d against him by his accusers, he was pleas’d to answer nothing.

This strange and wonderful silence at such a time I cannot but attribute to the cause before mentioned [i.e. the weight of guilt that was Christ’s by imputation]. Christ having undertaken to appear in our stead, there was to be a mutual exchange of conditions. He answer’d nothing, because we have nothing to answer for ourselves, when accused by the law of God. Tho’ he had no sin of his own, yet he substituted himself in our room, who were guilty of all sins, and accordingly he appeared as guilty, he stood silent when he was accused. Wonder not at it when you remember that he was to be in the likeness of sinful flesh, and was to assume our transgressions, and to be reckon’d a sinner. This carriage of our Lord was foretold by the evangelical prophet (Isa. 53:7) he opened not his mouth, he stood silent before the tribunal. Which is mention’d again in the same verse, to let us know that it is of great significancy and importance: As a sheep before her shearers is dumb, so he opened not his mouth. Which unexpected and extraordinary behaviour of Christ I cannot resolve into any thing but his susception of our sins upon himself, and his designing by this action to convince us that he was a reputed sinner.

John Hall (1633-1710): A prayer for Saturday morning

John Hall_Bp_of_Bristol

 

A prayer for Saturday morning, by the bishop of Bristol and master of Pembroke College, Oxford, John Hall (1633-1710), to be found in his Jacob’s Ladder: Or, The Devout Soul’s Ascension to Heaven (1676), p. 30-32:

O merciful Father, for Jesus Christ his sake, I beseech thee, forgive me all my known and secret sins, which in thought, word, or deed, I have committed against thy Divine Majesty; and deliver me from all those judgments which are due unto me for them, and sanctifie my heart with thy Holy Spirit, that I may henceforth lead a more godly, and religious life. And here, O Lord, I praise thy Holy Name, for that thou hast refreshed me this night with moderate sleep and rest: And I beseech thee, to defend me this day from all perils, and dangers of body and soul; and to this end I commend myself, and all my actions, unto thy blessed protection and government, beseeching thee, that whether I live or die, I may live and die to thy glory, and the salvation of my poor soul, which thou hast bought with thy precious blood: Blesse me, O Lord, in my going out, and coming in; and grant, that whatsoever I shall think, speak, or take in hand this day, may tend to the glory of thy Name, the good of others, and the comfort of my own conscience, when I shall come to make up my last accounts before thee. O my God, help thy servant, that I do no evil to any man this day; and let it be thy blessed will, not to suffer the Devil, nor any of his wicked angels, nor any of his evil members, to have power to do me any hurt or violence; but let the eye of thy holy providence watch over me for good, and not for evil; and command thy holy angels to pitch their tents round about me, for my defence and safety in my going out, and coming in, as thou hast promised they shall do about them that fear thy name; Grant this O heavenly Father, for Jesus Christ thy son’s sake, in whose blessed name I give thee glory, and beg at thy hands, all other graces which thou seest to be needful, for me this day and ever, in that prayer which Christ himself hath taught me, saying.

Our Father, &c.

Anselm of Canterbury (c. 1033-1109) on divine simplicity

anselm-canterburyvit1

 

What are you, Lord, what are You; what shall my heart understand You to be? You are, assuredly, life, You are wisdom, You are truth, You are goodness, You are blessedness, You are eternity, and You are every true good. These are many things, and my limited understanding cannot see them all in one single glance so as to delight in all at once. How then, Lord, are You all these things? Are they parts of You, or rather, is each one of these wholly what You are? For whatever is made up of parts is not absolutely one, but in a sense many and other than itself, and it can be broken up either actually or by the mind – all of which things are foreign to You….

Therefore there are no parts in You, Lord, neither are You many, but You are so much one and the same with Yourself that in nothing You are dissimilar with Yourself. Indeed You are unity itself not divisible by any mind. Life and wisdom and the other [attributes] then, are not parts of You, but all are one and each one of them is wholly what You are and what all the others are. Since, then, neither You nor Your eternity which You are have parts, no part of You or of Your eternity is anywhere or at any time, but You exist as a whole everywhere and Your eternity exists as a whole always.

– Anselm of Canterbury (c. 1033–1109), Proslogion

John Reading (1587/8-1667): Praying for the supreme end (God’s glory) and the means necessary to it

St Marys Dover

 

John Reading (1587/8-1667) was a Reformed conforming churchman. He studied at Magdalen Hall, Oxford, graduating BA in 1607 and MA in 1610. After his ordination he ministered in Dover, and became a royal chaplain to King Charles I. In the picture above, St Mary’s Church, where Reading ministered, can be seen with Dover Castle in the background on the left, and the white cliffs of Dover on the right. In 1643 and 1644 Reading took the livings of Chartham and Cheriton, Kent, and was chosen as one of 9 divines to write annotations on the New Testament, in what became commonly known as the Westminster Annotations.

While fervently Reformed in his theological convictions, Reading was at the same time a conformist and Royalist, and, despite agreeing doctrinally with the Puritans, did not support the Parliamentarian cause, instead preaching against rebellion and calling for loyalty to the king. His royalist sympathies would cost him his ecclesiastical livings and, after the discovery of a royalist plot to seize Dover Castle in early 1645, Reading ended up imprisoned in Leeds Castle in Kent, where he wrote A Guide to the Holy City (1651). He was released in 1647, and was restored to his Dover living in 1660, shortly before the Restoration. In fact, on 25 May 1660, when Charles II landed at Dover to reclaim the English throne, Reading presented to the king a large bible with gold clasps, in the name of the corporation of Dover, and made a short speech. After the Restoration he retook his former livings of Chartham and Cheriton, and became a prebendary of Canterbury.

At the beginning of his A Guide to the Holy City (p. 3-4) is found a wonderful prayer rounding off a meditation on “the necessity of a Christian’s aiming at a right end in all his actions”. In typically Reformed manner, Reading identifies God’s glory as the supreme end of all things, and the blessedness of the elect in the fruition (i.e. enjoyment) of God as inseparable but subordinate to this. Reading’s prayer follows the same pattern, in which he prays for this end and the means necessary to it:

Most gratious and most holy Lord God, who dwelling in unaccessible light of Majestie and glory, hast yet been pleased to manifest thy infinite power and unsearchable wisdome in all thy creatures, especially those who thou hast created to thine own image, to praise and glorifie thee in their eternall participation of thy divine blessednesse: Give us true wisdome to consider the end for which thou hast made us, make us truely understand that thy glory is incomparably better then all the creatures, and our salvation then all the world: Lord open our eyes that we sleep not in death: let not the transitory dreames of this present life beguile us: let not the malitious temper so prevaile upon our infirmities, as to cause us securely to run on in the easie way to destruction: but gratious Lord, as thou hast appointed the end, our eternall life, so be pleased to dispose the meanes which may lead us thereto: Thou canst as easily make us holy, as command us to be so: Lord therefore make us such as thou hast commanded us to be: make us faithfull to beleeve in thee, and obedient to serve and please thee, as thou hast in thy great and tender mercy given thy holy word to be a light and true guid unto us, so blessed Lord, give us of the same spirit, by which it was endited, which may lead us into all truth and holinesse, and (these daies of sinne being ended) into that holy and blessed inheritance, which thou hast prepared for all those whom thou hast elected to eternall life and salvation, through JESUS CHRIST our onely Saviour and Redeemer, to whom with thee and the holy Ghost be all honour and glory ascribed in heaven and earth henceforth and for ever, AMEN.