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
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
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
this interpretation the visible sacrament is the Testament that is to say the holy signe of the inuisible sacrifice The like interpretations are described by TertulliaÌ„ against Marcion Tertul. lib. 1. 3. 4. the heretike wherefore then O Massalians haue yee not followed the holy doctors of the Church which would not blaspheme against God by a witchcraft of transubstantiation but haue freely acknowledged the sacrament Vt quid paras deâ—tem ventrem crede manducasti ca. Vt quid de con secratione distinct 2. August in li. de remedi to be a signe or holy visible figure signifying in spirit by faith the which is inuisible wherefore prepare yee the mouth the belly to deuoure the flesh of Christ corporally why do yee not offer your soules by liuely faith worthily to eate Iesus Christ why did you not interprete the eating of the body of poeniten in Iohn tract 25. cap. 6. S. Hieron in epist ad Eph. Iesus Christ by the notable distinction of the holy Doctor Ierom saying the flesh of Iesus Christ is vnderstanded fleshly when there is mention made of the shedding of bloud and crucifying Ca. dupliciter eadem distinct of the body of Iesus Christ for our saluation But spiritually when it is sayd that the flesh is the true meate which must be eaten For another holy doctor I will alledge Gelase Bishop of Rome who disputing against the heretikes Saint Gelase against Eutychius Nestorius Eutichians and Nestoriens doth affirme that the bread and wine consecrated made sacraments do not leaue in substaÌ„ce still to be bread wine but are figures and signes of the body and bloud of Iesus Christ by the misterie of the sacrament S. Ambrose in his booke of sacraments cap. 11. Will yee haue more large witnesses of S. Ambrose who vpon the Epistle to the Corinthians hath expounded eating and drinking the bread and Origin in Leui. homil 7. the wine to signifie the fleshe and the bloud of Iesus Christ offered for vs Origen also in his homilies hath expounded the sacraments to be figures which must be examined spiritually and not S. Chrys in homil 31. cap. 15. com 1 Psal 22. carnally for this faith saith he that the letter killeth if it be not vnderstood spiritually when it is written to eate the fleshe of Christ Wherefore Saint Chysostome warneth to honour this sacrament in offering the soule vnto God for which Christ was crucified and that by this holy sacrament of breade and wine is signified vnto vs the likenesse of the body and bloud of Iesus Christ To make an end it behoueth to bee ruled by the holy interpretatioÌ„ of our doctor Iesus Christ and of his Apostles to honor reuerence his holy sacraments ordeined of him for outward signes to lift vppe our mindes to heauen to take that which is represented by the signes not to esteeme them as vaine paintings or fantasies but worthely to receiue them in liuely faith by the vertue of the holy Ghost to the end to bee fed and nourished with heauenly bread in the health of our soules to come to life euerlasting Let vs then be assured in Iesus Christ as members of his body Let vs all come into vnity to communicate one only bread to drinke one only wine made of many graines knit together to the end that wee may say with the holy Apostle all we the faithful are the body of Iesus Christ saued and redeemed by his body crucified bloud shed for vs. Thus dwelling and abiding by faith in Iesus Christ eating him drinking his bloud Let vs beleeue surely that hee was crucified dead and risen againe his body ascended into heauen sitting on the right hand of God in a certaine place vntill that he returne with his humanitie as he went vp Neuerthelesse his power diuinity are distributed vnto vs spread ouer all the earth in all places specially in the holy sacraments which he hath left vnto vs for gages outward triall of our faith for a remembrance of the death and passion of our Sauiour Iesus Christ true nature of his humane flesh vntill his comming againe to iudgment saying And he shall send Iesus Christ which before was preached vnto you whom the heauens must containe vntill the time that all things be restored which God had spoken by the mouth of all his holy Prophets since the world begaÌ„ So that in his humane reall naturall flesh he is not nor shall not be on earth naturally or supernaturally vntill his said comming to iudgment which doctrine notwithstanding it is assured and most true according to the instruction of holy scripture that his diuinity is vnseparable from his humanitie and his humanitie from his diuinitie his diuinity extending it selfe to all places both in heauen and earth being euerlasting infinite in comprehensible comprehending and contayning all things by his diuine power maiesty and his humanity being conteyned seated and resting locally in the heauens the fulnes of the God-head dwelleth in the same not being so conteyned of it but that it filleth the same and all other places also The incomprehensiblenesse of which vnseparable coniunction of the diuinity and humanity of our Sauiour Being perfect God and perfect man of a reasonable soule and humane flesh subsisting no earthly similitude may fitlier serue to expresse then the most shining and glorious body of the Sun the body wherof God hath locally set in the firmament to giue light vnto the world and to cherish comfort and nourish all things therein with his heate for as the light heate remaine by the diuine ordinance of God vnseparably ioyned to the body of the Sun which by the true power of God is placed and fixed in the firmament and yet with his light and heate filleth all the world so remaineth the diuinity of the Sonne of God vnseparably ioyned to to the humanitie locally placed and seated in the heauens by which coniunctioÌ„ he is not letted from spreading extending and filling all other places also who in his diuine essence power and great maiesty filleth and worketh all in all things according to the true and plaine doctrine of holy scripture yet the humaÌ„ity according to the proper vnchaÌ„geable nature of the same remaineth vndoubtedly seated and being but in one place at once being circumscriptible locall dwelling in heauen from whence be shall come in most triumphant and glorious maner to iudge both the quicke the dead retaining keeping still the essentiall properties of his true reall naturall body hloding and occupying but one place at once his diuinitie ouerspreading and enlarging it selfe to all places according to the excellent power maiesty and essentiall properties of the same Which sweete and comfortable doctrine and vndoubted article of our faith the doctrine and opinion of transubstantiation and consubstantiation do flatly and plainly impugne and ouerthrow as before hath beene shewed by which
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
suddaine repentant this poore and little but yet truly greeued member hath communion if the loue and charitie of any one member be languishing and faint but yet true and vnfained yet the loue of the church and spouse and head of the church whereunto that member with all the rest is laced and lincked is infinite exceeding feruent and strong of whose infinite loue the weakest feeblest hath as full partaking communion as the strongest lastly if any one member bee spotted and stained and defiled with the filthines of sinne yet the head and rest of the members to which it is ioyned by a true though neuer so little and weake faith and in whom it reioyceth through the bond of true and vnfained loue though neuer so languishing faint and cold loue springing of that weake and yet true faith this head I say Iesus Christ through whom it hath communion with the rest of the members and partaketh of all that the head and the rest of the members haue from the head are faire and beautifull by which faith and loue flowing of the same through the speciall and alone working of the holy Ghost whatsoeuer the head or any of the members haue had haue or shall haue by distributioÌ„ of grace from the head is made common to the beautifying of the weakest feeblest the most defiled and fowlest member for so the head hath distributed to all the members to helpe one another that the most honest parts doe couer keepe and honour the lesse honest according as the Apostle affirmeth To all the true beleeuers then that haue true faith true charitie true honesty without hypocrisie though neuer so weake cold and smal in comparison of others the faith the charitie the prayers the fastings the almes deeds the vertue the temperaÌ„ce the patience the chastitie the cleaÌ„nes the weakenes the brotherly kindnes the loue and whatsoeuer else may be named of the benefits and graces of the head our Sauiour Iesus Christ or distributed by him by any speciall grace to the beautifying of any the members redoundeth to the comfort benefitting and honesting of the least and lowest of the faithfull in the mysticall body of Christ For what grace or benefit can bee in the head whereof all the members receiue not comfort seing they are made partakers therof To coÌ„clude such is the comfort of the least and lowest of the faithfull in this mysticall body of Christ that no penne nor tongue in this life can serue to expresse it neither any heart able fully to conceiue it the full knowledge and feeling whereof is laid vp for the life to come forasmuch as no heart is strong nor large enough to conceiue or beare the ioy thereof in this mortall life Out of which mysticall body being the holie church of God the spouse and bodie of Christ flesh of his flesh and bone of his bones there is no saluation forgiuenes of sinne or soules health to bee found hoped or looked for and in this bodie whereof Christ is the head there is no condemnation to any the faithfull and true beleeuers how greeuous soeuer their sinnes seeme vnto them so that if Sâ—tan doe summon any of them to answere for their debts and sinnes in that the wife is no person to be sued but the husband euery of the faithfull may wel bid him enter his action against their husband Christ and he will make him a sufficient answere for being once knit by a true liuely faith vnto this head and body of Christ there shall no sinne so farre preuaile as to haue full dominion ouer them and be able euer to separate them from the loue fauour grace benefits and mercies of God which are in Christ Iesus both for that they haue communion partaking and fellowship of Christ himselfe and of all the benefits of his suffering and passion being made partakers also of all his vertues and graces and through him of all the good vertues and holinesse distributed or to bee distributed by him to all or any member that euer hath beene is or shal be of his said mysticall body the church so that the whole church doth still pray for them by Christs coÌ„mandement Forgiue vs our sinnes lead vs not into temptation deliuer vs from euill yea Christ himselfe being their head their redeemer their Sauiour their onely stay and cause of al this comfort doth pray for them and whatsoeuer is euill in them that hee taketh away and whatsoeuer is good in them that he taketh and distributeth amongst them and through his owne vertue and power purgeth and cleanseth them from all their vncleannes filthines both of body and soule being true meÌ„bers of his said mystical body as all and euery one is indeed and without all doubt hauing neuer so little of true saith which faith is not as a cause but as a certificate or instrument giuen them of God whereby the faithfull themselues may bee certaine of their good husband Christ and therefore when their conscience feeleth it selfe disquieted for feare of Gods iudgemeÌ„t against sinne they may in no wise looke vpon the worthines and sufficiencie of their own faith because they neuer beleeue so fully and sufficiently as they should and ought to beleeue but onely let them looke on Gods grace eternall mercy and peace in Christ so shal they be at quiet when they looke for their saluation altogether out of theÌ„selues in Gods mercy in Christ Iesus in whose lap if they rest their head then are they happie and shall find quietnes indeed The other part of the coÌ„munion which the members of Christs mysticall body haue and ought to haue one with another is touching the temporal blessings of this present life who being all laced and knit together by the bond of true charity they doe and are at all times readie to communicate for the mutuall helpe and comfort one of an other all such temporall blessings as God hath bestowed vpon them for the vse and necessitie of their life as to pray one for another to helpe comfort and counsell one another in all things needfull either for soule or body to minister to the necessities one of another in a franke liberall distribution of almes deedes according to such measure as God hath dealt to euery one a power and abilitie to helpe and releeue such as are in need misery or want either by pouertie sicknes imprisonment or banishment by which outward deeds of charitie their faith and loue to God is witnessed and declared as on the contrary by their couetousnes hardnesse of heart and vnmercifulnes to the poore they giue plaine witnesse and testimonie they neither loue nor beleeue in God what florish or boasting soeuer they make to the coÌ„trary according as Saint Iohn affirmeth in his first epistle and 3. chap. saying My little children let vs not loue in word neither in tongue onely but in deede and in truth whosoeuer hath this worlds goods seeth his brother haue
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
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
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
and trespasses Quest Haue you an earnest desire and stedfast purpose through the power of Gods grace to amend your sinfull life past and to lead a new life according to Gods holy will and commandements all the rest of your daies that God shall grant you life Ans I do earnestlie desire it and I beseech God who is the giuer of all goodnes to direct me by his grace so to do Qu. Do you truely vnfainedly and stedfastly beleeue that Christ the Son of God and sauiour of the world hath died and shâ—d his bloud for you and hath by his death and the shedding of his most preâ—â—ons bloud washed and cleansed your soule from sinne giuen vnto the same by his gracious imputation perfect wisedome righteousnes sanctification redemption through himselfe that your body and soule may be deliuered through the merits of his death from euerlasting damnation and obtaine euerlasting life Ans I beleeue and I beseech God of his mercie to helpe mine vnbeleefe and to increase and strengthen this faith in me vnto my liues end Quest Do you stedfastly beleeue that there is no help comfort nor saluatioÌ„ for your soule or body but through the pretious death and passion of Iesus Christ the sonne of God who knowing no sinne was made to be sinne for vs that we might be made the righteousnesse of God in him according as the Apostle declareth in the 5. of the 2. to the Corinths and last verse For he made him to be sin for vs which knew no sin that wee should bee made the righteousnes of God in him he alone being as the same Apostle affirmeth our wisedome righteousnes sanctification and redemption An. I doe stedfastly beleeue it Q. Are you hartily glad and thankfull for this great mercie bestowed vpoÌ„ you An. I am and I praâ—e God giue me grace so to be Be of good comfort then and while your soule is in you be thankfull vnto God for this his great mercy bestowed vpon you and in the precious death passion of our Lord and Sauiour Iesus Christ put your whole trust commit your selfe vnto him and with his precious body bloud couer your soule and infold and wrap your selfe wholly in it and say vnto him after this maner O my sweet Sauiour for this thy names sake be it vnto me according to this thy name looke vpoÌ„ me a sinful wretch calling vpon thy holy name and O sauiour bee vnto mee a sauiour for thy names sake For surely there is no man iust in the earth that doeth good and sinneth not neither any that can say I haue made my heart cleane I am cleane from my sinne Thou onely art the holy of all holiest and I am the filth of all sinners but Lord if thou wilt thou canst make me cleane say thou also vnto my soule I wil be thou cleane Who can tell how oft he offendeth O clense thou me from my secret sinnes Thou Lord hast said also in the gospell that the whole neede not the Physition but they that are sick and hast also most gratiously bidden vs to come vnto thee when we feele our selues trauailed and heauie loaden saying in most sweete and comfortable words Come vnto mee all ye that trauaile and are heauie loaden and I wâ—ll refresh you I come therefore vnto thee because of thy sweet bidding sore trauailed and loaden with the burden of my sinnes which are so heauie vpon me that I am not able to looke vp yea they are more in number then the haires of my head and my heart hath failed me but Lord let it bee thy pleasure to deliuer me make hast O Lord to help me for I am sore charged and cumbred with many euil temptations my heart is also intangled and oppressed with many euil passioÌ„s which come of my flesh of the world and of the diuell and there is none that can help me or deliuer mee nor that can make mee free and safe but only thou my Lord God my onley sauiour to whom I commit me Refresh me which am so trauailed lighten me which am so burdened thou art the most soueraigne physition and my soule is also sore sick in sinne heale mee which come to bee made whole through thee the sicker that my soule is the more desire it hath to be healed and the more neede hath it of thee Turne not thy face away therefore from me neither cast thy seruant away in displeasure leaue me not neither forsake me O God of my saluation for why in healing the deadly sicknes of my soule shall well be shewed and commended the greatnes of thy goodnes that wilt helpe and heale so wretched a creature if thou receiue me into the large bosome of thy mercy the place wil not be the more straitned or lessened by me It is true Lord that I haue sinned and in the whole course of my life haue multiplied many offences and no repentance or punishment of my selfe may suffice to satisfie thy iustice But I humbly beseech thee to forgiue me O Lord forgiue me destroy me not with my transgressions bee not angry with me for euer by reseruing euill for me neither condemne me into the euerlasting damnation of hell darknes and paines prepared for the Diuel and his angels for thou art the God euen the God of them that repent and in me thou wilt shewe all thy goodnes for sure it is that thy mercies are endlesly more then mine offenses and though my transgressions are infinite yet more infinite are thy mercies Therefore if thou shalt enter into iudgement with me thy poore and vnworthy seruant I wil lay before thee the rich righteousnes of thy beloued sonne Iesus Christ my sauiour which hee hath purchased giuen vnto me by his precious death I will lay his righteousnes giuen vnto me betweene my soule and thy iudgement otherwise Lord I may not nay I dare not contend with thee for thine angry threatnings towards sinners are importable but thy mercifull promises are vnmeasurable and vnsearchable for thou art the most high Lord of great compassion long suffering and most mercifull Thou Lord according to thy great goodnes hast promised repentance and forgiuenes to them that sinne against thee and for thine infinit mercies hast appointed repentance vnto sinners that they may bee saued I therefore a most wretched sinner bewaile my manifold sinnes earnestly repent me of my former wickednes and vngodly behauiour towards thee and all my christian brothers sisters gone before me or remaining still in this present worlde for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne though for minâ— vnworthines I am not able of my selfe to purchase thy pardon hauing beene thy prodigal wastful childe which haue wasted all the substance of my life in sinne am fallen to great wretchednes yet I beseech thee blessed Lord to looke vpon mee with the eies of thy pitie and receiue me in the
reioicings of peace and grant me the blessings of forgiuenes and do away the wickednesse that I haue done that I may appeare cleane vnto thee as thou madest me and receiue mee againe into fauour and if thou answere vnto my Soule thou hast deserued damnation Lord I confesse that I haue sinned aboue the number of the sand of the sea and my transgressions are exceeding many I did not thy will neither kept I thy commandements â— am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes but I lay before thee betweene mine euill deserts and thine vnsearchable and terrible iudgement the death and sufferings of my sauiour and redeemer which hath giuen his most precious body to be broken and his blessed bloud to be shed as a iust recompence for all mine offences in whom only thou art pleased through whom thou canst not be offended with me receiue O Lord the merits of his precious death and passion for those merits which I ought to haue had and alas haue not now Lord I say againe I put the most cleare shining and glorious bodie of thy beloued Sonne my Lord and sauiour betweene me thy wrath betweene my sinfull soule and thy feareful and terrible iudgements in the triumphant victorious merits of his most precious death and passion I commend my soule LORD into thine handes for in that that I liue now in the flesh I liue by the faith in the sonne of God who hath loued me giuen himselfe for mee through whom and for whose sake I am assured that thou wilt saue me that am vnworthy according to thy great mercie Therefore will I praise thee for euer all the daies of my life for all the powers of the heauens praise thee thine is the glorie for euer and euer Amen Finis Oratio pro salute Christianorum Laus Deo Pro salute omnium Christianorum in hac vita peregrinantium breuis hymnus oratio REx tremendae maiestatis Qui saluandos saluas gratis Salua nos fons pietatis Circum Christe nos agnosce Libro vitae nos deposce Cum electis inseri Vt consortes tuae sortis Et a poenis a portis Erâ—amur inferi Tuspes certa miserorum Verus pater orphanorum Te leuamen oppressorum Medicamen infirmorum Solus semper Christus es Te laâ—damus voce pari Lanâ—e dignus singulari Vt errantes in hoc mari Nos in portu salutari Sistaâ— tua gratia Supplicamus nos emenda Emendatos nos commenda Tuo patri ad habenda Sempiterna gaudia Amen De salutifera mortis memoria carmina composita ex diuersis authoribus TEmpora longa tihi noli promittere vitae Quocuuque ingrederis sequitur mors corpus vt vmbra Vita quid â—st hominis nisi vallis plena malorum Principio medio fine dolenda suo Curalabor morbus tui mentem membra dolorem Multa frequens varians occupat angit alit Nunquam bellaborus nunquam discrimina desunt Et cum quo certet mens pia semper habet Cum bene pugnaris cuncta subacta putaris Quae magis in testat vincenâ—a superbia restat Vnde super bit homo cuius conceptio culta Vita labor nasci poena necesse mori Vitalabor nostra est releuas 〈◊〉 Christe laborem In te fit noster vita beata labor Expectanda dies homini est dicique beatus Ante obitum nemo supremaque funera debet Dulce mori miseris sed mors optata recedit Et cum tristis erit praecipitata venit Vermis adhuc spiras moriturus forte sub horam Mors etenim certa est funeris hora later Qui modo sanus erat nunc lecto aegrotus adharet Estque cinis subito qui modo ciuis erat Vâ—na saâ—us hominis vanus decor omnia vana Inter vana nihil vaniuâ— est homine Post hominem vermis post vermem foetor horror Sic in non hominem vertitur omnis homo Omnia terrena per vices sunt aliena Nunc mea nunc huius post mortem nescio cuius Omnia mors tollit quam nulla potentia mollit Et redit ad nihilum quod fuit ante nihil Omnia peribunt sic ibimus ibit is ibunt Omnia mors delet omnia morte cadunt Quod potes instanter operare bonum quiae mundus Transit incaâ—tos mors inopina rapit Tendimus huc omnes haec est domus vltima cunctis Panditur ad nullus ianua nigra preces Nudus vt in mundum veni sic nudus abibo Ereptis opibus spes mea Christus erit Qui moritur Christo vinit qui viuus in illo est Non moritur non est mors vbi Christus adest Mors tua Christe mihi vita est victoria regnum Labe mea morior sanguine viuo tuo Vt viuas morior nulla est dilectio maior Mortem morte demo ne moriariis homo Itaque peruigili cura meditare futura Semper habens memorimente necesse mori De dulcissimo nomine Iesu hymnus Dulcissimus Sancti Bernardi IEsus dulcis memoria Dans vera cordis gaudiaâ— Sed super mel omnia Dulcis eius praesentia Nil canitur suauius Auditur nil iucundius Nil cogitatur dulcius Quam Iesu Dei filius Iesus spes poenitentibus Quam pius es petentihus Quam bonus te quaerentibus Sed quid inuenientibus Iesus dulcedo cordium Fons vitae lumen mentium Excedit omne gaudium Et omne desiderium Nec lingua potest dicere Nec lingua exprimere Expertus nouit tenere Quid sit Iesum diligerâ— Iesum quaeram diluculo Clause cordis cubiculo Priuatim in populo Quaeram amore sedulo Iesus rex amabilis Triumphator nobilis Dulcedo ineffabilis Et totus defiderabilis Mane nobiscum domine Nos replens tuo lumine Mentis pulsa caligine Tuapasce dulcedine Cum cor nostrum visit as Tunc lucet ei veritas Mundi vilescit vanitas Et intus feruet charitas Amor Iesu dulcissimus Est vere suâ—uissimus Plus millies graâ—issimus Quam dicere sufficimus Hoc probat eius passio Hoc sanguinis effusio Per quam nobis redemptio Datur Dei visio Sic amantem diligite Amoris vicem reddite In hoc amore currite Et vota votis addite Ista saepe reuoluite Amorâ—m pium pascite Iesum ardenter quaeriâ—e Quaerendo inardescite Iesus auctor clementiae Totius spes laetitiae Dulcoris fons gratiae Et verae cordis dilitiae Iesu benigne sentiam Dulcoris tui copiam Trâ—he me fac vt sitiam Tuam videre gloriam Cum digne loqui nequeam De te tamen non sileam Amor facit vt audeam Cum solum de te gaeudeâ—m Tuâ— Iesu dilectio Grata mentis refectio Replet siâ—e fastidio Dans famem desiderio Quite gustant esuriunt Qui bibunt ad huc sitiunt Desiderare
doth weaken the force of all vice If therefore you will patiently beare all aduersity be a man of prayer if you will ouercome all temptations and tribulations of this world be a man of prayer if you will resist all the crafts of the Diuell and auoid his deceits be a man of praier if you desire to conquer your owne affections be a man of praier if you desire ioyfully to liue in the worke of God safely to passe thorow the labours and affections of this life be a man of prayer if you desire to lead a spirituall life and to conquer the workes of the flesh be a man of prayer if you desire to establish your heart according to the good will and pleasure of God and to root out all the vices of your soule and to adorne it with all vertues be a man of prayer if you desire to auoid all vaine thoughts to feed your soule with holy thoghts and desires and with â—eruent deuotions be a man of praier if you desire in a holy contemplation to enioy the imbracings of Christ your spouse and to tast of the heauenly sweetnes bountifulnes and goodnes of God which in some sort may be felt but cannot possibly be vttered be a man of prayer by which worke of praier only the heauenly contemplation and sweetnes may be tasted Wee must further know that prayer may be diuided into three degrees viz. Requests Beseechings Thankesgiuings Our requests as S. Bernard saith are most commonly applied about the obâ—eining of temporall things and the necessities of this life which requests God approuing of the mind of the asker doth notwithstanding that which seemeth best to himselfe Let none of the faithfull therefore thinke that their praiers or requests are little esteemed for GOD who heareth their praiers doth not lightly esteeme of them but before their praiers goe out of their mouthes he causeth a remembrance to be kept of them and one of these two all the faithful may vndoubtedly hope for that either God wil giue that which they aske or that which hee knoweth to be more profitable for them for wee know not what to aske as wee should but GOD pardoning our ignorances mercifully receiueth our praiers denying to giue vs that which he knoweth to be vnprofitable for vs or deferreth to giue it vntill he knoweth the fittest time to bestow it our praier therfore shall neuer be idle or vnprofitable so that we alwaies do that in our praier whereof we are admonished in the 37. Psalme saying Delight thy selfe in the Lord and he shall giue thee thine harts desire and giue vnto God Almightie most haâ—tie thankes for his most gratious and louing care which he hath alwaies on thee that thou doest ignorantly desire that which he knoweth to be vnprofitable for thee he hearing thy requests granteth not that which thou desirest but giueth thee for it a better gift euen as a most louing father which to his child that asketh bread giueth it most willingly but if he aske a knife he wil not giue it him but rather breaketh or cutteth the bread which hee before had giuen him Pray therefore in an assured hope both faithfully and louingly pray instantly and patiently but in these requests which pertaine to temporall blessings as if you aske continuance of peace health of body plenty of temporall things temperance of aire or such like in these things after your requests haue beene faithfully shewed forth vnto GOD waite patiently what his pleasure shall be to do in these things not importunately striuing for them because wee know not but our Father which is in heauen knoweth best what is needfull to be giuen vnto vs in these things which he will assuredly giue vnto vs but in the begging of spirituall blessings we must instantly patiently and importunatly seeke for them neuer giuing ouer till we haue obtained our requests as when we do begge the remission of our sinnes the grace of amendment of life or any other vertues pertaining to our soules health and euerlasting happinesse where both in body and soule we shal receiue full and perfect blessednes In these I say and in such like requests in all humility trusting onely to Gods merciful loue aske in faith striuing against all wauering and doubting for he is vnworthy of any spirituall blessing from God who striueth not to ouercome all wauering doubtfulnesse of Gods merciful loue towards him and when he praieth vnto God he seemeth to teÌ„pt God when he doubteth that the spirituall things which he desireth to obtaine which he hath praied for shall not be giuen vnto him Therefore when thou praiest for that which God both commendeth and coÌ„mandeth aske without doubting and thou shalt assuredly obtaine as in the examples before shewed when you aske the remission of sinnes true repentance the grace of Gods holy spirit true Christian vertue wisedome faith righteousnesse humility patience charity mercifulnesse and such like spirituall graces for God hath promised all these commanding vs to pray for them saying aske and you shalâ— haue be not faint hearted therefore in thy praiers for God will surely grant thy desire howsoeuer he deferreth to giue he will not take his mercy and grace from thee but trust in the Lord and he will giue thee thy hearts desire and though thou receiue not these blessings presently of his spirituall grace yet thou shalt surely receiue them for God who is truth it selfe neither can nor wil deceiue theÌ„ that put their trust in him hold fast therfore thy faith and God wil neuer faile to perform his promise he wil not presently giue thee that which thou askest that thou maiest learne with great desire to begge that which is great thy praiers are not presently heard that according to the time that they are deferred the greater blessings may be heaped vpon thee when therefore the spirituall graces are great which are promised vnto thee Let noâ— thy desires be small vnto them buâ— what warres what earth-quakes what ouerthrowings of all things what destructions of Cities and countries what multitudes of poysonings murders other mischiefes compasse vs about in our liues By which rich and poore prince and subiect masters seruants and all sorts of people of what age or degree soeuer being come of Adams loines are all subiect vnto Let all therefore fly vnto this healthfull remedy of praier both princes people But because the most part are vnskilfull what or how to pray our heauenly Lord and master Iesus Christ hath giuen vs a speciall forme short and most perfect and such as no Christian how rude soeuer can or ought to be ignorant of seruing as a rule that is giueÌ„ vnto all short that it may soone be learned and not forgotten of children of old men of sicke men of women of tradesmen of the vnlearned and of all sorts and yet so perfect as nothing can be asked or ought to be required of God which in these few words are not contained
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
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