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
the marriage and wedding signe of Christ with his Church The right hand of the Altar to figure the people of the Iewes and the left hand the people of the Gentiles For this cause Durand a subtle Massalian hath written that the missall meâ—orie ought to begin at the Durand lib. 4. rubr de mutat right hand of the Altar and on the same part to end And yet notwithstanding the principall aperies are celebrated at the left hand of the Altar Touching the fire and lighted tâ—per thâ—y figure Christ as being the fire that consumeth the rust of our sinnes or otherwise the fire of charity compassing about the christian people and the burning â—aper to signifie the light of faith the â—oyes to come and the incarnation of Christ Be not these detestable sophistries the which Numa the Sorcerer neuer thought of when he instâ—tutea the Altar the fyre and the burning â—aper to sacrifice To continue the order of the missall 4. part o the Masse sacrifice the Massalian Priest approching to the Altar the â—aper burning and clad and adorned with his aulbe chasual tourning his face toward the East beholding the Images guilt and carued before all things must say his Confâ—eâ—r and confesse himselfe in acknowledging his offences and aske pardon of the Gods goddesses of the he Saints anâ— â—em dininam facturus ad suaÌ„ leuandam culpam se in primis rerum dicere debebat nouae paenitere ac â—ateâ—i admissum vâ—itâ—mque submittere Alex. ab Alex. lib. 4. ap 17. Blond l b. 1 de Rom. trium she Saints requiring iust and reasonabâ—â— things As Pithagoras doth say in hâ—â— golden verses Orpheus in his hymnes for Numa the Sorcerer esteemed thâ— conscience of the Priest Massalian to bâ— well purged by his confession And thaâ— without Confiteor the sacrifice could noâ— be well celebrated Behold then neither Damaze nor Pontiam Bishops of Rome cannot giue the glory to themselues that they first instituted the Confiteor for the Massalian sacrificer for more then a thousand yeares before them it was forged by the ancient Romaine Idolatours And yet is continued vnto this present day that the Priests celebrating their missall sacrifice shal pronounce or murmure a Confiteor in a language neither vnderstood of them nor of the assistants addressing their prayers requests vnto the Gods and Goddesses to the he Saintes and she Saints in place of reuerencing honouring praying and worshiping the true onely and almightie God creator of all goodnesse Neuerthelesse the Alâ—oran of Titelman doth interprete the CoÌ„fiteor of the Massalian Cap. 9. to signifie the confession of Christ for the sinnes of the people After the Confiteor murmured to obserue the religion and ceremonies of 5. part of the masse Pompâ—lâ—us the massing Priest ought to tosse and retosse turne returne along Turnings and beckings Hâ—suÌ„t â—ertigines in saâ—res a Numâ— institutae dexteram ad oseulum ferre se in orbem circumage re Blond lib. de Rom. triâ—m Maâ— cro in Saâ—urnali the Altar lifting vp his hands than letting them downe with prayers and meditations toward the East For Numa the sorcerer had an opinion of great holynesse to be in these turnings bowings conuersions of the Priests body This is the occasion as a man may coniecture of the adding to of this pleasant song at the entrance of the Masse when the sacrificer beginneth to make his nods and turnes I will enter saith hee vnto the Altar of God which maketh my The entrance of the Masse youth to reioyce He hath not iust cause of reiovcing seeing the â—able-cloth laâ—ed the Table furnished the bâ—quet prâ—pared the mâ—sicke of orgaines otheâ— inâ—trumâ—nts sounding the odours anâ— enâ—ensing the up ful of wâ—â—e the collâ—cion readie the pot and offering to fiâ— his pursse Be not all these meanes to reioyce the youth of the sacrificer entrinâ— vnâ—o the Altar to masse turne dancâ— after the maner prescribed vnto him bâ— the Magician Numa Pomâ—â—lius And noâ— Plin. lib. 28. onely the Romaines but also the other Idolatours in celebrating their sacrifices were wont to turne returne liâ—ting vp the right haÌ„d vnto their mouth then turning all their body the which turnings and noddings were accompted holy Titelman in his alcoran doth vecite that the Massing sacrificer in making his trauersing along the Altar doth make 7. curtesies or salutations vnto the assistance in his sacrifice to the end to chasâ— away the 7. deadly sinnes by the seuenfold grace of the holy Ghost But in making his 7. curtesies in his Masse daunce he ought to turne himselfe toward the assistance except before the preface and kissing the Pax what time is occupied in the â—reaking of the host to traÌ„suâ—stantiate him into an accidence without a substance These beckings bowings turnings Sixe part of the masse Organes and towings finished by the Massalian sacrificer Numa ordeyned the sound of Orgaines Fluites and Violles to singe hymnes praises and songes to the honour of their Gods in the name of whom the Missall sacrifice was celebrated This part of the Masse hath beene inriched with diuers songs by diuers Bishops of Rome Some as Flaman and Diodore did institute Anthemes Thelesphore Antiphones the Collects Leon or Gelase the Graduels Collects Gregorie or Gelease the Traictes Gothgere abbot of SaÌ„dal the Sequences Graduels Sequences Which are diuers songes of musicke seruing to adorne and inrich the missall sacrifice But if the commentaries of the ancient Romaine Bishops instituted by Numâ— were discouered much greate Hymnorum plures species erant hypingos Dianae Apollini pean prosoedia Dionysio dithirâ—nibus Ceteri iulus Veneri erotichus praeter quos fuere prosoedion hy porchema stafimon Alex. ab Alex. lib. ac 4. 17 diuersitie of songs ballets hymnes ode and canticles should bee found dedicated and consecrated to diuers Gods and Goddesses euen like as the diuersitie odiuers songes of musicke hath increased according to the diuersitie of diueâ— Missall sacrifices ordained to diuers Gods and Goddesses he Saints and she Saints For like as the ancient Idolatour did celebrate their sacrifices to diuer Gods and Goddesses So the Massalians continued the celebration of their Masses to diuers he and she Saints One in the name of our Lady another in the name of Saint Sebastian other of the holy Diuers Masses Ghost other of Requiem insomuch that they made a difference betweene Dry Masses drie Masses and other common Masses wherin they made the soppe steeped in wine In such sort that thereof came an infinite number of Missall sacrifices vnto diuers he and she Saints Vnto the which were sung diuers songes and sequences Be not these horrible and abhominable corruptions of the holy sacrament of the supper of Iesus Christ thereof hauing made an Idolatrie after the fashion of the ancient sacrifices instituted by the coniurer Numa Wherfore the Bishop Vitalian ought not to glorifie
need and shutteth vp his compassion from him how dweleth the loue of God in him beloued let vs loue one another for loue coÌ„meth of God and euery one that loueth iâ— borne of God and knoweth God heâ— that loueth not knoweth not God for God is loue In this appeareth the loue of God towards vs because God sent his onely begotten son into the world that we might liue through him herein is loue not that we loued God but that he loued vs first and sent his sonne to be a reconciliation for our sinnes beloued if God so loued vs we ought also to loue one another no man hath seene God at any time if wee loue one another God dwelleth in vs and his loue is perfect in vs God is loue and hee that dwelleth in loue dwelleth in God and God in him we loue him because hee loued vs first if any man say he loue God and hate his brother he is a lier for how can hee that loueth not his brother whom hee hath seene loue God whom he hath not seene and this coÌ„mandement haue we of him he that loueth God should loue his brother also By this instruction of the Apostle in this epistle it appeareth that it is a false lying and vaine boasting of any man to say hee loueth and beleeueth in God truly when hee shuteth vp all his compassion from the helpe of mankind which beare the image of God in the person of our Sauiour Christ which was both God and man who presenteth himselfe to vs to bee beloued in them which beare the image of his maÌ„hood For no man can truly say he hartely loueth the father but hee must also loue the sonne and although the sonne be naughtie and vnthriftie yet for his fathers sake hee must helpe to better him and euen lament and bee sorry for the sonnes wickednes euen so much the rather seing God hath appointed and by his holy ordinance commaunded that whatsoeuer any true Christian man is or whatsoeuer hee hath hee should thankfully receiue it as of the free bountie and gift of God who himselfe is the fountaine and full treasure of all good things the onely author and giuer of euery good and perfect gift giuing and distributing to euery one of the abundance of his riches treasures to this end and purpose that â—ach should communicate to other of the goods they haue receiued for the supply of each others want and necessitie For which cause euery true Christian man must loue good meÌ„ in Christ and euill men for Christes sake who so loued vs when wee were his enemies that he gaue vp of his own life for our redemption let him embrace the one because they are good the other neuerthelesse to make them good let him forgiue and pray for his enemies persecutors slanderers that God would turne their harts open their blind eies and giue them true knowledge of himselfe his word coÌ„mandements in whose nature let him see and behold as in a glasse the image of his own crookednes corruptioÌ„ for there is no maÌ„ so mad cruell furious or hard hearted but all other as of themselues are as farre wide from God as hee so that euery man which escapeth the filthinesse and corruption of the wicked and vngodly may thanke God that keepeth him by his grace from that or the like impietie as for example thou seest a man that is a theefe a whoromonger and an hereticke or idolator there thou seest euen thine owne image and picture for if God keepe thee not of his mercifull grace and goodnes out of such vices thou wouldest be euen as euill and bad as he and seeing thou art not such a one glory in God and not in thy selfe hate not nor bee not angry with those which are diseased in sinne no more than a faithfull physition hateth a sicke man but rather lament and bee sorrie for their euils be thou an enemie onely vnto sinne and vice the greater the disease is the more care will true charity haue to remoue it is he an adulterer or hath he coÌ„mitted sacriledge or is he a Iew Turke Heretike or Infidel hate the adulterie sacriledge heresie idolatrie and infidelitie of the man and seeke to remoue purge and cleanse these vices wherewith the man is defiled and wherin he is wrapped and entangled through his owne fault so that the man may bee saued which God made let euery true Christian wil well wish well and doe well vnto all men â—â—â—fainedly not hurting them which haue diserued it but doing good to them which haue not diserued it according to the instruction of the Apostle Gal 6. Ro. 12. Whilst we haue time let vs do good vnto all men especially vnto those which are of the houshould of faith Therefore if thine enemy hunger feed him if he thirst giue him drinke for in so doing thou shalt heape coles of fire vpon his head Be not ouercome of euill but ouercome euill with good For a true Christian man must bee glad and reioyce for all mens commodities as for his owne and so to take to heart and be sorrie for an other mans harmes as if they had fallen vpon himselfe and to weepe with them that weepe and to ioy in all maner good things with them that reioyce as the same Apostle also teacheth He must not thinke with himselfe after the fashion of the worldlings and wicked men what haue I to doe with this fellow he is a man vnknowne to mee hee is a stranger hee neuer did ought for mee hee hath hurt mee some times but hee neuer did me good hee must I say thinke none of these things but remember onely what Christ hath done for thee who willeth his kindnes shewed towards thee should be requited not in himselfe which thou canst not nor shalt not bee able to doe but to shew such kindnes for his sake towards all men as hee requireth of thee distributing of such bodily or ghostly goods as he hath giuen thee to the releefe of others necessities euen to the vttermost of thine abilitie For so doth the holy scripture teach euery christian man in many places of the same as Luke 3. v. 11. Let him that hath two coates parte with him that hath none and he that hath â—eate let him doe likewise by which two examples of food and rayment the faithfull are warned by a common care and indeuour and by a particular speciall care in euery one to prouide that the necessities and wants of the poore be holpen and supplied according as God shall haue delt to them a portion of abilitie to doe it for so is it commaunded in other places of the scripture as in the I. of Tim. the 6. chap. Charge them which are rich in the world that they be readie to giue and glad to distribute laying vp in store for themselues a good foundation against the time to come that they may attaine eternall life and Math. 6. Lay not vp for
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
qualitie in some one or diuers men whereby they may bee stirred to loue him or them but rather causes stirring and prouoking them to a hatred loathing and detestation of their persons for the filthy corrupt vices which they see and behold rooted in them yet according to the rule ordinance commandement of God their owne blinde iudgement forsaken they must shewe themselues enemies onely vnto sinne and vice not hating their persons for the faults but hate the faults for loue of the persons seeking by counsaile correction and chastisement how to purge and cleanse them from their filthinesse wherein by wallowing themselues they are defiled and wherein as with fetters bands and cords they are wrapped holden and intangled let the faithfull for the loue which God hath shewed them be stirred and prouoked to succour helpe counsell and comfort all men in generall not so much for any thing they can see or discerne in thē as for the loue of God and his mercies sake which he hath shewed them in Iesus Christ let them helpe to beare vp their infirmities and when they fall let them helpe to lift them vp by admonishment by counsaile by prayer and good example and where there is power and neede also require it by correction and chastisement to drawe them from their euils Further for their bodily necessities let them be liberall bountifull in distributing their almes and thus by this which hath been shewed it appeareth first that true faith doth certifie and assure vs of all the sweete promises and mercies of God in our coniunction together with the rest of the members vnto Christ our head and of the communion and participation that wee ought to haue and shall haue in all things both bodily ghostly together with our head our obedience to the word and commandements of God our true vnfaigned loue charitie doth certifie and assure vs and doth giue witnes also and testimonie therof vnto others that our faith is true liuely and vnfaigned our tender compassion and mercie our franck harted liberall distribution of almes doth declare and manifest vnto all that our charitie is true vnfaigned seruent pleasing and acceptable vnto God and of the right kind which it ought to bee To conclude this is that which is meant by the mysterie of vnitie in the Sacrament that all the faithfull are vnited together with their head Iesus Christ by and through his power and grace to bee partakers and communicate one with another in all things both bodily and ghostly heauenly earthly the faithfull likewise through the bond of the same charitie drawne from their head must make partakers and communicate vnto the vnfaithfull and vnbeleeuers all the outward temporall blessings of this present life in al which outward temporall things they must bee as one with them to communicate helpe and releeue them according to the true rule of charitie and mystery of vnitie in this Sacrament in which last kind of vnitie all mankind without exception are and ought to be according to the holy ordinance of God in his word vnited and knit together By the similitude of conuersion the faithfull are put in minde certified and assured that as the bread wine being taken and receiued is turned into the substance of their bodies so euerie of the faithfull apprehending and receiuing Christs reall naturall bodie and bloud in the instance of receiuing the sacrament by their true and liuely faith are through the operation of the holy ghost turned into the true nature of his precious bodie and bloud that is they are euerie one changed renued and made bone of his bones and flesh of his flesh so that from thēceforth Christ abideth in them and they in him and they bee made one flesh and one bloud with Christ and Christ is made one flesh one bloud with them not by transubstatiation or cōsubstantiation which cannot bee without the ouerthrowe of his true humanitie neither doth holy Scripture teach vs so but thus doth holy scripture teach that the faithfull are made flesh of Christs flesh by his disposing and distributing vnto them according to his gratious imputation the true nature essentiall properties and qualities of his flesh and bloud that is euerie of them are by his imputation as truly made partakers of the perfect holinesse wisedome of his bodily person of his incorruption both in will nature of his obedience and satisfactiō of the lawe of God of his passion and sufferings of the curse wrath of God due to sinners of his victorie against sin death the Diuell and hell and shall be also made partakers of that immortalitie and euerlasting happie life whereunto hee is entred and which hee hath purchased for them that truly beleeue in him euen as verily as if euery of thē were one selfe same bodily person flesh and bloud in reall and naturall substance with him so that now all and euerie of the faithfull may saie and comfort themselues after this manner In thee our most gratious God mercifull Lord Iesus Christ each of vs hath a portion both of bloud and flesh therfore where that flesh whereof I am a part doth raigne there I beleeue I doe and shall raigne where my bloud hath dominion there I trust I haue shall haue dominiō where my flesh is glorious there I know I am shall be gloririous although I am yet a sinner yet I doubt no whit of this participation of grace although my sins do hinder me yet my substance doth require it and although mine owne offences doe exclude me yet the communion of nature which by his gratious imputation hee hath giuen me hath brought me againe to this grace and fauour For the Lord is not so vnkinde that he can hate his owne flesh his owne members his own bowels wherof I am a part seing Christ himselfe hath vouchsafed to bee made one flesh and one bloud with mee all the rest of his members the faithfull true beleeuers that is Christ hath taken the nature and qualitie of our flesh and bloud hauing caused all our sinnes to he imputed and laid to his charge as bearing the person and bodie of vs all hauing in his true natural bodie flesh suffered the wrath and curse of GOD for our sinnes as if himselfe had beene guilty of them and had committed and done them in his owne bodie and flesh so that the sinnes of euerie of the faithfull are fully satisfied for condemned and punished in the reall naturall flesh and bloud of Christ euen as verily as if hee were the selfe same bodily person sinfull flesh and bloud and substance of all and euerie of the faithfull And this is the conuersion change of the faithfull into Christ of Christ into them truely represented declared and assured in and by this sacrament communion of his precious bodie and bloud as it euidētly appeareth by that which the Apostle speaketh in the 8. to the Rom.
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