is to settle our selues to the liking and lust 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 profiâ— 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 nâ—t 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 Esay against impenitent sinners cap. 1. and harken 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 hâ—nds 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 shaâ—l 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 hâ—rlot 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 ease 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 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 oâ—â—he earth This is in mine eares â—aith thâ— Lord of hostes surely many houses sâ—all â—ee desolate euen great and 〈◊〉 without inhabitaÌ„ts woe â—ee vnto them that â—ise vp early to follow drunkeâ—â—â—s and to them that continue vntill â—â—ght till the wine doe inflame them â—oe vnto them that are mightie â—o dâ— nke wine and to them that are strâ—ng to powre in strong drinke and the harpe and violl timbrel and pipe and wine are in their feastes but they regard not the worke of the Lord noâ— consider the worke of his handes Wâ—e 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
pictures the Massalian Dostors haue ordeyned that the sacrificer shall vse 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 aforesaide three crosses doth follow fiue more to figure the fiue daies of respit from Palme Sunday to Good friday or otherwise to represent the fiue wounds of Christ twain 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 the host the other vpon the chalice alone to play the two persons of Christ and Iudas which the Massalian sacrificer doth continuing still his mockes and mummeries stretching out his armes to figure Christ stretched on the crosse Then he lifteth vp his round host 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 Purgatorie 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 hindermost 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 issuing 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 corporas 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 Centurion in singing the Pater noster But the Alcoran of Durand expoundeth by the seuen Petitions of the Pater noster the seuen weepings of the virgin Marie or the seauen vertues or the seauen gifâ—es of the holy ghost or the seauen Beatitudes or the seauen deadly sinnes This song finished the Massalian a litle white keepeth silence to figure the silence or rest of Christ in the tombe Another aperie or mummerie doth the Messalian play with his round host the which hee laieth vpon the paten to figure the vnitie of the diuinitie with the humanitie but when he plaieth the secret misterie then the host is hid out of sight Re dâ—uina ceremoniis celebratis sacerdos tunc I licet sucelamabat quà voce illos qui interfuerant missos faciebat Alex. ab Alex. lib. 4. cap. 17. The sacrifice thus finished and the litle round hostes eaten Numa ordeined to sing these wordes I licet vel Ite missa est that is to say go it is granted the assembly is suffered to go home Be not all these parts of the Masse sacrifice ordeined by Numa the coniurer more then 700. yeares before the incarnation of Iesus Christ to wit the Vestiments the Aulbe Parts of the Masse ordeyned by Numa 700. yeares before the incarnation of Iesus Christ the Casuall the holy purging water coniured with salt to chase away Diuels the Aulter the Taper-light the turnings and trauersings along the Altar with prayers meditations toward the East the Processions with Shrines and Relikes caried vpon the shoulders of the Priestes clothed in white surplesses and crownes vpon their heades the Confiteor made to the he Saints and she Saints the playing on the Organes the Canticles Peans Hymnes and Odes the Censor and the Incense the communion of little round bread consecrated in the name of their Gods in the end this song Ite missa est do ye not acknowledge O ye Massalians that ye haue borrowed all these partes and members of your Masse of Pompilians Religion Why do you hold this word Masse seeing Iesus Christ did name it a supper or the partaking of his body Why haue ye taken these Vestiments the Aulbe Matth. 27. Luk. 20. Mark 14. 1 Cor. 11. painted Chasual proper to the ancient Romane Idolators of the which garments Christ ordeyned nothing Why haue yee giuen more credit vnto the witchcraft of Pompilius to chase away Diuels with salt water coniured called holy water theÌ„ vnto the holy gospel of Iesus Christ the which doth assure you in his name to driue away Diuels Mark 16. and not with witchcraft and salt Who but the spirit of Numa did inspire you to shaue your crowne round to deck your selues with white Surplesses to beare the Shrines and Banners in Procession When Iesus Christ celebrated his holy supper and instructed his Apostles of the communion of his body and bloud did he command theÌ„ to follow the religion of the ancient Romane Idolators to haue their Altars enriched with Images to vse turnings and trauersings along the altar to be shorne round to haue aulbes and chasuals adressing their prayers and confession to he she Saints to pipe with Organes to perfume their altars Images with InceÌ„se to go to the offerings to cary money to the Priestes boxe to eate litle rounde hosts consecrated and last of all to sing Ite missa est But I well perceiue O Massalians your Masse subtelties whereby you shal confesse to me that the body and chiefe parts of the Masse tooke their beginning and creation of Numa Pompilius Neuerthelesse the deckings and enrichings were inueÌ„ted by other Bishops of Rome specially by a Monke called Gregory the first of that name that came to the Popedome Who was instructed in the Magicke and Philosophie
in his bookes of Leuiticus and Numbers The Arke of witnes Ex. 25.27.28 Another signe sacrament instituted of God by the Arke of the couenant described in Exodus being a holy signe dedicated to receiue the holy and heauenly answers to the end to bring the people to the remembrance feare and obedience of God to honour accompany the Arke of the couenant Many other exterior signes were ordeyned of God as the ornaments and consecration of Priestes Ephod specially the ornament called the Ephod the which and the sacrifices the Israelites did abuse by their Idolatries Another holy signe there was of the purging and sprinkling water ordeined by God to Moyses and Aaron the high Priest Purging water consecrated Numb 19. This sprinkled water was consecrated with ashes gathered by a clean person of the sacrifice offered in Holocausta To witte of a Cowe all redde without any spot and which had neuer bin laboured The Wood ordeyned to make the fier for the burnt offering was Cedar Hisope Purple with Crimsin With this water were sprinkled polluted persons for the purging and cleansing of their corporall defilings Exod. 38. At the entring of the Temple or Tabernacle was a Lauer made of Brasse forged first with the images of the women of Israell in this Lauer was put the sprinkling water wherewith the sacrificers are sprinkled before the celebrating of their sacrifices to the end they might be purified and obtaine grace remission of their sinnes After the death of the great Priest Aaron the people of Israell vnthankfull to God for the goodnes sent them of him murmuring as annoyed with the heauenly Manna freely giuē vnto them for their noriture were punished by the biting of venemous serpēts But the merciful God gaue vnto them an holy signe whereby they should be saued and restored to health to wit the brasen serpent lifted vp in the aire a figure of Iesus Christ crucified Brasen serpent Iohn 3.7 These were in summe the most part of the signes sacrifices and sacraments ordeyned of God in the first Church of the Israelites figures of the true and perfect sacrifice performed by Iesus Christ the true Messias and euerlasting Priest sitting at the right hand of God the Father Sacraments brokē by Adam Gene. ◠Now resteth the summe to bring forth how man by his owne proper fault did fall in obliuiō and disobedience of God his creator abusing Gods fauour and corrupting the holy signes sacrifices sacraments ordeyned to him What perswaded our first father and his companiō to bide themselues at the hearing of Gods voice but because they had abused the holy signe and broken the lawe of the fruits to them forbiddē This holy signe which our first and vniuersall father had abused was the originall of other vices and corruptions hereafter described into the which all men are fallen sauouring of the corrupted lumpe of Adam Leauing the particuler corruptions of the signes Corruption of the sacrifice by Aaron Exo. 32 Deut. 9. sacrifices and sacraments before the law written by Moyses we will begin to bring forth briefly the most notable error committed by the most great sacrificers as Kings Priests and others hauing the chiefe gouernement of the people When Moyses was abiding in the mount Synay to receiue the commandements of God his brother Aaron the high Priest forged a calfe of gold of the golden earings giuen vnto him by the people of Israell he builded an aulter offered incense and celebrated sacrifice causing the common people to worship the molten Image Was not this an abusing of the Sacrifices ordeined of God and a corrupting of the true vsage of the same in causing the calfe to be worshipped in place of the slaine and offered sacrifice as it was appointed in the law Corruption of the sacrifice by Nadab Abihu Leui. 10 Numb 11. His sonnes also Nadab Abihu were not they cōsumed with fire for abusing the vse of sacrifices in taking vnhallowed wood and corrupting the law The people of Israel vnthankfull for the goodnes done vnto them in being deliuered from the Pharaōical captiuity did they not murmure against the holy sacrament of heauenly Manna when they did disdaine and contemne this bread of life Iosua and demanded flesh to eate Achan the sonne of Charmes did not he violate the lawe of the holy signes when he committed sacriledge and kept backe the spoyles of Ierico vowed consecrated to God for sacrifices If any more curiously desire to see the continuall abuses and corruptions of the people themselues Iudg. 2.3.6.8.9 let him reade the histories of the Iudges of Israel and in all times he shall find man neuer to be content with the true worshipping ordeined of God But in steed of outwarde signes ordeined of God to draw the people to feare and obediēce they haue forged inuentions And in place of reuerencing the alters and arke couenant in the name of the only God being outward sacred signes The Israelites infected with the Idolatries of their neighbours the Syrians Iudges 10 Sidonians Moabites Ammonites and Philistines did erect alters vnto their strange Gods The vngentle sacrifice of Iephtha Iudg. 11. Baal and Astaroth Ieptha Iudge and Captain of the Israelites did not he corrupt the lawe of Sacrifices when he sacrificed his owne proper daughter excusing himselfe by a vow which hee made Iudg. 8.9 Idolatry by the Ephod Iudg. 17.18 which was not appointed to him of God The holy signe ordayned of God for the high Priest to celebrate sacrifices in called Ephod the vppermost garment was not it abused by Gedeon captaine of the Israelites when as of the spoiles of the Madianits and of their earings he made an Ephod of gold whereby the people fell into great idolatrie How long time was this holy outward signe Ephod abused an Image being erected by the mother of Michas in Silo Priests sacrificers appointed expresly to sacrifice thereunto an Altar builded and the true vse of sacrifices corrupted So long as the temple continued in Silo into what wicked manners did the Priestes and sacrificers fall which were ordeined of God for the ministrie of sacrifices and holy sacraments when they vsurped by long possession to haue this priuiledge of the people 1 Sam. 2. that when they did sacrifice the flesh of the offered sacrifice was seething their boy or seruant hauing a three grained flesh-hooke of yron in his hand had liberty to catch out of the potte or caldron all that he could cary with his hooke Further the leuiticall tiranny was such that this seruant of the Priest had libertie to demand of the sacrifice giuer flesh to roste for the sacrificer otherwise to take it by force euen as he would Was not this a great abuse and detestable corruption practised by the Pristes and chiefe sacrificers vnder the pretēce of sacrifices What greater corruption can be declared then that of the sonnes of the chiefe Priest
corrupte◠with the leuen of sinne Euen so by the second Adam Iesus Christ we are by grace purged from our offences To our first and vniuersall father Adam was giuen a holy signe to exercise his obedience and to his successours was giuen other holy signes sacrifices sacraments instituted of God as the tree of life the fruits of the tree of knowledge of good and euill the raine-bowe circumcision the lambe without blemish the bread without leuain the cloud the fiery piller the red sea diuided the heauenly Manna the water of the rocke the immolation and offering of beasts for sacrifices the arke of couenant the brasen serpent the purging water the Temple builded in the middest of the holy Citie All which sacred signes sacrifices and sacraments were figures of that which was accomplished by Iesus Christ Iesus Christ the tree of life Apoca. 2. Rom. 11. For first hee was the true tree of life planted in the midest of the garden of God in whom and by whom we which were bastard trees are grafted and set to the obtaining of eternall life hee hath giuen vs the keeping of the fruites of the tree of wisedome by his holy gospell and commaunded vs to keepe it whole without abusing without corrupting without adding or diminishing in paine of eternall death Rainebowe He hath bin as the celestial Bow bended in the aire to assure vs of the bande and couenant contracted between God and vs that wee should bee no more drowned in the floud of sinne He was circumcised to accomplish the lawe in himselfe Circumcision Gala. 4. that hee might cut away the foreskinne of our hearts to spoyle vs of our old corrupted skinne in Adam The burning bushe He was the flame in the burning bush taking flesh in the wombe of the virgine conceiued by the grace of the holy Ghost without the seed of man the holy virgin as the bush remaining neuertheles perfect and vncorrupt Hee was sacrificed as the iust innocent Lambe Pascall lambe Iohn 1. Hebr. 13. his bloud being shed to preserue vs frō the tyrannie of Sathan and to open vnto vs the passage into the lād of promise the kingdome of heauen Bread of life Iohn 6. He is the true bread which came downe from heauen without leauen without corruptiō and spot whereof wee must eate for our spirituall nourishment to the ende we may celebrate the feast of the Pharaonicall passage in the land of libertie 1 Cor. 5. The cloude firie piller and red sea Hee was the cloude the fiery pillour the red sea diuided which hath conducted vs which hath deliuered vs from the hands of our enemies 1 Cor. 10. Iohn 19. out of whose side opened came bloud and water for our saluation and redemption He was the heauenly Māna sent from heauen to nourish vs for euer The heauenly Manna the rock flowing water of life 1. Corin. 10. and the true rocke from whence flowed water to quench the thurst of all those for euer which thurst and beleeue in him It was he that made the sacrifice of health for the defacing of our sinnes Sacrifice Heb. 7.8.9.10 the sacrificer and sacrifice the offering and offerer abiding foreuer a sacrificer at the right hand of God his father Heb. 9. He entred into the heauēly sanctuary builded not with the hands of men but with the hand of God The arke of witnes He was the true Arke of couenant appoyntmēt by the which God did manifest and declare his oracles and in the which he did rest to accomplish his diuine and incomprehensible misteries He was as the brasen serpēt fastened to the crosse Brasen serpent Iohn 3. to giue health to the sicknesse of al those which did turne toward him and behold him in faith Temple of God Iohn 2. He was the true temple of God wherin the holy ghost doth dwell in whome and by whome one God in trynity is worshipped The host and holy water Hee was the true and holy sacrifice whereof was made the purging water for the cleansing of all spots hauing by his owne ashes that is by his owne bodie offered vp Iohn 19. sprinckled and watered with water issuing out of his side all people beleeuing in him The ceremoniall law being thus accomplished not by figures but really executed by the incarnation death and resurrection of Iesus Christ our Sauiour our mediatour our euerlasting sacrificer and mercy obtainer the infinite goodnes of God was yet more manifested by the new band Heb. 9. new couenant and new comming of the son of God incarnate For by his new testament confirmed by the death of the testator Rom. 8. he hath made vs fellow heires and inheritours of the kingdome of heauen with God For assurance of this heauenly succession gotten to vs by grace after that he had finished the ceremonial law and abolished the same as we haue shewed by the sacrifice perfectly made by the euerlasting Sacrificer S. Augustine in his 3. booke of the christian doctrine cap. 9. there were left vnto vs two sacred signes and holy sacraments wherein God hath vsed more fauour and more special grace than euer hee did before his incarnation in this that hee hath deliuered vs from the seruile law of circumcision of difference of meates and of diuers sacrifices ordained in the first Church of the Israelites and in discharging vs of this heauy burthen he hath so much the more comforted vs in ordaining vnto vs for a memorie and remembrance of our regeneration and life euerlasting two holy sacraments Sacraments of the new Testament vnder two holy signes To wit the water of Baptisme the bread and wine for the partaking of his bodie and that his grace might extend to all nations God did choose those tokens signes which were most cōmon easie For Circumcision was a speciall marke for Abraham and his posteritie the which Circumcision other nations were not accustomed to vse although Herodote a Greeke in the history which he writeth of the manners of the Egytians Herod lib. 2. doth attribute vnto them the custome to circumcise especially their Priestes But it is easie to coniecture that hee had heard speaking of the Iewes dwelling in Egipt for the space of foure hundred and thirtie yeares obseruing the circumcision Moreouer the Circumcision was ordained for the men onely A comparing of the circumcision with baptisme Exod. 12. and not for the women there was also a day set for Circumcision the eight day after the natiuitie and the cutting of the skinne was paineful and greuous But the grace of God hauing abolished by his incarnation and perfect sacrifice Genes 17. the rigour of the ceremoniall law as wel for the difference of meates as of dayes hath left vnto vs by his new will and couenant the holy signe of water common to all as well men as women without difference of dayes Num. 19. in
this holy sacrameÌ„t the child baptized feeleth no grief as he did feele in cutting of the skinne This signe of water to represent vnto vs the purging and cleansing of our sinnes by the bloud of Iesus Christ was common not onely to the Iewes which were wont to vse their cleansing water but also to the Gentiles and all nations who had in vse the cleansing and washing with this water called Lustrall Expiatorie as may appeare by reading of auncient histories To the end then that the grace of God by Iesus Christ might extend to all the world generally to all nations countries and prouinces as well circumcised as vncircumcised Iewes as Gentiles God did choose the signe of water most common so much the more applying it to the commâ—ditie of man to draw him to feare and obedience Tit. 3. Galath 3. By the which signe hee instituted the holy sacrament of baptisme for a note assured marke of our regeneration and purifying represented sacramentally by the vertue of the holy ghost in the which sacrament God doth assist and assure vs to be borne a new and made one with Christ Iesus to be renewed made members of his members and that he will receiue vs as clad and incorporate into him and by him Like reasons might be brought for the other holy Sacrament ordeined of God by his new Testament to wit Sacrament of the holy supper of Iesus Christ of bread and wine Which signes tokens figures and notable formes all nations haue beene accustomed to vse in their sacrifices oblations ceremonies concerning their religions as well circumcised as vncircumcised aswell Iewes as Gentiles Also the two kindes of foodes for the nourishmeÌ„t of man are coÌ„tained vnder bread and wine For these causes our good God desiring to drawe vnto him all nations to nourish and minister most necessarie food vnto theÌ„ did institute the coÌ„munion of the body bloud of our Sauiour Iesus Christ vnder the formes holy signes and sacramentes of bread and wine For as we are assured by the marke and element of water in baptisme to be regenerate and renued in the body and bloud of Iesus Christ represented by the sacrament of holy water by the vertue of the holy Ghost Euen so are we nourished by the communion of this body and bloud represented really by the Bread and Wine consecrated for spirituall foode nourishment euerlasting and quickening by the power of the holy ghost wherin God fauoured vs much in discharging vs of bloudy sacrifices ordeined in the first Church of the Israelits which were wont to be charged with many and diuerse sacrifices celebrated with the shedding of the bloud of earthly beastes after the diuersity of offences and persons offending All which sacrifices were ended and put away by the shedding of the bloud of the iust and innocent Lambe Heb. 9. Iesus Christ which by his perfect sacrifice hath vtterly abolished all other sacrifices reseruing vnto himselfe the dignity of the great and euerlasting Sacrificer sitting at the right hand of God his Father But he hath fauoured vs so much that in place of the abolished sacrifices he hath instituted the two holy sacraments before mentioned to assure vs of our regeneration our purging our adoption our nourishment eternall life giuen vs by the bloud of our Sauiour Iesus Christ But as the Israelites too grosse and carnall did rest in the exterior signes Corruption of the SacrameÌ„ts corrupting the true vse of the sacramentes and sacrifices giuen vnto them of God Euen so like abuse yea greater corruptions are come vnto our two holy Sacraments left vnto vs by the new testament of Iesus Christ for the sacrament of Baptisme succeeded in the place of Circumcision man conceiued of corrupted clay would not bee contented with Gods holy institution Sacrament of Baptisme corrupted But some haue brewed and corrupted the vse of the holy sacrament of Baptisme with adiurations and coniurings suggling of salt of oyle of tapers creame blowings hoodes or biggins with an infinit number of crosses on the forehead on the eyes Theodor. in his booke of the fables of heretikes on the nose on the backe on the breast on the shoulders on the mouth to chase away Deuils For the Massalians heretikes authors of coniuring and crossing do say that the child borne is accompanied with his Spirit or Deuill which cannot be chased away but by adiuration and coniuring Ca. sine Ca. post quam de consecratione distinct 4. And for this cause this holy sacrament of Baptisme hath beene corrupted so farre that they haue added thereunto strange termes of the Syrian language with spettell and purging sniuell Ephetath per Satyr 2. What greater corruptions coulde there be described then these abhominable inuentions as if the bloud of Iesus Christ had not beene sufficient for our regeneration and purgation And as if God had not beene of power sufficient to perfect and regenerate vs by the holy signe of water representing the bloud of Iesus Christ Gala. 3. Ephe. 4. 1 Cor. 15. if there were not spettell coniured sniuell oiles salt biggins creame torches or tapers or milke or hony inuented by other Heretikes Other more subtill Magicians Tertullian in his booke of the crowned Souldier Pithagorians instructed in the Massalian doctrine haue added moreouer to pronouÌ„ce twentie times ouer the man child presented to Baptisme the name of a Deuill which they say doth accompany him by that meanes to adiure and coniure him away And at the Baptisme of a wench to say the same thirtie times Was there euer such detestable corruption in the sacrament of Circumcision Wherefore O MassaliaÌ„s haue you brued your oiles in the holy Sacrament of Baptisme Following the heresie Marcus Marcosus Epipha lib. 1 tom 3. heres 34 which commanded to anoint the childreÌ„ that were to be baptized The holy signe of water instituted by the hand of God was it not sufficieÌ„t to represent the precious bloud of Iesus Christ for our regeneration purification without brewing of greeses of oile of spettel other minglings inueÌ„ted by the corruptors of the holy sacraments The body and bloud of Iesus Christ whrewith wee be clad by the holy water of Baptisme was it not sufficient to preserue vs from all tempestes without borrowing of Biggins and Crisomes And for another more great corruption and abuse it was permitted vnto women to baptise Tom. 1. Epipha lib. 1. heres 42. lib. 2. Tom. 1. heres 49. following the error of the Marcionistes Quintilians Cataphriges Montanists Pepuzians Priscillians and Artotirites Was it euer permitted vnto women by the lawe of God to administer the holy sacraments or sacrifice instituted in the first Church of the Israelites or in the newe Testament of Iesus Christ In the History of Moyses it is recited Exod. 4. how that his wife Sephora moued with a womanly rage tooke the stone or knife wherewith she circumcised her sonne but it
Iohn Bishop of that place Who seing the occidentall Empire of Rome ouerthrowne and the other of Constantinople highly exalted Greg. lib. 4. of his epistles cap. 26. hee would also follow the tyrannie of the world and styrre vp a spirituall rule in the Church of Iesus Christ Hee caused himselfe to be declared by a councell holden at his pleasure Bishop Ecumenique The yeere of Christ 604. that is to say generall and head of the whole Church Platin. Sabellic But soone after the great Bishops of Rome gaue such order that by treason the Emperour Maurice in Constantinople was cruely slaine hee his wife and familie by wicked Phocas who to recompence this detestable murder committed by the aduise of the Church of Rome alwaies contrary to Iesus Christ The yeare of Christ 612. hee declared Boniface the third of that name the generall head of the church of God taking vpon him the authoritie of Iesus Christ the great and euerlasting high Priest the onely spouse and head of his church Who can better describe an Antichrist than hee that doth enterprise a tyrannie in the church of God Marke 26 a poligamie in the church the spouse of Iesus Christ attributing to himselfe that power which Iesus Christ hath reserued to himselfe to bee perpetuall with his church by the vertue of his holy spirite to conduct and gouerne the same May not hee rightly be called Antichrist which doth enforce himselfe directly to goe against the holy gospell of Iesus Christ who commanded his Apostles when he sent them to preach his word that they should not institute a Monarchie in the church as the Princes Kings Math. 23. Luke 11. Marke 2. and tyrants of the earth That none amongst them should enterprise to call himselfe the head or greater then other but all as brethren were humble being assured to haue one head and one heauenly father which will tarrie with them and assist them for euer to inspire and conduct them in his holy will Is not hee of good right Antichrist which will haue himselfe called the successour of Iesus Christ in the great Bishoprick in the high priesthood by him exercised The which dignitie he hath reserued to himselfe abiding a high soueraigne Priest for euermore who hath left no successour in his dignitie as Aaron did and his successours in the dignities of the high Priests of the Iewes But is after the order of Melchisedech a king high priest without any successour in his dignitie Wherfore then O Antichrists of Rome haue you taken vpon you the dignity of the highest Bishops as the heads of the church of God and vsurped also the authority of Iesus Christ causing your selues to be called most blessed most reuerend fathers and Popes hauing instituted a colledge of little purple Bishoppes to choose the great Bishop but onely to the end to renew the auncient Romaine religion of Numa Pompilius the first authour of your Pontificall dignities About the same time that Phocas the cruell murtherer did erect an Antichrist in the Romane Church Mahomet was risen in the Church of Arabia instructed by the Monke Sergius about the yeare 620. for this Apostate Heretike seeing the lawe of God altogether corrupted by the traditions of men and the holy Gospell contemned sectes and diuerse heresies sowed as well by the Iewes Pharisees Esseens Saduces Masbutheans Galileans Hemerobaptists and Samaritans as also by the Christians Simoniaques Nicolaits CerinthieÌ„s MenandrieÌ„s Ebionites ValeÌ„tinians Cerdonians Marcionistes Montanistes Seeke the Church histories Cataphriges Tatians Eueratits Seuerians Artemonistes Porpherians Helchesaites Nouatiens Sabellians Chiliastes Paulianistes Manicheans Automousiastes Arrians Eunonians Macedonians Euuomiotheophroniens Eunomioentichiens Aetians Donatistes Luciferiens Patripassians or Theophatites Photiniens Marcellians Paulosamosetans Apolinaristes Iouinianistes Pelagians Acariens Olimpiens Quaternitaries Monothelites And other Heretikes hauing corrupted the true vsage of the holy Sacraments ordeyned of God Seeing also specially the Messalien secte to prosper in their ceremonies taken partly out of the Iudaicall lawe and partly out of the heathen Idolatrie he inuented the great Alcoran decree wherein he set many chapters articles called Azoares which are as lawes and rules of the Mahomet Religion This preface briefe discourse of the Romane history me thought necessarie to recite before I would begin to discribe the originall of the sacrifice of the Masse Alwaies to bring the Reader to vnderstand the veritie of the fact How the Emperour of Rome hath bin gouerned vntill the decay thereof about the yeare of Christ 410. And how the barbarous Idolators did vsurpe the same for the space of 300. yeares how also the Antichristes did rise and in the end the Emperour of Rome was transferred to the Almaines which keepe it to this day 500. yeares being passed Of the Masse TO begin this our little treatise of the Masse first of all it is conuenient to interprete this tearme Masse The originall of the tearme of the Masse of the ancient Romaines called Missa Some haue honoured this Missal sacrifice to haue taken his beginning of the Hebrewes bringing in the place of Daniel Daniel 11. speaking of Maozin as if they would signifie the Masse by Maozin But this tearme is very strange froÌ„ Missa or Masse And there are other Hebrew words which are more nearer to wit Messa which is as much to say as conculcation or treading downe whereof mention is made in the history of the kinges of Israel 4. Kings 11. Missa Another tearme also is found very comfortable vnto this common tearme Masse namely Messall Iosua 19. Messall that is to say hell or graue But I am well assured that the high Priestes of Rome will not take the originall of their sacrifice of the Masse from the Hebrues acknowledging their Masse and Messall to be a conculcation graue or hell Further to speake the truth the Author of the Romane Religion Numa Pompilius neuer thought of the Hebrues when he first instituted the Masse much lesse this tearme Missa or Masse can haue his originall of the Greekes Messal Hell seeing they haue no sacrifice of that name notwithstanding that some haue made some reason to bring in this terme of Greeke Mizâ—in that is to say in English to whisper or hide in secret As if the Messalian sacrificers had receiued of the Greekes Idolatours to keepe secret the chiefe and principall words of their Masses to the end they should not bee vnderstood of the assistance but haue obserued to murmure and blow betweene their teeth the Canons and other speciall words which neither they vnderstoode themselues nor other which beheld them Neuerthelesse neither the Hebrue termes nor Greeke vocables in no wise can be appropriated to the missall sacrifice Wherefore it behoueth to haue recourse to the true original of the terme Missa or Masse Masse taken of the ancient Latins Romans taken of the auncient Latines the Romanes which were accustomed to vse these termes Missus
for a more extreame idolatry the Massalian doctors expounders do declare the round host to be diuided in 3. parts one for those which are in paradise another for those which are in Purgatorie to haue remission of their sinnes and the third drenched in wine for those which are liuing in this world But the Alcoran of Durand declareth the three parts of the host broken to present the three fashioned body of Christ in the sepulchre sleeping in the earth lying and after rising againe The other subtill doctor Biell because he would not confesse the body of Christ in the rounde host to bee brused and broken doth subtelly define the breaking of the host to be done in an accideÌ„ce without a substance Be not these horrible heresies to make the soules to communicate which are in Heauen or in Purgatorie instituted by Sergius Doctor of the Mahomet by the meanes of one round host deuoured by the Massalian But you O Massalians may here obiect vnto me the vse of the primitiue Church obserued in the communion of the holy supper whereas euery one of the assembly in the temple did take a portion of the broken bread consecrated to eate and communicate together The which vse hath beene kept vnto this day in your missall sacrifices celebrated vpon Sundaies the which you cause to be distributed by morsels of holy bread vnto the assistaÌ„ts within the teÌ„ple A communion of holy bread But in this ancient communion doth abide nothing but an Image only Because the Massalians abusing the holy sacrament haue preserued for themselues onely the litte round host consecrated to be deuoured without giuing any portioÌ„ vnto the assistants vnto whoÌ„ they leaue the bits of holy bread Notable differences between the round host the holy bread which are foure square for the most part The round host without leauen and the holy bread is with leauen The rounde host is without salt and the holy breade with salt The round host is printed ful of pictures and the holy bread is without print or picture The round host is worshipped and the holy bread is receiued with thanks-giuing The round host is deuoured of the Priest and the holy bread is diuided among the assembly to communicate and eate together The round host is steeped in wine the holy bread is eaten without wine To be short there is as great difference betweene these two kindes of communion as there is betweene the ancient Law of the Idolators and the lawe of the Gospell Prouided alwaies that they agree in one point that is that both in the one and the other there is a corruption of the holy sacrament of the supper ordeyned of God Transubstantiation It resteth to come downe to the deep Maze of Idolatry We haue recited the history of the people of Israell which did not content themselues with the heauenly bread Manna giuen vnto them of God during the time that they were in the Wildernesse but did murmure against God and Moyses their leader requiring to eate flesh The people also of Rome being heathen and Infidels were not contented with the institution of Pompilian touching the coÌ„munion of the litle round Cakes Blond lib. 1. de Rom. trium But the Bishops of Rome Idolators did institute the killing and offering vp of beastes to the end to eate and communicate the fleshe of the offeringes in their Sacrifices specially the sheepe the Sowe the Goate and the Beefe which first were ordeyned by Euander King of Arcadic To the end therefore that the Massalian should not go out of kinde froÌ„ the Idolatries of their predecessors they haue followed this communion of flesh and are not contented with the litle round vnleauened hosts consecrated and printed full of pictures Hosts of meale are chaunged into flesh and wine into bloud but haue in time inuented a new witchcraft to change their litle hosts of floure into flesh and bone the bread being no more bread but an accidence without substance and by this meanes to change their round host of meale into an host of flesh and bloud The wine also offered in their Masse chalices to be changed into bloud the wine being no more wine but an accident without substance Was there euer any witchcraft more abhominable and heresie more detestable then this transubstatiation of the Masse Whâ—n the children of Israell were wearied with the eating of Manna and the heauenly bread demanding flesh was the Mauno turned into flesh bones and bloud When the Romaines the ancient Idolatours did change their round hosts of meale and demanded to eate of the flesh in their sacrifices did they vse this wichcraft of transubstantiation Wherefore I doe freely affirme that the Massalians haue lately instituted this addition of the Masse yea more then 1000 yeares after the incarnation of Iesus Christ This heresie began to spread abroad greatly in the tyme of Antichrist Nicolaite In the yeare of Christ 1062. Chronolog Fon. Volater crept into the Romane bishopprick by the conspiracie of Hildebrand hauing chased away by force the other chosen Bishop namely Benedict the 12. of that name in the yeare of Iesus Christ 1062. Lanfranc de sacr Afterward it aduanced it selfe by a conspiracie holden in the Lateran at Rome during the ecclesiasticall tyranny of Innocent the third of the name about 200. yeares after the solemne recantation of Berengarius deane of S. Maurice of Angiers Against transubstantiation Against the which abhominable wichcraft heresie we must briefly bring in by the way of recapitulation the institutions of the sacraments ordained of God First the fruites of the knowledge of good and euill Trees of life forbidden to our first father Adam as holy signes and Sacraments of feare and obedience wherupon did hang life and death were they changed conuerted into knowledge or death leauing the nature of trees and fruits and reduced into an accidence without substance HeaueÌ„ly Manna and the rocke flowing water the Manna from heauen and the rocke flowing with water of life sacraments agreeing with the holy sacrament of the supper were they changed into an accident without substance Lambes offered by Abell the lambes without spot offered by Abel in sacrifice well pleasing to God were they changed into another nature Circumcision The little skinne cutte off for a note and marke of the couenant vnto the good patriarch Abraham his posteritie was it changed into an accident without substance The bloud of the Paschal lambe for the assurance of the health of Israel Pascal lambe was it changed into another substance The fleshe of the vnspotted lambe ordained to bee eaten in the day of the Passeouer a true figure of the holy Sacrament of the Supper was it changed into an accideÌ„t without substance The brasen Serpent Brasen serpent by the onely sight whereof health was giuen vnto diseases left it to be a serpent of brasse was it changed in being ordained a sacrament
then the bread that nourisheth and maintaineth the heart and life of men Luk. 9. Matt. 15. When Sathan tooke vpon him to tempt Iesus Christ to declare vnto vs that he was very man did he not chose bread to entice him to change stones into bread When Iesus Christ did celebrate his feastes to giue food one time vnto 5000. men the other time vnto 4000. persons did hee not shew his might vnder the signe of bread When he taught vs to make our praiers vnto God Matth. 6. Luk. 11. did he not ordeine the Lordes prayer to beseech God to giue vs our daily bread And not onely in the holy Bible is there mention made of bread for corporal common food But also the sacrificers celebrated by the Priests of the Hebrues there was a lawe prescribed of the bread ordeyned of God Exod. 21. Leui. 4.21 Matth. 11. 1 King 21. Esay 30. Prouerbs 20. Ezec. 4. namely sweat bread without leauen other bread there was called shew bread which the priests did renue euery weeke eate which Dauid vsed being presented vnto him by Achemelech the high Priest cotrariwise this terme bread is applyed vnto breade of wickednesse vnto breade of lying Malac. 1. Psal 23. Ezech. 12. Oze 7. Deut. 8. Matth. 4. Luk. 4 vnto bread of sorrow vnto vncleane bread of idolatry vnto vncleane bread offered at the Altar vnto the bread of trembling and vnto the bread of teares The Ephraimites also are called the bread of ashes not turned that is to say in part baked part not circuÌ„cised Idolators Wherefore O Massesaiers Capharnaits Math 25. ye must not be so hardened rooted in your fleshlinesse that you regard not the phrases of the holy scriptures in that which the terme of bread is sometime taken for the earthly bodily bread as when it is said that man liueth not by bread only Math. 15. Mark 7. but also by all that proceedeth out of the mouth of God Somtime also bread is taken for the word of God and for doctrine when Iesus Christ commanded his Apostles to take heede for eating of the leauened bread of the Scribes and Pharisees are not these termes of bread and leauen taken and interpreted for the doctrine of the Pharisees heretikes When the woman of Canaan did demand grace and mercie for the health of her daughter holden with a sore disease Did not Iesus Christ answere that it was not lawfull to take the bread of the children and giue it vnto dogges In this answere is not the bread taken for life and health and not onely for the corporall nourishment Seeing then that bread is taken for the life of man the which hangeth chiefly of bread and wine and that the goodnes of God willing to applie it selfe vnto our infirmities would chuse those two signes notes and markes notable to signifie his body and bloud namely bread and wine being two substances common to all nations is that an occasion to imagine a carnall transubstantiation as if without the same God were not able inough to figure and represent really and sacramentally life to be giuen vnto vs yea euerlasting life by the communion of the holy bread and wine consecrated figures and signes of his body and bloud Matth. 6. Marke 14. Iohn 5. Iesus Christ spake these words That the bread was his body and the wine his bloud he said also That hee is the liuing bread that he is the breade of life that hee is the liuing breade which came downe from heauen he saith also that hee that eateth of this breade shall liue for euer Is this to bring in that by this word is Iesus Christ is turned transubstantiated into bread and is no more Christ but an accident without substance O detestable heresie O Massalians haue ye no more reason to interpret carnally these words this is my body to change the bread into his body then when he affirmeth that he is the bread to change him into bread coÌ„sidering that it is written that the partaking of this bread giueth life euerlasting Iesus Christ said Iohn 6. Matth. 26. Iohn 6. Hoc est corpus meum He saith also Hic est panis qui de coelo descendit In both these places is there not this word is bestowed Must we therefore bring in a witchcraft of traÌ„substantiatioÌ„ in place of sound interpreting of the scriptures by a likenes or familiar comparison of breade with Iesus Christ causing vs to vnderstand that by him life euerlasting is giuen vnto vs And by him our spirituall nourishment is giuen vs like as by the bread we haue our bodily foode How so euer it be we must alwaies haue recourse vnto the true interpretation of Iesus Christ the true Lawgiuer and author of the holy sacrament who putting forth his institution said in the first place that he was the bread of life then after that this bread is his flesh and his body which must be giuen for the health of the world He said that his flesh is true food and his bloud the true drinke he saith that hee that eateth his flesh and drinketh his bloud shall abide in him How doth he interpret this eating Iesus Christ doth interpret it himselfe by these words Iohn 6 He that commeth vnto mee stall neuer hunger hee that beleeueth in me shall neuer thirst Is not this the true eating and the true drinking neuer to haue hunger and neuer to haue thirst Behoueth it to get faith which consisteth in spirit behoueth it to addresse ourselues vnto Iesus Christ our heaueÌ„ly bread our spirituall drinke to fill vs for euer to quench euerlastingly our thirst of sinne to runne into a witchcraft of transubstantiation and to forge an accidence without a substance Wherefore O Massalians haue yee inuented another interpretation then that of Iesus Christ who witnesseth that the flesh profiteth nothing but the spirit quickneth and that his words are not carnall but spirituall giuing spirit and life by faith and hope that he is the sauiour of the world incarnat dead and crucified to giue vs eternall life and after rose againe ascended into heauen and sitteth on the right hand of God his Father abiding an euerlasting Priest propiciator mediator and redeemer Let vs returne againe to this terme is which tormenteth the braines of the Masse sayers so sore Iohn 15. to imagine a transubstantiation If Iesus Christ hath said that he is the true vine that God his Father is a husbandman â—ohn 14 and we are the branches Is this to bring in this terme is a witchcraft of changing God into a Husbandman Iesus Christ into a vine and vs into vine branches If Iesus Christ is said to be the vnspotted lambe that blotteth out the sins of the world is this to bring in a transubstantiation If Iesus Christ hath said that he is the doore of the sheepe-folde by the which we must enter to saluation and that hee is the Shepheard and we the
grace to the beautifying of any the members redoundeth to the comfort benefitting and honesting of the least and lowest of the faithfull in the mysticall body of Christ For what grace or benefit can bee in the head whereof all the members receiue not comfort seing they are made partakers therof To coÌ„clude such is the comfort of the least and lowest of the faithfull in this mysticall body of Christ that no penne nor tongue in this life can serue to expresse it neither any heart able fully to conceiue it the full knowledge and feeling whereof is laid vp for the life to come forasmuch as no heaâ—t is strong nor large enough to conceiue or beare the ioy thereof in this mortall life Out of which mysticall body being the holie church of God the spouse and bodie of Christ flesh of his flesh and bone of his bones there is no saluation forgiuenes of sinne or soules health to bee found hoped or looked for and in this bodie whereof Christ is the head there is no condemnation to any the faithfull and true beleeuers how greeuous soeuer their sinnes seeme vnto them so that if Satan doe summon any of them to answere for their debts and sinnes in that the wife is no person to be sued but the husband euery of the faithfull may wel bid him enter his action against their husband Christ and he will make him a sufficient answere for being once knit by a true liuely faith vnto this head and body of Christ there shall no sinne so farre preuaile as to haue full dominion ouer them and be able euer to separate them from the loue fauour grace benefits and mercies of God which are in Christ Iesus both for that they haue communion partaking and fellowship of Christ himselfe and of all the benefits of his suffering and passion being made partakers also of all his vertues and graces and through him of all the good vertues and holinesse distributed or to bee distributed by him to all or any member that euer hath beene is or shal be of his said mysticall body the church so that the whole church doth still pray for them by Christs coÌ„mandement Forgiue vs our sinnes lead vs not into temptation deliuer vs from euill yea Christ himselfe being their head their redeemer their Sauiour their onely stay and cause of al this comfort doth pray for them and whatsoeuer is euill in them that hee taketh away and whatsoeuer is good in them that he taketh and distributeth amongst them and through his owne vertue and power purgeth and cleanseth them from all their vncleannes filthines both of body and soule being true meÌ„bers of his said mystical body as all and euery one is indeed and without all doubt hauing neuer so little of true saith which faith is not as a cause but as a certificate or instrument giuen them of God whereby the faithfull themselues may bee certaine of their good husband Christ and therefore when their conscience feeleth it selfe â—â—â—quieted for feare of Gods iudgemeÌ„t against sinne they may in no wise looke vpon the worthines and sufficiencie of their own faith because they neuer beleeâ—e so fully and sufficiently as they should and ought to beleeue but onely let them looke on Gods grace eternall mercy and peace in Christ so shal they be at quiet when they looke for their saluation altogether out of theÌ„selues in Gods mercy in Christ Iesus in whose lap if they rest their head then are they happie and shall find quietnes indeed The other part of the coÌ„munion which the members of Christs mysticall body haue and ought to haue one with another is touching the temporal blessings of this present life who being all laced and knit together by the bond of true charity they doe and are at all times readie to communicate for the mutuall helpe and comfort one of an other all such temporall blessings as God hath bestowed vpon them for the vse and necessitie of their life as to pray one for another to helpe comfort and counsell one another in all things needfull either for soule or body to minister to the necessities one of another in a franke liberall distribution of almes deedes according to such measure as God hath dealt to euery one a power and abilitie to helpe and releeue such as are in need misery or want either by pouertie sicknes imprisonment or banishment by which outward deeds of charitie their faith and loue to God is witnessed and declared as on the contrary by their couetousnes hardnesse of heart and vnmercifulnes to the poore they giue plaine witnesse and testimonie they neither loue nor beleeue in God what florish or boasting soeuer they make to the coÌ„trary according as Saint Iohn affirmeth in his first epistle and 3. chap. saying My little children let vs not loue in word neither in tongue onely but in deede and in truth whosoeuer hath this worlds goods seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him be loued let vs loue one another for loue coÌ„meth of God and euery one that loueth is borne of God and knoweth God hee that loueth not knoweth not God for God is loue In this appeareâ—h the loue of God towards vs because God sent his onely begotten son into the world that we might liue through him herein is loue not that we loued God but that he loued vs first and sent his sonne to be a reconciliation for our sinnes beloued if God so loued vs we ought also to loue one another no man hath seene God at any time if wee loue one another God dwelleth in vs and his loue is perfect in vs God is loue and hee that dwelleth in loue dwelleth in God and God in him we loue him because hee loued vâ— first if any man say he loue God and hate his brother he is a lier for how can hee that loueth not his brother whom hee hath seene loue God whom he hath not seene and this coÌ„mandement haue we of him he that loueth God should loue his brother also By this instruction of the Apostle in this epistle it appeareth that it is a false lying and vaine boasting of any man to say hee loueth and beleeueth in God truly when hee shuteth vp all his compassion from the helpe of mankind which beare the image of God in the person of our Sauiour Christ which was both God and man who presenteth himselfe to vs to bee beloued in them which beare the image of his maÌ„hood For no man can truly say he hartely loueth the father but hee must also loue the sonne and although the sonne be naughtie and vnthriftie yet for his fathers sake hee must helpe to better him and euen lament and bee sorry for the sonnes wickednes euen so much the rather seing God hath appointed and by his holy ordinance commaunded that whatsoeuer any true Christian man is or whatsoeuer hee hath hee should
the Lord God because your multitude is greater then the nations that are round about you and ye haue not walked in my statutes neither haue you kept my iudgements behold I euen I come against thee and will execute iudgement in the midest of thee euen in the sight of the nations For in the middest of thee the fathers shall eate their sonnes and the sonnes shall eate their fathers and I will execute iudgement in thee the whole remnant of thee wil I scatter into all the winds the third part of thee shal die with the pestilence with famine shall they be consumed in the middest of thee and another third part thereof shal fal by the sword round about thee and I will scatter the last third part into all windes And I will draw out a sword after them neither shall mine eye spare thee neither will I haue any pitie Thus shall mine anger bee accomplished I will cause my wrath to cease in them I will be comforted they shal know that I the lord haue spoken it in my zeale whē I haue accōplished my wrath in them Moreouer I will make thee wast abhorred amōgst the nations that are round about thee and in the sight of all that passe by so shalt thou bee a reproch and shame a chastisement and an astonishment vnto the nations that are round obout thee when I shall execute iudgement in anger in wrath and in sharpe rebukes I the Lord haue spoken it and they shall know that I am the Lord and that I haue not said in vaine that I will doe this euill vnto them Hee that is farre off shall die of the pestilence and hee that is neere shall fall by the sword and hee that remaineth and is besieged Cap. 7. shall die by the famine Thus will I accomplish my wrath vpon them so will I stretch my hand vpon them and make the land wast and desolate in all their habitations and they shall know that I am the Lord. Crueltie is risen vp into a rod of wickednes none of them shall remaine nor of their riches nor of any of theirs neither shall there bee lamentation for them An end is come the end is come it watcheth for thee behold it is come now I will shortly powre out my wrath vpon thee and fulfill mine anger vpon thee I will iudge thee acording to thy waies and I wil lay vpon thee all thine abominations The sword is without and the pestilence and famine within he that is in the field shall die with the sword and he that is in the citie famine and pestilence shal deuoure him all hands shal be weake and all knees shal fall away as water They shall cast their siluer in the streets and their gold cannot deliuer them in the day of the wrath of the Lord they shall not satisfie their soules neither fill their bowels for this ruine is for their iniquitie when destruction commeth they shall seeke peace but shall not haue it Calamitie shall come vpon calamity and rumor shal be vpon rumor then shal they seeke the vision of the Prophet but the law shall perish from the Priest and counsel from the ancient The king shal mourne and the Princes shal be clothed with desolation and the hands of the people in the land shal be troubled I wil doe vnto them according to their waies and according to their iudgements wil I iudge them and they shal know that I am the Lord. Thus saith the Lord God Woe vnto the foolish prophets that follow their own spirit and haue seene nothing because with your lies you haue made the heart of the righteous sadde whom I haue not made sad and strengthned the hands of the wicked that hee should not returne from his wicked way by promising him life Therefore thus saith the Lord God because you haue spoken vanities seene lies therfore behold I am against you saith the Lord God and my hand shall be vpon the Prophets that see vanities and diuine lies they shal not bee in the assembly of my people neither shal they be written in the writings of the house of Israel neither shal they enter into the land of Israel for I wil deliuer my people out of your hand and you shal know that I am the Lord. And the word of the Lord came vnto mee saying sonne of man say vnto her Cap. 22. thou art the land that is vncleane thou hast offended in thy bloud that thou hast shed thou hast caused thy dayes to draw neere and art come vnto thy terme In thee haue they despised father and mother in the middest of thee haue they oppressed the stranger in thee haue they vexed the fatherlesse and widdow in thee are men that carrie tales to shed bloud Thou hast despised mine holy things and hast polluted my sabbaths in thee haue they taken gifts to shed bloud thou hast taken vsurie and the increase and thou hast defrauded thy neighbour by extortion and hast forgotten mee saith the Lord God There is a conspiracie of her Prophets in the middest thereof like a roaring lyon rauening the pray they haue deuoured soules they haue taken the riches and precious things they haue made her many widowes in the middest therof her priests haue broken my law and haue defiled my holy things they haue put no difference betweene the holy and prophane neither discerned betweene the vncleane and the cleane and haue hid their eyes from my sabbaths and I am prophaned amongst them her Princes in the middest thereof are like wolues rauening the pray to shed bloud and to destroy soules for their owne couetous lucre The people of the land haue violently oppressed by spoyling and robbing and haue vexed the poore and the needy Ezechiel yea they haue oppressed the stranger against right I sought for a man amongst them that should make vp the hedge and stand in the gap before me for the land that I should not destroy it but I found none Behold therefore I haue smitten my hand vpon the couetousnes that thou hast vsed and vpon the bloud which hath beene shed in the middest of thee Can their hart endure or can their hands bee strong in the dayes that I shall haue to doe with thee I the Lord haue spoken it and I will doe it as they gather siluer and brasse and iron and lead and tinne into the middest of the furnace to blow the fire vpon it to melt it so wil I gather you in mine anger and in my wrath and will put you there and melt you and you shal know that I the Lord haue powred out my wrath vpon you Say vnto them as I liue saith the Lord God I desire not the death of the wicked but that the wicked turne from his way and liue Turne you turne you from your euill waies for why will you die When the righteous turneth from his righteousnes Cap. 33. and committeth iniquitie hee