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
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
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
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
your selues treasures the vpon earth where the rust and moth doth corrupt and where theeues breake through and steale but lay vp for your selues treasures in heauen where neither rust nor moth doth corrupt and where theeues doe not breake through and steale Math. 7. Whatsoeuer you would that men should doe to you euen so doe you vnto them for this is the law and the Prophets Luke 12. Sell that you haue and giue alme◠make you bagges which waxe not old a treasure that neuer can faile in heauen where no theefe commeth nor moth corrupteth and according as God had commanded in his law that a mercifull respect and diligent care should bee had of the poore so holy Toby in his 8. chapter giueth this instruction to his sonne Giue almes of thy goods and turne neuer thy face from the poore and then the face of the Lord shall neuer bee turned away from thee bee mercifull after thy power if thou hast much giue plentiouslie and if thou hast little doe thy diligence gladly to giue of that little for so gatherest thou thy selfe a good reward against the day of necessitie and in the second to the Corinth the 9. chap. it is thus written He that soweth sparingly shall reape also sparingly and he that soweth liberally shal reape also liberally as euerie man wisheth in his hart so let him giue not grudgingly or of necessitie for God loueth a cheerefull giuer and in 13. to the Hebrewes the 16. verse it is said to doe good and to distribute forget not for with such sacrifices God is pleased Pro. 20. he that hath mercie vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen By all which places and many other in holie scripture it appeareth what loue tender care and compassion by the ordinance and commandement of God is appointed to bee had and shewed vppon such as are in miserie and want By which kinde of Communion and bond of charitie all mankinde without exception are vnited and knit together but of the first none can or may be partakers but onely the faithfull which are the elect and chosen children of God the true members of the Church ioyned to their head Iesus Christ among which company all the members are so compact vnited knit together that all make but one bodie of Christ and therefore ought thus to thinke one of another he is my brother coheire in Christ a member of the same bodie redeemed with one bloud a fellowe in the common faith called to the very same grace felicity of the life to come how can any then that is a true mēber of Christ of which body thou professest thy selfe also a member be a stranger vnto thee to whom thou art coupled with so many bonds of vnitie And as concerning the outward goods of this life the godly and true members of christ in whose harts alone this true charitie is rooted by and through the working of the holy ghost do and ought to be readie at all times to make partakers not only their frēds and such as be of the houshold of faith but euen the wicked and vnbeleeuers their enemies persecutors and slanderers distributing of the outward goods of this life vnto all men in generall as their prayers their counsell helpe and comfort their reliefe charitie almes whose prayer for the vngodly concerning the outward and temporall blessings of this worlde God hath shewed by manie examples in his word that he hath both heard and graunted as at the prayers of Moises and Aaron hee remoued the plagues from Pharao at the prayers of the Prophet of God the dried hand of Ieroboam was restored to his former strength and so will GOD still heare the prayers of his children for the vngodly so farre as it standeth with his good pleasure and aduancement of his owne glorie commanding his children not to bee like the wicked and vngodly to doe good onely in respect of reward or for some speciall bond of alliance or friendship as our Sauiour affirmeth that the Publicans vnbeleeuers doe Mat. 5. For if you loue them which loue you what reward haue you doe not the Publicans euen the same and if you be friendly to your brethren onelie what singular thing doe you do not euen the Publicans like wise but I say vnto you loue your enemies blesse them that curse you do good to them that hate you and pray for thē that hurt you and persecute you giue to him that asketh and from him that would borrowe of thee turne not away thy face that you may bee the children of your father which is in heauen for he maketh his sunne to shine vpon the euill and vpon the good and sendeth raine on the the iust and on the vniust yee shall therefore bee perfect as your heauenly father is perfect thus our sauiour hath shewed by this his cōmandement what the true rule of charitie is by which his children are vnited and knit togither euen in all things both bodily and ghostly to communicate participate one with another seeing from the outward bodily participation he hath not separated the wicked and vnbeleeuers but hath first lincked and tied them also to his owne children in the outward participation of the goods of this life By which doctrine all the children of God are put in minde that they must suffer nothing to let or hinder their charitie in any the outward things temporall blessings before mentioned but euen to be liberall pitifull compassionate vnto all for that they are of the same kinde and flesh with them yet neuerthelesse to haue their mindes and eies of their soules lifted vp higher to that communion and participation which they haue of all things with their brethren the true members of the holie and vndefiled bodie of Christ who is their head so that whatsoeuer is bestowed vpon any one member it redoundeth to the whole bodie and from thence vnto the head and the head of Christ is God whereof it followeth that the good which is done to any one member it is done to Christ it is done to GOD. Which liuely worke of true charitie the head who is our sauiour Iesus Christ worketh by the grace of his holie spirit in all and euerie true member of his bodie the Church the bodie and euerie part thereof drawing all their life and feeling the power and strength also of euerie good and vertuous worke and of euery godly act from the head to whom all the honour glorie and praise is due for all the good that is done or can be don either in this life or in the life to come onely let all the faithfull be quickned in their charity when they feele it to begin to wax cold and faint by this spurre that albeit to their fleshly eies and iudgement which is alwaies during this life corrupt and blinde there appeareth no kindnes goodnes vertue or any good
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
Lord hath a controuersie with the inhabitants of the land because there is no truth nor mercie nor knowledge of God in the land By swearing and lying and killing stealing and whoring they break out bloud toucheth bloud yet let none rebuke nor reproue another for thy people are as they that rebuke the priests my people are destroied for â—ack of knowledge because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me and seeing thou hast forgotten the law of thy God I will also forget thy childreÌ„ as they were encreased so they sinned against me they eate vp the sinnes of my people and lift vp their mindes in their iniquitie And as theeues waite for a man so the coÌ„pany of the Priests murther in the way by consent for they worke mischiefe Therefore wil I chaÌ„ge their glorie into shame and there shall be like people like Priest for I will visit their waies vpon them and reward them their deedes Their drunkennes stincketh they haue committed whordome their rulers loue to say with shame bring ye whordome and wine and new wine take away their hearts Therefore shall the Land mourne and euery one that dwelleth therein shall be cut off The Prophet shall fall with thee in the night and I will destroy thy mother They wil not giue their mindes to turne vnto their God for the spirit of fornication is in the middest of them they haue not knowen the Lord. The Princes of Iudah were like them that remoue their bounds therefore will I powre out my wrath vpon them like water I euen I wil spoile and go away I wil take away and none shall rescue it Wo vnto them for they fled away froÌ„ me destruction shal be vnto them because they haue transgressed against me though I haue redeemed them yet haue they spoken lies against me I haue written to them the great things of my lawe but they were counted as a straÌ„ge thing and they consider not in their heart that I remember all their wickednes Now their owne inuentions haue beset them about they are in my sight for the wickednes of their inuentions I wil cast them out of mine house I will loue them no more all their Princes are rebels my GOD will cast them away because they did not obey and they shall wander amongst the nations They turne iudgement to woormewood Amoâ— against impeniteÌ„t sinners cap. 5. and leaue off righteousnes in the earth they haue hated him that rebuked in the gate and they abhorred him that speaketh vprightly therefore the prudent shaâ—l keep silence in that time for it is an euill time for I know your manifold transgressions your mighty sinnes they afflict the iust they take rewards and they oppresse the poore in the gate Therefore the Lord God of Hostes the Lord saith thus mourning shall be in all the streetes they shall say in all the high waies alas alas and they shall call the husbandmen to lamentation and such as can mourn to mourning Behold the daies come saith Cap. 8. the Lord God that I wil send a famine in the land not a famine of bread nor a thirst for water but of hearing the word of the Lord they shall wander from sea to sea and from the north euen to the east shall they runne to and fro to seeke the word of the Lord and shall not finde it Behold the eies of the lord Gap 9. are vpon the sinfull kingdome and I will destroy it cleane out of the earth and I will slay the last of them with the sword he that flieth of them shall not fly away and he that escapeth of them shall not be deliuered though they dig into hell thence shall mine hand take them though they climbe vp to heauen thence will I bring them downe and though they hide themselues in the top of Carmell I wil search and take them out thence and though they be hid froÌ„ my sight in the bottom of the Sea there will I command the serpent and hee shall bite them and though they go into captiuity before their enemies theÌ„ce will I command the sworde and it shall slay them and I will set mine eies vpon them for euill and not for good For behold the Lord commeth out of his place and will come downe and Micheas against impenitent sinners cap. 1. tread vpon the high places of the earth and the mountaines shall melt vnder him So shall the valleies cleaue as wax before the fire and as the waters that are powred downeward Woe vnto theÌ„ Cap. 2. that imagine iniquitie and worke wickednes vpon their beds when the morning is light they practise it because their hand hath power and they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen man and his heritage the women of my people haue you cast out from their pleasant houses and from their children haue you taken away my glory continually They that prophecied prophecie you not they shall not prophecie vnto theÌ„ neither shall they take shame if a man walke in the spirit and would lie falsely saying I will prophecie vnto thee of wine strong drinke he shall euen bee the Prophet of this people Therefore thus saith the Lord behold against this family haue I deuised a plague whereout ye shall not pluck your necks and ye shall not go so proudly for this time is euill Thus saith the Lord coÌ„cerning the Prophets that deceiue my people and bite them with their teeth and cry peace if a man put not in their mouthes they prepare warre against him the heads thereof iudge for rewardes and the Priests therof teach for hire the Prophets thereof prophecie for money yet will they leane vpon the Lord and say is not the LORD amongst vs no euill can can come vpon vs. They hate the good and loue the euill they pluck the skins from them and their flesh from their bones and they eate also the flesh of my people and fley off the skinne from them and they breake their bones and chop them in pieces as for the pot and as the flesh within the caldron For the Cap. 6. rich men thereof are full of cruelty and the inhabitants thereof haue spokn lies and their tongue is deceitfull in their mouthes Shal I iustifie the wicked ballances the bag of deceitfull waights therefore also wil I make thee sicke in in smiting thee and in making thee desolate because of thy sinnes thou shalt eate and not be satisfied and thy casting downe shal be in the middest of thee and thou shalt take hold but shalt not deliuer and that which thou deliuerest will I giue vp vnto the sworde Will the Lord bee pleased with thousands of rammes or with ten thousaÌ„d riuers of oile shall I giue my first borne for my transgression euen the fruit of my bodie for the sinne
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
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