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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14612	The contrition of a Protestant preacher, converted to be a Catholiqve scholler conteyning certayne meditations vpon the fourth penitentiall psalme, Miserere / composed by Iames Waddesworth, Bachlour of Diuinitie in the Vniversity of Cambridge, & late parson of Cotton, and of Great-Thorneham in the County of Suffolke, who went into Spaine with the Kinges Maiesties first Embassadour-Legier, as his chaplayne ...	Wadsworth, James, 1572?-1623.	1615 (1615)	STC 24924.5; ESTC S2953	166,461	144

of them often mention the sacrifice of the Masse And all these were the Apostles schollers 6. Allso the sixte Synode or Councell doth affirme S. Iames to haue said Masse And S. Andrew as it is in his life said to Egeas the Proconsull these wordes I do euery day sacrifice the immaculate lambe And S. Isidore saith that the order of the Masse was firste appoynted by S. Peter 7. But now to the end you may the better knowe what Masse is and how the better to assiste with reuerence with deuotion to offer this holy sacrifice vnderstand that a sacrifice is by learned men thus described A sacrifice is an externall oblation of some outwarde matter according to certeyn Rites and Ceremonyes altering in somewhat the nature of the thinge offered and so is consecrated by a Lawfull preist vnto allmightie God alone as acknowledging him onlie to be God lorde of all and our selues to be his creatures seruantes and vassalls This is a sacrifice in generall In particuler the sacrifice of the Masse hath bread wyne for the outward matter and by the blessing consecration breaking mixtion receiuing therof it is made a perfect sacrifice and changed into the Reall body bloud of our Sauiour which change because it is made by the wordes of consecration therfore is the consecration to be esteemed the most essentiall and cheife parte of this sacrifice and so together with the other actions it is finished perfected for a religious sacrifice wherin we doo of duty render him prayse for his admirable goodnes in himselfe and thankes for his great Benefites towardes vs and allso we doo in humility craue his mercifull pardon to forgiue all our faultes his gracious bounty to supplye all our wantes and all this for the merites of our Sauiours death passion wherof in the masse we doo make keepe a remembrance commemoration 8. And therfore wheras in the olde lawe they had seuerall sacrifices according to their seuerall intentions necessityes only in this one of the Masse are all those kindes of sacrifices conteyned 1. of Commemoration or representation of our Lordes passion 2. of prayse for his goodnes in himselfe 3. of thankesgiuing for his benefites towarde vs. 4. of propitiation for his pardon to our sinnes for his releife to our necessityes And so S. Augustine said that it succedeth in place of all the ancyent sacrifices and that vnto them all in valew it is equall 9. And although in the Communion of the Masse all the oblation is consumed yet is it no lesse a sacrifice then were the holo caustes or whole burnte offrings of which no parcell was reserued Neither is it one whitte the lesse a sacrifice because it is allso a Sacrament which may be in diuerse respectes as the same thing may be in seuerall considerations both receiued of God and giuen vnto him agayne for else what can we giue vnto him which we haue not receiued from him 10. And further to prooue that it is a sacrifice Clemens Romanus reciting out of the Apostles Institution the forme of the prayer vsed when Bishops were to be ordeyned setteth it downe in these wordes Giue him O allmightie Lorde the participation of the holie Ghoste that he may haue power of forgiuing sinnes c. and of pleasing thee in meekenes and with a cleane harte offering vnto thee without faulte euer and without sinne that pure and vnblouddie sacrifice which throughe Christe thou haste ordeyned for a mysterye of the new Testament 11. Allso Saint Iustine Martyr saith of allmighty God that he receiueth sacrifices of none but of his owne preistes Wherfore allmightie God preuenting with fauor all those which in his name offer the sacrifices which Iesus Christe commanded to be made in the Eucharist of bread of the cuppe which sacrifices are performed of christians in all places our lord testifieth that they are gratefull vnto himselfe 12. Saynt Cyprian likewise writeth thus Iesus Christ our lord and God is himselfe the high preist of God his father and himselfe first of all offred sacrifice vnto God the Father and commanded the same to be done in remembrance of himselfe 13. In the psalme it is said our lord hath sworne and it will not repent him thou art a preist for euer according to the Order of Melchisedec vpon which wordes S. Augustin They know who read what Melchisedec tooke out when he blessed Abraham and now they are partakers therof they see such a sacrifice now to be offered vnto God in all the worlde But the swearing of God is a reprehension of the incredulous and that God will not repent is a signification that he will not change this preisthood but he will change the preisthood according to the Order of Aaron 14. If it be said he offred not bread wine vnto God but tooke it out for Abraham Firste the Texte doth not say so rather Abraham had victualls enoughe of the spoyles he gotte of which he offered Tenthes to Melchisedec Or suppose he tooke it out for Abraham it doth not therfore follow that he did not withall offer it vnto God in sacrifice For Clemens Alexandrinus noteth that Melchisedec gave sanctifyed bread wine for norishment in figure of the Eucharist Vidz that as the Eucharist is first offered vnto God then is receiued so Melchisedec both offred these vnto God in sacrifice and broughte them out vnto Abraham for his norishment 15. Furthermo●e the masse is that sacrifice which Malachias foretolde from the rising of the sunne vnto his going downe great is my name among the Nations and in euery place is sacrificed and offred vnto my name a cleane oblation See saith S. Chrysostome how plentifullie and plainlie he hath interpreted the mysticall table which is the vnblouddy sacrifice And S. Augustin about the same wordes saith wheras we see in euerie place from the East to the west this sacrifice to be offred vnto God by the preisthood of Christe according ●o the order of Melchisedec c. And Damascen speaking of the masse saith This is that pure and vnblouddie sacrifice which our lord declared by the Prophet should be offred vnto him from the East to the West 16. In like sorte many other places out of the Anciēt Doctors mighte be alledged thoughe some of them in some places doo referre those wordes vnto spirituall sacrifices yet doo they not therfore exclude that which themselues or others haue directly construed allso for a materiall sacrifice For reall sacrifices must be allso spiritually offered and as the lawe religion of nature Moyses had their materiall outward sacrifices so must our lawe of grace the gospell planted by Iesus Christe And this appeareth by the succession which Malachy maketh of his prophecyed sacrifice vnto the sacrifices of Moyses lawe for if vnder Christe we haue true preists and a preisthood of Melchisedec it is necessary allso we haue reall

healing holy poole by the fourthe yron gate for satisfying or escaping temporall punishments in this life you must needes haue either the key of penall good workes or of Indulgences which vpon some good consideration may commute these penances And lastly for them who dye before they haue satisfyed sufficiently for all their temporall punishments these to be altogether clensed in the vertue of that pool● must passe it by the boate fiery gate of purgatory which they passe the more spedily hauing the helpe of holy masses indulgences or prayers offred by others in their behalfe 4. This poole I say is the precious founteyn of our Sauiours bloud vnto which all th●se gates and keyes doo directe and without which all these can doo nothing But as o●● lord Iesus is only the foundation of all our redemption and yet we vse the h●lpe of his sacramentes to communicate vnto vs the benefite of his merites which we doo confesse they doo communicate without any derogation or dishonor to our Sauiour himselfe So good workes and purgatory and those Sacramentalls of holy water c. they doo wish helpe vs in the vertue only of his precious bloud not diminishing but applying the maruelous fruite therof which by so manifolde diuerse meanes is ready at hand to profite vs. 5. A weake body apte to faynte or sounde had need of many helpes to holde or recall life among the rest it is vsed to sprinkle colde water in the face ●hervpō Plautus said Sparsisti aquā iam redijt animus thou hast tolde me so good tydinges that being ready to s●unde for feare now thou hast sprinkled water vpon me I am come agayne to life O blessed Iesu my sinnes and my doubtes had so reuolued turmoyled my conscience that vntill I bleeued thy catholique truthe which thou louest and vntill thou diddest manifest vnto me the secrets of thy mysteries hidden in the wisdome of thy catholique churche I was euer doubtfull fearfull and often ready to sounde at the bare name of death But now thou haste sprinkled water in my face by the precious hysope of thee my Sauiour I may say with Iacob when he heard of his sonne Iosephes wellfare my spirite is reuiued for now my doubtes are dissolued my sinnes are absolued my feare is expelled and my harte is setled in courage O proceede deare Sauiour to giue yet more ioye and gladnes to my hearing that my humbled bones may reioye and that thy promise by Ezech●el may be fullfiled to powre 〈…〉 cleane water by which we shal be clensed from all our iniquit●es for as S. Paul collecteth if the bloud of goates sprinkled did sanct●f●e the polluted how much more the bloud of Christe which shall cleanse our conscience from dead workes and thus I hope o lorde thou wilte sprinkle me with hysope and I shall be cleansed THE WONDERFVLL EFFICACYE OF OVR Sauiours bloud and of the signe of the Crosse which was be sprinkled therewith Sect. 3. 1. O most precious and miraculous bloud which doost not spotte steyne vs as any other bloud vseth to doo Thou doost rather cleanse vs w●sh vs and make vs white aboue snowe As the Sayntes washed their stoles and whited thē in the bloud of the lambe not their persons only but allso their garments And as in Dyars arte out of one the same Dyefatte they will make diuerse colors according to the disposition or aptenes of the color put into it as white will become blew yelowe will become greene blew will become red only blacke will take no color but come out rather more blacke So a fowle blacke deadly sinner not repenting truly thoughe he beleeue our Sauiors passion or neuer so often frequent the sacramentes so long as he continues still in his fowle sinne his blacke soule will take no other color rather for his abuse he comes away worser and of such the prophet asked can a blackmore change his skinne But a true penitent or he that is in state of grace according to the preparation of his harte and his deuoute disposition in which he applyes to himselfe the bloud of our Sauior so he euer receiues therefrom a perfiter color Wherfore S. Augustin speakes vnto the catholique church in these wordes O happy and heauenly mother among thy flowres neither wante lilyes nor Roses let euery one indeuour to attayne the colors which he can eyther by virginity a crowne of white lillyes or by martyrdome a crowne of purple Roses In the contemplation of our hopes we may haue a fresh greene or in the burning of charity a perfect flame color in one word all the beautifull colours in the world may be obtayned by this one admirable Tincture or Dye of our Sauiours bloud therfore herein o lord sprinkle me with hysope and I shal be cleansed in beauty 2. Many herbes beastes fishes other creatures haue wonderfull effectes of nature But the vertues of all gathered into one are not so strange nor so stronge as this one effecte of our Sauiours bloud To cleanse and make white the polluted blacke soule of a contrite sinner Not the herbe Guila which S. Ambrose saith the Turtles vse about then nestes to driue away by his smell the hungry wolnes from deuouring her yong ones Not the leaues of the plane tree by which the storke driues away from her neste the owles or nighte Battes least they touching her egges should make then rotten Not the Pan●her which by his sweete smelling skinne drawes other beastes to him then deuours then and yet he himselfe so soone as he sees the Hyaena he runnes to lye downe at his feete and by him is torne in peeces Not the little fish Remora that sticking to a shippe vnder sayle presently hinders her course Nor the Torpedo which from the hooke by the Anglestringe the Rodde so benummes the fishers hande that he cannot drawe him out of the water Not the Ind●an haematites which so stoppes the course of bloud that whiles it toucheth any parte of your body thoughe you receiue neuer so many woundes yet not one will bleed Not these nor a thousand more strange propertyes of all creatures can be comparable to the admirable effectes of one drop of his bloud who was the Creator of all these the Redeemer of the whole worlde 3. Saint Peters shadowe did worke miracles but it was in vertue of this bloud What miracles may the shadowe of the bloud it selfe doo wherfore now a figure or shadowe of this bloud since it was really shed for vs can be no lesse forcible then those figures which did but signifye it should be shed afterward As this Type of hysope sprinkling the bloud of legall sacrifices what vertues had it May not therfore now the sprinkeling of holy water in a better memory haue more efficacy 4. As for the signe of the crosse which touched was besprinkled with his bloud what mira●les what force

and loue of God himselfe O let vs be conuerted vnto thee and let vs be taughte this lawe this waye which leades sinners vnto repentance kindles them who are colde inflames thē who are warme rayseth him vp who is downe hastens his pace who is slowe cleanseth the vncleane for it is a lawe immaculate and iustifyeth the vniuste for it conuerteth soules We are wicked o teach vs this way and conuerte vs vnto thee for we are vngodly Teach thy wayes vnto our body an● outwarde senses which are wicked and let our vngodly soule and inwarde thoughtes be conuerted vnto thee 7. This is all the recompence we can make these are all the thankes we can returne to giue thee our wicked bodye and vngodly soule to desire from thee more benefites that so we may be able to paye our debtes and in this payment we shall be gayners but thou shalte be no richer for when we giue thee all yet we render the but thyne owne wheras by this gifte we haue our wicked bodyes sanctifyed being taughte in thy wayes and our vngodly soules iustifyed being conuerted vnto thee yea thus o lord we doo lesse then pay thee thine owne nay we doo worse because we doo kepe no proportion in our exchange For neither doo we learne all thy teaching inspirations nor doo we answer all thy conuerting vocations and besides we giue wicked bodyes and receiue them holy we giue vngodly soules and receiue them iuste O happy men who haue to deale with such a God! o gracious God thus we entreate thee to teach thy wayes vnto the wicked and let the vngodlie be conuerted vnto thee MEDITATION IX Libera me de sanguinibus Deus Deus salutis meae exultabit lingua mea iustitiam tuam Domine labia mea aperies os meum annunciabit laudem tuam Deliuer me from blouddes O God O God of my saluation and my tongue shall reioyce thy iustice O lorde thou wilt open my lippes and my mouthe shall declare thy prayse FROM ALL CORRVPTE AND CRVELL Blouddes let vs all desire deliuerance Sect. 1. 1. IN the former verse our Prophet had shewed whom he would teach namely the wicked what he woulde teach namely thy wayes and wherfore he woulde teach namely to the end the vngodlie may be conuerted Nowe he addeth who is a fitte meete teacher namely he that is freed deliuered from sinne and next adioyneth how he shall teach namely By declaring thy prayse reioycing thy iustice 2. In charity towardes our neighbor we will teach others thy wa●es In charity towarde our selues we de●ire to be deliuered from our sinnes And in charity towardes God we will shew forthe his honor prayse Allso we must make our conuersion a matter of much consequence not idle but to teach others by our experience not vnprofitable but that others may be conuerted and we our selues deliuered from sinnes nor vnthankefull but reioycing in Gods iustice and giuing glorie to his goodnes Thus O lorde I desire to teach others thy wayes for so I am bound in satisfaction I desire to be deliuered from mine owne sinnes for so it behooueth me to be free from the slauery of the diuell and I desire to reioyce and declare thy prayse for so it becometh them who receiue such fauor and fredome Libera me de sanguinibus Deliuer me from blouddes From the bloud of Vrias and his companions slayne throughe my subtilty and from all my heynous mortall sinnes which procede of the concupiscences of flesh and bloudde If the phrase and speeche of blouddes be improper in the latin or in our language yet rather had the Interpreter speake somewhat rudely then to alter the worde phrase of the holy ghoste Or in mentioning blouddes plurally he vnderstandeth many sinnes and many offences which the Hebrewes attribut●e to bloud as we ascribe our faultes to flesh somtime to both saying our vices doo proceede of flesh bloud And so S. Paul saith that flesh bloud shall not possesse the kingdome of God that is neither our sinnes which procede of the corruption of flesh bloud nor that flesh bloud which is subject to the sensuality of sinne so he excludeth the sinnefull corrupuion of our nature but not our nature it selfe he denyeth not place in heauen to our bodyes which consiste in substance of flesh bloudde but debarreth our sinnes which arise and depend as effectes vpon flesh bloud so sinnes are called flesh and bloud as wordes and languages are called tongues and as an ill tongue is harshe and not estemed and corrupte flesh and bloud are abhorred so on the contrary sanctifyed bodyes shall be honored and tongues seruing and praysing God shal be rewarded 3. Therfore deliuer vs o lord from blouddes both from the bloud of Vrias and his company which were vniustly slayne and from the guiltynes of my bloud which deserueth likewise to be shed in recompence of bloud for bloud And further deliuer me from all corruption of flesh bloud in abhominable cruelty in subtile deceyte in filthy fleshlynes and all other maner of vile sinfullnes O deliuer me from all crafty and bloudthirsty circumuention of any mans life for as it is in another psalme men of blouddes and craftie shall not holde out halfe their dayes not halfe their course of nature or not halfe their owne desire of long life Deliuer me from all vnlawfull luste and fleshly filthynes for none polluted and vncleane shall in such sorte enter the kingdome of heauen Deliuer me from all negligence of instructing those who are committed to my charge or whom I oughte to teach of charity for thy lawe saith Excepte thou shalte shew vnto the wicked his iniquitie I will require his bloud at thy hand Deliuer me from guiltynes of sinne present and successiue least bloud touch bloud and so iniquityes be multiplyed Deliuer me from all future punishment of sinnes paste and present least I heare it said thou wilte make thine arrowes euen dronke in the bloud of vengeance vpon me 4. Thou hast giuen them power to be made the sonnes of God who are not of blouddes nor of the will of the flesh nor of the will of man but are borne of God O deliuer me from blouddes that I may be borne of God Our lord Iesus was borne of man corporally and men are borne of God spiritually but to proceede of blouddes is to proceede of concupiscences and carnall appetites or to be corrupted with many lothsome sinnes and offences And S. Augustine saith by flesh is meant our mother and he vnderstandes our Father by the name of man and so by the will of flesh he may well meane our womanish frayle passions and by the wil of man our humane erroneous opinions But the originall of all these is our sinfull inclination by the corrupte mixture or mixte corruption of blouddes therfore o lord deliuer vs from blouddes that so