night for the staine of the daughter of my people Oh that I had in the wildernes a cottage of wayfaring men that I might leaue my people and go from them for they be all adulterers and an assemblie of rebels and they bend their tongues like their bowes for lies but they haue no courage for the truth vpon the earth for they proceed from euill to worse and they haue not knowne mee saith the lord Let euerie one take heede of his neighbour and trust you not in any brother for euery brother will vse deceit and euerie friend will deale deceitfully and euery one will deceiue his frend and will not speake the truth for they haue taught their tongues to speake lies and take great paines to do wickedly Thine habitation is in the midst of deceiuers because of their deceite they refuse to know me saith the lord Therefore thus saith the lorde of hostes behold I will melt them try them for what shall I else doe for the daughter of my people their tongue is an arrowe shot out and speaketh deceipt one speaketh peaceably to his neighbour with his mouth but his hart he layeth waite for him Shall I not visit them for these things saith the lord or shall not my soule be auenged on such a nation as this Therefore thus saith the Lord God of Hostes the God of Israel behold I will feede this people with wormewood and giue them waters of gall to drinke for death is come vp into our windowes and is entred into our palaces to destroy the children without and the yong men in the streetes Speake thus saith the lord the carkases of men shall lie euen as the dung vpon the field and as the handfull after the mower and none shall gather them Thus saith the Lord let not the wise man glory in his wisedom nor the strong maÌ„ glory in his strength nether the rich man glory in his riches but let him that glorieth glory in this that he vnderstaÌ„deth and knoweth me for I am the Lord which shew mercie iudgement and righteousnesse in the earth for in these things I delight saith the Lord. Thus saith the Lord learne not the way of the heathen be not afraid for the signes of heauen though the heathen be afraid of such Euery man is a beast by his owne knowledge for the pastors are become beasts and haue not sought the lord therfore haue they no vnderstanding and all the flocks of their pastures are scattered O Lord I know that the way of maÌ„ is not in him selfe neither is it in man to walke and to direct his steps O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing power out thy wrath vpon the heathen that know thee not and vpon the families that call not vpoÌ„ thy name let me see thy vengeance on them for vnto thee haue I opened my cause O lord if I dispute with thee thou art righteous yet let me talke with thee of thy iudgements wherefore doth the way of the wicked prosper why are all they in wealth that rebelliously transgresse Thou hast planted them and they haue taken roote they grow and bring forth fruit thou art neare in their mouth farre from their reines O lord thou hast ordeined them for iudgement and O GOD thou hast established them for correction Giue glory to the lord your God before hee bring draknes and or euer your feete stumble in the darke mountains and whiles you looke for light he turneth it into the shadowe of death and make it as darkenes But if you will not heare this my soule shall weepe in secret for your pride mine eie shall weepe and drop downe teares for the crowne of your glorie shal come downe froÌ„ your heads O lord though our iniquities testifie against vs deale with vs according to thy name for our rebellions are many we haue sinned against the. O the hope of Israel the sauiour thereof in the time of trouble why art thou as a stranger in the land as one that passeth by to tarry for a night why art thou as a man astonied as a stroÌ„g man that cannot helpe yet art thou O lord in the middest of vs thy name is called vpon vs O forsake vs not Thus saith the lord vnto this people thus haue they delighted to wander they haue not refrained their feete Therfore hath the lord no delight in them but he will now remember their iniquitie and visit their sinnes when they fast I will not heare their cries I will not accept them but I will consume them by the sword and by the famine and by the pestilence Wee acknowledge O lord our wickednes and the iniquitie of our fathers for wee haue sinned against thee do not abhorre vs for thy names sake cast not downe the throne of thy glory remember and breake not thy couenant with vs. Are there any among the vanities of the gentiles that can giue raine or can the heauens giue showers is it not thou O lord our God Therefore will we waite vpon thee for thou hast made all these things Then said the lord vnto me though Moises and Samuel stoode before me yet mine affection could not be towards this people Cast them out of my sight and let them depart and if they say vnto thee whither shall wee depart then tell them thus saith the lord such as are apointed to death vnto death such as are for the sword to the sword and such as are for famine to the famine such as are for the captiuitie to the captiuitie and I will appoint ouer them foure kindes saith the Lord the sword to slay and the dogs to teare in pieces and the fowles of the heauen and the beasts of the earth to deuoure and to destroy Thou hast forsaken me saith the lord and gone backward therfore will I stretch out my hand against thee and destroy thee for I am wearie with repenting Thy substance and thy treasures will I giue to be spoiled without gaine and that for all thy sinnes euen in all thy borders Behold saith the lord I will send out many fishers and they shall fish them and after I will send out many hunters and they shall hunt them from euerie mountaine and from euery hill out of the caues of the rocks for mine eies are vppon all their waies they are not hid from my face neither is their iniquitie hid from mine eies And first I will recompence their iniquitie their sinne double because they haue defiled my land and haue filled my inheritance with their filâ—hy carrions and their abhominations Thus saith the lord cursed be the man that trusteth in man and maketh flesh his arme and withdâ—aweth his heart from the lord for he shall be like the heath in the wildernes shall not see when any good commeth but shall inhabite the parched places in the wildernes in a salt land and not inhabited Blessed is
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
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