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
passion and sufferings of Christ whose body was broken both before on the Crosse his bloud drawne forth shed not for any cause of his owne but for remission of their sins which is giuen and they receiue by his passion for by the nourishment which the bodies of the faithfull haue of these elements they are put in minde that as these elements do in the vsing and receiuing of them nourish their bodies and comfort sustaine their naturall flesh bloud being the outward man so the body and bloud of Christ apprehended and receiued through the working of the holy ghost by the instrumeÌ„t of the true and liuely faith of the receiuers who through the operation of the same spirit do by their faith apprehend and feede vpon the true reall and naturall body of Iesus Christ the sonne of God which feedeth nourisheth their bodies and soules vnto life euerlasting by his distributing vnto euery of them according to his gracious imputation the true reall and naturall properties of his vndefiled body and bloud as his wisedome righteousnes sanctification and redemption his holinesse innocencie his perfect and full satisfaction of the lawe of God his incorruption both in will and nature his suffering and satisfaction of the wrath and iustice of God due vnto vs miserable sinners his victorie against sinne death the diuell and hell his glorification and eternall happinesse of all which euery of the faithfull are and shall be as verily made partakers by receiuing this heauenly foode the bread of life the body and blouâ— of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in â—ull possession of the reward whereof Christ is in possession and hath prepared and purchased it also for them the certainty and assurednesse whereof is approued vnto euery of their hearts and soules by the stedfast sure and vndoubted promises of the word of God deliuered by Christs owne mouth in the 6. of Iohn I am the Iohn 6. liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I giue is my flesh which I will giue for the life of the world verilie verilie I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my bloud is drinke indeed I am the bread of life this is the bread which coÌ„meth downe from heaueÌ„ that he that eâ—teth of it should not die he that eateth of this bread shall lâ—ue for euer and he that eateth me euen hâ— shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I â—â— him I am the bread of life he that commeth vnto me shall not hunger and he that beleeueth in me shall not thirst and this is the will of him that sent me that euerie one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Verilie verilie say vnto you hee that beleeueth in me hath euerlasting life hee that beleeueth in me though he were dead yet shall he liue and whosoeuer liueth and beleeueth in mee shall neuer die By this and many other sweete and comfortable promises of our Sauiour in his word it appeareth plainly that life is promised to all the faithfull and true beleeuers And seeing by our Sauiours owne words none can be partakers of this life but such as truely eate his flesh drink his bloud it must needs follow that truely to beleeue in Christ is truely to eate his flesh drinke his bloud and that without true faith it is impossible to be partaker of the true reall naturall flesh and bloud of Christ To bee partaker also of the flesh of Christ is not carnally to apprehend feede vpon his materiall naturall substaÌ„ce for in that sense our Sauiour saith his flesh profiteth nothing But to be partaker of the spirituall graces of his true naturall flesh in receiuing his precious body and bloud by a true faith as before which is the very precious foode whereby the soule liueth and is sustained to life euerlasting and is apprehended onely by faith whereby also Christ is said truely to dwell in vs and we in him and therefore all the wicked and vnbeleeuers which come vnto the coÌ„munion of the body bloud of Christ are refusers mockers and despisers of his body and bloud and by receiuing the sacrament vnworthily doe most worthely eate and drinke their owne damnatioÌ„ seeing by their lacke of true faith and beleefe they refuse mocke despise yea and violently thrust away from them so precious a treasure as the body and bloud of Christs is and come not with reuerence to receiue and feede vpon the same by a true liuely faith as all the beleeuers do who without great reuerence and dread with acknowledgment of their owne vnworthinesse dare not presume to come to this holy table of the Lord and communion of the body bloud of Christ hauing also a true faith working by charitie fruitfull in true repentance and in a vertuous godly life which they haue receiued and do acknowledge to be of the free gift of God through the vnspeakable working of the holy Ghost the same true faith in euery of their hearts by which euery of them doth in their minde and soule partake and feed vpon the true reall and naturall body bloud of Christ seated in the heauens at the right hand of God whither through the worke of the holy Ghost and by their true faith they are lifted vp in the very instaÌ„ce of receuing these sacramental elements according to Christ our Sauiours owne institutioÌ„ in remembrance of his death and passion For which cause euery one is commanded to trie and examine himselfe whether he haue this gift of true faith which is required to be the instrumeÌ„t meane to be made a true partaker of this precious body and bloud and by the body and bloud of the spirituall graces of the same whether he be in true charitie and in the way of true repentance and of a vertuous and godly life before he eate of this bread and drinke of this cuppe lest eating drinking of this holy sacrameÌ„t vnworthily because he commeth without true faith fruitfull in the effects aforesaid he put from himseâ—fe and be a mocker aâ—so a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so worthily plucke vpon himselfe his owne iust damnation in as much as by lacke of true faith he hath not receiued but refused and despised the rich iewell that was offered whereby Christ would haue dwelt in him and he should haue dwelt
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
for the Priest To witt the fat the two kidneies the kall or the fatte of the flankes Another difference there is also betwixt the sacrifice Sacrifice for health for health and the sacrifice celebrated for sin for in the one was ordeyned to eate all the sacrifice in two daies in the other for sin it was enioyned to eate all in one day onely By reason Sacrifice for sinne whereof some sacrifices were called Holocaustes other for health and other for sinne The sacrifices for sinne were diuerse aswell for because of the persons as for the offerings For he that sinned Sacrifice for the sinne of ignorance by ignorance was clensed by offering an Ewe or a she Goat but the clensing of sinne done wittingly was clensed with a Ramme The sinne of the great Priest was clensed by offering of a calf Sacrifice for the sinne of the high Priest Prince Magistrate particuler person Leuit. 3. 4. 5. 6. Sacrifice for the man poluted of the prince by offering a goat a bul that of the magistrate with a Goat that of any particuler with the offering of a female The sacrifice for clensing of sin done against God was done with a ram The sacrifice for a man polluted was with an Ewe or a she goat for clensing of a woman after her childbirth was a For the woman deliuered Leuit. 12. Sacrifice for the Leprous Leui. 14. lambe of one yeare a young pigion a turtle For the clensing of Lepre were 2 birds aliue pure cleane Cedre wood and Isope 2 whole lambes one Ewe of a yeare with floure and oyle Another sacrifice also was made for the persoÌ„ poluted Sacrifice for the poluted menstruall by seed shed or meÌ„struous with 2. turtles 2. yong pigioÌ„s If the great sacrifices did faile then did they repare to doues pigions and turtles th one for the burnt offering the other for the food of the Priests And in all sacrifices there was pure floure without leuen salt incense Leuen hony forbidden in all sacrifices A sacrifice for the woman suspected of adultery Numb 5 and oile And it was not lawfull to offer any thing with leuen or hony vpoÌ„ the alter Alwaies in the sacrifice ordeined for the purging of women suspected of adulterie there was no incense nor oile as in other sacrifices but for her was offered water mixt with dust or ashes gathered vpon the pauement of the temple Againe there was another Sacrifice of the Nazereus Numb 6. Philo the Iew in the treatise aforesayd sacrifice celebrated for them which had made the great vowe called Naserius when the time of their deuotion was done it was ordeined vnto them to offer three sacrifices a Lambe an Ewe a Ramme One to witte the Lambe for the burnt offering the second being the Ewe for the saluation the third for health Moreouer the heares of him which made the sacrifice should be cast into the fire with the burnt offering to be burned I haue thought good to discourse the diuersitie of sacrifices briefly to the end to make knowen the great goodnesse of our God who by the lawe of Sacrifices published by Moyses would as with a bridle restraine the rude people of Israel which could not forget the idolatries of Egypt wherein they had beene nourished 430. yeares vnder the tyrranny of Pharaoh But what straight lawes what ceremonies sacrifices so euer were ordeined for them euer this people did fall to Idolatry abusing the law of God and corrupting the holy sacraments and sacrifices it shall be declared hereafter If any man be desirous to know more of the multitude diuersitie of sacrifices let him reade the books of Philo the Iewe and Iosephus of the Iudaicall antiquities following that which Moyses hath plainely written in his bookes of Leuiticus and Numbers Another signe sacrament instituted The Arke of witnes Ex 25. 27. 28. of God by the Arke of the couenant described in Exodus being a holy signe dedicated to receiue the holy and heauenly answers to the end to bring the people to the remembrance feare and obedience of God to honour accompany the Arke of the couenant Many other exterior signes were ordeyned of God as the ornaments and consecration of Priestes specially the ornament Ephod called the Ephod the which and the sacrifices the Israelites did abuse by their Idolatries Another holy signe there was of the Purging water consecrated Numb 19. purging and sprinkling water ordeined by God to Moyses and Aaron the high Priest This sprinkled water was consecrated with ashes gathered by a clean person of the sacrifice offered in Holocausâ—â— To witte of a Cowe all redde without any spot and which had neuer bin laboured The Wood ordeyned to make the fier for the burnt offering was Cedar Hisope Purple with Crimsin With this water were sprinkled polluted persons for the purging and cleansing of their corporall defilings At the entring of the Temple or Tabernacle Exod. 38. was a Lauer made of Brasse forged first with the images of the women of Israell in this Lauer was put the sprinkling water wherewith the sacrificers are sprinkled before the celebrating of their sacrifices to the end they might be purified and obtaine grace remission of their sinnes After the death of the great Priest Aaron the people of Israell vnthankfull to God for the goodnes sent them of him murmuring as annoyed with the heauenly Manna freely giueÌ„ vnto them for their noriture were punished by the biting of venemous serpeÌ„ts But the merciful God gaue vnto them an holy signe whereby they should be saued and restored to health to wit the brasen serpent Brasen serpent Iohn 3. 7. lifted vp in the aire a figure of Iesus Christ crucified These were in summe the most part of the signes sacrifices and sacraments ordeyned of God in the first Church of the Israelites figures of the true and perfect sacrifice performed by Iesus Christ the true Messias and euerlasting Priest sitting at the right hand of God the Father Now resteth the summe to bring forth Sacraments brokeÌ„ by Adam Gene. 3. how man by his owne proper fault did fall in obliuioÌ„ and disobedience of God his creator abusing Gods fauour and corrupting the holy signes sacrifices sacraments ordeyned to him What perswaded our first father and his companioÌ„ to bide themselues at the hearing of Gods voice but because they had abused the holy signe and broken the lawe of the fruits to them forbiddeÌ„ This holy signe which our first and vniuersall father had abused was the originall of other vices and corruptions hereafter described into the which all men are fallen sauouring of the corrupted lumpe of Adam Leauing the particuler corruptions of Corruption of the sacrifice by Aaron Exo. 32 Deut. 9. the signes sacrifices and sacraments before the law written by Moyses we will begin to bring forth briefly the most notable error
he had not beene sâ— dainty of salt and found a better taste tâ— continue the ancient Romaine religion Other ashes might haue beene found bâ— the successours of Alexander To wit Ca. Altaris de consecrat distinct of the round hostes vnleuened and consecrated which the great Bishop Higinus ordained to bee burned which falling vpon the earth might not be left foâ— the massing sacrificer and the ashes of the same hosts to be put into the shrines Other ashes also might haue beene gotten of the rattes myce and other beasts deuouring the said consecrated hostes and ordained to be burned and the ashes to be put into the shrines Seing then that Alexander would not In lib. caucel Miss follow the ceremoniall law of God to ordaine a water blessed salted consecrated and coniured Why did hee not at the least put his salt into the hoste of the Massalian Sacrificer which they say is offered to God as a health sacrifice In Leuit. 2. 5. 6. doing whereof he should haue followed the ceremonie of Moyses by the which he commanded the salt shoulde be offered in all sacrifices therewith to sprinkle the sacrifice offered for health But if Alexander and his successours would haue followed the lawe of God they would haue inueÌ„ted nothing of their owne braines they would neuer haue made themselues so renowned to haue left the memory of their institutions The occasion of inuenting new idolatries For this occasion they would in nothing follow the lawe of God but contâ—ariwise haue forbidden to put salt into the rounde hostes consecrated to celebrate the Missall Sacrifices They haue forbidden also to put ashes into their holy water to the end that in all their institutions men should knowe they borrow nothing of the law of God nor of the lawe of Moyses much lesâ—e of the Euangellicall lawe of Iesus Christ but onely to haue taken thought to bring in inuentions notwithstandinâ— that they were inuented by the ancieâ— Painims and Romane Idolators 70 yeares before the incarnation of Iesâ— Christ To finish this first part of thâ— Masse It had beene more expedien ô Massalians that in place of your sacrifices and coniured salt water where with you sprinkle the people to hauâ— The true holy water of all Christians clearely declared the holy Gospell causing the people to vnderstand that thâ— purifying and washing of their sinnes did hang onely on the bloud of Iesuâ— Christ who is strong inough to driuâ— away Diuels to bring vs from hell tâ— preserue vs from death euerlasting and Hebr. 9. to deface in vs all spots of sinne without vsing of adiuration and coniuring with salt to driue away Diuels according to the witch-craft of Pompilius and Epipha lib. 1. tom 1. sec 9. 17. conte hec the heresie of the Samaritans which did beleeue to be purified by washing theÌ„selues euery day with holy water After the Asperges song and the holy â— part of the Masse coniured water sprinkled vpon all the Aulters Images and assistance at the missall sacrifice followed the Procession which some would attribut to Agapet Bishop of Rome But it was instituted Procession Platina Tit. Liuius in his decades more then a thousaÌ„d yeares before him which the ancient Romane Idolators did call Supplication But in place of painting there the name of Iesus Christ they haue painted the Images likenesses of diuerse Gods and Goddesses he Saints and she Saints patrons of euery parish This in some is the beginning of the Misâ—all ProcessioÌ„ for the second part of the Masse Was there euer so great Idolatry amongst the Israelites when they would celebrate their feastes of sweet bread to eate the Pascall Lambe a figure of the holy sacrament of the supper which the Massalians haue disguised by their sacrifices of the Masse Did they euer cause to be caried in Procession the flesh bloud of the vnspotted Lambe Did they euer lay it vp in shrine to be caried in Procession throughout the streetes The brasen serpent notwithstanding they abused it did they euer cause it to bee borne in a shrine vpon the shoulders of the Priests which had their heades and beardes shauen As the great bishop Vrbain did ordeine to cary in procession the consecrated hoste by the Massalians And instituted a solemne feast a In the yeare of Christ 1264. thursday euery yeare to the end to turne the vse of the sacrameÌ„t into a more detestable idolatry then al his predecessours had done before him After the sprinkling of holy water the processioÌ„ done Numa ordained that the Massing sacrificer to celebrate the sacrifice being clothed with his aulbe chasual or tunicle 3. part of the masse are the Altar taper and light painted the head crowned beard shauen should approch to the Altar to the end to make all things readie for the sacrifice furnished with a Lampe or Taper light which coÌ„monly was of Tede Quid lib. 4. de fast Apul. lib. 11. de asin aur Plutar. in Numa or pinaple tree For without an Altar or fire no sacrifice could bee celebrated He ordained also that the Massing priest should turne himself to the Altar toward the East Porphier the hereticke did not only continue this Pompilius witchcraft but also did ordaine the porches and the images to be turned toward the East to the end that those that entered into the Temples in bowing themselues before them should addresse their prayers toward Alex ab Alex. lib. 4. cap. 17. the East like as the Persians doe worship the Sunne in the East Bee not these institutions Massalians Pompilions contrary to the ancient ceremoniall law of the Iews in the which it was forbidden to addresse prayers toward the East for a difference from the ancient Idolaters Acknowledge then O Messalians that the erection of your Altars toward the East your lampes and tapers light Exod. 20. Leuit. 26. Deut. 5. Esay 40. your pictures and Images reuerenced in your missal sacrifices to haue taken their beginning of the ancient Romaine religion appointed by you from one to another For the pictures and Images wherewith your Altars bee decked and adorned to celebrate your missall sacrifices can not take their originall of the lawe of God the which doth not forbid onely the suffering of any Images in the Churches but also to make them and reuerence them Vnto whome can God be made like What Image picture or what portrature can be inuented for him Neuerthelesse by a most detestable and abhominable heresie you ô Abhominable Idolatrie Massalians haue caused the Image and likenesse of the Trinity one God and 3. persons to bee prynted in your round hostes which you cause to bee worshipped Neuerthelesse the two doctours Massalians Titelman and Biell enterprete the Altar otherwise when the mâ—ssiag Priest doth approch ladeâ— with his chalice of gold to figure Christ carrying the crosse vnto the mountaine of Caluery then the Priest kissing the Altar to figure
qualitie in some one or diuers men whereby they may bee stirred to loue him or them but rather causes stirring and prouoking them to a hatred loathing and detestation of their persons for the filthy corrupt vices which they see and behold rooted in them yet according to the rule ordinance commandement of God their owne blinde iudgement forsaken they must shewe themselues enemies onely vnto sinne and vice not hating their persons for the faults but hate the faults for loue of the persons seeking by counsaile correction and chastisement how to purge and cleanse them from their filthinesse wherein by wallowing themselues they are defiled and wherein as with fetters bands and cords they are wrapped holden and intangled let the faithfull for the loue which God hath shewed them be stirred and prouoked to succour helpe counsell and comfort all men in generall not so much for any thing they can see or discerne in thē as for the loue of God and his mercies sake which he hath shewed them in Iesus Christ let them helpe to beare vp their infirmities and when they fall let them helpe to lift them vp by admonishment by counsaile by prayer and good example and where there is power and neede also require it by correction and chastisement to drawe them from their euils Further for their bodily necessities let them be liberall bountifull in distributing their almes and thus by this which hath been shewed it appeareth first that true faith doth certifie and assure vs of all the sweete promises and mercies of God in our coniunction together with the rest of the members vnto Christ our head and of the communion and participation that wee ought to haue and shall haue in all things both bodily ghostly together with our head our obedience to the word and commandements of God our true vnfaigned loue charitie doth certifie and assure vs and doth giue witnes also and testimonie therof vnto others that our faith is true liuely and vnfaigned our tender compassion and mercie our franck harted liberall distribution of almes doth declare and manifest vnto all that our charitie is true vnfaigned seruent pleasing and acceptable vnto God and of the right kind which it ought to bee To conclude this is that which is meant by the mysterie of vnitie in the Sacrament that all the faithfull are vnited together with their head Iesus Christ by and through his power and grace to bee partakers and communicate one with another in all things both bodily and ghostly heauenly earthly the faithfull likewise through the bond of the same charitie drawne from their head must make partakers and communicate vnto the vnfaithfull and vnbeleeuers all the outward temporall blessings of this present life in al which outward temporall things they must bee as one with them to communicate helpe and releeue them according to the true rule of charitie and mystery of vnitie in this Sacrament in which last kind of vnitie all mankind without exception are and ought to be according to the holy ordinance of God in his word vnited and knit together By the similitude of conuersion the faithfull are put in minde certified and assured that as the bread wine being taken and receiued is turned into the substance of their bodies so euerie of the faithfull apprehending and receiuing Christs reall naturall bodie and bloud in the instance of receiuing the sacrament by their true and liuely faith are through the operation of the holy ghost turned into the true nature of his precious bodie and bloud that is they are euerie one changed renued and made bone of his bones and flesh of his flesh so that from thēceforth Christ abideth in them and they in him and they bee made one flesh and one bloud with Christ and Christ is made one flesh one bloud with them not by transubstatiation or cōsubstantiation which cannot bee without the ouerthrowe of his true humanitie neither doth holy Scripture teach vs so but thus doth holy scripture teach that the faithfull are made flesh of Christs flesh by his disposing and distributing vnto them according to his gratious imputation the true nature essentiall properties and qualities of his flesh and bloud that is euerie of them are by his imputation as truly made partakers of the perfect holinesse wisedome of his bodily person of his incorruption both in will nature of his obedience and satisfactiō of the lawe of God of his passion and sufferings of the curse wrath of God due to sinners of his victorie against sin death the Diuell and hell and shall be also made partakers of that immortalitie and euerlasting happie life whereunto hee is entred and which hee hath purchased for them that truly beleeue in him euen as verily as if euery of thē were one selfe same bodily person flesh and bloud in reall and naturall substance with him so that now all and euerie of the faithfull may saie and comfort themselues after this manner In thee our most gratious God mercifull Lord Iesus Christ each of vs hath a portion both of bloud and flesh therfore where that flesh whereof I am a part doth raigne there I beleeue I doe and shall raigne where my bloud hath dominion there I trust I haue shall haue dominiō where my flesh is glorious there I know I am shall be gloririous although I am yet a sinner yet I doubt no whit of this participation of grace although my sins do hinder me yet my substance doth require it and although mine owne offences doe exclude me yet the communion of nature which by his gratious imputation hee hath giuen me hath brought me againe to this grace and fauour For the Lord is not so vnkinde that he can hate his owne flesh his owne members his own bowels wherof I am a part seing Christ himselfe hath vouchsafed to bee made one flesh and one bloud with mee all the rest of his members the faithfull true beleeuers that is Christ hath taken the nature and qualitie of our flesh and bloud hauing caused all our sinnes to he imputed and laid to his charge as bearing the person and bodie of vs all hauing in his true natural bodie flesh suffered the wrath and curse of GOD for our sinnes as if himselfe had beene guilty of them and had committed and done them in his owne bodie and flesh so that the sinnes of euerie of the faithfull are fully satisfied for condemned and punished in the reall naturall flesh and bloud of Christ euen as verily as if hee were the selfe same bodily person sinfull flesh and bloud and substance of all and euerie of the faithfull And this is the conuersion change of the faithfull into Christ of Christ into them truely represented declared and assured in and by this sacrament communion of his precious bodie and bloud as it euidētly appeareth by that which the Apostle speaketh in the 8. to the Rom.
sight what are our sins then neuertheles his goodnes and his pittie is more then al our wretchednes and therefore with all humblenes and lowlines and with a reuerent dread in a full trust and confidence of his great mercy let him goe vnto him for his worthines shall make him worthy let him offer himselfe in humble and hartie prayer vnto God committing vnto him both his body soule to be made by his grace and through the working of the holy Ghost in his heart a worthy partaker of this holy Sacrament that together in by and with the same hee may receiue and bee partaker of the reall naturall holy flesh and bloud of Christ through which hee may be purged of all his sinnes and receiue grace of good life For why for that cause amongst other was this holy Sacrament ordeined that a man through offering of his praiers to God and partaking of this Sacrament should aske pardon and forgiuenes of all his sinnes and grace of good life and should obtaine it If time therefore doe suffer before the receiuing of the blessed sacrament let him meditate or say on this manner Lord all things bee thine that are in heauen and in earth I desire to offer my selfe vnto thee in a free perpetuall offering so that I may be perpetually with thee in singlenes and simplicity of heart I offer mee this day to be thy seruaÌ„t in thy seruice and although I am vnworthy to serue thee yet art not thou vnworthy to haue my seruice make mee therefore worthy of that which thou art worthy of so shall I be worthy of that which now I am vnworthy of make mee as thy will is to cease from sinne that as my dutie binds mee I may serue thee I offer also vnto thee O Lord all my sinnes and offences that I haue committed before thee from the day that I might first offend vnto this day that thou vouchsafe through thy great goodnes to put away all my sinnes out of thy sight and remembrance and to cleanse my conscience of all mine offences restoring mee againe to that grace that I through sinne haue lost and that thou forgiue me al things past receiuing me mercifull Lord into the blessed kissings of peace and of forgiuenes for what may I doe but meekly confesse and bewaile my manifold sinnes continually crauing mercie of thee for the same forgiue mee merciful Lord now I beseech thee for al my sinnes dispâ—ease mee much and by the helpe of thy grace I will neuer coÌ„mit them againe but sorrow for them and be readie to dopenance and satisfaction before thy congregation Church to the vttermost of my power and abilitie for all the iniuries that I haue done to the offence of thy Church or to thâ— hinderance and hurt of any my Christian brethren or sisters by any the offences I haue committed Forgiue me Lord forgiue me my sinnes and for thy holy name saue my soule that thou hast redeemed with thy precious bloud I commit my selfe wholly to thy mercie I resigne mee into thy hands doe with me after thy goodnes and not after my wicked deseruings I offer also vnto thee al the good works which through thy grace haue beene wrought or done by me which because they are few and very imperfect through my frailtie and great wretchednes I beseech thee to amend them and sanctifie them and make them liking and acceptable vnto thee alway make them better better bring me though I be a slow vnprofitable seruaÌ„t to a blessed happy end I offer also vnto thee my prayer peaceable offering for all them that haue hindred me greeued me and wrought me sorrow and also for all them whom I haue at any time made heauy troubled grieued or iniured in thought word or deed wittingly or ignorantly that thou forgiue vs altogether our sinnes offences against thee and of each of vs against other and that thou Lord take from our hearts all enuie suspicion wrath variance pride indignation and contention and whatsoeuer may let charity or diminish fraternall loue that each of vs should haue to other Haue mercy Lord haue mercy on all them that aske thee mercy and giue vs grace that wee may receiue thy precious bodie and bloud which thou really and truly offerest vnto all and giuest vnto all thy children the true beleeuers in this blessed Sacrament that through the liuely power of this thy holy body receiued by vs in a true stedfast and vnfained faith by and through the operation of the holy Ghost wee and all thy whole Church may receiue remission of sin and obtaine euerlasting life And after this meditation let him vow and promise purpose also with himselfe through the grace of God by the working of the holy Ghost â—uer after more diligently to serue God for seeing a man is busie to serue an earthly Lord with all his diligence much more should wee be diligent to serue our Lord God and to lift vp our hearts vnto him and to consider the gâ—eatnes of God and the wretchednes of our selues how great and how worthy God is how little how vnworthie our selues are consider also the great loue of God that would take to himselfe that is so worthy the fraile weake estate of mankind not for any cause of his own but for the great loue hee bare vnto vs consider also his vnspeakable and rich mercy towards miserable and wretched sinners who not onely offered himselfe to death for vs on the crosse but also giueth himselfe to vs in the Sacrament to be our spirituall meate ann drinke and to bee fully with vs and in vs. Wherfore let euerie Christian man if hee haue time before the receiuing of the blessed Sacrament say thus in his heart Lord I know well that al workes and deserts of men be they neuer so holy are not worthy to receiue thee how much more am I vnworthy that each day sinne and as a man vncorrigible dwell still therein O Lord why do I such de pite vnto thee for to cast thee my precious Lord into the foule pit of my conscience for surely there is no dâ—â—g more stincking then my soule is O Lord what shall I doe shall I lay thee in that foule place surely Lord I durst not but in hope of thy mercies but I beleeue and am assured that thy mercies are endlesly more then all my sinne and therefore in full trust of thy goodnes I offer my selfe to receiue thee as a sicke man receiueth a medicine thou art the most soueraine salue and I am sore sicke therefore I take thee to bee made whole through thee and the sicker that my soule is the more desire I haue to be healed and the more need I haue of thee for why in healing of my deadly sicknes shall well bee shewed and commended the greatnesse of thy goodnesse that wilâ— helpe and heale so wretched a creature and bring mee to the possession of
lenta pati fraena docentur equi Itaque ne cesses monitis sapientia crescit Rara datur longo prudentia temporis vsu Solasalus seruire Deo sunt caetera fraudes Declaratur in his versibus ex libello venerabilis Richardi Barclei militis Dluitias mundi fragiles qui corde sequetur Perdidit aeterni certissima gaudia coeli Si tibi pulchra domus si splendida mensa quid inde Si tibi sponsa decens si sit generosa quid inde Si tibi sint nati si praedia magna quid inde Si fueris pulcher fortis diuesque quid inde Si doceas alios in qualibet arte quid inde Si faueat mundus si prospera cuncta quid inde Si rota fortunae te tollat ad astra quid inde Annos si regnes foelix per mille quid inde Tam cito praetereunt vt vanitas vt nihill inde Sola manet virtus qua glorific abimur inde Ergo Deo serui quia tot tibi prouenit inde Quodque fecisse voles in tempore quo morieris Hoc facias inuenis dum corpore sanus haberis Et quocunque Die nil sancti egisse videbis Hunc tibi vel penitus deperâ—sse puta Ex eodem libello de eadem materia haec carmina componuntur SIut tibi diuitiae sit honos sit larga supellex Esse tamen vel sic bestia magna potes Deniâ— quicquid eris nisi sit iustitia tecum Magna quidem dico bestia semper eris The Conclusion A prudent man seeth the plague and hideth himselfe but the foolish goe on still and are punished Blessed is the man that feareth alway but hee that hardeneth his heart shall fall into euill The feare of the Lord leadeth to life and hee that is filled therewith shall continue and shall not be visited with euill A short exhortation and dialogue shewing that Christ is to all true Christians life and ioy and that death is their aduantage IT is good that we haue sometimes griefes sicknes and aduersities for they driue a man to behold himselfe and to see that he is heere but as an exile in imprisonment banishment wanting heauenly light in a world and valley of misery couered with darknes and shadow of death where a man is oft times defouled with sin encumbred with passions disquieted with dreads bounden with charges busied with vanities blinded with errors ouercharged with labours vexed with temptations ouercome with delights and pleasures of the world and of the flesh and grieuously tormented somtimes with sickenes penury and need in which world there are also diuers kindes of Diuels which do nothing day and night but range vp and downe seeking whom they may deuoure whose continuall care and onely desire is to deuoure the soules whom God hath created who whether we sleepe or wake eate or drinke or whatsoeuer we do else lie in wait for vs night and day by all meanes by all subtilty and craft now openly now couertly aiming at vs with their poisoned arrowes to destroy our soules Behold they haue laid infinite traps to take and entangle our feet and all our waies haue they filled with snares to catch our soules they haue laid snares in riches snares in pouerty snares in meate snares in drinke in pleasures snares in sleepe snares in watching snares they haue laid snares in our words snares in our workes and snares in all our waies and yet such is our extreame madnesse that albeit we do continually behold these Dragons before our eies with open mouth prepared to deuour vs yet neuerthelesse we snort and sport in our security carelesnes as though we were safe before them who desire nothing but our destruction Our enemies to murther vs watch alwaies sleep not and we sleepe and watch not for our saluation as one temptation goeth another commeth the cause is for we haue lost our innocencie It is maruaile therefore that any man can be merry in this life if he consider well how farre he is banished out of his heauenly country and in how great perill to perish euerlastingly his soule standeth but through lightnes of heart negligence of our defaults wee feele not nay we will not feele the sorrowes of our owne soule but oft-times wee laugh when we ought rather to weep and mourne for there is no perfect libertie nor true ioy but in the feare of God and in a good conscience neuer giue thy selfe to any manner vndiscreet mirth for no maner of thing as nigh as thou maiest haue done sorrow for thy sinne and meditate continually on thy mortality and death according to the counsell of Salamon in his booke of Eccles Remember now thy Creator in the daies of thy youth while the euill daies come not nor the yeares approch wherin thou shalt say I haue no pleasure in them whiles the sunne is not darke nor the light nor the moone nor the starres nor the cloudes returne after the raine when the keepers of the house shall tremble and the strong men shall bow themselues and the grinders shall cease because they are few they waxe darke that looke out by the windowes and the doores shall be shut without by the base sound of the grinding and thou shalt rise vp at the voice of the bird the daughters of singing shall be abased and thou shalt be afraide of the high thing and feare shal be in the way and the Almond tree shal flourish and the Grashopper shall bee a burden and concupiscence shall bee driuen away while the siluer corde is not lengthned nor the golden ewre broken nor the pitcher broken at the well nor the wheele broken at the cisterne and dust returne to the earth as it was and the spirit returne vnto God that gaue it For man shall go to the house of his age he shall lie downe and be quiet he shall sleep and be at rest the eye that hath seene him shall see him no more and his eye shall returne to see no more pleasure for as the cloud vanisheth and goeth away so he that goeth downe to the graue shall come vp no more he shall returne no more to his house neither shall his place know him any more for he shal go and shall not returne euen to the land of darknes and shadow of death shall he go into a land I say darke as darknes it selfe and into the shadow of death where there is no order but the light is there as darknes and the iust and the wicked shall sleep together in the dust and the wormes shall couer them they shall be brought vnto the graue and they shall remaine in the heap the graue shall be their house and they shall make their bed in the darke they shall say vnto corruption thou art our father and to the worme thou art our mother and our sister and the slâ—my valley shall be sweete vnto them and the worme shall feele their sweetnes There shal 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