Pope had his beginning of the ancient Idolatours who were wont to call vpon their God Iupiter calling him Papa Iupiter specially the Bâ—thinians and Scithes The which name Pope is taken of the Greeke word Papus that is to say great father And also the very title written vpon al the requests presented vnto the great Romaine Bishop is most blessed father and to the lesse purple Bishops most reuerend father and to the little Bishops reuerend father Holding all this word father or Papa a great father which was wont to be a common name for all Bishops But afterward the great Romaine Bishoppes did reserue it for themselues onely There is also another name reserued for the little bishops called curates which are superintendentes in euery little parrish hauing borrowed this name Curate of the ancient Curions of Rome If one will not deduce the etimologie or signification of the same from the Greeke worde Cura Cura Cario sacerdos Câ—ur qui in sua cura id est in sua parrochia sacris praeerat Tit. Liu. lib. 1. Decad. 1â— that is shauing or polling for that the ancient Curions Sacrificers had their pollings head shauen after the forme of the Babilonians or of the Herculians Bishops called for the same cause Stephanophores as bearing a crowne vpon their heads Wherefore me thinketh that all the members of the Missall sacrifice had their begining of the Pompilian Tit. Liu. Fenest Pompo Let. Religion and that one should do wrong to the ancient Romane Idolators if he should take from them the original of the names of Masse of Bishop and of Curate as it is iustified and euident by the ancient Romane histories Touching the vestiments of the Masse Sacrificers Numa ordeined that it should bee white called by the Latine word Alba an aulbe The which name aulbe hath continued to this day for the vestiment of the Priest celebrating Masse Aboue the aulbe was also ordained for the sacrificerto Aulbe Alex. ab Alex. lib. 4. cap. 17. Super tunicam aeneam pectori â—egumen Tit. lib. Deca 1. weare a little iacket painted in colours And aboue that an ornament for the brest of brasse or copper afterward chaÌ„ged into gold or siluer which the Massalians called a Cheasuble they vsed also a vaile to couer their head in Chasuble Virgil. lib. Ene 3. purpureo velare comas ad opertus amictu sit capite ante aras phrygio velamus amictu sacrificing called an amice first instituted by Eneas These be the principal vestiments instituted by Numa more then 700. yeares before the incarnation of Iesus Christ True it is that afterward many inrichments of the Iewes were added thereto as the Stole the Ephod the Zone or Girdle the Miter or Thear and certaine other ornaments the goodlier to garnish the great whore of Babilon But the Massalians willing to disguise Titelman in tractaâ—de exposi myniste missae Gaber 〈◊〉 in lide exposi missae the originall of their vestaments of the masse haue imagined the aulbe to figure the conuersation of Iesu Christ in his flesh or the puritie of his body incarnate in the wombe of the virgin Other doe interprete the white colour to signifie chastitie and continence Others playing mocking the passioÌ„ of Iesus Christ do sophistically signifie by the aulbe the white garment presented by Herod vnto Christ when he was sent backe as a foole to Pilate Philo the Iew a more excellent philosopher in his treatise of dreames doth subtelly say the aulbe doth signifie the certaintie of the most cleere light of God which hee calleth ens the linnen also wherof the aulbe is made they doe interprete the subtâ—ltie of the scriptures And as touching the amice inuented by Enea they disguise it to be the vale wherwith Christ was couered when the Iewes in the house of Caiphas did mocke him in buffeting him Titelman one of the most subtel Massalians doth sophistically say by the amiae to be signified the diuinitie of Christ hid vnder the humanitie Some other also doe confes the amice to bee come in in place of the Ephed of the Iewes The zone the manipule the stole which be 3. kindes they figure the 3 cordes wherewith Christ was bound and led before the Priests before the Lieutenants of the Romains in â—ury Biel another â—ubtel Massalian doth interprete by zone the rods wherewith Christ was whipped by the stole layed a crosse to signifie the gibbet or gallowes that Christ carried vpon his shoulders The manipule also carried vpon the left arme to figure the bond of loue wherewith Christ was holâ—den Another mummerie by the zone wherewith the aulbe is trussed to signifie the bond of the charitie of God The stole put vpon the ammas in the neck of the Massalian in forme of the crosse to figure the obedience of Iesus Christ vnto the death of the crosse The maniple caried vpon the left hand to figure eternall felicitie of Iesus Christ Another sophistrie by the ammas to figure faith by the stole the humilitie of obedience by the manipule the watch and hartie deuotion of the massing sacrificer Titelman doth surmise otherwise of the manipule on the left hand to be figured the force and battell of Christ against all powers visible and inuisible as a buckler against all temptation and the hemmes of the manipule to figure a finall perseuerance Hee doth sophist also by the left hand to be vnderstood the humaine infirmity of Christ the which bouÌ„d with the manipule doth figure Christ holden as it were ouercome by the diuinitie Brunus another Massalian doctour doth imagine by the manipule the care of the massing priest to chase away euil affections or otherwise to figure the cord wherewith Christ was bound by the Iewes by the Stole to bee figured the yoake of the Lord the which the Massalian ought to haue garnished with armes of righteousnesse on the left side and on the right The other painted ornameÌ„t first instituted by Numa the magiciaÌ„ they haue disguised it with the name of planet as a wauering vestiment otherwise called a cope of a chasuble which they do sophist to present the purple robe presented vnto Christ in the iudgement hall of Pâ—late to mocke him calling him king of the Iewes Another sophistry by such a garment to be figured the nature of Christ wher the Deitie was hid Philo the Iew platonicing doth interpret by this vestiment decked with diuers colours to be figured the starres and heauenly signes TheÌ„ the MassaliaÌ„ sacrificer thus rigged with his aulbe Ammas his zone manipule stars with his chasuble or cope of diuers colors must stretch out his armes to play two personages at once representing by his chasuble or cope whereof the part before is lesse then that behinde the first Church from Abel to Christ And by the part behinde more large and also enriched with the signe of the crosse to figure the Christian people This chasuble must accord with the Amice which
Theodose the Emperour by the senate and senatours of Rome when it was put forth vnto them to change their religion and to receiue the religion of Iesus Christ They shewed that they had possessed their Pompilian religion more then 1000. yeares that all changing of religions were the destructions of common wealthes Wherefore consisting in their olde Romane religion they remained without receiuing of the law of Iesus Christ By these histories it is easie to bee resolued that for the space of 400. yeares and more the bishops of Rome which called themselues Christians could neuer obtaine of the Senate and Romane 〈◊〉 to receiâ—e the holy Gospell much lesse could they conâ—erâ— the Romane Idoâ—ater causing them to forsake their inâ—eâ—eâ—aâ—e Idolatry For the Bishops of Rome were too much occupâ—ed in restoring the Iudaical and Paganâ— ceremonies for the distinctioÌ„ of meaâ—es ordinance noâ— to fâ—st Sunday and Thursday In the cannon reâ—â—aâ—ed â—â— Câ—emeâ—â— Bishop oâ— Rome 21. 22 62 95. toâ—eâ— an order for table cloathes â—eales vessels of gold and siluer sensors and tapesterie other ornamentâ— of the aâ—ters which consumed with age were ordeyned to be burned and the ashes to be put in the fount Other were meruailously occupied to restore the Iudaicall ceremonies of sweete breade and trauailed their spirits greatly to corrupt Alexander the first of that name Bishop of Rome in the yeare of Christ 110. the true vsage of the holy sacraments instituted of God by mingling of water with wine bruing of salt with the water to make it purged and coniured to driue away Diuels Other also Sixtus Bishop of Rome in the yeare of Christ 121. did trauell to institute Corporasses of fine linnen to lay vppe the consecrated hostes and to ordeine also albes and other vestiments of the Priests for their Siluester Bishop of Rome sacrifices of white collour without spot Some did torment their braines to inuent the feastes of dedication and consecration Higinus Bishop of Rome in the yeare of Christ 140. with coniuring with salt to driue away Diuels And some other to inuent oyles and creames to corrupt the holy sacrament of Baptisme Moreouer â—abian Bishop oâ— Rome in the yeare of Christ 240. during the raigne of these Tirants Emperours and great Bishops the Bishops of Rome desiring to make their names to continue for euer did dreame in their Pius Bishop of Rome in thâ— yeare of Christ 144. spirits to builde Temples not vnto the honour of God but in the name of their hee and shee Saints canonized by them at their pleasure Other did occupie themselues to ordaine that the consecrated breade and wine falling vpon the ground should be left to the sacrificer the rest remaining should be burned with fire and the ashes should be layed vp among the reliques Other did trauell Zephâ—rin Bishop of Rome in the yeare of Christ 200 to set an order among chalises whether they should be of glasse or of wood And by other were instituted solemne Caliâ—tus Bishop oâ— Rome in the yeare of Christ 220 ceremonies foure times a yeare to bring Christians to the bondage of distinction of daies Some were occupied meruailously to Eutich Bishop of Rome in the yeare of Christ 282 ordaine the offering and consecration of fables to celebrate funerals in purple garmentes after the maner of the vestiment called Trabea the which the Idolators did vse in triumphes celebrated in the honour of their Gods And the like purple garment is vsed The red robes of Cardinalles Siluester bishop of Rome in the yeare of Christ 314. of the Cardinals to this day Others were occupied to inuent a confirmation for yong children and that the Bishops only should consecrate the creame To honour also the Bishop of Hostiense by whose haÌ„ds the bishop of Rome must be consecrated with a cloke called PalliuÌ„ And to inuent an infinite nuÌ„ber of other vnnecessary ceremonies coÌ„trary to the libertie of the Gospell giuen vnto vs by Iesus Christ How was it then possible that the first Bishops of Rome shoulde drawe the Princes Senators Romanes vnto the law of the Gospel during 300. or 400. yeares after the incarnation of Iesus Christ seeing they did not labour but to corrupt the vse of the holy sacraments and to restore the Iudaicall ceremonies and Idolatries of the heathen the ancient Romanes But here might one obiect one Philip which some vaunt to haue beene conuerted to holy Baptisme the maners of whom were so wicked that they gaue occasion to the most credible authors to describe him vnworthy the name of a Christian One might bring in Constantine Chronicle of Iohn Baptist the great which caused the Councell of Nice to assemble but his resideÌ„ce was in Grecia being called the Emperour of the East And yet would he neuer receiue the signe of Baptisme to Histo tripart lib. 3. cap. 12. bee regenerate by the bloude of Iesus Christ vntill he was 65. yeares olde at what time he was baptised by a Bishop of Nicomede Arian named Eusebe the same Constantinâ— being at point of death Siluester then Bishop of Rome must not cracke that he conuerted this Emperour to the â—aith For this same Siluester would not assist the assemblie of the Councell holden at Nice in the yeare of Iesus Christ 32â— How so euer it be it is conuenient to haue recourse alwayes to the verity of Histories wherein is recited the answere of the Senate and Senators of Rome to the Emperour Thecdezâ— more then 60. yeares after the death of the same Constantine the great Which was that they woulde not receiue the lawe of Iesus Christ but obserue their auncient lawe Pompilian to auoide the ruine of their common wealth which might come by the changing of religion whereby may be well gathered that then the lawe of God was not receiued nor approued at Rome by the Senate and Senators It resteth that presently we come nearer to the time following After the decease of Theodoze the Romane Empire of the West began so to bowe that in short time it was quite put out by Wandeloys Alayns which were the chiefe Paul Emil. lib. 1. the yeare of Christ 412. 154 that sacked Rome burnt the most part of it and rauished the proper daughter of the Emperour Theodore whom they married to Ataulphe king of the Gothes A litle while after succeeded the HuÌ„nes Blond lib. 2. Decad. 1. Then Attilia King of the Gothes which vsurped Italy About this time the Romane Empire Procop lib. 3. of the warre of the Vandals in the yeare of Christ 486. of the West was spoiled of all Germany Asia Sarmatia and all the Prouinces tributaries vnto Danube Spaine also Aquitania Gascoygne Bourgoyne and all the Gaules did reuolt from the Romane tyranny Then succeeded the Ostrogothes with their King Valemir The yeare of Christ 550. 554 Theodemer Theodorike and other Heathen and Infidels The Visigothes also all vsurpers successiuely of
de Rom. trium of the litle round Cakes But the Bishops of Rome Idolators did institute the killing and offering vp of beastes to the end to eate and communicate the fleshe of the offeringes in their Sacrifices specially the sheepe the Sowe the Goate and the Beefe which first were ordeyned by Euander King of Arcadie To the end therefore that the Massalian should not go out of kinde froÌ„ the Idolatries of their predecessors they haue followed this communion of flesh and are not contented with the litle round vnleauened hosts consecrated and printed full of pictures but Hosts of meale are chaunged into flesh and wine into bloud haue in time inuented a new witchcraft to change their litle hosts of floure into flesh and bone the bread being no more bread but an accidence without substance and by this meanes to change their round host of meale into an host of flesh and bloud The wine also offered in their Masse chalices to be changed into bloud the wine being no more wine but an accident without substance Was there euer any witchcraft more abhominable and heresie more detestable then this transubstatiation of the Masse When the children of Israell were wearied with the eating of Manna and the heauenly bread demanding flesh was the Mâ—uno turned into flesh bones and bloud When the Romaines the ancient Idolatours did change their round hosts of meale and demanded to eate of the flesh in their sacrifices did they vse this wichcraft of transubstantiation Wherefore I doe freely affirme that the Massalians haue lately instituted this addition of the Masse yea more then 1000 yeares after the incarnation of Iesus Christ This heresie began to spread In the yeare of Christ 1062. Chronolog Fon. Volater abroad greatly in the tyme of Antichrist Nicolaite crept into the Romane bishopprick by the conspiracie of Hildebrand hauing chased away by force the other chosen Bishop namely Benedict the 12. Lanfranc de sacr of that name in the yeare of Iesus Christ 1062. Afterward it aduanced it selfe by a conspiracie holden in the Lateran at Rome during the ecclesiasticall tyranny of Innocent the third of the name about 200. yeares after the solemne recantation of Berengarius deane of S. Maurice of Against transubstantiation Angiers Against the which abhominable wichcraft heresie we must briefly bring in by the way of recapitulation the institutions of the sacraments ordained of God First the fruites of the knowledge of good and euill forbidden to our first father Trees of life Adam as holy signes and Sacraments of feare and obedience wherupon did hang life and death were they changed conuerted into knowledge or death leauing the nature of trees and fruits and reduced into an accidence without substance the Manna from heauen HeaueÌ„ly Manna and the rocke flowing water and the rocke flowing with water of life sacraments agreeing with the holy sacrament of the supper were they changed into an accident without substance the lambes without spot offered Lambes offered by Abell by Abel in sacrifice well pleasing to God were they changed into another nature The little skinne cutte off for a Circumcision note and marke of the couenant vnto the good patriarch Abraham his posteritie was it changed into an accident without substance The bloud of the Pascal lambe Paschal lambe for the assurance of the health of Israel was it changed into another substance The fleshe of the vnspotted lambe ordained to bee eaten in the day of the Passeouer a true figure of the holy Sacrament of the Supper was it changed into an accideÌ„t without substance The brasen Serpent by the onely Brasen serpent sight whereof health was giuen vnto diseases left it to be a serpent of brasse was it changed in being ordained a sacrament and holy signe vnto the people of Israell The oblations offered in sacrifices The offered sacrifices as well of earthly beastes as vnleauened bread and other holy signes ordained of God for sacraments and holy signes to cleanse the people of Israel Were they changed into an accidence without substance All the holy signes ordained of God in the Church of Israel notwithstanding that they did represent really and sacramentally that which they did figure and not as a simple signe without effect yet so it is that there was neuer none so horrible an heretike that did inuent this wichcraft of transubstantiation Yet must you confesse O Massalians that the good and holie fathers of Israell were adopted grafted and regenerated by faith in Iesus Christ begotten before all worlds and that A conference of the faith of the ancient fathers of Israel with ours they were nourished and got euerlasting life by Iesus Christ and that they and wee haue but one onely God and one onely Iesus Christ our mediatour and redeemour And that they through faith did sacramentally communicate and spiritually partake the bloud of Iesus Christ for their saluation and euerlasting life And there is no difference as touching God betweene them that were before the incarnation of Iesus Christ and we that are after the incarnation But they and wee are the Church of God bought with the bloud of the iust and vnspotted lambe Iesus Christ Furthermore that they had faith in the promise to come and obserued the sacraments and holy signes of the sacrifice which ought to be finished by Iesus Christ And that we by the new law do celebrate the memorie remembrance of the sacrifice alreadie finishede by Iesus Christ hauing the fruition of his 1. Cor. 10. August in Psalm promise accomplished If then the Israelites did eate of the same heaueÌ„ly bread and drinke of the same water of life by faith that wee doe in one onely Iesus Christ if they had holy signes to represent actually and really the death of Iesus Christ to come euen as we haue had holy signes of his death present or past they for the time to come and wee for the time past Wherefore is it then that the Massalians haue inuented this new witchcraft of tourning one holy sacrament ordained of God into a wichcraft of transubstantiation and an accident without a substance If God to make knowne his power and to declare the hardinesse and stiffeneckednesse of Pharao pleased to doe merueilous things by Against the miâ—â—cles alledged by the maslalians Exod. 7. 8 14. Moyses and Aaron in changing a rod into a serpent the water of the riuer into bloud and into frogges the dust of the earth into lice and further to make the saileable sea drie and to doe many other miracles Is this to bring in a transubstantiation of little round hostes vnleauened printed full of pictures into an accideÌ„ce without substance In what place of the holy scripture when there is mention made of holy Signes Sacraments or Sacrifices ordained of God is it said the signe or sacrament is changed Contrariwise God willing to accoÌ„modate himselfe to the infirmities of man hath ordained
that the cup is the new Testament that by these outward signes of bread and wine he might cause vs to vnderstand our life and nourishment of saluation to stay onely vpon Iesus Christ and that by his death and bloudshedding we are so assured of euerlasting life as the bread and wine are nourishment for the body and that it pleased him to ordeine these holy signes to serue vs for sacraments for the triall and confirmation of our faith is this an occasion to play the Capharnaits or the Nicodemianes to doubt of the power of God how is it possible to eate the body and drinke the bloud of Iesus Christ How is it possible to be regenerate and borne againe Then seeing wee haue a promise giuen vnto vs by the word of God wherefore O Massalians haue ye imagined a carnall transubstantiation mistrusting the incomprehensible power of God ought it not to suffice you to beleeue simply that the body bloud of Iesus Christ is offred vnto vs really sacramētally to communicate for our nourishment and to giue vs euerlasting life by the bread and wine consecrated with giuing of thankes the bread being truely his body and the wine his bloud which ought to be receiued worthily by faith and in purenes of conscience as holy signes and markes of the godly badge without enquiring euer subtilly the meanes otherwise then Iesus Christ hath interpreted saying the flesh profiteth nothing it is the spirit that quickneth and that his words were spirit and life Ought we to doubt that God hath not the power to make vs partakers of the body and bloud of Iesus Christ by the holy signes of bread and wine consecrated the bread neuerthelesse remaining bread and the wine wine If it were otherwise this should not be called a sacrament but a myracle as when Iesus Christ turned the water into wine that he vsed a miracle of transubstantiation changing water into wine But he did not then ordeine a sacrament as he did of the communion of his body bloud by the holy figures of bread and wine Was it not as easie for God to make the wine to bee changed into bloud or the bread into flesh as for Moyses Aarō to change the water of the riuer into bloud to approue the hardnes of Pharaoh or when the cloudes were turned into the flesh of Qailes which rained vpon the people of Israell alwaies God did not ordeine these miracles to serue for ordinarie sacraments but would apply himselfe to our infirmitie giuing vnto vs signes holy and not transubstantiated which are neither vaine nor fantasies but are outward signes which wee can see touch eate taste abiding in their substance and neuerthelesse representing sacramentally that which is comprised and signified by them wherein our triall of faith doth stand to declare vs by a sacramentall worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme and of the supper If it be lawfull tomake comparisons of the 2. holy sacraments of Baptisme and of the Supper notwithstanding that there is difference A comparison of the two holy Sacraments betweene regeneration which doth not reiterate for it sufficeth once to be regenerate and borne againe But the nourishment must be often done againe according to to the order of nature and other differences largely discribed by the holy Apostles and ministers of the word of God Yet the same end the same God the same Iesus Christ is shewed declared as well in baptisme as in the supper By the bloud of Iesus Christ we be regenerate and by the same bloud nourished By the bloud of Iesus Christ we are renued set and graffed and by the same bloud we are kept and preserued from hunger and thirst for euermore By the bloud of Iesus Christ we are spoyled from the olde corrupt skinne and clad with his body of the selfe same also we haue our nourishment and euerlasting life By the bloud of Iesus Christ we haue accesse into the kingdome of heauen And by the same bloud we haue the fruition of the kingdome for vnto the same purpose the holy Apostle witnesseth wee are all baptised by the vertue of one holy spirit and we haue all drunke of one spirituall drinke giuen vnto vs by Iesus Christ Be not these comparisons taken out of the holy scripture to iustifie that Iesus Christ is the onely end vnto the which tendeth as well Baptisme as the holy Supper It followeth then that the signes of the sacramentall water for baptisme and bread and wine for the supper of Iesus Christ are holy signes ernest gages paunes markes seales and sacraments instituted of God for proofe and assurance of our faith Well then O Massalians seeing yee haue inuented a witchcraft of transubstanttiaion for Against the Massalians the sacrament of the Supper why haue yee not also subtelly deuised the same witchcraft in the sacramēt of baptisme why haue yee not ordeyned the sacramental water after that it is by you coniured and bewitched with salt to driue away Diuels to be changed into the bloud of Iesus Christ the water to bee no more water but accidence without substance as yee haue imagined of the bread and wine What difference can you shew but Sophistries Sophismes and Masse subtelties If yee continue your heresie by this word is it is also found in the water of Baptisme which is called renuing and regeneration the same is also named the holy Ghost and the garment with which by which we are clothed renued and borne again in the bloud of Iesus Christ Then seeing O Massalians that you confesse that yee cannot finde a second Berengarie to make a decree of recantation to the end to enlarge your witchcraft of transubstantiation vnto the holy water of Baptisme and by the same meane to change your spettell and salt water your oyle your creames your salt water other drugs wherwith you haue corrupted the holy sacrament of Baptisme Wherefore then are yee so hardened and waxt old in your Pompilian Religion that you would plucke Iesus Christ from the right hand of God to make him to descende in body and bloud by your whispering witchcraft Luk. 1. Malach. 4. A comparison of the Sunne with Iesus Christ as Iupiter Elicius did before the day appointed of his second comming I can bring you in the similitude of the Sunne called by some Apostles the Sun of Righteousnesse Iesus Christ because The which S. Iustine the Martyr vled in his treatise of the exposition of faith cap. 2. that light commeth from heauen by the great and bright starre And euen so the spirituall light is giuen vnto vs by Iesus Christ who hath restored vs to light out of the night and darknesse of sinne Well then O yee Capharnaites carnall and grosse vnderstand now a comparison sufficient inough to shewe you the infinite power of God to bee much more perfect then your abhominable inuention of transubstantiation
and trespasses Quest Haue you an earnest desire and stedfast purpose through the power of Gods grace to amend your sinfull life past and to lead a new life according to Gods holy will and commandements all the rest of your daies that God shall grant you life Ans I do earnestlie desire it and I beseech God who is the giuer of all goodnes to direct me by his grace so to do Qu. Do you truely vnfainedly and stedfastly beleeue that Christ the Son of God and sauiour of the world hath died and shâ—d his bloud for you and hath by his death and the shedding of his most preâ—â—ons bloud washed and cleansed your soule from sinne giuen vnto the same by his gracious imputation perfect wisedome righteousnes sanctification redemption through himselfe that your body and soule may be deliuered through the merits of his death from euerlasting damnation and obtaine euerlasting life Ans I beleeue and I beseech God of his mercie to helpe mine vnbeleefe and to increase and strengthen this faith in me vnto my liues end Quest Do you stedfastly beleeue that there is no help comfort nor saluatioÌ„ for your soule or body but through the pretious death and passion of Iesus Christ the sonne of God who knowing no sinne was made to be sinne for vs that we might be made the righteousnesse of God in him according as the Apostle declareth in the 5. of the 2. to the Corinths and last verse For he made him to be sin for vs which knew no sin that wee should bee made the righteousnes of God in him he alone being as the same Apostle affirmeth our wisedome righteousnes sanctification and redemption An. I doe stedfastly beleeue it Q. Are you hartily glad and thankfull for this great mercie bestowed vpoÌ„ you An. I am and I praâ—e God giue me grace so to be Be of good comfort then and while your soule is in you be thankfull vnto God for this his great mercy bestowed vpon you and in the precious death passion of our Lord and Sauiour Iesus Christ put your whole trust commit your selfe vnto him and with his precious body bloud couer your soule and infold and wrap your selfe wholly in it and say vnto him after this maner O my sweet Sauiour for this thy names sake be it vnto me according to this thy name looke vpoÌ„ me a sinful wretch calling vpon thy holy name and O sauiour bee vnto mee a sauiour for thy names sake For surely there is no man iust in the earth that doeth good and sinneth not neither any that can say I haue made my heart cleane I am cleane from my sinne Thou onely art the holy of all holiest and I am the filth of all sinners but Lord if thou wilt thou canst make me cleane say thou also vnto my soule I wil be thou cleane Who can tell how oft he offendeth O clense thou me from my secret sinnes Thou Lord hast said also in the gospell that the whole neede not the Physition but they that are sick and hast also most gratiously bidden vs to come vnto thee when we feele our selues trauailed and heauie loaden saying in most sweete and comfortable words Come vnto mee all ye that trauaile and are heauie loaden and I wâ—ll refresh you I come therefore vnto thee because of thy sweet bidding sore trauailed and loaden with the burden of my sinnes which are so heauie vpon me that I am not able to looke vp yea they are more in number then the haires of my head and my heart hath failed me but Lord let it bee thy pleasure to deliuer me make hast O Lord to help me for I am sore charged and cumbred with many euil temptations my heart is also intangled and oppressed with many euil passioÌ„s which come of my flesh of the world and of the diuell and there is none that can help me or deliuer mee nor that can make mee free and safe but only thou my Lord God my onley sauiour to whom I commit me Refresh me which am so trauailed lighten me which am so burdened thou art the most soueraigne physition and my soule is also sore sick in sinne heale mee which come to bee made whole through thee the sicker that my soule is the more desire it hath to be healed and the more neede hath it of thee Turne not thy face away therefore from me neither cast thy seruant away in displeasure leaue me not neither forsake me O God of my saluation for why in healing the deadly sicknes of my soule shall well be shewed and commended the greatnes of thy goodnes that wilt helpe and heale so wretched a creature if thou receiue me into the large bosome of thy mercy the place wil not be the more straitned or lessened by me It is true Lord that I haue sinned and in the whole course of my life haue multiplied many offences and no repentance or punishment of my selfe may suffice to satisfie thy iustice But I humbly beseech thee to forgiue me O Lord forgiue me destroy me not with my transgressions bee not angry with me for euer by reseruing euill for me neither condemne me into the euerlasting damnation of hell darknes and paines prepared for the Diuel and his angels for thou art the God euen the God of them that repent and in me thou wilt shewe all thy goodnes for sure it is that thy mercies are endlesly more then mine offenses and though my transgressions are infinite yet more infinite are thy mercies Therefore if thou shalt enter into iudgement with me thy poore and vnworthy seruant I wil lay before thee the rich righteousnes of thy beloued sonne Iesus Christ my sauiour which hee hath purchased giuen vnto me by his precious death I will lay his righteousnes giuen vnto me betweene my soule and thy iudgement otherwise Lord I may not nay I dare not contend with thee for thine angry threatnings towards sinners are importable but thy mercifull promises are vnmeasurable and vnsearchable for thou art the most high Lord of great compassion long suffering and most mercifull Thou Lord according to thy great goodnes hast promised repentance and forgiuenes to them that sinne against thee and for thine infinit mercies hast appointed repentance vnto sinners that they may bee saued I therefore a most wretched sinner bewaile my manifold sinnes earnestly repent me of my former wickednes and vngodly behauiour towards thee and all my christian brothers sisters gone before me or remaining still in this present worlde for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne though for minâ— vnworthines I am not able of my selfe to purchase thy pardon hauing beene thy prodigal wastful childe which haue wasted all the substance of my life in sinne am fallen to great wretchednes yet I beseech thee blessed Lord to looke vpon mee with the eies of thy pitie and receiue me in the
Wherefore I counsell whosoeuer thou art that readest this place and enioine thee straitly as much as lies in me that alwaies if it be possible thou dost pray when thy worldly businesse will not suffer thee so to doe yet let prayer go before all thy worldly businesse and let it be mingled with them And in the beginning of euery worke powre forth thy praiers vnto God and pray for me a miserable and wretched sinner the translator of this preface that GOD may blesse me and vs all and forgiue vs all our sins and bring vs to euerlasting life Amen To whose protection I cōmend all deuout and good Christians that diligently exercise themselues in prayer and thankesgiuing THE PRACTISE OF Christianity containing a briefe of Christian instructions gathered out of holy scripture in Perkins and other learned writers necessarie for euerie good Christian 1 BEe nothing carefull but in all things let you requests bee shewed vnto God in praier and supplication with giuing of thankes the peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Christ Iesus Phil. the 4. chapter verse 7. 2 Do all things without murmurings reasonings that ye may be blameles pure and the children of God without rebuke in the middest of a naughtie and crooked nation amongst whom ye shine as lights in the world Phil. 2. 14. 15. 3 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust what soeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if ther be any vertue or if there be any praise thinke on these things which yee haue both learned and receiued and heard seen in me those things doe and the God of peace shall be with you Phil. 4. 8. 9. 4 In what place soeuer thou art whether at home or abroad by daie or by night and whatsoeuer thou art doing set thy selfe in the presence of God let this perswasion alwaies take place in thy hart that thou art before the liuing God and do thy indeuor that this perswasion may strike thy heart with awe and reuerence and make thee afraid to sinne This counsell the Lord gaue Abraham Gen. 17. walke before me and bee vpright This thing was also practised by Enoch who for this cause is said to walke before God 5 Thrust not thy selfe into offices and dignities for God doth not giue grace but to those whom he hath elected and chosen to preheminence 6 If originall sinne do make a man subiect to the diuell and an enemie to God what will actuall sinne doe fly it therefore more then death 7 If thou acknowledge what good soeuer thou hast to come from God besides that the same shall be alwaies blessed and more perfected in thee by him thou shalt receiue much more 8 If thou through sin shalt become blinde and through passions feeble in the eies of thy vnderstāding thou shalt without due repentance be depriued of the sauour and of the grace of Christ 9 Thou maist also bee the reposing place of God if neither sinne nor vanitie of the world raigne in thee which both be odious vnto God 10 Not to satisfie a lawfull vowe made or to deferre the same without some lawfull cause the one and the other doth displease God 11 Haue great respect vnto such things as bee dedicated vnto God because he esteemeth the honour contempt done to them as done to himselfe 12 Thou shalt alwaies liue discomforted if thou separate not thy selfe in thine affection from the transitory things of the world 13 If thou wilt in all things obserue thy selfe procure to be alwaies in Gods presence 14 To be loued and esteemed for any thing but for godlines and vertue is a thing that dureth little is lesse worth good speech accompanied with examples edifieth but with euill examples it destroyeth 15 If thou do not honour thy elders thou wilt displease God and dishonor thy selfe 16 Temporall exercises must be accommated and as much as is possible to those that bee spirituall so that these be not hindred nor disturbed by the other 17 If thou wilt bee exalted of God procure that thy humilitie come indeed from thy heart 18 Seing God is a most wise Lord if thou be not more then proud thou must approue and execute whatsoeuer hee doth ordaine 19 Do not thou seeke nor reioice to be praised of men by the example of the blessed virgin Marie who was troubled when she was praised of an Angel 20 If thou desire that thy soule bee precious and beautifull in the eies of the Lord adorne the same with chastity and humilitie 21 How much more thou art exalted of God so much more thou oughtest to humble thy selfe for the loue of him to thy neighbour 22 Doest thou desire to inrich thy soule seeke to conuerse with them that be holy and acceptable vnto God 23 To glory in such things as be spokē in thy praise not to acknowledge the good that thou hast receiued to come from God is nought else but to steale from God that which is his 24 Learne rather to suffer then to defame thy neighbour 25 It is better to conceale the fauors of God which make for our praise then to diuulge them easily 26 How much lesse thou art culpable and worthy of blame so much the more willingly accept of tribulations which if they be not to purge thy fault will serue for to increase thy glory 27 Murmure not at the Princes order nor complaine of those that doe thee wrong when for the obseruing of the commandements of GOD thou must suffer 28 Dost thou desire to do many good workes without wearines and paines then doe them willingly and for the loue of Christ 29 Then will Christ become thine when thou shalt vse him with humility and loue 30 Woe vnto him that is and will not seeme to be a sinner 31 Put all thy hope in God and so shall neither prosperitie lift thee vp ouermuch nor aduersitie too much debase thee 32 If tribulatiō were not a thing profitable God would not haue laid it on his sonne the blessed virgin Mary and other his seruants whom hee loued so dearely 33 If thou wilt suffer nothing in this life and yet doest thinke to haue ioy in the other thou doest deceiue thy selfe 34 If in aduersity thou do lament and mourne thou errest shewing hereby to be displeased with that which pleaseth God and he sendeth for thy good 35. If thou wilt liue quiet in whatsoeuer place be it neuer so incommodious thou must make small account of thy selfe and be content with a little 36 Haue whatsoeuer thou canst desire yet thou shalt neuer bee contented vnlesse thou giue thy selfe to the study of vertue 37 The most deere friends of God liue sparingly and so beware thou of superfluity for it displeaseth God 38. If to liue without Iesus be most painefull death what shall it be to liue
in mortall sinne which is to liue against Iesus 39 In time of thy death or sicknes procure to haue alwaies some spirituall persons neere vnto thee 40 Cease not to lead a vertuous life and Christ will not faile to assist thee at thy death 41 Giue thy selfe to God with all thy heart and serue him with true humility if thou dost thinke to liue and die content 42 Thou are fouly deceiued if being aliue thou care not for heauen and yet dost thinke that dying thy soule shall fly thither 43 They shall be praised of Angels in heauen which haue eschewed the praise of men here vpon earth 44. The more thou shalt abase thy selfe here vpon earth for the loue of God the more thou shalt be exalted in heauen 45 Make billes of remembrance of thine owne sinnes especially of those sins by which thou hast most dishonored God wounded thine owne conscience set them before thee often especially then when thou hast particular occasion to renue thy repentance that thy heart by this doleful sight may be the more humble This was Dauids practise when he considered his waies and turned his feet to Gods coÌ„mandement as in the 119. Psalme is expressed This was Iobs practise who said he was not able to answere one of a thousand of his sins vnto God Iob 9. 46 When thou first openest thine eies in a morning pray vnto God and giue him thankes heartily God then shall haue his honour and thy heart shall be the better for it the whole day following and when thou liest downe let that be lastly done also for thou knowest not whether falling asleep thou shalt euer rise againe to life in this world It is good therefore that thou giue vp thy selfe into the hands of God whilest thou arâ— waking 47. Labour to see and feele thy spirituall pouerty that is to see and feele the want of thy grace in thy selfe by hauing the inward corruptions of vnbeleefe pride and selfe loue for which labour to be displeased with thy selfe and to see that thou needest to be healed and cleansed by Christs bloud and to know thine owne wants to be such that if thou be demanded what in thy estimation is the vilest creature vpon earth thy heart and conscience may answere I euen I by reason of my great sinnes and againe if thou be demanded what is the most precious thing in the world for thee thy heart conscience may likewise answere one drop of the bloud of Christ to wash away my sins 48 Shew thy selfe to be a member of Christ and a seruant of God not onely in the general calling of a Christian but also in thy particular calling and state of life for note euery one that diligently heareth the word and receiueth the sacraments is not therefore a good Christian vnles his conuersation and all his actions be sutable 49 Search the scriptures to see what is sinne and what is not sinne in euery action this done carie in thy hart a constant and a resolute purpose not to sin in any thing for true faith and the purpose of sinning can neuer stand together 50 Let thy indeuor be sutable to thy purpose and therefore exercise thy selfe to eschew eueric sinne and to obey God in euerie one of his commandements Thus did good Iosiah who turned vnto God with all his heart according to all the law of Moses 1. King 25. 25. And thus did Zachary and Elizabeth who walked in all the commandemeÌ„ts of God without reproofe Luk. 1. 16. 51 If at any time against thy purpose and resolution thou be ouertaken with any sinne lie not in it but spedily recouer thy selfe by true repentaÌ„ce humble thy selfe confesse thy sinnes intreating the Lord to pardon the same pray earnestly vntill thou finde thy conscience pacified and thy care to auoid all sinneincreased 52 Consider often of the right and proper end of thy life in this worlde which is not to seeke profit honour or pleasure but that in seruing of men we might serue God in some calling God could if it pleased him preserue man without the seruice of man but his will and pleasure is that in the faithfull seruice one of another according to our seuerall callings wee should all faithfully serue our Lord Iesus Christ of actuall sinnes both in words deeds 58 When any good motion or affection ariseth in your hart suffer it not to passe away but feede it by reading thinking vpon it and by praier 59 Whatsoeuer good thing thou goest about whether it be in word or deed do it not in a conceit of thy selfe or in the pride of thy hart but in humilitie ascribing the power whereby thou doest the worke the praise thereof to God otherwise thou shalt finde by experience God will curse thy best doings 60 Despise not ciuill honesty good conscience and good manners must goe together therefore remember to make conscience of lying and customable swearing in common talke contend not either in word or deede with any man be curteous and gentle to all good and bad beare with mens wants and frailties as hastines frowardnes selfe-liking curiousnes passing by theÌ„ as being not perceiued requite not euill for euill but rather good for euil vse meat drinke and apparell in that manner measure that they may further godline striue not to go before any vnlesse â—â— be in good things go before thy equaâ— in giuing of honor rather theÌ„ in takinâ— of it make conscience of thy word anâ— let it be as a bond professe not moâ— outwardly then thou hast inwardly iâ— heart oppresse or defraud no maÌ„ in anâ— dealing in all coÌ„panies either do gooâ— or take good 61 Be not ouercome of euill but ouercome euill with goodnes FINIS