this interpretation the visible sacrament is the Testament that is to say the holy signe of the inuisible sacrifice The like interpretations are described by TertulliaÌ„ against Marcion Tertul. lib. 1. 3. 4. the heretike wherefore then O Massalians haue yee not followed the holy doctors of the Church which would not blaspheme against God by a witchcraft of transubstantiation but haue freely acknowledged the sacrament Vt quid paras deâ—tem ventrem crede manducasti ca. Vt quid de con secratione distinct 2. August in li. de remedi to be a signe or holy visible figure signifying in spirit by faith the which is inuisible wherefore prepare yee the mouth the belly to deuoure the flesh of Christ corporally why do yee not offer your soules by liuely faith worthily to eate Iesus Christ why did you not interprete the eating of the body of poeniten in Iohn tract 25. cap. 6. S. Hieron in epist ad Eph. Iesus Christ by the notable distinction of the holy Doctor Ierom saying the flesh of Iesus Christ is vnderstanded fleshly when there is mention made of the shedding of bloud and crucifying Ca. dupliciter eadem distinct of the body of Iesus Christ for our saluation But spiritually when it is sayd that the flesh is the true meate which must be eaten For another holy doctor I will alledge Gelase Bishop of Rome who disputing against the heretikes Saint Gelase against Eutychius Nestorius Eutichians and Nestoriens doth affirme that the bread and wine consecrated made sacraments do not leaue in substaÌ„ce still to be bread wine but are figures and signes of the body and bloud of Iesus Christ by the misterie of the sacrament S. Ambrose in his booke of sacraments cap. 11. Will yee haue more large witnesses of S. Ambrose who vpon the Epistle to the Corinthians hath expounded eating and drinking the bread and Origin in Leui. homil 7. the wine to signifie the fleshe and the bloud of Iesus Christ offered for vs Origen also in his homilies hath expounded the sacraments to be figures which must be examined spiritually and not S. Chrys in homil 31. cap. 15. com 1 Psal 22. carnally for this faith saith he that the letter killeth if it be not vnderstood spiritually when it is written to eate the fleshe of Christ Wherefore Saint Chysostome warneth to honour this sacrament in offering the soule vnto God for which Christ was crucified and that by this holy sacrament of breade and wine is signified vnto vs the likenesse of the body and bloud of Iesus Christ To make an end it behoueth to bee ruled by the holy interpretatioÌ„ of our doctor Iesus Christ and of his Apostles to honor reuerence his holy sacraments ordeined of him for outward signes to lift vppe our mindes to heauen to take that which is represented by the signes not to esteeme them as vaine paintings or fantasies but worthely to receiue them in liuely faith by the vertue of the holy Ghost to the end to bee fed and nourished with heauenly bread in the health of our soules to come to life euerlasting Let vs then be assured in Iesus Christ as members of his body Let vs all come into vnity to communicate one only bread to drinke one only wine made of many graines knit together to the end that wee may say with the holy Apostle all we the faithful are the body of Iesus Christ saued and redeemed by his body crucified bloud shed for vs. Thus dwelling and abiding by faith in Iesus Christ eating him drinking his bloud Let vs beleeue surely that hee was crucified dead and risen againe his body ascended into heauen sitting on the right hand of God in a certaine place vntill that he returne with his humanitie as he went vp Neuerthelesse his power diuinity are distributed vnto vs spread ouer all the earth in all places specially in the holy sacraments which he hath left vnto vs for gages outward triall of our faith for a remembrance of the death and passion of our Sauiour Iesus Christ true nature of his humane flesh vntill his comming againe to iudgment saying And he shall send Iesus Christ which before was preached vnto you whom the heauens must containe vntill the time that all things be restored which God had spoken by the mouth of all his holy Prophets since the world begaÌ„ So that in his humane reall naturall flesh he is not nor shall not be on earth naturally or supernaturally vntill his said comming to iudgment which doctrine notwithstanding it is assured and most true according to the instruction of holy scripture that his diuinity is vnseparable from his humanitie and his humanitie from his diuinitie his diuinity extending it selfe to all places both in heauen and earth being euerlasting infinite in comprehensible comprehending and contayning all things by his diuine power maiesty and his humanity being conteyned seated and resting locally in the heauens the fulnes of the God-head dwelleth in the same not being so conteyned of it but that it filleth the same and all other places also The incomprehensiblenesse of which vnseparable coniunction of the diuinity and humanity of our Sauiour Being perfect God and perfect man of a reasonable soule and humane flesh subsisting no earthly similitude may fitlier serue to expresse then the most shining and glorious body of the Sun the body wherof God hath locally set in the firmament to giue light vnto the world and to cherish comfort and nourish all things therein with his heate for as the light heate remaine by the diuine ordinance of God vnseparably ioyned to the body of the Sun which by the true power of God is placed and fixed in the firmament and yet with his light and heate filleth all the world so remaineth the diuinity of the Sonne of God vnseparably ioyned to to the humanitie locally placed and seated in the heauens by which coniunctioÌ„ he is not letted from spreading extending and filling all other places also who in his diuine essence power and great maiesty filleth and worketh all in all things according to the true and plaine doctrine of holy scripture yet the humaÌ„ity according to the proper vnchaÌ„geable nature of the same remaineth vndoubtedly seated and being but in one place at once being circumscriptible locall dwelling in heauen from whence be shall come in most triumphant and glorious maner to iudge both the quicke the dead retaining keeping still the essentiall properties of his true reall naturall body hloding and occupying but one place at once his diuinitie ouerspreading and enlarging it selfe to all places according to the excellent power maiesty and essentiall properties of the same Which sweete and comfortable doctrine and vndoubted article of our faith the doctrine and opinion of transubstantiation and consubstantiation do flatly and plainly impugne and ouerthrow as before hath beene shewed by which
Do yee not acknowledge if you haue not your eyes blinded and holden in depth of the darknesse of frowardnesse that the Sunne doth giue vnto vs his light his beames his force his heat streÌ„gth And yet the body it selfe of the Sunne doth rest and abide in heauen Do not ye say ordinarily in your common language when the windowe of the house towardes the sunne is open that the sunne commeth into the house Yet the sunne remaineth alwaies in heauen Behoueth it to snatch and catch the body of the sunne causing it to come downe and to transubstantiate in this earthly place before it can giue his heate his beames his light and nourishment to plants hearbes trees and earthly creatures Are yee so brutish O Capharnaites that yee will not confesse the true sonne of righteousnes Iesus Christ to haue much more power then this starre of the sunne create and mortall If then the mortall creature haue this power to giue vs the vertueâ— and strength of his body by his beames by his light and by his heate sent downe into the earth really and effectuously the body notwithstanding abiding in heauen It behoueth to beleeue that God the euerlasting creator hath much more power to giue vs the true sonne of rightuousnesse Iesus Christ to giue vs his force vertue of his body and bloud shed for vs by the beames light and heate of his holy spirit without coÌ„straining him by your witchcraft to be plucked from the right hand of God to be drawen out of heauen by your transubstantiatioÌ„ into earth Wherefore hath not Iesus Christ this power to giue vs his light and to offer to vs his body his bloud to enter within vs if by faith and pure conscience we will receiue him by the vertue of his holy spirit euen as well better then the sonne entreth into our houses by his might and power without drawing it out of heauen to change the substance thereof The sonne is one onely body created abiding in heauen the cause of the growing of plants trees hearbes which giueth nourishment by force and heate vnto all things liuing vpon the earth and in one and the same moment hath power to quicken heate nourish an infinite number of plants trees hearbes and earthly creatures without seperating diuiding or plucking his body from heauen to transubstaÌ„tiate it The body also of Iesus Christ which he hath caried into heauen and set at the right hand of God hath it not more force more vertue and more strength to regenerate vs to feed and nourish vs to giue his vertue his light and his beames to inspire quickeÌ„ sustaine lighten and in a moment make vs through faith partakers of his body and bloud to make vs members of his members knit together in him and by him by his true promise conteined vnder the bages and holy signes left vnto vs till that the second comming of his humanitie bee seene vpon the earth Wherefore O Massesa yers haue ye inuented this witchcraft of transubstantiation to blaspheme against God to lesson his power and lesse to esteeme his power and vertue then the vertue of the sunne his creature wherefore will yee pluck the body of Iesus Christ from heauen before the time appointed to change his substance into your little round hosts vnleauened and printed Iesus Christ as God aideth all full of pictures which you cause to bee worshipped seâ—ing that Christ as God doth aide his church euerlastingly and hath power to regenerate feed and nourish vs yea with euerlasting life food by his promise witnessed and assured by his holy sacraments of Baptisme and of his holy supper For other comparisons O Massesayers familiar homely consider how the earthly and mortall princes are esteemed reuerenced and honoured for the sacred signes ordeined by them I will onely set forth vnto you two that is to say Waxe Metalles of the one is made the seale of the prince wherewith is sealed graces pardons and forgiuenesses the letters priuiledges graÌ„ted by the prince He that counterfeiteth this seale is hee not punished for treason euen as if hee had hurt the very person of the prince Doth not this seale represent the very person of the prince as if hee himselfe were there present yet the waxe notwithstanding that it is called the seale of the prince is not therefore transubstantiate but remaineth still waxe yet after that it hath receiued the reuerend print of the Prince it is no more called waxe but the princes seale The metalles of gold and siluer marked for the coyne of the prince to serue for money although they be no more golde nor siluer but haue changed their names at the will of the prince be it into the name of ducate crowne shillings pence or other names do they leaue to be metalles and the same substance they were before this onely difference there is they are appointed and stamped with the print of the prince which doth really represent him in such sort that hee that clippeth counterfaiteth this money 1. Cor. 11. is punished as for the crime of treason and as he had hurt the proper person of the prince By much better reason the bread and wine consecrated and marked to be sacraments of the body and bloud of Iesus Christ do really represent him not in painting Wherefore he that vseth it vnworthily shall haue euerlasting damnation as a traytor to the maiesty of God If ye O Massalians Nicolaitains transubstaÌ„tiators are not sufficiently satisfied with the interpretation of Iesus Christ and his Apostles ne yet with similitudes and familier comparisons to bring you to the true way and certaine forme ordeyned of God for the celebration of his holy sacraments in abolishing of your Masse Pompilian Idolatries casting away also your abhominable witchcraft of traÌ„substantiation at the least yet will ye giue no credit vnto the interpretation of the ancient doctors of the church Heare then that which S. Augustine doth recite against Adamantine euen as the bloud in August cap. 12. authorities of the ancient doctors The exposition of saint Augustine many places of the holy scriptures is called the water the rock Christ So is the bread called the body of Iesus Christ the which three places must be expounded to be figures and signes When that saith the same doctor Iesus Christ spake these words Hoc est corpus meum This Lâ—b de doctri christi in prefati Psal 3. is my body and gaue them bread Hee gaue them the signe of his body for he thought otherwise that it was a thing vnlawfull too vncurteous to deuour the flesh body of Iesus Christ if there lib. 10. de candes cap. 5. sacrificiâ—m de consecr distinct 2. were not a figure there namely the bread to put vs in minde of the flesh and body of Iesus Christ to haue beene offered vp for our life and euerlasting foode Moreouer the same doctor vseth
euerlasting life through the merits of thy percious death and passion And thus must wee that are sicke in sinne receiue this healthfull medicine of the holy Sacrament the body and bloud of Christ and when we feele through it any comfort to our soules let vs ascribe that comfort not to our selues but to the goodnes of God which so comforteth and refresheth our soules by feeding vs with his own flesh and bloud of his own great mercy grace let vs thus thinke with our selues loe thus doth our Lord vnto vs to shew vs our wretchednes and miseries wherein we lie intaÌ„gled vnles we be loosed by him and to ouercome our wickednes with the plentie of his goodnes for he maketh vs that are dead in sinne to feele life and being rotten and stincking wormes to tast heauenly sweetnes O Lord God sith thou art so mercifull to vs that now liue in sinne as to feed vs with the heauenly bread of thy owne flesh and bloud in this holy sacrament by which foode through the working of the holy Ghost wee are nourished and cherished in body and soule vnto life euerlasting let our hearts from henceforth in this most cherefully reioyce that our God our spouse and our loue is made vnto vs our spirituall meate and drinke to strengthen our bodies and soules that wee may grow vp to life euerlasting the blisle of Saints the ioy of Angels the sonne of the highest father maketh himselfe our spirituall nourishing the light of the world the sonne of righteousnes the wisedome of God is made the foode of our soule the redeemer of man the brightnes of heauen the matter of all mirth and the Lord of ioy vouchsafeth for to feed vs with himselfe what kindnes what courtesie what tokeÌ„ of loue might bee more Wherefore since wee haue him let vs not from henceforth suffer our hearts to delight in any creature for it were a great vnkindnes and vile wretchednes of vs after the receiuing of so worthy a meate so precious and sweete as it is to sâ—ttle our selues to the liking and iust againe of the world and of the flesh Keepe vs therefore sweet Iesus from such wretchednes and vnkindnes and be thou our meate and our foode our lust and our liking and make vs continually to hunger after thee and to feede on thee with greedie desire for thy sweetnes sufficeth vnto all the world why vouchsafest thou merciful Lord to feed vs with this heauenly bread and with this so precious foode of thine owne flesh and bloud what seest thou in vs or what findest thou in vs or what profit shalt thou haue of vs surely none but thy great loue constraineth thee to doe thus vnto vs since therefore thou which art the soueraigne goodnes the whitenesse of endles light and mirror without spot vouchsafest thus louingly to come to vs to dwell in vs and to feede vs how is it that wee stincking wretches desire not most earnestly to welcome thee deuoutly to receiue thee it is great shame to vs but Lord we beseech thee to take away our shame and to make vs to ameÌ„d Giue vs daily this heaueÌ„ly bread make vs daily to receiue the precious body bloud of thy son our Lord and Sauiour Iesus Christ either ghostly or both ghostly and sacramentally through a true liuely vnfained faith so that thou maist continually be with vs and we with thee for thou hast so limed vs with thy loue and so glewed vs with thy grace that we may not depart from thee grant therefore thy grace that Christ in vs and wee in Christ may dwell perpetually and that we may worthily beare this name sith of Christ wee are called Christen By this which hath been shewed it appeareth how Christs reall naturall holy flesh and bloud is receiued in by and with the SacrameÌ„t wherin as hath beene also shewed there is not any consubstantiation nor transubstantiation It hath beene shewed also what preparation must bee vsed that wee receiue not this holy Sacrament vnworthily whereby Christ is refused and cleane shut out from vs and wee refused and cleane shut out from him to the eternal damnation of our owne soules From which danger God of his great mercy deliuer vs and giue vs grace that wee may at all times be made thankfull and worthy receiuers to the praise of his name and the attainement of euerlasting life through his onely sonne our Lord Iesus Christ to whom with the Father and the holy Ghost be all honour glory and praise now and for euer Amen LAMENTATIONS mournings and woes pronounced by the Prophet Isaiah against impenitent sinners HEare O heauens and harken Esay against impenitent sinners cap. 1. O earth for the Lord hath said I haue nourished and brought vp childreÌ„ but they haue rebelled against me A sinfull nation a people laden with iniquitie a seede of the wicked corrupt children They haue forsaken the Lord and prouoked the holy one of Israel to anger They are gone backward for they fall away more and more The whole head is sicke and the whole heart is heauie from the soule of the foote vnto the head there is nothing sound therin but woundes and swellings and sores full of corruption When you come to appeare before the Lord who requireth this at your handes to tread in my Courts and when you shall stretch out your hands I will hide mine eyes from you and though you make many praiers I will not heare for your hands are full of bloud Wash you make you cleane take away the euill of your workes from before mine eyes cease to do euill learne to do well seeke iudgement releeue the oppressed iudge the fatherles defend the widow If you consent and obey you shall eate the good things of the land but if you refuse and be rebellious you shall be deuoured with the sword for the mouth of the Lord hath spoken it How is the faithfull citie become an haâ—lot it was full of iudgement and iustice lodged therein but now they are murtherers thy Princes are rebellious and companions with theeues euery one loueth gifts and followeth after rewards they iudge not the fatherles neither doth the widdowes cause come before them Therefore saith the Lord God of hosts the mightie one of Israel ah I will case me of mine aduersaries and auenge me of mine enemies and the strong shall be as tow and the maker thereof as a sparke and they shall both burne together and none shall quench them Enter into the rocks and hide thee in the dust from before the feare of the Lord and from the glory of his maiestie The high looke of a man shal be humbled and the loftines of men shall be abased and the Lord onely shall be exalted in that day For the day of the Lord of hosts is vpon all the proud and haughtie and vpon all that is exalted and it shall be made low The people shall bee oppressed one of another and euery
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
A most godly and vvorthy Treatis of holy Signes Sacrifices and Sacraments instituted of God euen since the beginning of the world Very necessary for Christian vnderderstanding Seene and allowed by authority LONDON Printed for G. H. 1609. A SVMME OR A briefe collection of holy Signes Sacrifices and Sacraments instituted of God euen since the beginning of the world And of the true originall of the Sacrifice of the Masse IN the time ordeyned before of God by his vnsearchable and vncoÌ„prehensible wisdome after he had created man to his owne Image and likenes to the end that he might stirre him vppe to feare and obedience and giue vnto him also some exercise of vertue to acknowledge his God his creator there were ordeyned many signes Sacrifices and Sacramentes First to our first Father Adam and to his successours being bodily men were ordayned corporal signes of God the better to approue and make knowen his obedience Trees of life Gene. 2. 3. Euseb Theodor. Seuer To wit The trees planted in the midst of the Harber and earthly Paradise These trees although they were of no other quality then the other plants yet they were dedicated consecrated of God to serue for Sacraments that is to say for holy signes their qualitie then dedicated hallowed to serue as a seale for a witnes attestation approbation of the godly will For the infinite goodnes of god willing to make knowen the fellowship bond and alliance contracted with man his creature created to his owne likenes hath from time to time ordayned outwarde and corporall signes which man might see behold with his corporal eies to serue for assurance gage and pledge of the diuine couenant like as to our first common father were ordeined trees corporall fruits left and giuen vnto him to keep without wasting eating or consuming in paine of euerlasting death We must then beleeue by faith that the trees and fruites were not signes or sacramentes of vanitie as a simple picture but more that vpon them did hange both life and death they containing the signe and the thing signified Wherein did consist the Prouerb 1. 2. 3. knowledge and wisdome to feare God and obey him This was the cause wherefore they were called the fruites of knoweledge of good and euill and the trees of life For in keeping these fruits hallowed in obeing God euerlasting life was promised contrariwise in abusing these Sacramentes in going against the will of God declared by outward tokens euerlasting death and damnation was gotten For other exercises of man towarde Sacrifices before the Lawe written God to the end that he might reuereÌ„ce honor worship him many diuers sacrifices were celebrated yea before the law writteÌ„ by Moyses And although the almighty God creator of heauen Psalm 50. of earth hath no need of mans workes neither is nourished with the bloude of beastes or fruites of the earth Yet hee hath alwaies desired to draw man vnto him in feare and outward obedience by Signes Sacrifices and Sacraments In such sort that the sacrifice of the lambes offered by Abel was pleasing vnto Gene. 4. Hâ—bre â—1 Gene. 6. 7. 9. God Noe likwise after the great flouds passed in signe of knowledge and obedience toward God did erect an aultar offered and lifted vp sacrifice of sheepe without spotte and of birdes wherewith he did make sacrifices sounde and pleasing vnto God By these examples it is easie to know that sacrifices did not begin in the time of Moyses But the innocent and iust lambe represented by the sacrifice of Abel the figure of Iesus Christ was slaine and offered vp from Apoc. 13. the beginning of the world After the rigor of the floud comen for the punishment of the offences of the tyraÌ„ts of the earth in signe of reconciliation and couenant renued our good God did ordeine the signe of the Bowe Rainâ— bow Gene. 9. in heauen for a gage and assurance of of God were holden in the wildernes of Arabia to them was ministered food of Manna heauenly bread wherewith they were Exod. 16. nourished 40. yeares This holy sacrameÌ„t instituted by the power of god was in such great admiration that euery of the people said Manhu what is this 1 Coâ—in 10. Ioh. 6. here they did see the heauenly Manna giuen vnto theÌ„ without trauell a signe of the liuing bread desceÌ„ded from heauen and giuing life to all the faithfull Also another meruailous signe was ordeined Water of the Rocke Exod. 17. Num. 20. 1 Corin. 10 Iohn 19. of God by the rocke flowing of liuely water in Horeb to quench the thirst of thirsty people a signe figure of the true rock Iesus christ out of whoÌ„ did issue water bloud to staunch the thirst of all sinners for euermore The signes and sacraments aforesayd Diuers sacrifices ordeined of God in the yeare of the world 2455 were not only ordained of God but also the law of Sacrificers was published by Moyses as signes figures and shadowes of the Sacrifice performed by Iesus Christ The Sacrifices are either publike or particulers some were heue offerings Holocausts sacrifices coÌ„sumed with fier other were Diuision of sacrifices drawen out of Exod. Leui. and Num. of beasts slaine and offered vp to eate some were of earthly beasts other were beastes of the ayre Among the earthly beasts were such as were most obedient as Beafe and Veale sheep and Lambe Beasts for sacrifices the Goat the Kid Among the birdes also the most tame the Pigion and the Turtle Of Sacrifices some were publike other were particuler the publike either were daily or else seuen times Daies appointed for sacrifices a day or in the new moones or in time of abstinence or else in three feasts celebrated in a yeare To witte in the daies of sweet breade when the pascall Lambe was offered and eaten without Exod. 23. leuened breade in the time also of haruest of first fruites and in the feast of Wine and Oliues toward the end of the yeare It is commanded euery day to Search the booke of Philo the Iew and Iosephus offer two Lambes the one in the morning the other at night after that the Aultar was perfumed with incense and sweet odours Also some of the sacrifices were ordeined for corporall thinges which were offered with shedding of bloud other for incorporal things without Holocaustes Philo the Iewe in his treatise of beasts appointed for sacrifices Iosephus lib. 3. cap. 10. de antiqui iudai bloud The sacrifices called Holocaustes did coÌ„cerne only the honor of God because all the sacrifice was consumed with fire for the which sacrifice Holocaustes the male not the female was receiued that is to say the Beaf the Lambe the Goat of one yeare For the sacrifice for health it was indifferent to take male or female alwaies three parts of Leui. 1 2. 3. 4. the sacrifice was reserued
confications leuied by the bishops of Rome as the place and house of Cicero when he was banished were confiscate to the Colledge of the priests and dedicated specially to the sacrifices celebrated in the temple consecrated to the goddesse Libertie Passing by I thought good to recite this summe of the ancient Romaine sacrificers to the end that vnto all it may bee knowne that all the abuses and Idolatris succeeded in the Church of Iesus Christ are not new but had their originall restored and taken of the ancient Romain Idolators As the fouÌ„dations of Masses Obites Monethminds the dispensing of many benefices annuals vacantes translations offerings and Masse boxe amercements and confiscations adiudged by the senteÌ„ce of the bishop of Rome as are also other ordinances restored by the new Romaine Bishops and continued from the one to the other To this The yeare of our Lord. 383. Blond lib. 2. de Rom. trium purpose it is recited in the Romaine histories that since the raigne of the Emperour ValentiniaÌ„ the xii of that name great sedition happened at Rome betweene the Christians the Idolatrous priestes which striued amongst themselues whether had more inriched the Church by foundations legacies bequests offerings and other inuentions in such sort that the heathen Idolatours and infidels which did vsurpe againe the temple presently called the Church of Saint Peter at Lians did fight against the Christians of Rome which would haue dedicated the same to their deuotion After the offertorie the Aleâ—ran of Titelman doth hold that the Mâ—sse-moÌ„ger must cap. 35. for a time keepe silence to figure the flying of Christ or feare of the Discipâ—es to confesse him before the Iewes Then after the sacrificer doth singe on high Per omnia secula seculorum for this that Christ after that hee was in secret did shewe himselfe openlâ—e in the house of Lazarus Then he singeth sanctus sanctus sanctus to signifie the songe of the Iewes when Christ entered into Ierusalem This musicke ended the sacrificer must secretlie murmure betweene his teeth counterfaiting sadnesse without anie turnings but yet he must plaie a dumbe moÌ„merie by signes of crosses drawen heare awaies there awaies as we shall hereafter declare After the offertorie we must come 9. part of the Masse the round host of floure to the 9. part of the Masse the most rich and most daitie for the Massalians That â—s the host or sacrifice Wherein doth consist the principall end or marke of the Masse sacrifice In the time of the Plotar in Numa â—ollux in â—nom lib. 6. Misierâ—s peractis qui sacris intererant râ—tundis paâ—â—bus quoâ— in honoreâ— deorum adhibebant stantes vescebantur nec nisi sacrificio perfecto vesci licebat Alex. ab Alex. lib. 4. cap. 17. coniurer Numa the Romanes had not yet in vse to kill and offer vp the bloud of beastes But about the end of the Masse sacrifice it was ordeyned to eate and communicate together within the temple little round Cakes consecrated to the honour of the Gods in whose name the Masse was celebrated The litle round hostes of fine floure were eaten by the sacrificer and the assistants standing and not sitting The flowre whereof they were made was called Mola whereof commeth this worde immolare to offer There were diuerse hostes that is to say diuerse litle round cakes dedicated vnto diuerse Gods like as they had diuerse sacrifices of the Masse With the same round hostes was offered the altars seruing in place of tables And whiles the sacrificer and assistants at the sacrifice did eate and communicate together the foresaide little round cakes consecrated to the honor of their Gods there was sung Hymnes and plesant songs Some playing vpon Orgaines and Cymbals Before the deuouring of this round hoste printed with pictures the Massalian Doâ—tors haue ordeyned that the sacrificer shalâ—â—se adiurations and coniuring by signes of the Crosse First he ought to make three crosses vpon the round hoste to figure the threefold doctrine of Christ To witte by the father by himselfe and by the holie Ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Other Doctors Alcoranists and Massalians interpret the third crosse to signifie the treason of Iudas who deliuered his maister into the hands of the Iewes Beside the aforeâ— saide three crosses doth follow fiue more to figure the fiue daies of respit from Palme Sunday to Goodfriday or otherwise to represent the fiue wounds of Christ two in his hands two in his feete and one in his right side Of the which fiue crosses the three first must be made on the chalice and vpon the rounde hostes to figure the deliuering of Christ vnto the Priestes Scribes and Pharisees or to figure the price that Christ was sold for to wit three times ten which is 30. pence The two other crosses are seperatlie made the one being the fourth vpon thâ— host the other vpon the chalice alone to plaâ— the two persons of Christ and Iudas whicâ— the Massalian sacrificer doth continuinâ— still his mockes and mummeries stretchinâ— out his armes to figure Christ stretched oâ— the crosse Then he lifteth vp his round hosâ— printed full of pictures to cause it to be worshipped And that he beginneth againe to make three other crosses One vpon the host another vpon the cuppe and the third vpon himselfe to play the personages of three estates of those that be in Heauen in Purgatâ—rie and in Earth He smiteth afterward vpon his breast to play the personage of the theefe hanging vpon the crosse which repented himselfe But in smiting of the stomacke must bee with the 3 hinder most fingers of the hand for the thombe and the next finger be reserued to consecrate and transubstantiate the round host Moreouer hee must smite his breast three times to figure the threefold offence of the heart mouth and deede In lifting vp his voyce to represent the theefe or the centurion which confessed God in the passion Sixe other crosses are made once againe three vpon the Chalice couered to figure the three houres that Christ hanged on the crosse on liue and the three other crosses are made vpon the chalice discouered with the rounde host lifted vp againe to figure the 3. houres that christ hanged vpon the crosse dead TheÌ„ after the Massalian hath kissed his chalice there are yet 2. crosses more to figure the misterie of the bloud and water â—ssuing out of Christs side Beside the dumbe muÌ„meries abouesaid the Priest must take the couering cloth from the chalice and couer it with the plantyn to figure the breaking of the vaile of the teÌ„ple in the midst at the death of Christ This done the round host is put froÌ„ aboue the chalice and is couched vnder the corpor as to figure the burying of Christ The Priest thus hauing plaied the person of the hanged theefe of the traytor Iudas of Christ of the Publicans plaieth afterward the personage of the
in Christ for euer according to his most mercifull promise made in his word By the similitude of vnion of many cornes and many grapes in these sacramental elements the faithful are put in minde that as the bread which they receiue and eate in the sacrament was made of many cornes and by the liquor of water kneaden into dowe and yet is but one bread and as the wine was made of the iuice of many grapes and yet is but one wine so they that receiue and eate Christs body and drinke his bloud by a true and liuely faith watered with the liquor of godly and true charity are made one body and one flesh with him as liuely members and fruitfull branches of his mysticall body the Church wich is the whole companie of Gods children which are in heauen and in earth of which fellowship and mysticall body these elements are a sacrament as well as of his naturall body declaring the perfect coÌ„iunction which all the faithful of the church militant here on earth haue with their fellowe members the church triumphant together with their head Iesus Christ who all make but one body of Christ being compact knit together to him as to their head according as the Apostle Saint Paul affirmeth in the 1 to the Corinthians cap 10. The cup of blâ—ssing which we blesse is â—â— not the â—oÌ„munâ—on of the bloud of Christ The bread which we breake is it not the coÌ„munioÌ„ of the boâ—y â—f Christ For we that are manie are one brâ—â—d and one bodie because we all arâ— partakers of one bread In the 12. chapter of the same epistle he saith For as the bodie is one and hath manie members and all the members of the bodie which is one though they bee manie yet are but one body euen so is Christ for by one spirit we be all baptized into one body whether we be Iewes or Grecians bond or free and haue beene all made to drâ—nke into one spirit Therefore if one member suffer all suffer with it if one member bee had in honour all the members reioyce vvith it Novv you are the body of Christ and members for your part By which words the Apostle sheweth that all the faithfull both in heauen in earth make but one mystical body of Christ and that the whole Church together make but one Christ being all in particular the seuerall members of his said mystical body wherof â—e himselfe is the head of which fiâ—me and stedfast coniunction Baptisme the Lords supper are an effectuall declaration and resemblance and perfect seales of assurance to all the faithfull for by Baptisme is declared their new birth into one spirit and by their participation of the body and bloud of Christ is manifestly shewed opened sealed assured vnto them their newe planting incorporating into Christs body who being made liuely members of the same they are guided gouerned and ruled by one selfe same spirit of Christ according as the Apostle affirmeth in the 4. chapter of the epistle to the Ephâ—sians There is one body and one spirit euen aâ— you are called in one hope of your vocatioÌ„ There is one Lord one faith one Baptisme one God father of all which is aboue all through all and in you all That we be henceforth no more children wauering and caried about with euery winde of doctrine by the deceit of men and craftines whereby they lie in waite to deceiue but let vs follow the truth in loue and in all things grow vp vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the body vnto the edifying of it selfe in loue till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ And in Gal. 3. it is thus said For yee are all the Sonnes of God by faith in Christ Iesus for all yee that are Baptized into Christ haue put on Christ By which words the Apostle noteth that all the whole church are but as one man in Christ Iesus making but one mysticall body of Christ whereof the sacraments of Baptisme and the Lords Supper are a declaration resemblance testimony perfect seale of assurance so that Christ being nowhead of his church and the Church which is the company of the faithfull being made one body with him he nourisheth and feedeeth all and euery member of the same and through the worke grace of his holy spirit ioyneth them together by their particularioints so that euery part hath his iust proportion of foode that at length through the vertue receiued extended from him as from their head euery part may grow vp to perfection in which communion and fellowship of the members of Christ together with their head great comfort is laide vp to a true Christian soule For as the Apostle saith if one member suffer all suffer with it and if one member be had in honour all the members reioyce with it because that which is comfort and honour to one is comfort and honour vnto all in asmuch as all be made partakers therof through Christ their head who by the lace of loue hath vnited and fast ioyned them one with another and coupled them all to himselfe through his exceeding charitie spreading it selfe and ouershadowing them all that in all good things as also in their euill afflictions and sorrowes Christ himselfe with all his members do partake and common together according as by himselfe is affirmed in his word that whatsoeuer is done to the least lowest of his members in his said mysticall body be it good or euill it is done vnto him he being the head of that body froÌ„ whence euery member draweth his life and feeling for how can a man offend the least part of the body being a liuely and quicke member and the whole body and head not feele it and what suffereth the furthest part of the foot that the whole body and head suffereth not seeing that it is the head that giueth motion sense and perfect feeling to all the body euery member of the same and what suffereth the furthest lowest and least part of the foot that the whole body and head suffereth not and what benefite also can be done vnto any litle part of the foot in which all the body and specially the head taketh not comfort and reioyceth So then if any one member be feeble and weake in faith yet the churches faith which is the company of all the faithfull ioyned to and with their head is stable and assured strong and if the repentance of some one member be suddaine small and short yet the repentance and sorrowes of the church ioyned with her head is plentifull deepe large and sufficient whereof this short and
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
one by his neighbour The children shall presume against the ancient and the vile against the honorable The triall of their countenance testifieth against them yea they declare their sinnes as Sodome they hide them not Woe be vnto their soules for they haue rewarded euill vnto themselues Woe be vnto the wicked it shall bee euill with him for the reward of his hands shall bee giuen him Woe be vnto them that ioyne house to house and lay field to field till there be no place that ye may be placed by your selues in the middest of the earth This is in mine eares saith the Lord of hostes surely many houses shall bee desolate euen great and faire without inhabitaÌ„ts woe bee vnto them that rise vp early to follow drunkennes and to them that continue vntill night till the wine doe inflame them woe vnto them that are mightie to drinke wine and to them that are strong to powre in strong drinke and the harpe and violl timbrel and pipe and wine are in their feastes bâ—â— they regard not the worke of the Lord nor consider the worke of his handes Woe vnto them that speake good of euill and euill of good which put darkenes for light and light for darknes that put bitter for sweete and sweete for sower Woe vnto them that draw iniquitie with the cords of vanitie and sinne as with cart ropes Therefore hell hath enlarged it selfe and opened his mouth without measure and their glory and their multitude and their pompe and hee that reioyceth amongst them shal discend into it Make the heart of this people fat make their eares heauie and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their hearts and conuert and hee heale them Then said I Lord how long and hee answered vntill the cities bee wasted without inhabitants and the houses without man and the land bee vtterly desolate for the people turneth not vnto him that smiteth them neither doe they seek the Lord of hosts Therfore will the Lord cut off both head and taile in one day The ancient and the honorable man hee is the head and the Prophet that teacheth lies hee is the taile For the leaders of the people cause them to erre and they that are led by them are deuoured Therefore shall the Lord haue no pleasure in their yong men neither will hee haue compassion of their fatherles of their widowes For euery one is an hypocrite wicked and euery mouth speaketh follie Therefore by the wrath of the Lord of hostes shall the land bee darkned and the people shall bee as the meate of the fire No man shall spare his brother for wickednes burneth as a fire it deuoureth the briars and the thornes and will kindle in the thick places of the forrest and they shall mount vp like the lifting vp of smoke and when he shall looke to the earth behould troble and darkenes vexation and anguish yet for all this his wrath is not turned away but his hand is stretched out stil Woe vnto them that decree wicked decrees and write greeuous things to keepe backe the poore from iudgement and to take away the iudgement of the poore that widowes may bee their pray and that they may spoyle the fatherles What will you doe in the day of visitation distruction which shall come from far to whom will you flie for helpe and where will you leaue your glory without mee euery one shall fall amongst them that are bound and they shall fall downe amongst the slaine yet for all this his wrath is not turned away but his hand is stretched out still And in that day did the Lord of host call vnto weeping and mourning and to baldnes and girding with sackcloth and behold ioy and gladnes slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow we shall die And it was declared in the eares of the Lord of hosts surely this iniquitie shal not be purged from you till you die saith the Lord God of hostes Behold the Lord maketh the earth emptie and hee maketh it wast hee turneth it vpside downe and scattereth abroad the inhabitants therof and there shall be like people like priest like seruant like master like maide like mistris like buier like seller like â—ender like borrower like giuer like taker to vsurie The Earth shall be cleane emptied and vtterly spoyled for the Lord hath spoken this word The earth lamenteth and fadeth away the world is feebled and decaied the proud people of the earth are weakened The earth also decaieth because of the inhabitants thereof For they transgresse the lawes they changed the ordinances and brake the euerlasting couenant Therefore hath the curse deuoured the earth and the inhabitants thereof are desolate the inhabitants of the land are burned vp and few men are left and hee that flieth from the noyse of the feare shall fall into the pit and he that coÌ„meth out of the pit shall be taken in the snare for the windowes from an high are open and the foundations of the earth doe shake the earth is vtterly broken downe The earth is clean dissolued the earth is moued exceedingly the earth shall reele to and fro like a drunken man and shall be remoued like a tent and the iniquitie thereof shall be heauy vpon it so that it shall fall and rise no more No man calleth for iâ—stice no man contendeth for the truth they trust in vanity and speake vaine things they conceiue mischiefe and bring forth iniquity for their haÌ„ds are defiled with bloud and their fingers with iniquitie their lips haue spoken lies and their tongue hath murmured iniquitie they runne to euill and they make haste to shed innoeÌ„ct bloud their thoughts are wicked thoughts desolation and destruction is in their paths the way of peace they know not and there is no equitie in their goings they haue made them croked pathes whosoeuer goeth therein shall not know peace therefore iudgement turneth backward and iustice standeth farre off for truth is fallen in the streets and equitie cannot enter yea truth faileth and he that refraineth from euill maketh himselfe a pray And when the Lord saw it it displeased him that there was no iudgement Therfore will hee tread downe the people in his wrath and make them drunke in his indignation will bring downe their streÌ„gth to the earth and they shall go forth looke vppon the carkases of the men that haue transgressed for their worme shall not die neither shall their fire be quenched and they shal be an abhorring to all flesh O yea heauens be astonied at this be afraid and vtterly confounded saith the Ier. against impenitent sinners chap. Lord for my people haue committed two euils they haue forsaken mee the fountaine of liuing waters to dig them pits euen broken pits that can hold no water The Priests said not where is the Lord and they that should minister the law
knew me not the Pastors also offended against me went after things that did not profit Thine owne wickednes shall correct thee and thy turning back shall reproue thee know therefore and behold it is an euil thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of Hostes though thou wash thee with â—â—tre and take thee much sope yet thine iniquitie is marked before me saith the Lord thou disobedient Israel returne saith the lord I will not let my wrath fall vpon you for I am mercifull saith the Lord and I will not alwaie keep mine anger O yea disobedient children turne againe saith the Lord for I am your Lord and I will giue you pastors according to my hart which shall feede you with knowledge and vnderstanding Thou shalt call me saying my father and shalt not turne from me and thenceforth they shall followe no more the hardnes of their wicked hearts A voice was heard vpon the high places weepings supplications of the children of Israel for they haue peruerted their way and forgotten the Lord their God O ye disobedient children returne and I will heale your rebellions Behold wee come vnto thee for thou art the Lord our GGD O Ierusalem wash thy hart froÌ„ wickednes that thou maist be saued how long shall thy wicked thoughts remaine within thee in that day saith the Lord the heart of the King shall perish and the heart of the Princes and of the Priests shall be astonished the prophets shall wonder destruction vppon destruction is cried for the whole land is wasted Wherefore gird you with sackcloth lament and houle for the fierce wrath of the Lord is not turned back from vs. I beheld and lo the fruitful place was as a wildernesse and all the cities thereof were broken downe at the presence of the Lorde and by his fierce wrath For thus hath the lord said the whole land shal be desolate yet will I not make a full end and when thou shalt be destroied what wilt thou doe Thy waies and thine inuentions haue procured thee these things such is thy wickednesse Therefore it shal be bitter therfore it shall pierce vnto thine heart for my people is foolish they haue not knowen me they are foolish children and haue no vnderstanding they are wise to doe euil but to doe well they haue no knowledge Then said I ah Lord GOD surely thou hast deceiued this people saying ye shall haue peace and the sword pierceth vnto the heart They haue denied the Lord and said it is not hee neither shall the plague come vppon vs neither shall wee see sword nor famine O Lord are not thy eies vpon the trueth Thou hast stricken them but they haue not sorrowed thou hast coÌ„sumed them but they haue refused to receiue correction They haue made their faces harder then a stone and haue refused to returne How should I spare thee for this Thy children haue forsaken me and sworne by them that are no gods though I fed them to the full yet they committed adulterie assembled themselues by companies in the harlots houses They rose vp in the morning like fed horses for euerie man neighed after his neighbours wife shall I not visite for these things saith the Lord Lo I will bring a nation vpon you from farre O house of Israel saith the lord which is a mightie nation and an ancient nation a nation whose language thou knowest not neither vnderstandest what they say whose quiuer is an open sepulcher they are all very strong and they shall eate thine haruest and thy bread they shall deuoure thy sonnes thy daughters they shall eate vp thy sheepe and thy bullocks they shall eate thy vines and thy fig-trees they shal destroy with the sword thy fenced citties wherein thou diddest trust For amongst my people are sound wicked persons that laieth waite as hee that setteth snares they haue made a pit to catch men As a cage is full of birds so are their houses full of deceit thereby they are become great and waxen rich they are waxen fatte and shining they do ouerpasse the deedes of the wicked they execute no iudgement no not the iudgement of the fatherles yet they prosper though they execute no iudgment for the poore An horrible and filthy thing is committed in the land the Prophets prophecie lies and the Priests receiue giftes in their hands my people delight therein Shall not I visit for these things saith the Lord or shall not my soule be auenged on such a nation as this Trust not in lying words saying the temple of the Lord the temple of the Lord this is the temple of the Lord behold you trust in lying words that cannot profit But this thing commanded I them obey my voice I will be your God and ye shall be my people and walke you in all my waies which I haue commanded you that it may bee well vnto you But they would not obey nor encline their eare but went after the couÌ„sels and stubbornnesse of their wicked heart and went backward and not forward Therefore shalt thou speake all these wordes vnto them but they will not heare thee Thou shalt also cry vnto them but they will not answer thee but thou shalt say vnto them this is a nation that heareth not the voice of the Lord their GOD nor receiueth discipline truth is perished cleane gone out of their mouth Therfore thus saith the Lord behold mine anger and my wrath shall be powred out vppon this place vpon man and vpon beast and vpon the tree of the field and vppon the fruit of the ground and it shall burne and not be quenched and the carkases of this people shall bee meate for the fowles of the heauen and for the beasts of the earth and none shall fray them away and death shall be desired rather then life of al the residue that remaineth of this wicked familie which remaine in all the places where I haue scattered them saith the lord of Hostes How doe you say we are wise and the lawe of the lord is with vs lo certainly in vaine made he it the penne of the scribes is in vaine the wise men are ashamed they are affraid and taken lo they haue reiected the word of the lord and what wisedome is in them Therefore will I giue their wiues vnto others and their fields vnto theÌ„ that shall possesse them for euerie one from the least to the greatest is giuen vnto couetousnesse and from the Prophet euen to the Priest euerie one dealeth falslly for they haue healed the hurt of the daughter of my people with sweete words saying peace peace wheÌ„there is no peace for behold I will send serpents and cockatrices amongst you which will not be charmed and they shall sting you saith the lord Oh that my head were full of water and mine eies a fountaine of teares that I might weepe day and
night for the staine of the daughter of my people Oh that I had in the wildernes a cottage of wayfaring men that I might leaue my people and go from them for they be all adulterers and an assemblie of rebels and they bend their tongues like their bowes for lies but they haue no courage for the truth vpon the earth for they proceed from euill to worse and they haue not knowne mee saith the lord Let euerie one take heede of his neighbour and trust you not in any brother for euery brother will vse deceit and euerie friend will deale deceitfully and euery one will deceiue his frend and will not speake the truth for they haue taught their tongues to speake lies and take great paines to do wickedly Thine habitation is in the midst of deceiuers because of their deceite they refuse to know me saith the lord Therefore thus saith the lorde of hostes behold I will melt them try them for what shall I else doe for the daughter of my people their tongue is an arrowe shot out and speaketh deceipt one speaketh peaceably to his neighbour with his mouth but his hart he layeth waite for him Shall I not visit them for these things saith the lord or shall not my soule be auenged on such a nation as this Therefore thus saith the Lord God of Hostes the God of Israel behold I will feede this people with wormewood and giue them waters of gall to drinke for death is come vp into our windowes and is entred into our palaces to destroy the children without and the yong men in the streetes Speake thus saith the lord the carkases of men shall lie euen as the dung vpon the field and as the handfull after the mower and none shall gather them Thus saith the Lord let not the wise man glory in his wisedom nor the strong maÌ„ glory in his strength nether the rich man glory in his riches but let him that glorieth glory in this that he vnderstaÌ„deth and knoweth me for I am the Lord which shew mercie iudgement and righteousnesse in the earth for in these things I delight saith the Lord. Thus saith the Lord learne not the way of the heathen be not afraid for the signes of heauen though the heathen be afraid of such Euery man is a beast by his owne knowledge for the pastors are become beasts and haue not sought the lord therfore haue they no vnderstanding and all the flocks of their pastures are scattered O Lord I know that the way of maÌ„ is not in him selfe neither is it in man to walke and to direct his steps O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing power out thy wrath vpon the heathen that know thee not and vpon the families that call not vpoÌ„ thy name let me see thy vengeance on them for vnto thee haue I opened my cause O lord if I dispute with thee thou art righteous yet let me talke with thee of thy iudgements wherefore doth the way of the wicked prosper why are all they in wealth that rebelliously transgresse Thou hast planted them and they haue taken roote they grow and bring forth fruit thou art neare in their mouth farre from their reines O lord thou hast ordeined them for iudgement and O GOD thou hast established them for correction Giue glory to the lord your God before hee bring draknes and or euer your feete stumble in the darke mountains and whiles you looke for light he turneth it into the shadowe of death and make it as darkenes But if you will not heare this my soule shall weepe in secret for your pride mine eie shall weepe and drop downe teares for the crowne of your glorie shal come downe froÌ„ your heads O lord though our iniquities testifie against vs deale with vs according to thy name for our rebellions are many we haue sinned against the. O the hope of Israel the sauiour thereof in the time of trouble why art thou as a stranger in the land as one that passeth by to tarry for a night why art thou as a man astonied as a stroÌ„g man that cannot helpe yet art thou O lord in the middest of vs thy name is called vpon vs O forsake vs not Thus saith the lord vnto this people thus haue they delighted to wander they haue not refrained their feete Therfore hath the lord no delight in them but he will now remember their iniquitie and visit their sinnes when they fast I will not heare their cries I will not accept them but I will consume them by the sword and by the famine and by the pestilence Wee acknowledge O lord our wickednes and the iniquitie of our fathers for wee haue sinned against thee do not abhorre vs for thy names sake cast not downe the throne of thy glory remember and breake not thy couenant with vs. Are there any among the vanities of the gentiles that can giue raine or can the heauens giue showers is it not thou O lord our God Therefore will we waite vpon thee for thou hast made all these things Then said the lord vnto me though Moises and Samuel stoode before me yet mine affection could not be towards this people Cast them out of my sight and let them depart and if they say vnto thee whither shall wee depart then tell them thus saith the lord such as are apointed to death vnto death such as are for the sword to the sword and such as are for famine to the famine such as are for the captiuitie to the captiuitie and I will appoint ouer them foure kindes saith the Lord the sword to slay and the dogs to teare in pieces and the fowles of the heauen and the beasts of the earth to deuoure and to destroy Thou hast forsaken me saith the lord and gone backward therfore will I stretch out my hand against thee and destroy thee for I am wearie with repenting Thy substance and thy treasures will I giue to be spoiled without gaine and that for all thy sinnes euen in all thy borders Behold saith the lord I will send out many fishers and they shall fish them and after I will send out many hunters and they shall hunt them from euerie mountaine and from euery hill out of the caues of the rocks for mine eies are vppon all their waies they are not hid from my face neither is their iniquitie hid from mine eies And first I will recompence their iniquitie their sinne double because they haue defiled my land and haue filled my inheritance with their filâ—hy carrions and their abhominations Thus saith the lord cursed be the man that trusteth in man and maketh flesh his arme and withdâ—aweth his heart from the lord for he shall be like the heath in the wildernes shall not see when any good commeth but shall inhabite the parched places in the wildernes in a salt land and not inhabited Blessed is
nesciunt Nisi Iesum quem sentiunt Quem tuus â—mor implicaâ— Nâ—uâ— quid Iesus sapiar Felix gustus quâ—m satiat Nil est quod vltracupiaâ— Iesus decus Angelicum In aure dulce canticum in ore mel mirificum in corde nectar caelicum Desidero te millies Mi Iesu quando venies Me laetum quando facies Vultuque tuo sacies Quamdiu differs doleo Morasaegresustinâ—o Quod vultum nondum video Quem me visurum gaâ—deâ— Iesus summa benignitas Miracordis iocunditas Incomprehensa bonitas Tua me stringit charitas Bonum mihi diligere Iesum nil vlâ—ra quaerere Mihi prorsus deficere Et illi sols viuere Iesu mi delectissime Spes suspirantis animae Te quâ—runt pâ—aelachrimae Et clamâ—r mentis in timae Heâ— carnis victus vitio Intente clamare nescio In meque deficio Adte Iesu respicio Quocunque loco fuere Meum Iesum desiderâ— QuaÌ„ laetus cum inuenerâ— Quam felix cum tenurâ— Hunc affectum cum sentiâ— Nulla fit mundi mentio Summis vacat intentio Sic Semper esse cupio Hic amor ardet dulciter Dulcescit miâ— abiliter Sapit delectabiliter Delectat foe liciter Hic amor missus coelitus Haeret mihi medullitus Mentem incendit penitus Hoc delectatur spiritus O beatum incendium O ardens desiderium O dulce refrigerium Amare dei filium Iesus cum sic diligitur Hic amor non extinguitur Nec tepescit nec moritur Plus crescit accenditur Iesus sole serenior Est balsamo suauior Omni dulcore dulcior Prâ— cunctis amabilior Cuius amor sic afficit Cuius odor sit reficit Iesus in quem mens deficit Solus amanti sufficit Tu mentis delectatio Amoris consummatio Tu mea gloriatio Iesu mundi saluatio Tu moestorum solatium Tu reorum refugium Tues iustorum gaudium Et cuntorum auxilium Sequar te quocunque ieris Mihi tolli non poteris Cum meum cor abstuleris Iesu laus nostri generis Rex virtutum rex gloriae Rex insignis victoriae Iesus largitor gratiae Honor caelestis curiae Te coeli chorus praedicat Et tuas laudes replicat Iesus orbem laetificat Et nos Deo pacificat Iesus in pace imperat Qui omnem sensum superat Hunc semper mens desiderat Et illo frui properat Iesus ad patrem redijt Regnum coeleste subijt Cor meum a me transijt Post Iesum simul abijt Iam prosequamur laudibus Iesum hymnis precibus Vâ— nos donec coelestibus Cum ipso frui sedibus Finis hymni Sancti Bernardi Augustinus in libro decorrectione gratia Dicit PRima libertas voluntatis erat posse non peccare in renatis nouissima erit multo magis non posse peccaâ—e in non renatis multo minus posse nihil sed peccare prima immortalitas erat posse non morâ— in renatis nouissima erit multo magâ—s non posse mori in non renatis multo minus non posse viuere prima perseuerantiae potestas erat posse bonum noÌ„ disserer in renatis nouissma erit perseuerantiae foelicitas non posse bonum desererâ— in non renatis maledictionis in foelicitas non posse malum relinquere A Preparatiue necessary to prayer which ought to be faithfull and frequent feruent and patient WHosoeuer desireth to be most conuersant with God must apply himselfe often to his deuout praiers and to the reading of holy scriptures for in his praiers he talketh with God and in his reading of holy scriptures God talketh with him In which scripture he shall find noted that praier is sometime taken for euery good worke as vpon that saying of the Apostle Praie continually the learned do interpret that he onely may be said to pray continually that dischargeth his duty well in euery good worke continually so that a iust and righteous man neuer ceaseth to pray vntill he cease to be righteous for no man can pray or praise God continually with his lips neither is such a prayer or praise of God without the desire or consent of the heart pleasing or acceptable vnto God but hee that prayeth vnto God or praiseth God by his good workes and conuersation he doth and may continually pray and praise God most affectionatly glorifying him by his works True prayer also is thus defined Prayer is a most godly affection of the minde directed vnto God and this affection is a godly and Christian desire and euery godly and Christian desire may be termed a praier When our affection therfore and desire is directed vnto God it goeth as a messenger sent from man to God and it entreth into the sanctuary of God vnto which place our flesh cannot be admitted our praier is also a kind of petitioÌ„ preferred vnto God for al things necessary coÌ„uenient nether doth it beseeme any child of God to aske of God such things as are not meet but such things are to be asked which are necessary for the soules health neither caÌ„ any thing be said to be asked in the name of our Sauior which is not asked for saluatioÌ„ sake To pray also aright is to send forth the sorowful sighings of our soules not many eloqueÌ„t glorious words And to coÌ„mend this duty the more vnto vs these godly sayings are of great force which we finde in Eccles 18. and Ierem 33. Be not letted to pray often but cry vnto God and he will heare thee To the commendatioÌ„s also of praier the examples of all the saints of God are of great force who while they liued in the world perseueted in praier with one heart together with the women and Mary the mother of Iesus as it is said in the Acts. Our Lord and Sauiour Christ also was accustomed often to pray as in many places of the Gospell it apeareth not that he needed praier when of himselfe he had power of all things but to giue vs an example of diligent prayer he being vnwilling that we should slothfully and negligently practise that which he so diligently by his exaÌ„ple had taught It is a shame therefore for any Christian disciple to be ignorant of that which their Lord master Christ did so diligently teach as great shame it is seldome to doe that which their master Christ did so often especially seeing praier is a matter so profitable gainfull vnto vs for more may one Saint of God preuaile by his prayer then many miserable sinners can do by their force more doth one godly man get from heauen in an houre by his praier then many thousand of armed Souldiers can get vpoÌ„ earth by their force and armes Praier also will make vs to triumph ouer our spirituall enemies as Saint Isidore declareth saying This is the remedie by which we consume all the temptations of our vices that so often as we feele our selues pricked with sinne so often wee should turne our selues to seeke help by ouâ— prayers for diligent praier