sight what are our sins then neuertheles his goodnes and his pittie is more then al our wretchednes and therefore with all humblenes and lowlines and with a reuerent dread in a full trust and confidence of his great mercy let him goe vnto him for his worthines shall make him worthy let him offer himselfe in humble and hartie prayer vnto God committing vnto him both his body soule to be made by his grace and through the working of the holy Ghost in his heart a worthy partaker of this holy Sacrament that together in by and with the same hee may receiue and bee partaker of the reall naturall holy flesh and bloud of Christ through which hee may be purged of all his sinnes and receiue grace of good life For why for that cause amongst other was this holy Sacrament ordeined that a man through offering of his praiers to God and partaking of this Sacrament should aske pardon and forgiuenes of all his sinnes and grace of good life and should obtaine it If time therefore doe suffer before the receiuing of the blessed sacrament let him meditate or say on this manner Lord all things bee thine that are in heauen and in earth I desire to offer my selfe vnto thee in a free perpetuall offering so that I may be perpetually with thee in singlenes and simplicity of heart I offer mee this day to be thy seruaÌ„t in thy seruice and although I am vnworthy to serue thee yet art not thou vnworthy to haue my seruice make mee therefore worthy of that which thou art worthy of so shall I be worthy of that which now I am vnworthy of make mee as thy will is to cease from sinne that as my dutie binds mee I may serue thee I offer also vnto thee O Lord all my sinnes and offences that I haue committed before thee from the day that I might first offend vnto this day that thou vouchsafe through thy great goodnes to put away all my sinnes out of thy sight and remembrance and to cleanse my conscience of all mine offences restoring mee againe to that grace that I through sinne haue lost and that thou forgiue me al things past receiuing me mercifull Lord into the blessed kissings of peace and of forgiuenes for what may I doe but meekly confesse and bewaile my manifold sinnes continually crauing mercie of thee for the same forgiue mee merciful Lord now I beseech thee for al my sinnes dispâ—ease mee much and by the helpe of thy grace I will neuer coÌ„mit them againe but sorrow for them and be readie to dopenance and satisfaction before thy congregation Church to the vttermost of my power and abilitie for all the iniuries that I haue done to the offence of thy Church or to thâ— hinderance and hurt of any my Christian brethren or sisters by any the offences I haue committed Forgiue me Lord forgiue me my sinnes and for thy holy name saue my soule that thou hast redeemed with thy precious bloud I commit my selfe wholly to thy mercie I resigne mee into thy hands doe with me after thy goodnes and not after my wicked deseruings I offer also vnto thee al the good works which through thy grace haue beene wrought or done by me which because they are few and very imperfect through my frailtie and great wretchednes I beseech thee to amend them and sanctifie them and make them liking and acceptable vnto thee alway make them better better bring me though I be a slow vnprofitable seruaÌ„t to a blessed happy end I offer also vnto thee my prayer peaceable offering for all them that haue hindred me greeued me and wrought me sorrow and also for all them whom I haue at any time made heauy troubled grieued or iniured in thought word or deed wittingly or ignorantly that thou forgiue vs altogether our sinnes offences against thee and of each of vs against other and that thou Lord take from our hearts all enuie suspicion wrath variance pride indignation and contention and whatsoeuer may let charity or diminish fraternall loue that each of vs should haue to other Haue mercy Lord haue mercy on all them that aske thee mercy and giue vs grace that wee may receiue thy precious bodie and bloud which thou really and truly offerest vnto all and giuest vnto all thy children the true beleeuers in this blessed Sacrament that through the liuely power of this thy holy body receiued by vs in a true stedfast and vnfained faith by and through the operation of the holy Ghost wee and all thy whole Church may receiue remission of sin and obtaine euerlasting life And after this meditation let him vow and promise purpose also with himselfe through the grace of God by the working of the holy Ghost â—uer after more diligently to serue God for seeing a man is busie to serue an earthly Lord with all his diligence much more should wee be diligent to serue our Lord God and to lift vp our hearts vnto him and to consider the gâ—eatnes of God and the wretchednes of our selues how great and how worthy God is how little how vnworthie our selues are consider also the great loue of God that would take to himselfe that is so worthy the fraile weake estate of mankind not for any cause of his own but for the great loue hee bare vnto vs consider also his vnspeakable and rich mercy towards miserable and wretched sinners who not onely offered himselfe to death for vs on the crosse but also giueth himselfe to vs in the Sacrament to be our spirituall meate ann drinke and to bee fully with vs and in vs. Wherfore let euerie Christian man if hee haue time before the receiuing of the blessed Sacrament say thus in his heart Lord I know well that al workes and deserts of men be they neuer so holy are not worthy to receiue thee how much more am I vnworthy that each day sinne and as a man vncorrigible dwell still therein O Lord why do I such de pite vnto thee for to cast thee my precious Lord into the foule pit of my conscience for surely there is no dâ—â—g more stincking then my soule is O Lord what shall I doe shall I lay thee in that foule place surely Lord I durst not but in hope of thy mercies but I beleeue and am assured that thy mercies are endlesly more then all my sinne and therefore in full trust of thy goodnes I offer my selfe to receiue thee as a sicke man receiueth a medicine thou art the most soueraine salue and I am sore sicke therefore I take thee to bee made whole through thee and the sicker that my soule is the more desire I haue to be healed and the more need I haue of thee for why in healing of my deadly sicknes shall well bee shewed and commended the greatnesse of thy goodnesse that wilâ— helpe and heale so wretched a creature and bring mee to the possession of
of my soule He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and loue mercie and to humble thy selfe to walke with thy God Are ye the treasures of wickednes in the house of the wicked and the skant measure that is abominable The good man is perished out of the Cap. 7. earth and there is none righteous amongst men they all lie in waite for bloud euerie man hunteth his brother with a net to make good for the euil of their hands the Prince asked and the Iudge iudgeth for rewarde so they wrap it vp The best of them is a bryar and the most righteous of thē is sharper then a thorny hedge the day of thy watchmen and of thy visitation commeth then shal be their confusion Trust you not in a friend neither put your confidence in a Counsailor keepe the dores of thy mouth from her that lieth in thy bosome for the son reuileth the father the daughter riseth vp against the mother the daughter in law against her mother in lawe a mans enemies are the men of his owne house therefore will I looke vnto the Lord I will waite for God my sauiour my God wil heare me I wil beare the wrath of the Lord for I haue sinned against him vntill he pleade my cause and execute iudgemēt for me then wil he bring me forth to the light and I shall see his righteousnes Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage he retaineth not his wrath for euer because mercie pleaseth him hee wil turne againe and haue compassion vpon vs he wil subdue our iniquities and cast all our sinnes into the bottom of the sea thou wilt performe thy truth to Iacob and mercie to Abraham as thou hast sworne to our fathers in old time The Lord is slow to anger but he is Naham against impenitent sinners cap 1. great in power wil not surely cleere the wicked the Lord hath his way an the whirlewinde and in the storme and the clouds are the dust of his feete The Lord is good and as a strong hold in the day of trouble and he knoweth thē that trust in him God is iealous and the Lord reuengeth the Lord reuengeth euen the Lord of anger the Lord will take vengeance on his aduersaries and he reserueth wrath for his enemies who can stand before his wrath or who can abide in the fiercenes of his wrath his wrath is powred out like fire and the rocks are broken by him O Lord how long shall I cry and Habacuck against impenitent sinners Cap. 1. thou wilt not heare euen cry out vnto thee for violence thou wilt not help why dost thou shew me iniquitie and cause me to behold sorrowe for spoyling and violence are before me and there are that raise vp strife and contention therfore the lawe is dissolued iudgement doth neuer go forth for the wicked doth compasse about the righteous therefore wrong iudgement proceedeth Then shall they take courage and transgresse and doe wickedly imputing this their power vnto their god Thou art of pure eies and canst not see euill thou canst not behold wickednes wherefore dost thou looke vpon the transgressors and holdest thy tongue when the wicked deuoureth the man that is more righteous then he O Lord thou hast ordeined them for iudgemēt and O God thou hast established them for correction Art not thou of old O Lord my God my holy one I shall not die but I wil reioice in the Lord I wil ioy in the God of my saluation The Lord is my strength he will make my feete like Hindes feete and he wil make me to walke vppon mine high places The Lord is in his holy Temple let all the earth keepe silence before him The great day of the Lord is neare it Zephaniah against impenitent sinners Cap. 1. is neare and hasteth greatly euen the voice of the day of the Lord the strong man shall cry there bitterly that day is a day of wrath a day of trouble heauines a day of destruction and desolation a day of obscurity and darknes a day of clouds and blacknesse a day of the trumpet and alarum against the strong cities against the high towers in the same day also wil I visit all those that daunce vppon the threshold so proudly which fill their masters houses by cruelty and deceipt and I will bring distresse vpon men that they shal walke like blinde men because they haue sinned against the lord and their bloud shall be powred out as dust and their flesh as dung neither their siluer nor their gold shal be able to deliuer them in the day of the lords wrath but the whole land shal be deuoured by the fire of his iealousy for he shal make euen a speedy riddance of all thē that dwell in the land Gather your selues euē gather you O nation not worthy to be loued before the decree come forth ye be as chaffe that passeth in a day and before the fierce wrath of the Lord come vpon you and before the day of the Lords anger come vpon you seeke you the lord all the meeke of the earth which haue wrought his iudgement seeke righteousnes seeke holines if so be that ye may be hid in the day of the lords wrath I said surely thou wilt fear me thou wilt receiue instruction so their dwelling should not be destroied howsoeuer I visited them but they rose earely and corrupted all their workes she heard not the voice shee receiued not correction shee trusted not in the lord she drew not neere vnto her God her Princes within her are as roaring lyons her Iudges are as wolues in the euening which leaue not the bones till the morrow her Prophets are light and wicked persons her Priests haue polluted the sanctuary they haue wrested the lawe The iust lord is in the middest therof he wil do none iniquitie euerie morning doth he bring his iudgement to light he faileth not but the wicked will not learne to be ashamed therfore waite vpon me saith the lord vntill the day that I rise vp to the pray for I am determined to gather the nations and that I will assemble the kingdomes to powre vpon them mine indignation euen all my fierce wrath for all the earth shall bee deuoured with the fire of my iealousie Sure then will I turne to the people a pure language that they may call vpon the name of the lord to serue him with one consent In that day shalt thou not be ashamed for all thy workes wherein thou hast transgressed against me For then will I take away out of the middest of thee them that reioice of thy pride and thou shalt no more bee proud of my holy mountaine thē will I leaue in the middest of thee an humble and a poore people and they shall trust in the name of
euerlasting life through the merits of thy percious death and passion And thus must wee that are sicke in sinne receiue this healthfull medicine of the holy Sacrament the body and bloud of Christ and when we feele through it any comfort to our soules let vs ascribe that comfort not to our selues but to the goodnes of God which so comforteth and refresheth our soules by feeding vs with his own flesh and bloud of his own great mercy grace let vs thus thinke with our selues loe thus doth our Lord vnto vs to shew vs our wretchednes and miseries wherein we lie intaÌ„gled vnles we be loosed by him and to ouercome our wickednes with the plentie of his goodnes for he maketh vs that are dead in sinne to feele life and being rotten and stincking wormes to tast heauenly sweetnes O Lord God sith thou art so mercifull to vs that now liue in sinne as to feed vs with the heauenly bread of thy owne flesh and bloud in this holy sacrament by which foode through the working of the holy Ghost wee are nourished and cherished in body and soule vnto life euerlasting let our hearts from henceforth in this most cherefully reioyce that our God our spouse and our loue is made vnto vs our spirituall meate and drinke to strengthen our bodies and soules that wee may grow vp to life euerlasting the blisle of Saints the ioy of Angels the sonne of the highest father maketh himselfe our spirituall nourishing the light of the world the sonne of righteousnes the wisedome of God is made the foode of our soule the redeemer of man the brightnes of heauen the matter of all mirth and the Lord of ioy vouchsafeth for to feed vs with himselfe what kindnes what courtesie what tokeÌ„ of loue might bee more Wherefore since wee haue him let vs not from henceforth suffer our hearts to delight in any creature for it were a great vnkindnes and vile wretchednes of vs after the receiuing of so worthy a meate so precious and sweete as it is to sâ—ttle our selues to the liking and iust againe of the world and of the flesh Keepe vs therefore sweet Iesus from such wretchednes and vnkindnes and be thou our meate and our foode our lust and our liking and make vs continually to hunger after thee and to feede on thee with greedie desire for thy sweetnes sufficeth vnto all the world why vouchsafest thou merciful Lord to feed vs with this heauenly bread and with this so precious foode of thine owne flesh and bloud what seest thou in vs or what findest thou in vs or what profit shalt thou haue of vs surely none but thy great loue constraineth thee to doe thus vnto vs since therefore thou which art the soueraigne goodnes the whitenesse of endles light and mirror without spot vouchsafest thus louingly to come to vs to dwell in vs and to feede vs how is it that wee stincking wretches desire not most earnestly to welcome thee deuoutly to receiue thee it is great shame to vs but Lord we beseech thee to take away our shame and to make vs to ameÌ„d Giue vs daily this heaueÌ„ly bread make vs daily to receiue the precious body bloud of thy son our Lord and Sauiour Iesus Christ either ghostly or both ghostly and sacramentally through a true liuely vnfained faith so that thou maist continually be with vs and we with thee for thou hast so limed vs with thy loue and so glewed vs with thy grace that we may not depart from thee grant therefore thy grace that Christ in vs and wee in Christ may dwell perpetually and that we may worthily beare this name sith of Christ wee are called Christen By this which hath been shewed it appeareth how Christs reall naturall holy flesh and bloud is receiued in by and with the SacrameÌ„t wherin as hath beene also shewed there is not any consubstantiation nor transubstantiation It hath beene shewed also what preparation must bee vsed that wee receiue not this holy Sacrament vnworthily whereby Christ is refused and cleane shut out from vs and wee refused and cleane shut out from him to the eternal damnation of our owne soules From which danger God of his great mercy deliuer vs and giue vs grace that wee may at all times be made thankfull and worthy receiuers to the praise of his name and the attainement of euerlasting life through his onely sonne our Lord Iesus Christ to whom with the Father and the holy Ghost be all honour glory and praise now and for euer Amen LAMENTATIONS mournings and woes pronounced by the Prophet Isaiah against impenitent sinners HEare O heauens and harken Esay against impenitent sinners cap. 1. O earth for the Lord hath said I haue nourished and brought vp childreÌ„ but they haue rebelled against me A sinfull nation a people laden with iniquitie a seede of the wicked corrupt children They haue forsaken the Lord and prouoked the holy one of Israel to anger They are gone backward for they fall away more and more The whole head is sicke and the whole heart is heauie from the soule of the foote vnto the head there is nothing sound therin but woundes and swellings and sores full of corruption When you come to appeare before the Lord who requireth this at your handes to tread in my Courts and when you shall stretch out your hands I will hide mine eyes from you and though you make many praiers I will not heare for your hands are full of bloud Wash you make you cleane take away the euill of your workes from before mine eyes cease to do euill learne to do well seeke iudgement releeue the oppressed iudge the fatherles defend the widow If you consent and obey you shall eate the good things of the land but if you refuse and be rebellious you shall be deuoured with the sword for the mouth of the Lord hath spoken it How is the faithfull citie become an haâ—lot it was full of iudgement and iustice lodged therein but now they are murtherers thy Princes are rebellious and companions with theeues euery one loueth gifts and followeth after rewards they iudge not the fatherles neither doth the widdowes cause come before them Therefore saith the Lord God of hosts the mightie one of Israel ah I will case me of mine aduersaries and auenge me of mine enemies and the strong shall be as tow and the maker thereof as a sparke and they shall both burne together and none shall quench them Enter into the rocks and hide thee in the dust from before the feare of the Lord and from the glory of his maiestie The high looke of a man shal be humbled and the loftines of men shall be abased and the Lord onely shall be exalted in that day For the day of the Lord of hosts is vpon all the proud and haughtie and vpon all that is exalted and it shall be made low The people shall bee oppressed one of another and euery
the man that trusteth in the lord and whose hope the lord is for he shall be as a tree that is plaÌ„ted by the water which spreadeth out her rootes by the riuer shall not feele when the heate commeth but her leafe shall be greene and shall not care for the yeare of drouth neither shal cease from yielding fruit The heart is deceitfull and wicked aboue all things who can know it I the lord search the heart and try the reines euen to giue euery man according to his waies and according to the fruit of his workes As the partrich gathereth the yong which she hath not brought forth so he that gathereth riches and not by right shall leaue them in the middest of his daies and at his end shall be a foole O Lord the hope of Israel all that forsake thee shal be confounded they that depart froÌ„ thee shall bee written in the earth because they haue forsaken the Lord the fountaine of liuing waters Heale me O Lord and I shall be whole saue me and I shall be saued for thou art my praise Then the word of the Lord came vnto me saying I wil speake sodainly against a nation or against a kingdome to pluck it vp and to roote it out and to destroy it but if this nation against whom I haue pronounced turne from their wickednes I will repent of the plague that I thought to bring vppon them And I will speake sodainly concerning a nation concerning a kingdome to build it and to plant it but if it doe euill in my sight heare not my voice I will repent of the good that I thought to doe for them Thus saith the Lord God of Hostes the God of Israel behold I will bring vpon this citie and vpon all her towns all the plagues that I haue pronounced against it because they haue hardned their necks would not heare my words but they said desperately surely wee will walke after our owne imaginations and doe euery man after the stubbornnes of his wicked heart Behold I will bring a plague vpon this place the which whosoeuer heareth it his eares shall tingle and I will cause them to fall by the sword before their enemies by the hand of them that seeke their liues and their carkases will I giue to bee meate for the fowles of heauen and to the beastes of the field and I will feed them with the flesh of their sonnes and with the flesh of their daughters and euery one shal eate the flesh of his friend in the siege and straitnesse wherewith their enemies that seeke their liues shall hold them strait Woe bee vnto the pastors that destroy scatter the sheep of my pasture saith the Lord. Therefore thus saith the Lord God of Israel vnto the pastors that feede my people ye haue scattered my flocke and thrust them out and haue not visited them Behold I will visit you for the wickednesse of your workes saith the Lord for both the Prophet and the Priest doe wickedly and their wickednes haue I found in my house saith the Lord wherfore their way shall be vnto them as slippery waies in the darkenes they shall bee driuen forth and fall therein for I will bring a plague vpon them euen the yeare of their visitation saith the Lord. Therefore thus saith the Lord concerning the Prophets behold I will feed them with wormwood and make them drinke the water of gall for from the Prophets is wickednes gone forth into all the land of Ierusalem they strengthen also the hands of the wicked that none can returne from their wickednes they are all vnto me as Sodome the inhabitants thereof as Gamorah They say still vnto theÌ„ that dispise me the Lord hath said ye shall haue peace and they say vnto euery one that walketh after the stubbornnes of his owne heart there shall no euill come vpon you Therfore behold I euen I will vtterly forget you and I will forsake you and bring an euerlasting reproch vppon you and a perpetual shame which shall neuer bee forgotten I haue not sent these Prophets saith the Lord yet they â—â—n I haue not spoken vnto them and yet they prophecied But if they had stood in my counsell and had declared my words vnto my people then they should haue turned them from their euil way and from the wickednes of their inuentions How long doetâ—e Prophets delight to prophecie lies euen prophecying the deceit of their owne heart Is not my word like a fire saith the Lord and like a hammer that breaketh the stone Therfore behold I will come against the Prophets saith the Lord which haue sweet tongues and say he sayeth behold I will come against Prophets saith the Lord that steale my word euery one from his neighbour behold I wil come against them that prophecie false dreames saith the Lord and doe tell them and cause my people to erre by their lies and by their flatteries and I sent them not nor commanded them therfore they bring no profit vnto this people saith the Lord. For thus hath the Lord God of Israel spoken vnto me take the cup of wine of this my indignation at my handes and cause all the nations to whom I send to drinke it and they shall drinke and be moued and be mad because of the sword that I will send amongst them Therefore say thou vnto them thus saith the lord of hosts the God of Israel drinke be drunk spew fall rise no more because of the sword which I will send amongst them but if they refuse to take the cup at thine hand to drinke then tell them thus saith the lord of hostes you shall certainly drinke for Ioe I begin to plague the citie where my name is called vpon and should you goe free you shall not goe quit For I will call for a sword vpon all the inhabitants of the earth saith the lord of hostes The Lord shall roare from aboue and thrustout his voice from his holy habitation hee shall roare vpon his habitation and crie aloud the sound shall be to the ends of the earth for Lord hath a controuersie with the nations and will enter into iudgement with all flesh and hee will giue them that are wicked to the sword saith the lord Thus saith the lord of hosts behold a plague shall goe forth from nation to nation and a great whirle wind shall be raised vp from the costes of the earth and the slaine of the lord shal be at that day from one end of the earth to the other end of the earth they shall not bee mourned neither gathered nor buried but shal be as the dung vpon the ground Thus my soule was farre off from peace I forgat prosperitie remembring mine affliction and my mourning the wormwood and the gall my soule hath them in remembrance and is humbled in me It is the Lords mercies that wee are not consumed because his compassions faile not The Lord is my
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 yea they haue oppressed the stranger Ezechiel 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 and committeth Cap. 33. iniquitie hee shall euen die thereby But if the wicked returne from his wickednes and doe that which is lawfull and right he shal liue therby Yee leane vpon your swords yee worke abomination and yee defile euery one his neighbours wife should yee then possesse the land Also thou sonne of man the children of thy people that talke of thee by the walles and in the doores of houses and speake one to another euery one to his brother saying Come I pray you and heare what is the word that commeth from the Lord for they come vnto thee as the people vseth to come and my people sit before thee heare thy words but they wil not do them for with their mouths they make iestes and their heart goeth after their couetousnes loe thou art vnto them as a iesting song of one that hath a pleasant voice and cansing well for they heare thy wordes but doe them not Say thus vnto them thus saith the LORD GOD as I liue so surely they that are in the desolate places shall fall by the sworde and him that is in the open field will I giue vnto the beasts to be deuoured and they that be in the courts and in the caues shall die of the pestilence thē shall they know that I am the Lord when I haue laid the land desolate and waste because of their abominations which they haue committed Wo vnto the shepheards of Israel that feede Cap. 34. themselues should not the shepheards feede the flocks yee eate the fatte and ye cloath you with the wooll yee kill them that are fedde but you feede not the sheepe The weake haue you not strengthned and the sick haue you not healed neither haue you bound vp the broken nor brought again that which was driuen away neither haue you sought that which was lost but with cruelty and with rigour haue you ruled them and they were scattred without a shepheard and when they were dispersed they were deuoured of all the beasts of the field Therefore ye shepheards heare the word of the Lord As I liue saith the lord God surely because my flock was spoiled and my sheepe were deuoured of all the beasts of the field hauing no shepheard neither did my shepheards seeke my sheepe but my shepheards fedde themselues and fed not my sheepe Behold I come against the shepheards and will require my sheepe at their hands and cause thē to cease from feeding the sheepe neither shall the shepheards feede themselues any more for I will deliuer my sheepe from their mouths they shall no more deuoure them For thus saith the lord God behold I will search my sheepe and seeke them out I will seeke that which was lost and bring againe that which was driuen away and will binde vp that which was broken wil strengthen the weake but I wil destroy the fatte and the strong and feede thē with iudgement because ye haue thrust with side and with shoulder and pusht all the weake with your hornes till ye haue scattered them abroad therefore will I helpe my sheepe and they shall no more be spoiled I will iudge betweene sheepe and sheepe And ye my sheepe the sheepe of my pasture are mine and I am your GOD saith the Lord God A new heart also wil I giue you and a new spirit will I put within you and I wil take away the stony heart out of your bodie and will giue you an heart of flesh and I will put my spirit within you and cause you to walke in my statutes ye shall keepe my iudgements and do them and ye shall dwell in the land that I gaue to your fathers and ye shal be my people and I wil bee your God I will also deliuer you from al your filthines Thē shall you remember your owne wicked waies and your deedes that were not good and shall iudge your selues worthy to haue bene destroied for your iniquities and for your abominations Be it knowne vnto you that I doe not this for your sakes but for my holy names sake saith the Lord God Therefore be ashamed and confounded O house of Israel for your owne waies Wee haue sinned and committed Daniel against impenitent sinners cap. 9. iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements for we haue not obeied the voice of the Lord our God to walke in his waies which he hath laid before vs by the ministry of his seruants the Prophets Therfore hath the Lord made ready the plague and brought it vpon vs for the Lord our God is righteous in all his workes which he doth for we would not heare his voice Many shall be purified made white and tried but the wicked shall do wickedly and none of the wicked shall haue vnderstanding but the wise shall vnderstand Heare the word of the Lord ye children Osea against ◠impenitent sinners Cap. 4. of Israel for the
Quarto decimans obseruers of the course of the Moone and that they ought to order themselues by the course of the Sun begining at the Equinoctiall in Primetide Aud by this meanes they celebrated eight Ides of Aprill which is the 14. day of the same moneth Prouided that it â—ell vpon the Sunday There was not onely contention for the vse of the sacramentes in what dayes it shoulde be celebrated but also there Euâ—e lib. 5. cap 4 was great diuision among the Christians for ceremonies inuented to prepare themselues to receiue the same worthily For some as the Romains did keep the fast three weekes before Easter The Illyrians and all Greece with the Alexandrians did ordeine a bent to fast sixe weekes Others ordeined seauen weekes of fasting leauing off from fiue daies to fiue daies More and more to corrupt the holy sacrament of the supper there was restored another Iudaicall ceremony by Histo tripart cap. 8. the differences of meates For some during the time of fast forbade eating of fleshe and fishe Other forbade eating of flesh onely permitting to eate fishe foules which they said according to Mâ—ys did take part of the substcaÌ„e of the water Some also did ordeine to eate dry bread and water onely Others fasted till noone without distinctioÌ„ of meates And to be short there was in the beginning an infinite number of customes corruptions in the vse of the holy sacrament of the supper by ceremonies brought in by the difference of daies and meates abbrogated and put away by the grace and lawe of Iesus Christ But was there euer any holy Apostle of Colos 2. Galath 4. Heb. 7. God which euer left in writing any law or commandement for the distinction of daies or meates to celebrate the holy supper of Iesus Christ their intention was not to institute a religion of feastes and a distinction of daies meates but their doctrine did tend onely to teach good life and the true worshippe of one God onely Wherefore wee must needes conclude that the ceremonie and feast of Easter to celebrate the supper of our Lorde God is proceeded of meere Histo Tripart lib. 9. cap. 38. custome For none of the Apostles hath left any thing in writing touching the same To moderate such dissentions and corruptions many councels were assembled one at Sangaria in Bitine by the which to auoide all contentions it was permitted to euery one to celebrate Easter Euseb lib. 5. cap. 23. when he would Another counsell was holden at Cesaria by Theophile Bishop of that place and by Naercissus Bishop of Ierusalem Another councell in Achay And another councell was holden at Rome by Victor Bishop of that place After these litle corruptions there succeeded greater from time to time according In the yeare of Christ c 14. vnto the humours and affections of the Bishops of Rome Alexander Platine Sabellieus the first of that name being come to be superintendent of the Romane Church the first of the successors of the Apostles of Iesus Christ and also the first of the corrupters of the holy sacrament of the supper ordeined to mixe water with the wine before the communion wherein he meant to reforme the Gospell of Iesus Christ which had instituted the communion of his body and bloud to be vnder two kindes Bread Wine but Alexander added a third kind to say Water He restored also the Iudaicall ceremony of vnleuened bread Euseb lib. 3. cap. 27. lib. 6. cap. 14. called sweete breade to celebrate the Easter as the Iewes did following therin the Ebionits which taught that the ceremoniall law of Moyses was necessarie for saluation As also Symmachas an Heretike in Palestine had taught If Iesus Christ was circumcised to accomplish the ceremoniall law is it therefore needfull for vs to be circumcised Moreouer if it pleased him to accomplish the ceremoniall lawe to vse in the dayes of sweete bread vnleuened bread It is therefore necessarie to turne againe vnto the rigor of this ceremonie abrogated by the sacrifice perfectly ended by Iesus Christ In what place of the holy Gospell could Alexander euer finde to Cel. lib. 39. cap. 21. mixe water with the wine And for to binde Christians to vnleuened bread Is it of any more value then his inuention to chase away Diuels with water salted and coniured And as touching his coniured water ordeyned by him we will shew hereafter that the originall thereof came from Numa Pompilius the great Coniurer and Romane Idolater But as for the â—ingling of the water with wine that should seeme to bee taught by the religion of the ancient Idolaters which were wont in celebrating their sacrifices in one chalice to coÌ„secrate the water with the bread specially in the feast dedicated to the Sunne which the Persians did worship called of them Mythros And in the feast also of Nepâ—alâ—es water was vsed for the sacrifice According to this comparison Iust in his apologie Iustin Marâ—â—r maketh relation of the custome obserued among the Idolators and Christians for the bread wine and water consecrated By the one that is to say by the Idolators in the name of their Idolles and by the Christians in the name of their true God Alwayes this first corruption in the vsage of the holy sacrament by the mingling of water with wine beyonde the commandement ordinance of God did not continue Inno. lib. 4. cap. 5. without controuersie For the Greekes were of a contrarie opinion that it was not necessary to mixe water with wine and that they would not followe the corruption of Alexander Amarcanus was of the same aduice that Alexander was saying that it was necessarie to mingle it with water The subtill Sophist Scot doth affirme absolutly that it is not necessarie the water to be mingled with the wine because saith he it cannot be changed and transubstantiated into bloud if first it be not changed into wine Other more ingenious would rather interpretate the institution of Alexander saying the wine to be conuerted into bloud but as for the water it was transubstantiated into the water which came out of the side of Iesus Christ This first corruption of Alexander did giue occasion of many other to succeed For some inuented greater bruings to S. Augustine in his book of the relikes cap. 26. 64. mingle it with bloud drawn out of yong Infants to mixt with the bread of the holy supper of Iesus Christ as the Cataphriges which began a kind of transubstantiation of wine into bloud really corporally Some other adioyned therevnto Epipha lib. 2. Tom. 1. heres 49. cheese called Artotirites that is to say cheese bread Others also abusing this sacrament in steede of wine tooke water vnder pretence of more greater abstinence Other ordained to temper the bread with wine which the Massalians do yet holde in their missall sacrificers For another more detestable corruption of the holy sacrameÌ„t some bishops of Rome
hath not been restored with her deceipt and maske of holines till long time after the incarnation of Iesus Christ But it behoueth to returne to our historie Continuing Histories of Rome more and more to discouer the true originall of the Masse We haue declared in discouering the parts and chiefe members of the Masse sacrifice how the ancient Romanes before they were accustomed to sacrifice with the bloud of beastes did vse little round cakes consecrated in the honour of their Gods the which standing they did eate within the Temple about the end of the sacrifice These litle rounde hostes of wheat flowre were taken vp of the Massalian Sacrificers but they haue enriched the witchcraft and Idolatry of Numa Pompilius insomuch as they haue decked the litle round hosts with Images and pictures printed within Abhominable idolatry the round circle of the said hosts to the end to make them more holy euen to Against the idolatry of the round Hosts be worshipped by the inuention of Honorius Antichrist of Rome in the yeare 1226 the which Numa the Coniurer neuer practised nor yet came to this abhominable idolatry What more detestable heresie can be discouered then to paint the maiesty of God in forme and likenes of a man as the Antropomorphits imagine Who taught you ô Massalians to corrupt the holy Sacrament of our Lord Iesus Christs Supper in makeing litle round hostes if not Numa the Coniurer When Iesus Christ celebrated his holy supper with his Apostles did he ordeine to haue litle round hosts and to print them full of pictures and the likenesses of men to adiure and coniure with crossings and blessings odde or euen and to make them to be worshipped Acknowledge then O Massalians your principall part of the Masse to wit your litle round hostes to haue taken their begining of Numa more then 700 yeares before the incarnation of Iesus Christ who neuer commanded you this roundnes of hosts nor that they should be rather round then square three cornered or eight cornered But so farre was he froÌ„ chusing the figure of roundnes after the fashion of Numa that contrariwise when he instituted the holy sacrament of the communion of his body he vsed breaking of the breade in morsels which he distributed to his Disciples for a simbol signe and fihure signifying really sacramentally his body by the vertue of the holy Ghost and the Massalians haue not only chosen the fashion round in their little consecrated hostes printed full of pictures to causâ— them to be worshipped after the mane of the ancient Romanes but further they haue exceeded all Idolators For in the the time of Numa Pompilius those thâ— assisted at the sacrifice of the Masse dâ—â— eate together standing in the litle rounâ— hosts consecrated But since the Massalians haue reserued for themselues thâ— communion of the said litle round hostâ— consecrated vsing no charitie towardâ— those that stood by at their missall sacrifice Is this to follow the ordinance oâ— Iesus Christ who brake the breade anâ— gaue it to his Apostles Iesus Christ thâ— euerlasting sacrificer was he alone at thâ— Altar eating one litle round host graueâ— full of Images when he celebrated the holy coÌ„munion of his body Can you O Massalians too too abhominable much lesse charitable Idolators then all the ancient Romanes so much play the subtill Sophisters that you will make men to vnderstand that your Masse sacrifice wherein the sacrificer alone deuoureth all the litle round host printed full of pictures without giuing part to any other is a communion by a meruailous wicthcraft to cause the assistance at the sacrifice to beleeue that they haue communicated together with the Priest notwithstanding that they neither receiued nor did eate any portion of the round host And beside this 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 A communion of holy bread bread vnto the assistaÌ„ts within the teÌ„ple 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 which Notable differences between the round host the holy bread 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 It resteth to come downe Transubstantiation 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 fiesh The people also of Rome being heathen and Infidels were not contented with the institution of Pompilian touching the coÌ„munion Blond lib. 1
seeing that your hosts become often stincking and corrupt within your boxes Many times also deuoured of earthly brute beasts the which you cause to be burned and their ashes to be put into the place for Relikes When the Bishop of Rome Victor the third of that name receiued poyson by your transubstantiated wine was it an accidence without a substance Or when the Emperour Henry the seauenth of that name was poysoned in eating a litle round host cōsecrated was it an accidence without a substance seeing it gaue him his deaths wound There is a more manifest appearance in the heauenly Manna giuen vnto the people of Israell the which notwithstanding Neem 1. Psal 78. 104. Iohn 6. Sapi. 16 that it became corrupt if it were kept yet being put in the secrete place of the Arke of the Couenant it was preserued without corruption was it therefore transubstanciated into flesh and bone to bee called the heauenly bread the bread which came downe from heauen the bread of life and the bread of Angels Now it remaineth to bring into iudgment the subtell reasons of the Massayers which for the whole foundation of The exposition of the sacramentall words their witchcraft do carnally in this word Est saying these wordes are expresly written This is my body this is my bloud when Iesus Christ did institute the communion of his body and of his bloud vnder the signes of bread wine But I beseech all that are zealous of the honour of God diligently to consider the holy institution of the sacrament by the which God would declare and signifie the communion of his body by the bread and the drinking of his bloud by the wine and the cup. All will confesse that the true and principal nourishment of the body of man is conteined vnder the kindes of bread and wine so the true bread is often taken in the holy scriptures for the nourishment and life of Man But let vs begin to bring in the places of the Bible To the first man Genes 3. created to the likenes of God for punishment of his offence was it not said Genes 28. vnto him before that hee must eate his bread in the sweat of his body Is there any man so ignorant that hee will not confesse all the foode and life of man to be vnderstood by the bread When Iacob praied vnto God to giue him bread and cloathing did not he vnderstand by Exod. 16. Neem 9. Psalm 78. Sapi. 15. Iohn 6. Genes 14. the bread all that was necessary for his nourishment When it is recited that God made it to raine bread vpon the people of Israell in the wildernesse and that with this heauenly bread the children of Israell were filled was not this terme bread vnderstood of the heauenly Manna sent of God for the nourishment of the people of Israell This Manna is not called the bread of heauen and the bread of Angels giuen vnto the people without trauell Genes 41. Genes 47. Numb 21. Leuit. 26. When Melchisedech would releeue the hoste of the good Father Abraham did he not present vnto him bread and wine When Abraham would gratifie and refresh the three Angels appearing to him did he not offer to them cakes baked in the ashes Gaue hen ot to Agar bread for her nourishment The mother of Isaac fauouring her welbeloued sonne gaue him bread Ioseph in Egypt offered bread vnto his brethren for their nourishment When one will Iohn 4. Psalm 104. Matth. 4. Luk 4. Iohn 6. Matth. 4. describe a famine and dearth doth hee not say there lacketh bread When God promiseth any fauour vnto people keeping his commandements doth he not giue them assurance of sufficient bread when he commanded the poore as his members did he not command to giue them bread It is then the bread that nourisheth and maintaineth the heart and life of men When Sathan Luk. 9. Matt. 15. 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 did he not ordeine Matth. 6. Luk. 11. 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 th◠bread ordeyned of God namely sweat bread without leauen Exod-21 Leui. 4. 21. Matth. 11. 1 King 21. Esay 30. Prouerbs 20. Ezec. 4. 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 Malac. 1. Psal 23. Ezech. 12. Oze 7. Deut. 8. Matth. 4. Luk. 4 vnto breade of lying 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 circūcised Idolators Math 25. Wherefore O Massesaiers Capharnaits 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 Math. 15. Mark 7. bread only 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 Iesus Christ spake Matth. 6. Marke 14. Iohn â— 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 Hoc est Iohn 6. Matth. 26. Iohn 6. 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 inierpretation 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 He that commeth vnto mee Iohn 6 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 uothing 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 to imagine a transubstantiation Iohn 15. If Iesus Christ hath said that he is the true vine that God his Iohn 14 Father is a husbandman 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 sheepe must we therefore ratch these places of the holy scripture so farre that necessarily we must beleeue a transubstantiation for as much as this terme is is there When Iesus Christ admonished his Disciples saying to them that Matth. 5. they were the salt of the earth did hee change and transubstantiate them into Genes 28. pillors of salt as he did the wife of Lot If Iesus Christ hath said by his Apostles that we are the teÌ„ple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone If the Apostle haue said that Christ is the rocke 1. Cor. 3. 2. Cor. 6. out of the which did come the liuing water to wash vs cleane from our sins 1. Cor. 10. is this craftily to deuise a changing of Iesus Christ into a rocke or materiall 1. Cor. 12. stone If the Apostles haue witnessed that we are the body of Christ Is this to bring in that we are vanished away and are no more men but changed into an accidence without a substance I foresee well O Massesayers more than hardened that you wil obiect that in all these places before alleaged wherin this word is is found that no mention is made of sacramentes which must be deeply considered for asmuch as they be holy misteries ordeyned of God which also is true And also this word is is not onely found in the holy scriptures before noted but also Genes 17. Exod. 12. 13. when there was speaking of the holy ordeyned before of God vnto the people of Israell was it not written that circumcision is the band and couenant of God In the other holy Genes 17. Nâ—mb 10. Psal 68. 94. Mattfl 21. Iohn 2. sacrament of the communion of the Paschall lambe is it not sayd that the Lambe is the Passeouer or passage Is this to bring in a witchcraft of transubstantiation Will you not confesse O Massalians and changers of substances that in these places of holy scriptures speaking of the sacraments this word is cannot otherwise be expounded but to signifie and that circumcision was the signe and marke of the band and couenant contracted betweene God and Abraham that the Pascall lambe was also the signe of the holy passage for remembrance of their deliuerance from Egypt The Arke of the couenant for another sacrament whereof it is written that it is the true power of the Lord. Is this to say that it was transubstantiated into the maiesty of God It behoueth to interpret the holy scripture with dicression and humility without sophistrie and witchcraft to vnderstand soundly the true meaning of words and not to abide in the letter that killeth but to receiue the word of God in spirit that puickneth If then the holy Arke be named the Lord and called God for that in it he exercised his might shewed his wonders and misteries to draw the people of Israell by an outwarde signe to remember God and to feare and obey him Also if Iesus Christ is called the bread that came from heauen the bread of life that the bread broken is his body and the wine is his bloud
doctrine also of transubstantiation the truth of the blessed Sacrament is in plaine truth denied what colours pretences shiftes or shewes so euer be made to the contrary for how can there bee a sacrament of Christs precious body and bloud when as by the doctrine of the church of Rome the elements of bread and wine which by the power of the word of God are made a holy sacrament are taken away changed into the reall naturall flesh and bloud of Christ and after which change nothing but the very substance of Christ remaineth and hee is really carnally corporally present which if it be so true as they would haue it as they with fire sword would force euery one to beleeue then must Christs reall naturall carnall body be a sacrament of his body and not the elements which by their doctrine haue no essence or being at all but by the power of the word are transubstantiated into the carnall body of Christ or else there remaineth no Sacrament at all which for shame I thinke they will not affirme for the vndoubted truth is that the substance it selfe of Christs body and the Sacrament of the substance which are the elementes beeing distinct seuerall things cannot so be changed or giue place the one to the other that one selfe same thing should be both seeing the true nature and property of a Sacrament is according to the doctrine of holy scripture to declare offer giue to all the faithfull and true beleeuers that receiue the same with a liuely faith another thing then that it selfe is both in shew and substance or else it should nor cannot be properly a Sacrament for a Sacrament as the diuines do terme it Is a visible signe substance and pledge What a Sacrament is of inuisible grace giuen to all theÌ„ that receiue the substance of the elements by which they are and shall be made partakers of the inuisible grace offered giueÌ„ to al theÌ„ that through the working of the holy Gghost haue a true faith to receiue the same inuisible grace by the elements as the sacrament of circumcision and the passeouer in time of the lawe did declare giue testifie and assure vnto all the children of Abraham the beleeuing Iewes the mercifull promise of God that God was is and would be their God their redeemeâ— and deliuerer from sinne and Satans power for euer of which their captiuity vnder sinne and Satan their thraldome in Egypt from whence they were diliuered was a figure The Sacrament also of Baptisme the Lords Supper do declare giue testifie seale vp and assure through the vnspeakeable working of the holy Ghost vnto all the true beleeuers in Christ their full and perfect deliuerance from sinne and Satans power their participation and fruition of perfect holinesse in Iesus Christ and in the end the reward of euerlasting life purchased giuen bestowed by his meanes and for his sake who paied the price of their redemption of all which the true beleeuers are made partakers in the instance of receiuing the outward elements in Baptisme the Lords Supper through the worâ—king of the holy Ghost in them and vnfained stedfast true faith It belongeth not therfore to any sacrament or to the Sacrament of the Lords Supper by the doctrine of Gods word that the elements should bee changed into the very and naturall substance of that whereof it is a sacrament either by transubstantiation or consubstantiatioÌ„ for that were to fetch Christ againe froÌ„ aboue and giue him a reall naturall or supernaturall corporall presence here vpon earth and so to make him be in all places at once contrary to the true nature of his true humane body and contrary to the doctrine of holy scripture which teacheth not any presence of Christ on earth againe in his humane flesh vntil the time appointed before remembred but plainely sheweth the contrary declaring further that as many as come to this sacrament and communion of the precious body and bloud of Christ with a true and liuely faith fruitfull in true repentance and in a vertuous and godly life the holy Ghost worketh in them a lifting vp of their hearts and mindes into heauen where Christ sitteth at the right hand of God and there through the operation of the same Spirit in the instance of receiuing the sacrameÌ„t they receiue apprehend and feede vpon in a true vnfained and liuely faith the true reall and naturall body of Iesus Christ the sonne of God whereby their bodies and soules are preserued nourished and strengthened to the attainment of euerlasting life by his changing purging all their corruptions and vncleannes and by his distributing and vniting vnto euery of them the true properties and excellent graces of his naturall holy body as his wisedome righteousnesse sanctification and redemption all which is as truely made theirs by and through his gracious imputation as if they and euery of them had in their owne proper nature attained vnto and fulfilled the same of which excellent graces the fruit and reward shal follow of glorification and life eternall Of all which benefites this sacrament The vse of the Sacramenâ— and the sacrament of Baptisme are appointed vnto the faithfull to be as tables and glasses wherein they may plainely see and behold all the great mercies of God towards wretched and miserable sinners plainly drawen and figured that whereas the word doth as a liuely trumpet sound out his gracious goodnesse to the eares of the faithfull these sacraments do serue as instrumeÌ„ts and conduits to conuey it to the eies taste feeling and comfort of all the senses so that when their bodies are made partakers of the sacrament and outward elements their soules in the same instaÌ„t through the mightie working of the holy Ghost are sed by the instrument of true and liuely faith with the most holy reall natural body bloud of Christ through the liuely power also of which holy spirit they are moued stirred vp to giue continuall praise honour and thankes for these his bountifull mercies rich treasures bestowed vpon them For in this sacrament and communion of the body and bloud of Christ there is shewed declared and giuen vnto all and euery of the faithfull the death and sufferings of Christ the participation they haue with him and all the benefites which they receiue by his passion whereof they are put in minde in this sacrament by foure Similitudes First by breaking and receiuing of the bread Secondly by powring foorth and drinking of the wine Thirdly by the nourishment which their bodies receiue by these elements by the vnity of many cornes whereof the substance of the bread and the vnity of many grapes whereof the substance of the wine is made Fourthly by the conuersion that these elements haue into the substance of the receiuers By the breaking and receiuing of the bread and by the powring foorth and drinking of the wine the faithfull are put in minde of the death
passion and sufferings of Christ whose body was broken both before on the Crosse his bloud drawne forth shed not for any cause of his owne but for remission of their sins which is giuen and they receiue by his passion for by the nourishment which the bodies of the faithfull haue of these elements they are put in minde that as these elements do in the vsing and receiuing of them nourish their bodies and comfort sustaine their naturall flesh bloud being the outward man so the body and bloud of Christ apprehended and receiued through the working of the holy ghost by the instrumeÌ„t of the true and liuely faith of the receiuers who through the operation of the same spirit do by their faith apprehend and feede vpon the true reall and naturall body of Iesus Christ the sonne of God which feedeth nourisheth their bodies and soules vnto life euerlasting by his distributing vnto euery of them according to his gracious imputation the true reall and naturall properties of his vndefiled body and bloud as his wisedome righteousnes sanctification and redemption his holinesse innocencie his perfect and full satisfaction of the lawe of God his incorruption both in will and nature his suffering and satisfaction of the wrath and iustice of God due vnto vs miserable sinners his victorie against sinne death the diuell and hell his glorification and eternall happinesse of all which euery of the faithfull are and shall be as verily made partakers by receiuing this heauenly foode the bread of life the body and blouâ— of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in â—ull possession of the reward whereof Christ is in possession and hath prepared and purchased it also for them the certainty and assurednesse whereof is approued vnto euery of their hearts and soules by the stedfast sure and vndoubted promises of the word of God deliuered by Christs owne mouth in the 6. of Iohn I am the Iohn 6. liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I giue is my flesh which I will giue for the life of the world verilie verilie I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my bloud is drinke indeed I am the bread of life this is the bread which coÌ„meth downe from heaueÌ„ that he that eâ—teth of it should not die he that eateth of this bread shall lâ—ue for euer and he that eateth me euen hâ— shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I â—â— him I am the bread of life he that commeth vnto me shall not hunger and he that beleeueth in me shall not thirst and this is the will of him that sent me that euerie one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Verilie verilie say vnto you hee that beleeueth in me hath euerlasting life hee that beleeueth in me though he were dead yet shall he liue and whosoeuer liueth and beleeueth in mee shall neuer die By this and many other sweete and comfortable promises of our Sauiour in his word it appeareth plainly that life is promised to all the faithfull and true beleeuers And seeing by our Sauiours owne words none can be partakers of this life but such as truely eate his flesh drink his bloud it must needs follow that truely to beleeue in Christ is truely to eate his flesh drinke his bloud and that without true faith it is impossible to be partaker of the true reall naturall flesh and bloud of Christ To bee partaker also of the flesh of Christ is not carnally to apprehend feede vpon his materiall naturall substaÌ„ce for in that sense our Sauiour saith his flesh profiteth nothing But to be partaker of the spirituall graces of his true naturall flesh in receiuing his precious body and bloud by a true faith as before which is the very precious foode whereby the soule liueth and is sustained to life euerlasting and is apprehended onely by faith whereby also Christ is said truely to dwell in vs and we in him and therefore all the wicked and vnbeleeuers which come vnto the coÌ„munion of the body bloud of Christ are refusers mockers and despisers of his body and bloud and by receiuing the sacrament vnworthily doe most worthely eate and drinke their owne damnatioÌ„ seeing by their lacke of true faith and beleefe they refuse mocke despise yea and violently thrust away from them so precious a treasure as the body and bloud of Christs is and come not with reuerence to receiue and feede vpon the same by a true liuely faith as all the beleeuers do who without great reuerence and dread with acknowledgment of their owne vnworthinesse dare not presume to come to this holy table of the Lord and communion of the body bloud of Christ hauing also a true faith working by charitie fruitfull in true repentance and in a vertuous godly life which they haue receiued and do acknowledge to be of the free gift of God through the vnspeakable working of the holy Ghost the same true faith in euery of their hearts by which euery of them doth in their minde and soule partake and feed vpon the true reall and naturall body bloud of Christ seated in the heauens at the right hand of God whither through the worke of the holy Ghost and by their true faith they are lifted vp in the very instaÌ„ce of receuing these sacramental elements according to Christ our Sauiours owne institutioÌ„ in remembrance of his death and passion For which cause euery one is commanded to trie and examine himselfe whether he haue this gift of true faith which is required to be the instrumeÌ„t meane to be made a true partaker of this precious body and bloud and by the body and bloud of the spirituall graces of the same whether he be in true charitie and in the way of true repentance and of a vertuous and godly life before he eate of this bread and drinke of this cuppe lest eating drinking of this holy sacrameÌ„t vnworthily because he commeth without true faith fruitfull in the effects aforesaid he put from himseâ—fe and be a mocker aâ—so a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so worthily plucke vpon himselfe his owne iust damnation in as much as by lacke of true faith he hath not receiued but refused and despised the rich iewell that was offered whereby Christ would haue dwelt in him and he should haue dwelt
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
and 3. verse and 5. of the 2. to the Corinth and 21. verse God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh For hee made him to bee sinne for vs which knew no sinne that wee should bee made the righteousnes of GOD in him By which words the Apostle meaneth not that the holy bodie of Christ was defiled with any the sinnes of mankinde but that he was the true sacrifice propitiatorie vnto God for the sinnes of mankinde hauing borne away and taken vpon himselfe all their sinnes in his own reall naturall bodie flesh and bloud as if he himselfe were the particular persō of euerie of them and had committed their seuerall sinnes and as though hee himself were the selfe same bodily person flesh and bloud in essence and substance nature quality of euery of the faithfull being sinners transgressers of the Law of God guilty of the wrath iudgement eternall damnation curse of God from which punishments our Sauiour Christ hath acquitted euery of them by his death passion suffering and all that haue or shall hereafter truly beleeue in him By which their faith through the working of the holy ghost as Christ is apprehended and conuerted into them hath borne a way their sinnes vpon himselfe and the punishment due for the same so are they also and euerie of them conuerted into Christ and are made partakers of the righteousnes of God in him according as before hath been remembred wherin the infinite iustice mercy of God most liuely appeareth to the eies vnderstanding taste and feeling of all the faithfull infinite in iustice for that no satisfaction could or can satisfie the iustice of God for the recompence or redemption of the least sinne in mankind but that the same must bee fully punished for the satisfaction of Gods infinit iustice in the true reall naturall flesh of man which satisfaction our Sauiour Christ made for mankinde who came downe from heauen and was made man of the substance of his mother that in the fraile flesh of mankinde hee might take vpon himselfe and suffer all the punishment due vnto sinners that as manie as beleeued or should to the end of the world beleeue in him might not perish but haue euerlasting life For christ in the power of his diuine nature to which hee ioyned our flesh suffered the wrath curse punishment of God due for sinne which no mortall creature beeing only man was or could bee able to beare or ouercome for which cause the sonne of God made himselfe flesh to the end that according to gods infinit iustice the sinnes of the faithfull might be borne away and fully punished in his flesh wherein his infinite Iustice did most brightly shine apeare His infinite mercie herein appeareth that where the sinnes of the faithfull be fully punished through the sufferings of Iesus Christ for the satisfaction of Gods iustice it appeareth plainly vnto them that they are freely forgiuen pardoned because in them as in their owne persons their sinnes are not nor shall euer be punished nor any satisfaction made or to be made vnto GOD by themselues Christ hauing borne the wrath and full punishment of God due vnto them for sinne and quite freed discharged them so that neither their sinnes shall be laid to their charge nor any punishment nor purgation due for the same required at their hāds Which plainly setteth forth and declareth vnto all the faithfull Gods infinite and vnspeakeable mercie whereof this sacramēt communion of his precious bodie bloud is a plain declaration resēblance perfect seale of assurance vnto all the faithful But the Church of Rome with her followers as by the Doctrine of transubstantiation they do denie the truth of the manhood of the sonne of God so by the same doctrine they denie also and abolish the truth of the Sacrament and the end of the institution of the same which was to put the faithfull in mind of the great loue of God and sufferings of Christ for thē for so saith the Apostle You shall shew the Lords death till hee come It serueth also to put them in mind of all the benifits receiued by his precious body and bloud who gaue his body to bee broken and his bloud to bee shed for their sinnes and by this holy sacrament giueth to all true beleeuers his reall naturall flesh and bloud to bee their spirituall meate drinke to preserue and nourish their bodies and soules vnto life euerlasting and to declare testifie and assure vnto them their vnion that they haue with him as members making one body distributing vnto all and euery member the spirituall graces and vertues of his most excellent reall naturall holy body which spirituall and immortall foode of their bodies and soules is receiued from their head Iesus Christ who distributeth and sendeth it downe to the nourishment of all his members euen as the foode of this mortall life is receiued by meanes of the head and sent downe to the nourishmēt of all our earthly members whereof these outward elements are a full declaration and a perfect seale of assurance to all the faithfull being by the institution of God made a holy sacrament to represent the same vnto them and by his holy ordinance appointed to carrie the very name of his body which is signified by these elements offered vnto all and giuen to the true beleeuers wherein God of his infinite goodnes and mercy applieth himselfe to the dulnes of the capacities of his children who without these outward pledges being signes tokens and remembrances of his great mercy would neuer haue conceiued and would haue beene ready also to forget the infinite benefits mercies of God purchased for them by the death and passion of his beloued sonne which God in his excellent wisedome hath so liuely declared and set forth in these Sacramentall elements because the reall naturall bodily presence of Christ did not so plainely make the same knowne and and open to the vnderstanding of his disciples and the Church For which cause our Sauiour did institute command and celebrate this holy Sacrament whiles hee was yet bodily present amongst his disciples both for that his bodily presence was not long to continue but to depart away from them whereof this Sacrament was to keepe a remembrance amongst them as also of all the benefits receiued and to be receiued by all and euery of the faithfull by his most precious bodie bloud giuen vp to bee crucified broken and shed for their sinnes whereof these sacramentall elements did and would make a more liuely declaration to the senses and vnderstanding of his Disciples and the Church through the grace of his holy spirit working in euery of their hearts then by his bodily presence they were able to conceiue For which cause it pleased our Sauiour to giue to this Sacrament the name of his bodie because in this Sacrament the
true reall and naturall holy body of Christ is offered to all giuen to the true beleuers receiued of them by a true and liuely faith with praise and thanksgiuing as before hath beene remembred Of which true real natural holy body the wicked and vnbeleeuers are not nor cannot bee partakers either worthily or vnworthily as thâ— church of Rome imagineth by their doctrine of Transubstantiation or as the Lutherans imagine by their doctrine of CoÌ„substantiation but comming to this holy Sacrament without true faith they receiue the same sacrament vnworthily whereby they eate and drinke their owne damnation as the Apostle saith in the 11. to the Corin. ver 29. He that eateth and drinketh vnworthily eateth and drinketh his own damnation because he discerneth not the Lords body but reiecteth despiseth the same by receiuing the holy SacrameÌ„t vnworthily without true faith For wheÌ„ they presume to receiue the holy SacrameÌ„t without a true faith to be thereby made partakers of the true natural holy body and bloud of Christ they receiue as Augustine saith by their vnworthy receiuing the holy Sacrament without true faith the bread of the Lord but not together by and with the same the bread the Lord that is they receiue the Sacrament but not that which is signified declared offered vnto all and giuen through the worke of the holy Ghost by and with the Sacrament vnto all the true beleeuers and seeing the wicked vnbeleeuers haue wilfully put from them reiected and despised that which they might haue receiued if they had come with true faith they doe worthily eate drinke iudgement to themselues as the Apostle saith for not discerning the body of the Lord. Wherby it doth also most euideÌ„tly appeare that there is neither consubstantiation nor transubstantiation in the Sacrament for seing the wicked eate drinke iudgement to themselues by their vnworthy receiuing the holy Sacrament it must therefore needs follow that they are thereby no partakers of the true naturall bodie bloud of Christ of which whosoeuer eateth or drinketh receiue life and not death for the true natural body of Christ is not iudgemeÌ„t to any but life vnto all that receiue it therefore that which the wicked eate and drinke is not the body of Christ neither by transubstantiation nor consubstantiation but the Sacrament of his body as Augustine saith by receiuing wherof vnworthily they eate drinke iudgement for the reasons and causes before remembred For the auoyding of which fearefull and intolerable punishment it is necessarie to shew somewhat of the preparation requisite to be made by euery Christian man both before and at his presenting himselfe to this holy table of the Lord. Before the receiuing then of the blessed Sacrament euery true Christian man ought thus to consider with himselfe First by a sound knowledge and good discretion to meditate and imprint deeply in his heart what hee doth either refuse or receiue when he presenteth himselfe at the Communion and holy table of the Lord what he himselfe is that doth receiue The thing hee doth refuse or receiue in by and with this holy Sacrament if hee come with a true and right faith or refuse if he come not so is Iesus Christ perfect God that made all things of nought and perfect man that died for man-kind on the Crosse Hee that receiues must remember and know himselfe to bee a man and not a beast and therefore must present himselfe to this Sacrament like a man in whom the image of God is renued through the worke grace of the holy Ghost all malice and beastlines of sin being subdued and not suffered to raigne and in stead thereof true faith and godlinesse though not perfect which is reserued to the life to come being firmely grounded and planted lest if he come like a beast in vnfaithfulnes and vnholines hee be found an vnworthy partaker of this blessed Sacrament by which meanes he doth not receiue but refuse and put from him the precious body and bloud of the sonne of God to his owne iust and eternall damnation Secondly he must not presume to come but with great deuotion dread and reuerence of heart for seing Iesus Christ who offereth himselfe to bee receiued is holy and all holines he must labour diligenly to receiue him in as much deuotion holines as hee may earnestly confessing and bewailing his former sinnes and wickednes and making earnest and heartie prayers vnto God for pardon and forgiuenes of the same It behoueth him therfore in all humblenes and lowlines of heart before hee receiue this blessed Sacrament to examine search diligently his owne heart and conscience confessing before God in the secret of his heart the miseries of all his sinnes and offences hauing displeasure and greefe at himselfe with deepe sighings sorrowings for all the vncleanes of his body soule lamenting and bewailing that hee is yet so carnall so worldly so wilfull vnmortified in all his passions so full of motions of concupiscences of his sinfull flesh so vnwary ill ordered in all his words and deeds and so encumbred with vaine fancies so much enclined to outward worldly things so negligent and careles to the attainement of spirituall and heaueÌ„ly things so readie to laughing and wantounesse so busie in things easie and pleasing to the flesh so slow and hardly drawne to hartie sorrow and earnest repentance for his sinnes and offences or to any care of his soules health being so quick and curious to heare and see the vanities and pleasures of this world so niggardly and scarce to giue so greedie and couetous to scrape together hold and keepe so rude and vnmannured so prodigal rioâ—ous and gâ—â—ttenous in â—aiment meate and drinke without all hunger desire or thirst to the word of God the precious clothing and foode of the soule so attentiue to toyes and fables so sleepie to all holy exercise so lightly displeased and rigorous to reproue other mens faults so deafe blind froward to heare see or amend his owne faults so glad in prosperitie so feeble in aduersitie so oft purposing many good things so seldome bringing any of theÌ„ to effect all which defaults and manie other which he seeth and beholdeth in himselfe when hee hath with great sorrow and displeasure at himselfe for his owne frailenes in his secret heart confessed and bewailed vnto God let him theÌ„ in a full purpose through the grace of God set himselfe to amend his sinfull life past and to profit alway from better to better and with great reuerence of heart let him bee afraid as of himselfe knowing his owne wretchednes and vnworthines to approach and come neere so worthy a Lord as Christ is For if a man defiled with filthines stinke be vnworthy to stand in the presence of a king how much more vnworthie is any man as of himselfe to receiue Christ in the precious Sacrament For why all our good deeds are but as vncleannes in his
one by his neighbour The children shall presume against the ancient and the vile against the honorable The triall of their countenance testifieth against them yea they declare their sinnes as Sodome they hide them not Woe be vnto their soules for they haue rewarded euill vnto themselues Woe be vnto the wicked it shall bee euill with him for the reward of his hands shall bee giuen him Woe be vnto them that ioyne house to house and lay field to field till there be no place that ye may be placed by your selues in the middest of the earth This is in mine eares saith the Lord of hostes surely many houses shall bee desolate euen great and faire without inhabitaÌ„ts woe bee vnto them that rise vp early to follow drunkennes and to them that continue vntill night till the wine doe inflame them woe vnto them that are mightie to drinke wine and to them that are strong to powre in strong drinke and the harpe and violl timbrel and pipe and wine are in their feastes bâ—â— they regard not the worke of the Lord nor consider the worke of his handes Woe vnto them that speake good of euill and euill of good which put darkenes for light and light for darknes that put bitter for sweete and sweete for sower Woe vnto them that draw iniquitie with the cords of vanitie and sinne as with cart ropes Therefore hell hath enlarged it selfe and opened his mouth without measure and their glory and their multitude and their pompe and hee that reioyceth amongst them shal discend into it Make the heart of this people fat make their eares heauie and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their hearts and conuert and hee heale them Then said I Lord how long and hee answered vntill the cities bee wasted without inhabitants and the houses without man and the land bee vtterly desolate for the people turneth not vnto him that smiteth them neither doe they seek the Lord of hosts Therfore will the Lord cut off both head and taile in one day The ancient and the honorable man hee is the head and the Prophet that teacheth lies hee is the taile For the leaders of the people cause them to erre and they that are led by them are deuoured Therefore shall the Lord haue no pleasure in their yong men neither will hee haue compassion of their fatherles of their widowes For euery one is an hypocrite wicked and euery mouth speaketh follie Therefore by the wrath of the Lord of hostes shall the land bee darkned and the people shall bee as the meate of the fire No man shall spare his brother for wickednes burneth as a fire it deuoureth the briars and the thornes and will kindle in the thick places of the forrest and they shall mount vp like the lifting vp of smoke and when he shall looke to the earth behould troble and darkenes vexation and anguish yet for all this his wrath is not turned away but his hand is stretched out stil Woe vnto them that decree wicked decrees and write greeuous things to keepe backe the poore from iudgement and to take away the iudgement of the poore that widowes may bee their pray and that they may spoyle the fatherles What will you doe in the day of visitation distruction which shall come from far to whom will you flie for helpe and where will you leaue your glory without mee euery one shall fall amongst them that are bound and they shall fall downe amongst the slaine yet for all this his wrath is not turned away but his hand is stretched out still And in that day did the Lord of host call vnto weeping and mourning and to baldnes and girding with sackcloth and behold ioy and gladnes slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow we shall die And it was declared in the eares of the Lord of hosts surely this iniquitie shal not be purged from you till you die saith the Lord God of hostes Behold the Lord maketh the earth emptie and hee maketh it wast hee turneth it vpside downe and scattereth abroad the inhabitants therof and there shall be like people like priest like seruant like master like maide like mistris like buier like seller like â—ender like borrower like giuer like taker to vsurie The Earth shall be cleane emptied and vtterly spoyled for the Lord hath spoken this word The earth lamenteth and fadeth away the world is feebled and decaied the proud people of the earth are weakened The earth also decaieth because of the inhabitants thereof For they transgresse the lawes they changed the ordinances and brake the euerlasting couenant Therefore hath the curse deuoured the earth and the inhabitants thereof are desolate the inhabitants of the land are burned vp and few men are left and hee that flieth from the noyse of the feare shall fall into the pit and he that coÌ„meth out of the pit shall be taken in the snare for the windowes from an high are open and the foundations of the earth doe shake the earth is vtterly broken downe The earth is clean dissolued the earth is moued exceedingly the earth shall reele to and fro like a drunken man and shall be remoued like a tent and the iniquitie thereof shall be heauy vpon it so that it shall fall and rise no more No man calleth for iâ—stice no man contendeth for the truth they trust in vanity and speake vaine things they conceiue mischiefe and bring forth iniquity for their haÌ„ds are defiled with bloud and their fingers with iniquitie their lips haue spoken lies and their tongue hath murmured iniquitie they runne to euill and they make haste to shed innoeÌ„ct bloud their thoughts are wicked thoughts desolation and destruction is in their paths the way of peace they know not and there is no equitie in their goings they haue made them croked pathes whosoeuer goeth therein shall not know peace therefore iudgement turneth backward and iustice standeth farre off for truth is fallen in the streets and equitie cannot enter yea truth faileth and he that refraineth from euill maketh himselfe a pray And when the Lord saw it it displeased him that there was no iudgement Therfore will hee tread downe the people in his wrath and make them drunke in his indignation will bring downe their streÌ„gth to the earth and they shall go forth looke vppon the carkases of the men that haue transgressed for their worme shall not die neither shall their fire be quenched and they shal be an abhorring to all flesh O yea heauens be astonied at this be afraid and vtterly confounded saith the Ier. against impenitent sinners chap. Lord for my people haue committed two euils they haue forsaken mee the fountaine of liuing waters to dig them pits euen broken pits that can hold no water The Priests said not where is the Lord and they that should minister the law
knew me not the Pastors also offended against me went after things that did not profit Thine owne wickednes shall correct thee and thy turning back shall reproue thee know therefore and behold it is an euil thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of Hostes though thou wash thee with â—â—tre and take thee much sope yet thine iniquitie is marked before me saith the Lord thou disobedient Israel returne saith the lord I will not let my wrath fall vpon you for I am mercifull saith the Lord and I will not alwaie keep mine anger O yea disobedient children turne againe saith the Lord for I am your Lord and I will giue you pastors according to my hart which shall feede you with knowledge and vnderstanding Thou shalt call me saying my father and shalt not turne from me and thenceforth they shall followe no more the hardnes of their wicked hearts A voice was heard vpon the high places weepings supplications of the children of Israel for they haue peruerted their way and forgotten the Lord their God O ye disobedient children returne and I will heale your rebellions Behold wee come vnto thee for thou art the Lord our GGD O Ierusalem wash thy hart froÌ„ wickednes that thou maist be saued how long shall thy wicked thoughts remaine within thee in that day saith the Lord the heart of the King shall perish and the heart of the Princes and of the Priests shall be astonished the prophets shall wonder destruction vppon destruction is cried for the whole land is wasted Wherefore gird you with sackcloth lament and houle for the fierce wrath of the Lord is not turned back from vs. I beheld and lo the fruitful place was as a wildernesse and all the cities thereof were broken downe at the presence of the Lorde and by his fierce wrath For thus hath the lord said the whole land shal be desolate yet will I not make a full end and when thou shalt be destroied what wilt thou doe Thy waies and thine inuentions haue procured thee these things such is thy wickednesse Therefore it shal be bitter therfore it shall pierce vnto thine heart for my people is foolish they haue not knowen me they are foolish children and haue no vnderstanding they are wise to doe euil but to doe well they haue no knowledge Then said I ah Lord GOD surely thou hast deceiued this people saying ye shall haue peace and the sword pierceth vnto the heart They haue denied the Lord and said it is not hee neither shall the plague come vppon vs neither shall wee see sword nor famine O Lord are not thy eies vpon the trueth Thou hast stricken them but they haue not sorrowed thou hast coÌ„sumed them but they haue refused to receiue correction They haue made their faces harder then a stone and haue refused to returne How should I spare thee for this Thy children haue forsaken me and sworne by them that are no gods though I fed them to the full yet they committed adulterie assembled themselues by companies in the harlots houses They rose vp in the morning like fed horses for euerie man neighed after his neighbours wife shall I not visite for these things saith the Lord Lo I will bring a nation vpon you from farre O house of Israel saith the lord which is a mightie nation and an ancient nation a nation whose language thou knowest not neither vnderstandest what they say whose quiuer is an open sepulcher they are all very strong and they shall eate thine haruest and thy bread they shall deuoure thy sonnes thy daughters they shall eate vp thy sheepe and thy bullocks they shall eate thy vines and thy fig-trees they shal destroy with the sword thy fenced citties wherein thou diddest trust For amongst my people are sound wicked persons that laieth waite as hee that setteth snares they haue made a pit to catch men As a cage is full of birds so are their houses full of deceit thereby they are become great and waxen rich they are waxen fatte and shining they do ouerpasse the deedes of the wicked they execute no iudgement no not the iudgement of the fatherles yet they prosper though they execute no iudgment for the poore An horrible and filthy thing is committed in the land the Prophets prophecie lies and the Priests receiue giftes in their hands my people delight therein Shall not I visit for these things saith the Lord or shall not my soule be auenged on such a nation as this Trust not in lying words saying the temple of the Lord the temple of the Lord this is the temple of the Lord behold you trust in lying words that cannot profit But this thing commanded I them obey my voice I will be your God and ye shall be my people and walke you in all my waies which I haue commanded you that it may bee well vnto you But they would not obey nor encline their eare but went after the couÌ„sels and stubbornnesse of their wicked heart and went backward and not forward Therefore shalt thou speake all these wordes vnto them but they will not heare thee Thou shalt also cry vnto them but they will not answer thee but thou shalt say vnto them this is a nation that heareth not the voice of the Lord their GOD nor receiueth discipline truth is perished cleane gone out of their mouth Therfore thus saith the Lord behold mine anger and my wrath shall be powred out vppon this place vpon man and vpon beast and vpon the tree of the field and vppon the fruit of the ground and it shall burne and not be quenched and the carkases of this people shall bee meate for the fowles of the heauen and for the beasts of the earth and none shall fray them away and death shall be desired rather then life of al the residue that remaineth of this wicked familie which remaine in all the places where I haue scattered them saith the lord of Hostes How doe you say we are wise and the lawe of the lord is with vs lo certainly in vaine made he it the penne of the scribes is in vaine the wise men are ashamed they are affraid and taken lo they haue reiected the word of the lord and what wisedome is in them Therefore will I giue their wiues vnto others and their fields vnto theÌ„ that shall possesse them for euerie one from the least to the greatest is giuen vnto couetousnesse and from the Prophet euen to the Priest euerie one dealeth falslly for they haue healed the hurt of the daughter of my people with sweete words saying peace peace wheÌ„there is no peace for behold I will send serpents and cockatrices amongst you which will not be charmed and they shall sting you saith the lord Oh that my head were full of water and mine eies a fountaine of teares that I might weepe day and
portioÌ„ saith my soule therefore wil I hope in him The Lord is good vnto them that trust in him to the soule that seeketh him It is good both to trust and to waite for the saluation of the Lord. It is good for a man that he beare the yoke in his youth for the Lord wil not forsake for euer but though hee send affliction yet wil he haue compassion according to the multitude of his mercies for he doth not punish willingly nor afflict the children of men in stamping vnder his feete all the prisoners of the earth Wherefore then is the liuing man sorrowfull man suffereth for sinne Let search trie our waies turne agaiâ— to the lord Let vs lift vp our hearâ— with our hands vnto God in the heâ—uens Wee haue sinned and haue rebeâ—led therfore thou hast not â—pared thoâ— hast couered vs with wrath and perseâ—cuted vs thou hast slaine not spareâ— Thou hast couered thy selfe with cloud that our prayer should not pasâ—â— thorow thou hast made vs as the of scouring and refuse in the middest oâ— the people al our enemies haue openeâ— their mouth against vs. Feare and snare is come vpon vs with desolatioâ— and destruction the ioy of our hear is gone our dance is turned to mourning therefore our heart is heauie for these things our eyes are dimme The crowne of our head is fallen woe now vnto vs that we haue sinned O thou sonne of man behold they shall put bands vpon thee and shall bind thee with them and thou shalt not goe out amongst them and I will make thy tongue cleaue to the roofe of thy mouth that thou shalt bee dumbe and shalt not bee to them as a man that rebuketh for they are a rebellious house but when I shal haue spoken vnto thee I wil open thy mouth and thou shalt say vnto them Thus saith the Cap. 5. Lord God hee that heareth let him heare and hee that leaueth off let him leaue off for they are a rebellious house Therefore thus saith 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 spokenit in my zeale wheÌ„ I haue accoÌ„plished my wrath in them Moreouer I will make thee wast abhorred amoÌ„gst 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 shall Cap. 7. 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 Cap. 22. saying sonne of man say vnto her 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
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
the lord the remnaÌ„t of Israel shall doe none iniquitie nor speake lies neither shall a deceitfull tongue be found in their mouth for they shal be feed lie downe none shall make them afraid Now therefore saith the Lord of Haggai against impenitent sinners cap. 1. hostes consider your owne waies in your hearts ye haue sowen much and bring in little you eate but you haue not enough you drinke but you are not filled you claoth you but you are not warme and hee that earneth wages putteth the wages into a brokeÌ„ bagge you looked for much and loe it came to little when you brought it home I did blow vpon it and I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle vpon all that the ground bringeth forth both vpon men and vpon cattle and vpoÌ„ all the labour of the hands I smote you with blasting with mildew and with haile in all the labours of your handes yet you turned not to mee saith the Lord. Thus speaketh the Lord of hostes Zacharie against impenitent sinners Cap. 7. 8. saying these are the things that yee shall doe speake euery man the truth vnto his neighbour execute true iudgment and shew mercy and compassion euery man to his brother and oppresse not the widow nor the fatherles the stranger nor the poore and let none of you imagine euill against his brother in your heart and loue no false othe for all these things are the things that I hate saith the Lord but they refused to hearken and puled away the shoulder and stopped their eares that they should not heare yea they made their hearts as an adamant stone lest they should heare the law and the wordes of the Lord of hostes sent in his spirit by the ministrie of the former Prophets therefore came a great wrath from the Lord of hostes I haue loued you saith the Lord yet Malac. against impenitent sinners Cap. 1. you say wherein hast thou loued vs A sonne honoreth his father and a seruant his master if then I bee a father where is mine honour and if bee a master where is my feare saith the Lord of hostes vnto you O ye Priests that despise my name ye say wherin haue we dispised thy name my couenant was with Leuie of life peace and I gaue him feare and he feared me and was afraid before my name the law of truth was in his mouth there was no iniquitie found in his lippes he walked with me in peace and equitie and did turne many away from iniquitie For the Priests lippes should preserue knowledge they should seeke the law at his mouth for he is the messenger of the Lord of hostes but yee are gone out of the way yee haue caused many to fall by the law yee haue broken the couenant of Leuy saith the Lord of hostes therefore haue I made you also to be despised and vile before all the people because you kept not my waies but haue beene partiall in the law from the dayes of your fathers haue you gone away from mine ordinances and haue not kept them returne vnto mee and I will returne vnto you saith the Lord of hostes but ye said wherein shall wee returne your words haue beene stout against mee saith the Lord yet ye say what haue we spoken against thee ye haue said it is in vaine to serue God and what profit is it that we haue kept his commandements and that we haue walked humbly before the Lord of hosts Therfore we count the proud blessed euen they that worke wickednes are set vp and they that tempt God yea they are deliuered Then spake they that feared the lord euery one to his neighbour and the lord hearkened and heard it and a booke of remembrance was written before him for them that feared the lord and thought vpon his name and they shall be to me saith the lord of hosts in that day that I shall do this for a flocke and will I spare them as a man that spareth his owne sonne that serueth him Then shall you returne and discerne betweene the righteous and the wicked betweene him that serueth God him that serueth him not For behold the day commeth that shal burne as an ouen and all the proud yea and al that do wickedly shal be stubble and the day that commeth shall burne them vp saith the lord of hostes and shall leaue theÌ„ neither roote nor braÌ„ch But vnto you that feare my name shalâ— the sun of righteousnes arise health shall be vnder his wings and you shall go forth and grow vp as fat calues and ye shall tread downe the wicked for they shall be dust vnder the soules of your feete in the day that I shall do this saith the lord Cum fueris felix quae suut aduersa caueto Rursus in aduersis melius sperare memento Prospice qui veniunt hos casus esse ferendos Nam leuius laedit quicquid prâ—uideris ante Nec multum time as venturi tempora fati Non timet is mortè qui scit conteÌ„nere vitaÌ„ Passibus ambiguis fortuna volubilis errat Et maneâ— in nullo certa tenaxque loco Sed modò laeta manet vultus modò sumit accrbos Et tantum constans in leuitate sua est Omnia sunt homini tenni pendentia filo Et subito casu quae valuere ruunt Tutior in terris locus est quam sedibus altis Nam fortuna leuat infima summa premit Et quodqunque libet tibi dat fortuna rapitque Irus est subito qui modò Croesus erat Singula quid repetam nil non mortale tenemus Pectoris exceptis ingenâ—que bonis Ludit in humanis diuina potentia rebus Et certam praesens non habet hora fidem Vt probet vt purget vt puniat vt mereatur Vt manifestetur gloria poena datur Itaque fac timeas et quae tibi laeta videntur Dum loqueris fieri tristia posse puta De optimo correctionis modo carmina composita ex diuersis auctoribus Moribus ingenuis cultus si charus amicus Esse nolit perfer post modò mitis erit Cumque mones aliquem nec se velit ipse moneri Si tibi sit charus nolâ— desistere coeptis Ferreus assiduo consumitur annulus vsu Interit assidua vomer aduncus humo Quid magis est aurum saxo quid mollius vnda Dura tamen molli saxa cauantur aqua Gutta cauat lapidem non vi sed saepe cadendo Corripe sic charos non vi sed saepe monendo Flectitur obsequio curuatus ab arbore ramus Franges si vires experiere tuas Obsequio tranantur aquae nec vincere postis Flumina si contra qua rapit vnda nates Obsequium tigresque domat tumidosque leones Rustica paulatim taurus aratra sumit Tempore difficiles veniunt ad aratra iuuencae Tempore
wicked cease from their tyranny and they that haue laboured valiantly shall be at rest there shal the prisoners rest together heare no more the voyce of the oppressor there shal be small and great and the seruant shal be free from his master and euery man liuing shal draw after them as before there were innumerable wee shall bee brought all vnto death and to the house appointed for all the liuing For in the hand of the Almightie is the soule of euery liuing thing and the breath of all mankinde the daies of man are determined the number of his monethes are with him hee hath appointed him as bounds which he cannot passe man knoweth not the houre of his death for when his flesh is vpon him he shal be sorrowful while his soule is in him it shal mourn but when death shal come then he sleepeth and riseth not for he shall not wake againe nor be raised from his sleep vntill the heauens be no more For all shall go to one place all was of the dust all shall returne to the dust But though after our skins wormes destroy this body yet shal we see God in our flesh whom we our selues shall see and our eies shall behold and none other for vs though our reines be consumed within vs for our redeemer liueth and he shall stand the last on the earth and he shall bring euery worke to iudgment with euery secret thought whether it be good or euill Therfore take away griefe anger and enuie out of the heart and cause euill to depart from thy flesh thinke oft on the saying of the Apostle in the 9. to the Hebrues It is appointed vnto all men that they shall all once die and after that commeth the iudgement So Christ was once offred to take away the sins of many and vnto them that looke for him he shall appeare the second time vnto saluation for we must all appeare before the iudgement seate of Christ that euery man may receiue the things that he hath done in his body according to that he hath done in his body according to that he hath done whether it be good or euill This death thē vnto which all flesh shal come is either an entrance or gate to perpetual liberty and pleasure or to perpetual prison and paine the death which maketh entrance to euerlasting paine is termed Ghostly and the sicknes which warneth of the same is also Ghostly which Ghostly sicknes and infection proceedeth of the malice of Satan and corruption of our owne wicked nature driuing all of whom it taketh hold either to errour in religion errour in life or errour in both Of errour in life the booke of Wisedome speaketh saying Seeke not death in the errour of your life destroy not your selues through the workes of your owne hands And of errour in religion it is spoken in the 106. Psalme and 39. verse Thus were they steined with their owne workes went a whooring with their owne inuentions The like wherof is affirmed in the 2. Epistle of S. Iohn where it is said He that transgresseth and abideth not in the doctrine of Christ hath not God he that continueth and abideth in the doctrine of Christ he hath both the Father and the Sonne which commandement and lesson our Sauiour had taught before in the Gospel of S. Mathew the 15. chapter and the 9. verse And in vaine do they worship mee teaching doctrines commandements of men as do all the heathenish idolaters Iewes Infidels Turks Heretikes Miscreāts which do worship false gods or honour and serue the true God after a false manner according to the inuentions and commandements of men embracing doctrines and traditions for the worship and seruice of God more then are deliuered in the holy scriptures the word of God and some also contrary to the same according as doth the Court or Church of Rome and all the company of Catholike Papists disciples and followers of the Court and Church of Rome which ghostly sicknes infectiō of errour in religion errour in life or errour in both bringeth with it euerlasting death both of body and soule if the infected truely penitent renouncing and detesting all his former errours both of religion life be not washed purged and clensed in the pretious bloud of Iesus Christ the sonne of God so through Gods mercifull grace and goodnesse granted in his beloued sonne bee forgiuen and fully pardoned of the same according as S. Paul affirmeth That without bloud nothing can be made cleane and the bloud of Christ shal cleanse our conscience from all sin It is then necessarie for you and all others that looke and hope for saluation to beleeue and hold stedfastly vnto your liues end the true holy Catholike and Christian saith cōteined sūmarily in the articles of our beleefe according as the same hath bin of ancient time gathered and drawē out of the scriptures of the old new testament the holy writtē word of God and is more amply and large declared in those holy bookes with all other things taught in those bookes necessarie for a Christian man to instruct him fully perfectly and sufficiently in the way to euerlasting life Quest Do you then truely and vnfeynedly beleeue that all things pertaining to the true worship and seruice of God and for the instruction and guiding of your soule in the right knowledge of the way to euerlasting life and saluation are sufficiently and fully contained and taught in the holy written word of God of the old and new Testament and will you heartily and vnfeinedly renoūce al other faiths worship and seruice of God not being most truely conteined and taught in those holy bookes Answ I beleeue and embrace that faith worship and seruice of God conteined and taught in the holy books aforsaid as only fullie sufficient through the grace of Gods spirit to instruct and teach my soule in the way to euerlasting life and I do heartilie vnfeinedlie renounce all faithes worship and seruice of God more then that or contrarie to that which is most truelie and sufficientlie taught and deliuered in those holie bookes of the old and new Testament Reioice then and be of good comfort that god doth giue you grace to beleeue and hold stedfastly the true ancient Catholike Christian faith of our Lord Iesus Christ contained and fully taught in the holy bookes oforesaid Qu. Do you as all true beleeuers christiās confesse according as you are taught in gods holy word that you haue not spēt the time of your life past so holy vprightly as you ought to haue done hauing in thought word deed many times and waies transgressed the most holy cōmandemēts of god deseruing therby the sentence condēnation of eternall punishment and he◠fire Answ I confesse it Quest Are you truely and vnfainedly heartily sorry for it Answ ◠am and I beseech God by his grace to make me truelie penitent of all my offences
Wherefore I counsell whosoeuer thou art that readest this place and enioine thee straitly as much as lies in me that alwaies if it be possible thou dost pray when thy worldly businesse will not suffer thee so to doe yet let prayer go before all thy worldly businesse and let it be mingled with them And in the beginning of euery worke powre forth thy praiers vnto God and pray for me a miserable and wretched sinner the translator of this preface that GOD may blesse me and vs all and forgiue vs all our sins and bring vs to euerlasting life Amen To whose protection I cōmend all deuout and good Christians that diligently exercise themselues in prayer and thankesgiuing THE PRACTISE OF Christianity containing a briefe of Christian instructions gathered out of holy scripture in Perkins and other learned writers necessarie for euerie good Christian 1 BEe nothing carefull but in all things let you requests bee shewed vnto God in praier and supplication with giuing of thankes the peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Christ Iesus Phil. the 4. chapter verse 7. 2 Do all things without murmurings reasonings that ye may be blameles pure and the children of God without rebuke in the middest of a naughtie and crooked nation amongst whom ye shine as lights in the world Phil. 2. 14. 15. 3 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust what soeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if ther be any vertue or if there be any praise thinke on these things which yee haue both learned and receiued and heard seen in me those things doe and the God of peace shall be with you Phil. 4. 8. 9. 4 In what place soeuer thou art whether at home or abroad by daie or by night and whatsoeuer thou art doing set thy selfe in the presence of God let this perswasion alwaies take place in thy hart that thou art before the liuing God and do thy indeuor that this perswasion may strike thy heart with awe and reuerence and make thee afraid to sinne This counsell the Lord gaue Abraham Gen. 17. walke before me and bee vpright This thing was also practised by Enoch who for this cause is said to walke before God 5 Thrust not thy selfe into offices and dignities for God doth not giue grace but to those whom he hath elected and chosen to preheminence 6 If originall sinne do make a man subiect to the diuell and an enemie to God what will actuall sinne doe fly it therefore more then death 7 If thou acknowledge what good soeuer thou hast to come from God besides that the same shall be alwaies blessed and more perfected in thee by him thou shalt receiue much more 8 If thou through sin shalt become blinde and through passions feeble in the eies of thy vnderstāding thou shalt without due repentance be depriued of the sauour and of the grace of Christ 9 Thou maist also bee the reposing place of God if neither sinne nor vanitie of the world raigne in thee which both be odious vnto God 10 Not to satisfie a lawfull vowe made or to deferre the same without some lawfull cause the one and the other doth displease God 11 Haue great respect vnto such things as bee dedicated vnto God because he esteemeth the honour contempt done to them as done to himselfe 12 Thou shalt alwaies liue discomforted if thou separate not thy selfe in thine affection from the transitory things of the world 13 If thou wilt in all things obserue thy selfe procure to be alwaies in Gods presence 14 To be loued and esteemed for any thing but for godlines and vertue is a thing that dureth little is lesse worth good speech accompanied with examples edifieth but with euill examples it destroyeth 15 If thou do not honour thy elders thou wilt displease God and dishonor thy selfe 16 Temporall exercises must be accommated and as much as is possible to those that bee spirituall so that these be not hindred nor disturbed by the other 17 If thou wilt bee exalted of God procure that thy humilitie come indeed from thy heart 18 Seing God is a most wise Lord if thou be not more then proud thou must approue and execute whatsoeuer hee doth ordaine 19 Do not thou seeke nor reioice to be praised of men by the example of the blessed virgin Marie who was troubled when she was praised of an Angel 20 If thou desire that thy soule bee precious and beautifull in the eies of the Lord adorne the same with chastity and humilitie 21 How much more thou art exalted of God so much more thou oughtest to humble thy selfe for the loue of him to thy neighbour 22 Doest thou desire to inrich thy soule seeke to conuerse with them that be holy and acceptable vnto God 23 To glory in such things as be spokē in thy praise not to acknowledge the good that thou hast receiued to come from God is nought else but to steale from God that which is his 24 Learne rather to suffer then to defame thy neighbour 25 It is better to conceale the fauors of God which make for our praise then to diuulge them easily 26 How much lesse thou art culpable and worthy of blame so much the more willingly accept of tribulations which if they be not to purge thy fault will serue for to increase thy glory 27 Murmure not at the Princes order nor complaine of those that doe thee wrong when for the obseruing of the commandements of GOD thou must suffer 28 Dost thou desire to do many good workes without wearines and paines then doe them willingly and for the loue of Christ 29 Then will Christ become thine when thou shalt vse him with humility and loue 30 Woe vnto him that is and will not seeme to be a sinner 31 Put all thy hope in God and so shall neither prosperitie lift thee vp ouermuch nor aduersitie too much debase thee 32 If tribulatiō were not a thing profitable God would not haue laid it on his sonne the blessed virgin Mary and other his seruants whom hee loued so dearely 33 If thou wilt suffer nothing in this life and yet doest thinke to haue ioy in the other thou doest deceiue thy selfe 34 If in aduersity thou do lament and mourne thou errest shewing hereby to be displeased with that which pleaseth God and he sendeth for thy good 35. If thou wilt liue quiet in whatsoeuer place be it neuer so incommodious thou must make small account of thy selfe and be content with a little 36 Haue whatsoeuer thou canst desire yet thou shalt neuer bee contented vnlesse thou giue thy selfe to the study of vertue 37 The most deere friends of God liue sparingly and so beware thou of superfluity for it displeaseth God 38. If to liue without Iesus be most painefull death what shall it be to liue