soules haue harboured this precious balme what fragrant smells of deuotion of modestie of pietie of religion issue out of those mouthes distil from those handes spring from those eyes who haue seene toucht and tasted their saluation The foureteenth cause to giue life to the Soule THis cause motiue or effect of the institution of the Eucharist our Sauiour welnie tenne times inculcateth in S. Iohn which breedeth some difficultie because al the other Sacraments communicate to the receiuers the same effect for a sacrament is a visible sign of an inuisible grace instituted for the fanctificatiō of the soul the which cannot be without grace which is the life of the soule for as the bodye without the soule is dead euen so the soul without grace lacketh life Howe then peculiarly doth Christ ascribe the life of the soule to this Sacrament since it is cōmon to all the rest Diuers causes I think may be rendred First for that in the other sacramentes God distilleth his grace by droppes in this where he disperseth it with his owne hands he powreth it forth in abundance and therefore they may be said not to giue life in respect of this Euen as we call flesh onely meate not that fish is not meate but in respect of fleshe wee scarce account it meate Secondly because in this Sacrament men participate not onely the life of grace in the soule but also the body and soule folde within them the reall and substantial life of Christ wherwith they are made one thing one bodye one life wherefore Christ said Qui manducat me viuet propter me He that eateth me shall also liue by Io. ◠mee And Sicut misit me viuens pater ego vnio propter patrem qui manducat me viuet propter me as the liuing father hath sent mee and I liue by the father And hee that eateth mee the same also shall liue by me that is as my father sent me by mine incarnation and I liue for the vnion vvhich my diuinity receaued from my father euen so those that eate mee shall liue for the vnion they haue with me Thirdly for that we here receaue the intire and compleate cause of life euerlasting both of body soule the which wee doe not in other Sacramentes and therefore Christ saide Qui manducat meam Io. 6. carnem Et bibit meum sanguinem habet vitam aeternam ego resuscitabo eum in nouissimo die He that eateth my flesh and drinketh my bloud hath life euerlasting and I will raise him vppe in the last day Since therefore this foode in general causeth life and for so many particular reasons yeeldeth life to the receauers wee may well call it the fruite of life And as often as we eate thereof we haue accesse to that tree of life planted in paradise by whose fruit our forefathers had kept their Gen. 3. bodies immortall As often as it entreth into our mouthes wee sucke the vaine of life drawing the incorruptible bloud out of our Sauiours side for al other meates do what you can they so restore life that they destroy life and at last by their continuall action exhaust al the forces but this Sacrament yeeldeth eternal life both to the soule and body and although the body die yet by vertue of this foode it is to rise againe The fifteenth cause to dignifie his Priests BEeing once in company with certaine Protestants yet ciuil men for conuersation one of them being a Minister asked what was the cause that Priests were so accounted in times past among the Papists and ministers so little prized now among the Protestants He himselfe answered first Truely quoth he I thinke it proceeded of confession by which they kept the people in great awe and reuerence Nay quoth the other it was the good life of those Priestes which made them esteemed and the ill life of our ministers which causeth them to be contemned I then concluded the matter and told them they had both touched good strings for we commonly reuerence them whom wee know are thorowly acquainted with our state and vnderstand our imperfections besides we respect sanctitie in whom soeuer we find it but especially in them whose state requireth different life from the rest but to make the harmony more perfect I thinke the chiefe cause was the dignitie of consecrating the bodye of Christ al these three make a good consort in Musicke to haue power ouer his reall body by consecration and ouer his mystical bodye by remission of sinnes and to leade a life continually correspondent to them both cannot but strike into the peoples hearts a great reuerence and respect Let vs omit the two latter onely speake of the former What greater authoritie can wee imagine could God giue to man than to put in his hand the vse of his infinite power to worke so many myracles to effect such a worke as surpasseth the creating both of heauen and earth when where and as often as hee woulde Simeon thought thought it so great a thing to take Christ but once in his armes that he loathed after to liue in the world and cried Nunc dimittis seruum Luc. 2. tuum in pace Heere the Priest euery day not onely handleth but also maketh present and eateth The three kinges came from forraine countries to adore him but the Priest can bring Christ from heauen and lay him vpon the altar Saint Marie Magdalen bathed Christs feet with tears Luk. 7. but what flouds would she haue shed once to haue eaten his body or dranke his blod What greater dignity coulde a man haue conceaued then to be made instrumentes of Gods Omnipotencie that their words should be more effectuall thē al the deeds in the world What more imminent glory could they haue imagined then to offer vp daily that sacrifice which our sauiour offered once vpon the Crosse These thinges bee so great that whole bookes would scarce suffice to Register them all Reade Saint Chrysost de sacerdotio and you shall see howe he extolleth their Authority The sixteenth cause to haue God vnder sensible obiect to heare our praiers ONe of the greatest impediments that the seruants of God suffer in praier is a certaine diffidence or doubting that they pray in vaine that none heareth or attendeth what they say whereupon followeth a tediousnesse and loathsomnesse in praier which impeacheth not only the merite but also the effect and impetration which often requireth continuation True it is that wise and faithfull Christians conceaue the presence of God in euery place but because it is so insensible because it proceedeth from the intellectuall faculty it causeth no great impression in the soule therefore our prouident maister foreseeing this imperfection ordained such a presence as should stande well with the merite of faith and also greatly Exod. 25. 37. further our deuotion As in the old Testament God prouided the propitiatorie where he placed two Cherubins folding the Arke with their
creatures become sensible and animate substances but Christs body so feeds the soule that it giueth life vnto it Qui Ioh. â— manducat me vinet propter me He that eateth me the same also shall liue by mee And therfore as God is saide to be in the Iust by grace charitie and they in him so by this Sacrament Christ is in vs and we in him Herevpon it followeth that men are deified in two sortes by receiuing this Sacrament first by a reall communication with Christ whom they harbour in their bodies and therfore of S. Cyprian are called Baiuli Christi carriers De caena Dom. or bearers of Christ and others terme theÌ„ Christoferi secondly they are deified in soule by receiuing this grace which is a diuine coniunction and admirable participation of his deitie by which they are made diuinae naturae consortes partakers of the diuine nature The fourth cause to vnite the faithfull after a certaine reall manner CHrist our Sauiour making his praier to his Father among other graces hee Ioh. 17. Hec expositio est Cirill lib. 11. in Io. ca. 26. Hillari lib. 9. de trinit demanded he asked this for all the faithfull that as his Father was in him and hee in his Father so the faithfull should bee one thing Christ is in his Father because he really and essentially participateth the same substance with the Father and his Father is in him for that he possesseth the same nature and substance with his sonne It was vnpossible that the faithfull should in such sort participate one coÌ„mon essence because the infinite perfection of God chalengeth this as a proper dignitie to haue a nature communicable to diuers persons But since that mans nature was not capable of such fecunditie our prouident Pastor prouided a way to keepe his flocke together and to vnite them not only by affection in minde but also by a certaine reall and substantiall nature wherein they should be made all one and most excelleÌ„tly resembled vnto the blessed Trinitie which was effected by this Sacrament for by giuing them all the same body and bloud he caused them to be vnited in one substance one nature essence and that more excellent than their owne naturall substance was Wherefore al those that receiue their body may bee called one body as S. Paule doubted not to call them when he saide Vnus panis vnum â— Coria 10 corpus multi sumus omnes qui de vno pane participamus beeing many wee are one bread one body all that participate of one bread And for this cause as wee say all the three persons in Trinitie are one God euen so all the faithfull by a certain maner are one body and as the starres in the firmament though of themselues very different yet are vnited al in one indeficient fountaine of light so all the faithfull fituated in the firmament vnmooueable of the Catholike Church are vnited together and made one in this blessed Sacrament but with this difference that the starres haue not the Sunne in them but â—nely the light whereas the faithful haue the Sonne of all light continually springing within them Iosuah thought GOD Iosu â—â— shevved him a singular fauour and woorthily al admire it that God at the request of a man shoulde staye the course of the Sunne till he had ouercome his enemies But what would he haue saide if God had brought the Sunne from heauen and put it in his hand to haue vsed it at his pleasure so hee hath dealt with vs in this Sacrament by drawing his eternall Sonne from heauen to dwel in earth to be held in our hands to be receiued as foode to ioyne vs all that be in his church to fight against al visible enemies as tyrants and heretikes and inuisible foes as the Divel and his infernall ghosts The fift cause to vnite the faithfull in affection AS the bodie of man containeth diuerse parts of contrary nature and disposition the heart being hote the braine cold fleame moist melancholy drie spirits of a fiery nature bones of an earthly all the foure elementes in sundry partes holding predominion yet the soule keepeth them in peace conserueth a most sweet harmony containeth euery one in his office euen so this blessed Sacrament ioyneth Christs seruants Greekes and Egyptians Iewes and Gentiles poore and rich learned and ignorant in an admirable bond of loue and vnitie if they receiue it with that preparation and vse it as they ought the Isai 11. which vnion loue and peace I say the Prophet foretold was too slowe ouer the earth after that little cloude which Elias 3 Reg. 18. behelde had powred downe this blessed Sacrament vpon it Habitabit saith he lupus the woolfe shall dwel with the lamb the libbard shall rest with the kidde the calfe the lion and the sheepe shal lodge all together and a little childe shall leade them he meaneth fierce cruell and intractable men sauage nations and barbarous countries shall be brought to vnion peace and loue no doubt but principally by vertue of this sacred communion this common soule will cause euery one to keep himselfe in order this little childe which we fold with our breasts in this sacrament will guide pacifie and comforte them all for what inflameth men one to loue another principally but resemblance and similitude Why doe kinsemen so affect one another but in regard of resemblance of bloud and similitude of complexions And therefore they are called Consanguinei and Kinsemen And what similitude can be greater then this whereby good christians are made Verè Consanguinei Christi In very deede the kinsmen of Christ Yea rather identified or made one with the selfe-same bloud the selfe-same body and soule which no kindred euer did participate because they haue the like bloud and bodies but not the same nor the same soule The dignity and worth of those which be partakers of this sacrament may easily inuite al men to loue them For as we prise and admire all those whom we acknowledge to be of account so surely wee ought to esteeme those who are bathed with the bloud of Christ who are indued with his grace whose bodies are liuing temples pallaces to allodge this royall maiestio If the ground was holy where the Angell onely in a bush spâ—ke to Moses If the mountaine was sanctified where the celestiall Exod. 3. Exod. 19 Act. 29 spirits gaue the law If the napkins and girdles of Saint Paule wrought miracles because they serued so great a seruaÌ„t of God O in what reputation should we haue those blessed men which we know receiue so often and keepe so long the king of Angels the head of all the Apostles in their bodies The sixt cause for the exercise of faith IN the summe of all Diuinity I find 10. difficulties hardly to be conceaued and consequently not easie to be beleeued The first is howe God hath free will 2. how he knoweth those future
seruent and full of charitie as a number of stinking flies from a boyling pot vppon the fire because they know they scorch their bodyes by ceazing vppon such a preye Therefore Iob. 17◠in all temtations of Sathan which vexe vs vehemently let vs runne to this defence and say with Iob Pone me iuxta te cuiusuis manus pugnet contra me Put me next to thee and then let any hand fight against mee The twelfth cause to arme vs against the worlde BY the world here I vnderstand all the wicked men who professe themselues friends of the world and endeuoure to induce the seruants of God to sinne and wickednesse as Infidels Heretikes and wicked Christians against all which this blessed body doth singularly defend and protect vs. Who cannot but call to memory that memorable miracle wrought in the furnace of Babylon when the blasphemous Dan. 3. Nabuchadonozer affecting deitie caused Sidrac Misac Abdenago to be cast into the vehement flames of fire because they would not adore his statue but what effect had it what could he preuaile nothing What was the reason because he saw one with them walking like the sonne of man They which had Christ with them for him the Angell there present represented in the very middest of flames walke with alacritie care not for torments in the calme of their dolours they praise and glorifie God For I would demaund of any true seruant of christ what persecution what what losse of goods what imprisonments what rackes what gibbets cutting or mangling can affright him who hath receiued Christ into his heart in the blessed sacrament specially when he considereth with mature deliberation that that all these torments and many more are nothing in comparison of that the very sonne of GOD suffered for his loue Moreouer if wicked Christians deride thy fasting continencie long praiers and mortifications what consideration can better defend thee then the presence of Christ who passed ouer all the alphabet of mortification most exactly for thy sake The cause why this Sacrament so defendeth good soules against the wicked assaults of the world I take to be the great abundance of charitie and grace whch Christ offereth to those that receiue his body worthily for as after shall be declared heere our Sauiour oepneth his hand disperseth his heauenly treasures most copiously This celestiall dew or rather this supernaturall flame so kindleth the hearts of all good soules that it causeth them to loue prize and esteeme God exceedingly and consequently to desire nothing more than to haue occasion to com to that supreame and heroicall act of charitie Ponere animam pro amico suo to 10. 15. yeeld his life for his friend For thereby they assuredly know they shal be like vnto him whome they doe claspe in their breasts they wel vnderstand that loue more appeereth by suffering euil for their friend than in dooing good for him And for this cause I would councel yea and I am perswaded if the precept of receiuing the Eucharist bindeth out of Easter as commonly Diuines holde it doth that specially those who eyther are to be examined or arraigned or executed for religion ought to prepare thēselues with this Sacrament if they can do it conueniently for as Saint Cyprian saith Idonius esse non potest ad martirium qui ab Ecclesia non armatur ad praelium mens Cip. in cp 54 deficit quam non recepta Eucharistia erigit accendit He is not fit for Martirdome whome the Church hath not armed to battaile and there the minde faileth whē the Eucharist receiued erecteth not and inflameth For how can thy be better prepared to spend their blood for Christ then when they are armed with the blood of Christ or when will they answere more courageously in the defence of Christs religion then when they are replenished vvith the chiefest fruite of his passion The thirtenth cause to bridle our concupiscence THe sting of originall sinne made such a deepe wound in the inferiour partes of our soules that although they bee cured by Baptisme yet the scarres fester againe except they be continually fomented with some heauenly medecine the which our carefull pastour hath prouided in this Sacrament whose vertue better shall be perceiued by the declaration of both the sore and the salue Concupiscēce is an inordinate appetite of the soule inclining it to follow the delights of the flesh proceeding from sin and bēding the soule to sin This salue is a Sacrament eleuating soules from earth to heauen from sence to reason from carnall delights to eternall pleasures proceeding from god containing god and leading to god Whence from followeth that as dastards are terrefied only with the memory of their potēt aduersaries euen so the fury of concupiscence is greatly asswaged only by the memory of this sacrament when it perceiueth that Christ must lodge in that house where it resideth For it well knows that if the high priestes in the olde law could not offer their solemne sacrifices but prepared with continencie if none durste approache neare the mount Exod. 19. where God by his Angelles gaue but two stonye tables contayning the lawe 1. Reg. 21. Mat 12. except the abstinency from their lawefull wiues hadde armed them if Dauid coulde not eate the loaues of proposition but disposed with coniugall chastitie if 1. Cor. 7. S. Paule woulde haue married men to abstaine for a time to be more fit for praier howe then dare concupiscence debostlie breake foorth into inordinate appetites how dare she desire those delights vniustly when those are debarred which might haue vsed them lawfully Do wee not see what care the true friendes of Christ haue euer had to handle his body with all puritie If Ioseph of Aramathia take the Matt. 27. body of Christ to bury he foldeth it in a most pure sindon or fine white cloth if it be laid vpon the Altare none is ignorant how cleane the corporalls are where vpon his precious body resteth and shall wee thinke that externall creatures are so requisite and internall puritie not much more to be affected No no the soule of him who receiueth this Sacrament ought to be a corporal without staine of fleshly delights or impuritie if concupiscences are so restrained with memory of the puritie requisite to this holy Communion if the Sunne cast such a light before it appeare aboue our horizon how can darkenes abide after it be risen in what fetters and boltes shal it be cast when Christ entreth when he sheweth his face for most certaine it is that the loue and charitie of Christ heere imprinteth in the soule the supernatural comforts hee most liberally lendeth to the deuout receiuers extinguish the flames of concupiscence as the cloud in the desart hindred the scorching Psal 104. rages which parched the children of Israel Psal 77. and the fresh water which gushed out of the rocke quenched their thirst Likewise after that good
then were his enemies if he had bestowed it of his Angells or blessed Saints in heauen it hadde not bene so admirable but bestowing it vpon fragile men and sinners it exceedeth all admiration At what time gaue he it At the houre of his death when his passion was approaching hard before hee was to spring water and bloud to imprint his loue more in our memories and to make vs admire the gift the more that at what time we were most spitefull against him he was most carefull for vs. In what maner to be eate if he had giuen vs his bodie to haue bin adored as the three kings adored him it had beene a greate fauour and this but in one church at Ierusalem Mat. â— wee would haue deemed it a singular grace and euery man would haue thoght himselfe happy that could haue gone thither to worship it If he had bin something more liberall to haue bestowed it vpon vs to weare in a iewell about our neckes with what care ought wee to haue kept it what a rare iewell had this beene what Pearles or Diamondes comparable but his magnificent hand found out a more bountifull way by giuing vs to eate To whom committed hee the consecration to all Priests if he had onely granted it to the Pope of Rome truely it had beene an ineffable benefit to all his church but he knew Bonum quo communius eo melius good the more common the better it is When may they consecrate it once in their liues once a yeare when and as many hoasts and as often as they will O admirable goodnesse O explicable bountie Who must receiue it all men what once in their liues once a yeare as often as they can conueniently prepare them selues What ende pretended he in such a gift his owne profit or commoditie nothing lesse to giue vs life euerlasting to enioy him for euer He giues himselfe the only remedy or means to enioy himselfe What beneuolence can be compared with this that God woulde giue God so deare vnto him with most inflamed loue to miserable meÌ„ to sinners at that time they intended his death to be made meate of all priests for all persons at all times to giue vs life euerlasting you Saraphins speake let men be silent The twenty fourth cause by diuers meanes to allure vs to loue him SVch are the loathing affections of our soules as the appetities of our bodies for we proue by experience that one sort of meate though neuer so good doth distast vs and cloy our stomacks if it be vsed long and in our soules if that we continually exercise one meditation of the same matter at last it disliketh vs and becommeth tedious Our blessed Sauiour knowing wel our infirmities il dispositions as in the first creatioÌ„ he prouided so many fruits fishes beasts and birdes that with the variety of tastes we might recall our appetites againe so in the spirituall pasture of our soules he prepared sundry subiects to change our distasted affections as in holy writ pregnantly appeares For if the creation of this worlde did not delight our meditation then wee might passe further and weigh the punishment of sins in casting Adam out of Paradise Genes 3. in destroying Sodoma in the vniuersall Genes 19. diluge if this please vs not then to admire the prouidence of GOD in Abraham Gen. 7. Isaak Iacob Ioseph if this were lothsome then he propounded the captiuitie Exod. 2. of Egypt the captiuitie of Babilon the captiuitie of the Romaines plagues 3. Paral. 36. inflicted to the Iewes for vniuersal transgression Luke 19. of his lawes if with this we were wearied loe the whole life of Christ wherein wee haue such aboundance and varietie of foode for our spiritual repaste as wee could desire yet if this seemed tedious he hath set vs downe our foure last periods of death indgement heauen and hell But finally knowing that there was no meate either more pleasant for taste or profitable for health or of more force efficacie then himselfe he therfore propounded himselfe as the obiect of our meditation and the subiect of our affection yet foreseeing that as the very Num. 11. celestiall Manna did loath the children of Israell in the desart so euen God himselfe foode of all foodes at last would discontent vs. therefore to preuent this inconuenience he accommodated himselfe in diuers manners propounding his deity to vs with such varietie that none but indurated hearts could in al sorts distaste it First he presented his diuinitie vnto vs Rom. 1. by his creatures that whilst wee reade in the booke of nature the admirable wisedome power and goodnes of GOD all which wee may manifestly discouer in euery creature wee might loue worship and adore him If this meat seemed too grosse for corrupted appetites he opened the booke of faith there vnder veiles and shadowes tropes and figures discribing himselfe the Trinitie and other wonderfull attributes of his deitie the which he promulgated by Patriarches and Prophets in the olde testament But this was somthing obscure therfore he clothed himselfe with flesh and bloud he came as one of vs for because children did communicate Heb. 2. Heb. 1. in flesh and blood he would be pertaker of the same and being the expresseword and image of his father he reuealed vnto vs the secretes of his fathers breast thereby to stir vp more our drousie and dead affections Yet this was not sufficient to satisfie our desires for paines must shew loue and exceeding paines exceeding loue Loe he would not faile he apparelled himselfe with a multitude of most cruel exorbitant paines to giue vs matter to ruminate besides to moue our hearts to loue Yet here he ended not for if paines could not strike the stroke hee thought vnion with vs corporal meat spirituall foode would preuaâ—le therfore he cloathed himselfe with the huskes of bread wine and finally promiseth to giue vs himself in blisse clothed with glory Wherfore he hath earied himself with vs as carefull mothers with their sicke infants whose tastes being disguised if they know some one meat will do them good they prepare it in diuers maners that with variety they may alley the loathsomnes of ordinary diet so God hath disguised himselfe in diuers maners to moue vs to think of him lodge him First he couered him selfe with all his creaturesâ— then with the vailes of figures shadows after with the flesh of man by incarnation then with the rindes of bread wine in the Sacrament next with the paines in his passion and finally for euer with glory after his resurrection The twenty fiue cause to be the immediate obiect of our Religion OVr sauiour Christ as he came to power down the fluds of his deuine grace among the faithâ—ulll so he endeuoured to cause them worke and exercise vertues correspondent to that grace for which intent he inuented an admirable manner how to deify al our
lilfe Meate helpeth nature to disgest many ill humours and this sacrament is not onely a meate but also a medicine And as Saint Cyprian saith extinguisheth sinne Meate causeth growth and whosoeuer participateth De coena Domini 5 this foode encreaseth in spirit for by receuing the life of charity and grace the soule cannot but grow in vertue and perfection as hee that commeth nearer the sunne participateth more light and heate For these resemblances of meate with the blessed sacrament we may per ceaue the reason why our blessed Sauiour instituted it vnder the formes of bread and wine thereby to teach vs by these externall signes that as bread and wine feede our bodyes so Christs fâ—lesh and bloud our soules But for all these perfections or commodities of temporall meats they haue adioyned as many imperfections and defects the which this blessed foode of life wanteth For corporall meats if they delight vs the more we eate of them our delight is lesse and at last wee come to loathe them but this meate Qui comedit adhuc esurit qui Ecde 24. bibit adhuc sitit hee that eateth of it is the more hungry and hee that drinketh the more thirsty and none we see so much desire it as those who most frequent it Corporall meates cannot cause a body that is dead to returne againe to life but this spirituall foode giueth life vnto the dead Qui manducat me ipse viuet propter me Io. 6. he that eateth me the same also shall liue by me Corporall meate although it repaire our forces lost yet the continuall alteration and disguising of it diminisheth our naturall heat because Omne in agendo repatitur euery agent in doing suffereth againe so that at last euen meat it self would extinguish our outward facultie if we had no other cause of death But he who eateth at this table of life Non gustabit Io. 6. mortem in aeternum non morietur he shal not tast of death for euer he shall not dye For as the soule can neuer dye except it leese the grace of God and that it cannot leese of necessitie but of free will so the grace of God can neuer be consumed but by a peruerse wicked will and therefore in aeternum for euer of it selfe it conserueth the soule in life because in very deed it is life Corporall meates faile in force for they alwayes cause not the body to encrease in strength or quantitie but after certaine yeares the body doth not only cease to grow but also it begins to decay and in fine declineth to death But such is the vertue of this holye Eucharist that euery time it is eaten it addeth a new degree of growth yea and for most part when a man declineth most in body and commeth nearer his death in spirit soul he encreaseth most because he then hath most heat of grace todisgest this sacred foode for which admirable effects Dauid wel say in persoÌ„ of those that receiue this Psal 22. heauenly refection Dominus regit me nihil mihi deerit in loco pascuaeibi me collocauit Out Lord doth gouerne me I shall want nothing in the soile of his pasture he hath placed mee For all pastures in respect of this are barren desarts all repasts compared with this leaueth soule euer fainting These pastures are alwaies greene with grace enameld with flowers of vertues watered with the heauenly dewe of Gods assistance and finally haue the pasture continually attending his sacred flocke The twenty ninth cause to effect the resurrection of our bodies BY the vniuersall preuarication of Adam 1. Cor. 15. all his posterity incuâ—red in particular the death of soule and corruption of body whereunto they onely are subiect who discende from him by naturall generation Because that God had so decreed that as from him we were to draw our nature so by his good demeanour froÌ„ him we should receiue our grace But through his transgression by communicating vnto vs a part of his substance poisoned with the sting of originall sin hee imparted together the mortall woundes of body and soule Our Sauiour Christ whose substaÌ„ce was vnspotted with crime or offence pretending as life to destroye death communicated vnto vs his diuine substaunce to giue the soule the life of grace and the body immortality of glory For who can wonder if Christs body touching the bodies of good souls which receiue him with deuotion resuscitate them to life againe since the touche of Elizeus bones had vertue to restore the 4. Reg. 3. vitall spirit to a dead carcasse If seede sowne in the field although it die in the ground retaine vigour virtue of spring so liuely againe which was communicated vnto it by the roote why shall wee not imagine that our bodies keepe a certaine vertue a relation to this sacrament the onely roote of immortality For if the soule receiue grace the body concurreth it is an instrument and therefore if it bee compartner in paine why not in gaine And if Christs soule sanctifie our soules shall not this bodye glorifie our bodies Yea both his body and soule will immortallize both our bodies and soules and therefore hee saide Hic est panis de caelo Iohn 6. descendens vt si quis ex ipso manducauerit non moriatur this is the breade that descendeth from heauen that if anie man eate of it he die not For although hee die corporally yet by vertue of this food by the touch by the relation to the soule whose instrument it was Christ will raise it vp againe Without doubt it standeth greatly with the prouidence of God that Christs body should cause their resurrection who receiue deuoutly this sacrameÌ„t because as wee saide aboue in this hoast Christ is sacrificed and those that participate it woorthily in affection suffer and die with him therefore reason requireth that as they die with him so they shall rise with him Si compatimnr conregnabimus Rom. 8. if we suffer with Christ we shall be also glorified with Christ And more plainely Reformabit corpus humilitatis nostrae Phil. 3. configuratum corpori claritatis suae Hee will reforme the body of our humillitie configured to the body of his glory For if we mortifie our bodies to make them like his body by crosses and pains Doubtlesse he wil reuiue them with delights glory causing them to be his like his body in eternall ioy For which cause we must for a while intreate our bodies not to groane vnder the burthen of Christs commaundements not to repine at fasting not to murmure at mortification not to loathe long prayers not to grudge to liue in prisons depriued of many false pleasures the worlde affoordeth for all these will passeonce When death comes our conscience will reioyce But when our Sauiour after death shall iudge vs and see our crosses conformable to his our pains for his glory our tribulation for his confession Hiems Cantie
stile and enrich them with Fathers and Scriptures I send you them as an of-spring of my goodwill at your request begun continued and performed If there be any thing in them profitable for good Catholikes to meditate or to serue them for their spirituall exercise thanke God for it and the next cause acknowledge your selfe for the full disposition of them I commit to your discretion As for the other two Treatises you requested of preparation and frequent communion God willing I intend to do my best to satisfie your desire if you had any booke of this subiect I would be content to peruse it to see if my practise and speculation confront with his iudgement In the meane time I beseech you to remember mee in your deuoute prayers and request the dew of heauen that I may yeeld you those delightfull fruites I knowe you desire A Table containing the parts and chapters of this Treatise following THe first part that the body of Christ is really in the blessed Sacrament contained in the first chapter The second part containing 42. Causes of the institution of the holy Eucharist 1 First cause to communicate himselfe to euery one in particular 2 To be an Epitome or an abridgement of all Gods wonders 3 To deifie the soule 4 To vnite the faithfull after a certaine reall manner 5 To vnite the faithfull in affections 6 For the exercise of faith 7 For the encrease of our hope 8 To inflame our charitie 9 To be an Ornament of the materiall Churches 10 To be the end and consummation of all the other Sacraments 11 To arme vs against our enemies and especially against the diuel 12 To arme vs against the world 13 To bridle our concupiscences 14 To giue life to the soule 15 To dignifie his Prâ—ests 16 To haue God vnder a sensible obiect to heare our prayers 17 To abolish veniall sinnes 18 To be a perpetuall sacrifice 19 To be a sacrifice most like his passion 20 That it might be a holocaust or burnt offering for the liuing 21 To be a satisfactory sacrifice for the soules in purgatory 22 To be a sacrifice of thanksgiuing for the Saints in heauen 23 To shew the magnificence and liberty of God 24 By diuers meanes to allure vs to loue him 25 To be the immediate obiect of our religion 26 That the maner of our saluation should be correspondent to the maner of our first preuarication 27 To be carried about in processions 28 To nourish our soules 29 To effect the resurrection of our bodies 30 To be a viaticum or prouision for our voyage 31 To win virgins to God 32 To render by gratitude a certain equality to God for all his benefits 33 To comfort our soules by spirituall ioy and deuotion 34 To illuminate our mindes 35 To be a commemoration of his passion 36 To moue vs to loath that the world loues 37 To be a confirmation of his Testament 38 To be a trumpet to blaze the glory of God 39 To giue vs a taste of the ioyes of heauen 40 To be a condigne sacrifice for Christ to offer to his â—ather 41 To discouer vnto vs the infallible loue of God containing tenne Chapters 1 That the loue of God in this blessed sacrament cannot be comprehended and of foure effects of loue concerning in it first vnion second zeale third extasie fourth benenolence 2 That God instituted this sacrament for loue 3 That in the sacred Eucharist God effecteth all these vnions which proceede from loue 4 That God shewed the second effect of loue in the Eucharist that is zeale 5 That God in this sacrament sheweth a certaine extasie of loue which is the third effect 6 That God in this Eucharist sheweth his beneuolence the fourth effect of loue 7 That God sheweth al diuersities of loue in this sacrament 8 That God sheweth a prizing loue in the Eucharist 9 That God sheweth in the Eucharist a most intensiue loue containing twelue proprieties 1. Antiquiâ—ie 2. Puritie 3. Vehemencie 4 Fecunditie 5. Effâ—cacie 6. Constancie 7. Light 8. Delight 9. Maiestie 10. Glorie 11. Libertie 12. Iustice 10 That God shewed in the Eucharist an extensiue loue and a tender or familiar loue â—â— And last cause to be the end of all the sacraments of the old Testament wherein are explicated the two especiall figures of the holy Eucharist Manna and the Pascall Lambe The end of the table A Treatise of the Blessed Sacrament That the Body of Christ is really in the Blessed Sacrament The first part AMong Catholikes I knowe it were superfluous to indeuour with large discourses to proue this Question Because relying their iudgements vpon the Catholike Church whose definition in all ages hath beene most manifest they need no other proofe or demonstration Yet partly to comforte them partely to confirme that faith they haue embraced I thinke ir not amisse with some few similitudes or palpable experiences to open alitle the vaile of this Arke and discouer some secretes which either seeme impossible or inexplicable imitating herein the ancient Fathers which explicate the mysteries of the Trinitie Incarnation Resurrection and others with corporall similitudes and examples yea Christ himself scarse spoke but in Parables now comparing grace to Io. 4. 7. Mat. 13. Mat 25. water now his church to a net nowe the faithfull to fiue wise and fiue foolish Virgins and the reason heere of I take to be the blindenesse of our wittes and dulnesse of our capacities who are not able to comprehend any spirituall mysteries without som corporal resemblances as most plainly appeareth in the Sacrament of the holie Trinitie which cannot be vnderstood in it selfe but in some effects euen as wee cannot beholde the Sunne in his spheare but in the water or thorow some cloude Knitting therfore the iugement of Christ his church the decrees of Councils the consent of Fathers the reportes of Histories the practise and vse of al christianity I think that any man not bewitched with wilfulnes and but of an indifferent iudgement and capacitie might easily discerne the veritie of this essential poynt of christianitie For supposing here that no man but senslesse can deny that God was and is able to effect this mysterie and as the learnedest Protestants haue confessed to me with what words more plainly could he expresse his minde hauing bread in his hand than by saying This is my bodie that shall bee giuen for you This is my Mat. 26. Marke 14. Luke 22. 1 Cor 11. bloud which shal bee shed for you Al Euangelists with S. Paul conspiring in the same wordes in like sense neuer mentioning trope or figure And if euer Christ had occasion to be plaine and apert in his speach questionlesse heere where he gaue a Lawe and enacted a Statute for his church Who is ignorant that Laws ought to be perspicuous because it is necessarie that al men should know them And therfore we see God gaue the Decalogue in so perspicuous a maner Here he
Doth it stay in the stomacke but that is most vndecent When a mans arme is cut off what becommeth of his soule that informed that arme doth it perish then he that lacketh an arme lacketh a piece of his soule Doth it hang in the aire But the aire is not organized to receiue the information finally it ceaseth to inform the arme it leeseth that subiect and place keeping the place in the bodie where it was before euen so the bodie of Christ leeseth the place it had in the stomacke and keepeth the place it had before in heauen So. As the Sunne in a moment spreadeth his beames from East to VVeast euen so Christ his body from heauen into the sacrament and as if a clond hinder the vertue of the Sunne the light ceaseth the Sunne remaineth where it was euen so when the forms of bread and wine perish Christs bodie ceaseth to bee there but remaineth in heauen as he was before Ninthly when the Hoast is broken how is not the bodie of Christ broken also why are not seperated the legges from the body c why heare we no crackling of bones why see we no effusion of blod Pro. When a looking glasse is broken do you not see in both the peeces your face as entire as when it was whole euen so when the hoast is broken in both partes thereof remaineth the bodie of Christ as entire as it was in the whole Sol. Albertus Magnus recounteth not vnlike Albertus Mag. trac de Temt cap. 22. effects of thunder that it burns somtimes the shooes but hurteth not the feet it singeth the haire off the head and face without any annoyaunce of those partes Besides hee that mangleth the body can not mangle the soule which keepeth her immortalitie likewise hee that breaketh the hoast impeacheth nothing the incorruptible and indiuisible maner of Christs sacramentall presence in the blessed Sacrament Tenthly how can Christs body be in the Sacrament without confusion beeing whole coarcted into so little a place for it seemes that al his bodie should be pressed to nothing Pro. This may bee most perspiciously resolued by the first similitude we broght of the whole countrie which entreth into the eie without confusion and our faces which we see euerie one in an others eie with al delineaments most intire without any disorder or improportion When Christs bodie entred the dores being shut or issued out of his mothers wombe was his bodie pressed to nothing Io. 20. Luc. ◠No that were corruption and not perfection and vndecent for so decent a bodie I am here to aduertise the gentle Reader that al similituds which Fathers bring to declare the misteries of our faith as the incarnation trinitie grace charitie c. do euer dissent almost in as many things with the mysterie as they agree with it Therfore maruell not if some of those I haue brought iumpt not in all things with the mysterie as they agree with it Therfore maruell not if some of those I haue brought iumpt not in all things with the blessed sacrament for if they should they were not similitudes but the same things Besides consider how many wonderfull workes wee daily prooue effected which we would haue iudged impossible before we see them as in a geographicall glasse the compas and such like Now inferre hereupon that if men by naturall skill can reach but our capacitie how far can God go beyond it Lastly not onely heretikes but also infidels exclaime against Catholiques that it is a thing not only vndecent and horrible to eate mans flesh drinke his bloud but also impious and irreligious to eate their God for what say they is more absurd then for God to abase himselfe to be eaten and more abhominable then for his creatures prophanely to deuoure him This obiection might as wel bee made against Christes incarnation death and passion for it seemeth as vndecent for God to lie in a womans wombe for nine moneths for him that is life it selfe to die as to be eaten in this Sacrament for what need had he of his creatures that he shuld toile so much for them why could he not haue forgiuen them all their offences of his owne accorde seeing the fault was committed against him But the wisdom of GOD ouer-reached these carnall and cloudie conceited men and therefore determined meanes surpassing all vnderstandings and deuises Wherefore as in the mysterie of Christes incarnation the Fathers and Doctors indeuoure to search out the reasons which moued the maiesty of God so extraordinarily to exmiruite himselfe to become man euen so we will here procure to vnderstand some reasons why so familiarly he did debase himselfe to be our foode The second part of this Treatise The first cause of the institution of the blessed Sacrament to communicate himselfe to euery one in particular SVch is the nature of Goodnesse that it doth not only perfit enrich and adorn the subiect wherein it resideth but also enableth it with an ouerflowing vertue to communicate it selfe vnto others Bonum Lib. de Diu. nom ca 4. saith Dionis Areop est sui diffusiuum Goodnes spreadeth it selfe abroad and for this cause we see the Sunne for that it is good in it selfe communicateth his Vertue vnto others dispersing his beames vpon the earth the aire because it is good conserueth the soule the sea in regard of natiue goodnes allodgeth the fishes the earth indued with the like lendeth her lappe to mettalles and hearbs in fine since all creatures that bountiful hand of God framed receiued in their first printing some form Gen. 1. of goodnes Vidit Deus cunctaque fecerat erant valdè bona God did see all that hee had made and they were very good consequently they receiued vertue to communicate their goodnes to others And thus all creatures bee good in themselues◠and profitable to their neighbours Besides we prooue by daily experience how they are not content to lend their frends some little parcell of their perfection but as much as they haue so much they bestowes so that the sphere of such their communication aunswereth in proportion to the degree of the naturall substance and engrafted perfection so that earth produceth earth water bringeth foorth wate◠fire kindleth fire a horse ingendereth a horse an eagle breedeth an eagle a man begetteth a man wherevpon the Philosophers grounded their Axiome Omne simile generat fibi simile euery like produceth like If these drops of goodnes fallen from God their immensiue ocean sea if these beames of perfections issuing from their euerlasting Sunne if these dying leaues of bountie shaken off that neuer fading tree of life extend the limits of their goodnes so far what bounds can containe his goodnesse which is boundlesse what measure can be prescribed to him that is immesurable where shall his bountie border which is infinite nothing being equall to God Therefore his natiue goodnesse enforced him to communicate himselfe to mankinde vvhich mistery vvas effected by
incarnation But because this fauour in substance vvas onely proper to Christes humanity though in operation vertue and efficacy sufficiently offered for all therefore the bounty of God was not extended enough it lacked a farther communication that euery man in particuler might participate his infinite bounty and perfection not in vertue alone but in substance also The Sunne lendeth the earth his beames yet the substance remaineth in heauen but lo in this blessed Sacrament God hath with his beames ioyned the sunne with his deuine vertue linked his diuinity and not onely by effect but also by person entreth into the breasts of all the faithfull which come to receiue him Here he maketh euery man partaker of himselfe of his substaunce as well deuine as humane And therfore the sphere of his goodnesse cannot be farther extended since euery one receiueth that which is infinite and God himselfe The second cause to be an Epitome or an abridgement of all Gods wonders AFter that God had rowsed from nothing Sap. 11. the mightie masse of this world polished it in number measure weight the last worke those artificiall hands finished was man who as an epitome or an abridgement comprehended in himselfe the degrees of all creatures thereby giuing vs to vnderstand that as often as we looke vppon man we should call to our memories how many goodly creatures and how admirably God had created and prouided for his cause euen so after that God in the olde Testament and Christ in the new had wrought infinite miracles and wonders one of the last which Christ solemnly manifested to the world was this blessed Sacrament as a memoriall of all his wonders as an abridgement of al his miracles that therby seing this Sacrament we should expend what wonderfull miracles he had effected for vs and what singular graces he had bestowed vp on vs the which it seemeth Dauid standing a loofe off in his high turret of faith did contemplate when he saide Memoriam fecit mirabilium suorum misericors miserator Dominus escam dedit timentibus se Our merciful and pittiful Lord instituted Psa 110. a memory of his wonders he gaue foodâ— to them that feare him that all miracles and singular wonders which God euer wrought are comprised in this SacrameÌ„t or the like easily it might be proved A few I will number leauing the rest to the discourse of euery sound dâ—uine What wonder shewed God first to the worlde by creation of nothing to make all here many learned diuines holde that Christs body exsisting in heauen is created anew for they say it is possible for God to create my soule and body againe in Fraunce I beeing in Englande as for to reproduce in the resurrection those formes qualities and accidents which perished by death and corruption in the graue and truly this manner of speach diuers fathers Cip. de eaera Dom. vse calling this action by which Christs body is placed in the Sacrament creation more ouer it plainly apeareth that when the formes of bread and wine are corrupted God produceth a new substantiall matter to sustaine and vpholde the new accidents If you discourse ouer the miracles of transforming Lots wife into Gen. 19. Exod. 4. 7 a Piller of salte the rod of Moses into a serpent the riuers into bloud water into Ioh. 2. wine in the mariage transubstantiation presently representeth the same If raising vp of the dead if giuing sight to the blinde if in satiating a number with so little most plainly it shall appeare hereafter that this Sacrament causeth life euerlasting that it openeth the eyes of the soule that it feedeth millions and neuer consumeth Therfore most true it is that this Sacrament is an abridgement of the wonders that God wrought and it selfe one of the greatest wonders of all And therfore they may well cease now who admired so much Archimedes for contriuing a spheare of glaffe wherein hee had comprised the motions of the heauens since in this sacrament are vnited all the admirable operations wonders and miracles which proceed from the hands of the soueraigne work man of heauen and earth grace and nature The third cause to deifie the soule THe Philosophers and Phisitions with iointo assent approue this principle to be of an vndoubted verity Ex quibus constamus ex issdem nutrimâ—r with those things we are nourished of which we are made For being compounded of flesh bones heart liuer braines sinewes wee cannot liue except we be fed with flesh bones heart liuers finewes to nourish our bones heart liuer c. which position must not be so grosly conceiued that we ought to eat bones or liuers to nourish our bones or heartes for many eate nothing but roots hearbes fruites bread fishes neuer touching flesh or bones and yet are nourished But that whatsoeuer we receiue for fustinance cannot restore the partes which by continuall resolution vanish away except the meate wee take be first conuerted into the substance of those partes which are to be repaired Therefore that bread wee eate doth not nourish the heart before it be conuerted into the substance of the heart it feedeth not the bones till it be changed into the substance of bones it restoreth not the braines till it become of the nature of braines The Iust therfore in scripture being called gods Ego dixivos dis estis filij Psal 81. and Io. 10. excelsi omnes I saide you are gods and all the sonnes of the highest and participating in their soules a diuine nature Diuinae naturae facti consortes Being made pertakers 2. Pet. 1. of the diuine nature if the Philosophers propositions be proued true ought to haue a diuine foode the which no doubt the wisdome goodnesse and power of God knew would and could prouid for them as we see afforded in this Sacrament This seemed Christ to insinuate when he saide Qui manducat meam carnem bibit meum sanguinem in me manet Io 6. ego in co He that eateth my flesh and drinketh my bloud abideth in me I in him By which wordes are propounded two admirable vnions the one is that God is in vs the other that we are in God by eating this celestiall foode That God herby dwelleth in vs it cannot be called in question because as meat entreth into vs remaineth in vs and is vnited with vs euen so Christ entereth really remaineth really and is resident so long as the vailes of bread and wine are not consumed But O Lord how can we be in thee since that no man is in the meat he eateth but rather the meat is in him how then is it true he that eateth thee remaineth in thee yet infallible truth it is that those that eate Christ are in Christ For this difference we finde betwixt this diuine foode and other corruptible meats that they haue not life in themselues nor giue life but receiue life of the body and of insensible and inanimate
confirme by daily experience For vvhat els pretend those who so vehemently embrace one an other but as it were one to enter into another and vnite themselues in one for the vehement affection of loue Why did Iob say Quis mihi det vt de carnibus eius saturemur who will Iob 31 giue me that wee may bee filled with his flesh but to declare that the vehemency of loue desired this vnion How possesse the three persons in Trinitye such vehement and ardent loue but for the vnion of one substance in three persons That which men thought impossible to God was possible and that which nature affected was by the Author of nature grace in this mistery effected for herby imparting his body vnto men without destruction of either he caused an vnioÌ„ of both whereupon ensued that the loue of God could not but be singularly increased towards vs because as fathers loue most vehemently their children because in them they see a part of their owne substance disperced in their bodies though after many chaunges and alterations So God vewing his whole substance without any mutation or change in nature or qualitie his body and bloud his soule and person really remaining in vs and ioyned with vs cannot but loue vs exceedingly much more then any father his children And we for the selfe-same cause are moued to loue him for the same vnion or rather identification of substance For who is so base minded or cold in affection that lifting vp the eies of his soule to heauen admiring the infinite Maiestye of God where millions of Cherubins and Seraphines stand in his sight veiling their eyes with their golden wings lest they should be dazelled being not able to behold the infinite brightnes of his glory who I say after this consideration would not open all the vaines of his heart and resolue them into loue seeing this soueraigne Maiestie to discend from heauen to earth to dwell with a poore worme to lodge with a miserable man one that many times had offended him to couer himselfe vnder bread to be eaten of him and to enter into his body to be eternally vnited with him Zacheus thought Luc. 19. he shewed him a singular fauour to come into his house the Centurion passed a Luc. 7. litle furder and saide his house was not worthy of him But here what shall wee say he entereth not to receiue but to giue not to cure the body but to saue the soule how can that heart not be enflamed with loue which hath a burning flame of fier glowing so neere I meane the heart of our Sauiour Iesus Christ How doth not those veines swell with affection which are filled with the pretious bloud of their most affectious and zealous GOD How doth not that soule exult for ioy at Christs presence beeing so neere when Saint Iohn Luc. 1. Baptist exulted for ioy in his mothers wombe conceauing but our Ladies voice The ninth cause to be an ornament of the materiall Churches IN the olde Testament which was a modell of the new wee see that God had a speciall care to prouide the Arke the Cherubines propitiatorie with all the ornaments and furniture of the interiour Exod. 25. Tabernacle or Sanctum sanctorum into which none could enter but the high Priest and he only once a yeere this as the Apostle apertly declareth signified Hebr. 9. how Christ was to offer vp once a bloudy Sacrifice for the redemption of al the world Yet this was but the Allegorie of these ceremonies which God had not only instituted to signifie what was to come but also ordained them for the present vse and religion of the Iewes as CircumcisioÌ„ MaÌ„na the Pascal lambe with al the rest the reasoÌ„ therfore which moued the diuine wisdome of God to ordain this so maiesticall a place so reuerend and ful of ceremonies was to strike into the peoples mindes a great conceit of him a reuerence and respect a feare and humilitie in that place The like with out al doubt stood with his prouidence in instituting this Sacrament that we should haue in our temples the true Ark of his couenant whence-froÌ„ he was to giue answere to imprint in our heartes at the view of his tabernacle a reuerend feare and a fearful loue of his maiestie for if we were Angels and needed not corporall senses to pourtraite or represent the maiestie of God vnto vs little it woulde auaile vs to haue present such rites ceremonies but because our soule in this exile is drowned in the body and cannot ascend to God but by fixing the first and second step in externall sences and corporall imaginations therfore our prouident Sauiour condescending to our infirmities ordained a sensible presence for his maiestie thereby to strike into vs reuerence feare and respect and so in effect it seemes that experience teacheth For when I enter into an heretical church without light altare or image and especialy without the body of Christ me thinks I come into some vast prophane hall or at best some great schoole for it carrieth no shew nor casteth any smel of religion Whereas entring into a church of Catholikes al that I see breatheth pietie and religion the lamps and lights represent the indeficient glory of heauen and brightnes of Gods elected the Images giue mee to vnderstand the multitude of Saints and Angels who assist the maiesty of God in his eternal temple whereas day and night they neuer cease his praises the Altare leades me to that incruent sacrifice which daily is offered to the liuing God for all the faithful in Christs church and in fine the presence of Christ in the Tabernacle moâ—eth me to reuerence to look into my selfe to carry me circumspectly in that older as such a presence requireth For as wel noteth Saint Chrys When Courtiers come before the Kings presence they are careful and circumspect what they doe they roll their eyes about their garments lest any spotte or blemish in them might offend the Kings eyes they ponder theyr speeches lest any vndecent word should escape from them they forelooke al theyr gestures actions lest any of them should appeere vngrateful to the king And how doe faithfull Christians when they come before Christ in the Church they looke into their soules weigh their words consider their thoughts and in fine beware that nothing proceed from them that in any sorte may displease so diuine a maiestie for indeede as the same Authour wel aduertiseth by the presence of Christ in the Sacrament the church is conuerted into heauen For as we prooue the kings Court and Throne is not his pallace his gardens his golden galleries his â—orie beds his chaire of estate his pearled canopies but the person of the King is the essence of the Court and Throne al the rest be accessary to him euen so the court and throne of heauen is not those spheres those angels those saints they be all ornaments they be accessary
Hic est casix sanguinis mei This is the challice of my blod make that they signifie and therefore hecause they signifie only blod consequently they put by their force and efficacy only bloud in the challice without body or soule although by sequele both the body and the soule descend into the chalice for the bloud being in the veines it draweth the veines the veines beeing fixed in the body cannot but naturally draw the body with them the body harboring the soule likewise bringeth it for company As for example the woman of Samaria that drew Io. 4 vp water with a cord from the wel she immediatly drew the cord but by sequele came the paile because it was tied to the corde and with the paile by sequele the water with the water if there had bin a fish had followed a fish the priest out of Christs side drawes first the bloud immediatly follow the vaines to the vaines the body to the body the soule for which sequel this sacrifice is called incruent and is most decent perfectly representing the maner of Christs death and passion The twentieth cause that it might be a holocaust or burnt offering THree sortes of externall sacrifices we reade in holy scripture were in vse among Louie 1. 43. the Iewes holocausts or burnt offerings pacifying hoasts hoastes for sins The first were offered to God in reuereÌ„ce of his maiesty the 2. in thankesgiuing for his benefits receaued or expected the 3. for expiation of their sins The first was al burnt vpon the altar the last were partly offered to God partly imparted to the priests the second were deuided into 3. parts one was offered to God another bestowed of the priests the third fel to the offerers share The lawe therfore of grace being most complete excellent of al others as it required a most excellent sacrifice in substance so it exacted al sorts of sacrifices included in that one which ether tended to the greater glory of god or the benefit of his worshippers Therefore in this sole solitary sacrifice he clasped theÌ„ al as most plainely shal appeare for here are many consumptions in this sacrifice which euideÌ„tly conuince that it is a burnt offering First it is burnt here as Christs sacrifice and holocaust was burnt vpoÌ„ the Crosse that is with the infinite extinguishable flames of his charity For questionlesse as he there offered himselfe and fired his sacrifice with loue to redeeme al the world euen so here his sacrifice burneth with the same affection to saue all those in particuler for whom it is offered Luke 22 Desiderio desideraui hoc pasca manducare with desire I haue desired to eate this pasche Secondly the substance of bread and wine by this sacred action of transubstantiation are not reduced to ashes as wheÌ„ the holocaustes were burnt vpon the altar but so consumed that they wholy vanishe away and leaue nothing but their skin and rinde behinde Thirdly the priest by receiuing it consumeth it wholy It is likewise a pacifying hoast because by it we acknowledge the infinit benefits we haue receued and especially that benefit of our redemption the which we do not onely represent but also most diuinely exercise by this also we respect the last benefite of all that is life euerlasting Hic est pamis pro Io. 6. mundi vita This is the bread for the life of the world finally it is an hoast for sinnes not onely in regard of the grace it conferreth as a SacrameÌ„t but also for that it worketh to the purging of our sins as a sacrifice because in the old Testament goates bloud and calues bloud did expiate them Heb. 9. from their delicts howe much more the bloud of Christ in this our Eucharist exceedeth both the pacifying hoasts and the sacrifice for sinne that it is whole offered to God whole receiued of Priests whole participated of the people whereas theirs for the imperfection of them coulde not but be dismembred Hereupon I will infer that those people are happy who can daily be present at the sacrifice of Masse to be made partakers of the admirable effects of this diuine oblatioÌ„ For if the Iews resorted to Ierusalem out of all nations at Easter to offer vp their paschall lambe to represent their deliuery out of Egypt if God accepted that shadow of this sacrifice as a gratefull obsequie and louing duty O with what deuotion ought we to resorte to Masse what assurance may wee conceaue that God will accept this sacrifice more then the bloud of a thousand lambes or calues The one and twentieth cause to be a satisfactory sacrifice for the soules in Purgatory THis blessed sacrament doth not only sanctifie the soule as all other sacraments do but also as a sacrifice it hath force to impetrate of God many graces and fauours to incite vs to vertue and to withdraw vs from vice yea the blessing hereof is so ample that it adorneth and profiteth the Church millitant and succoureth also those soules which suffer in Purgatory not vnlike the ocean sea which serueth not only for the commerce of men in forraine countries to nourish and maintaine the fishes which lodge in her wombe to fructifie the earth with riuers and raine but also it passeth throgh the lowe parts there concurreth to the generation of mettels stones other minerals In like sort the blessed Sacrament is not content to ioyne the faithfull in vnitie and concord to nourish those soules which harbour in the catholike Church to engender in them vertues and good workes but also it extendeth fauours and satisfactions to them that doe liue in Purgatory that inhabit the lower partes of the earth This effect none can deny but professed enimies of christs church for the protestants themselues generally confesse that the pâ—imitiue Fathers both caught practised such oblations for the dead howbeit impiously they cal this piety of Fathers Pastours and Doctours of Christs church superstition error But what madnes is this so arrogantly to condemne a matter not of mere speculation but of dayly practise exercised through the whole church at such time as pietie religioÌ„ was most feruent many of those authors either the apostles schollers or schollers vnto them or at least that could render euideÌ„t testimony what al the faithfull beleeued practised in those dayes Whosoeuer I say condemneth this exercise of errour consequently confesseth himselfe to be a foole and Saint Agust Lib. 6. de fâ—cerdot hom 69. ad pop Antâ—o in litt c. calleth it expresse madnes to infringe any thing obserued vniuersally in the whol church And specialy without scripture authoritie or reason Here I omit scriptures Fathers and histories and suppose the matter as an infallible truth that this holy sacrifice profiteth greatly those souls which be in Purgatory according to that saying of â—aint Chrisost Non temere sancitum est ab apostolis vs in tremendis misterijs defunctorum agatur
actions transfer our common vertues froÌ„ their ordinary course to a most iminent excellent degree of perfection Therefore he being God and man would haue al our actions imediatly to be done to him For which cause hee saide Qui vos audit me audit he that heareth Luke 10. you heareth me Wherupon did ensue Matth. 10 that that which before by human prudence was but credulity now by the precept of Christ did become deuine faith Likewise Quod vni ex minimis meis fecistis Matth. â—â— mihi fecistis As long as you did it to one of these my least brethren you did it to me Qui vos recipit me recipit he that receaueth Matth. 10. you receaueth me So that almes which Luke 10. by naturall vertue is ordained to succour the poore and relieue their misery by the institution of our sauiour becommeth diuine 10. 13. because it is immediatly offered to him For the same reason Saint Paule instructed Ephes 1. of Christ exâ—orted euen the very Col. 3. Tit. 2. 1. Pet. 2. seruants to obey their froward maisters as Christ himselfe thereby exalting obedience to a higher perfection In like sort it falleth foorth in religion for we see in the old lawe this vertue yeelded worship to God but mediatly a far off they could Exod. 19. Hab. 9 Leuit. 16. Exod. 30. not ascend the mountaine it was not lawfull to enter into sanctum sanctorum Their sacrifices had for their immediate obiects Buls Calues and Lambes But the Catholique Religion immediatly by means of this Sacrament hath accesse to God And as that feruent Magdalen immediatly exercised her Religion vpon the person of God when she powred the pretious Marke 14. oyntment vpon his heade and those Luke 8. holy women who ministred meate and drinke vnto him did a worke of mercie Marke 16. vnto God and all those who adored that sacred humanity immediatly worshipped his person and diuinitie euen so all those who either minister light vestments or other furniture of the altare immediatly direct their offering So that as in the temple of Salomon there was nothing 3. Reg. 6. bare but al guilded with golde so there is 2. Paral. 3. nothing offered here concerning the body of Christ but it is guilded with a deified religion respecting the person of the son of God How many faithful christians at this present wish with all their harts to haue beene present that time that Christ liued vpon the earth how would they haue harboured him in their houses how prepared his garments how diligently dressed his wounds with what fine sindons wrapped his body with what sweet spices embalmed his corse This desire I cannot but commond howbeit I take all seruices obsequies oblations done to this blessed Sacrament of as great merite and more then those which had bin imployed to Christs person liuing in earth for the same diuinitie and humanitie in both are alike and besides here we haue a greater difficultie to beleeue For they that liued with him sawe his humanitie with their corporall eyes and only beleuÌ„ed his diuinity but here wee beleeue both diuinity and humanity and consequently according to our beliefe refer our deuotion religion and oblations which therfore are more meritorious for merit increaseth where faith loue are strongest and commonly there they be strongest where they haue strong difficulties The six and twentieth cause that the manner of our saluation should be correspondent to the maner of our first preuarication THe principall cause why our Sauiour tooke flesh and came to redeeme this worlde according to the common decree of diuines was to abolish al sins from the world but specially originall because it was most ample for many bee conceiued borne in it who neuer actually offend indeed the very roote of al other sins Therfore our most diuine Phisition determined to make the salues of our sores not vnlike the causes of our woes and by the same order extinguish al sin by which it was brought in We know the causes of Adams sin were these the serpent that is the wicked Angel the woman AdaÌ„ himselfe the tree of good ill with the fruit therof and finally the desire to be made like vnto God Which al sixe our Sauior hath matched answerd most diuinely opposed six like in our iustification An Angell Gabriell to denounce Christs incarnation A Virgin to make her maker Christ a man by nature wisdome in his mothers womb the tree of good il the crosse of christ where al the world might know the immensiue goodnes of Christ who died for vs and the pestilent poison of sinne that caused an innocent to die so cruelly the fruit is this blessed sacrament that blossomed out of Christs fide vpon the crosse finally the desire of deitie and immortalitie proper effects of this sacrament the which intice all good christians to receiue it By this plainly appeareth the conformitie of our reprobation with the causes of our perdition That euen as the scorpion carieth a sting to poyson a iuice to heale so a tree yeeldeth a fruite of death and a tree yeeldeth a fruit of life But were it not an horrible abuse to conuert this bread of life into bread of death and make that a poyson which was ordained to bee a remedye against poison I am afraide that many had better haue swallowed poison then eaten this sacrament for poison in fine had but killed the body and this killeth the soule All those who come not prepared who iudge not the body of Christ from other prophane meates these kill their owne soules Many as S. Ciprian Cip. de caen Domini saith Lambunt quidem petram sedinde nec mel sugunt nec oleum They licke indeede the rocke but thereof they suck neither hony nor oyle And after hee addeth Quibus expedit suspendatur mola asinaria in collo eorum demergantur in profundum maris To whome it is expedient that a milstone were hanged about their necks and that they were drownd in the depth of the sea But who be these Those Matth. 18 Marke 9. Matth. 22. which come not with a wedding garment those that haue not a firme purpose to abstaine from all deadly sinnes those who haue other mens goods and doe not restore them those in fine which come not with charity For this Sacrament by a natural proposition supposeth the receiuer to liue spiritually For a deade body cannot digest meate or nourish it selfe And therfore he that is not in charity offendeth hainously by receiuing this sacrament haling as S. Chrysost saith the kinges sonne through the mire and durte Neuerthelesse I do not deny but in some cases this sacrament giueth life euen to the soule that is dead in sinne if bonafide hee come to it with attrition although hee hath committed some mortall sinne which hee inuincibly remembreth not The twenty seuenth cause to be caried about
in processions ALthough this holy and auncient custome of carying the blessed Sacrament in procession was not in any place appointed by God nor deliuered by tradition from the Apostles but instituted by the Church yet all faithfull Christians ought to conceiue that Christ in the institution hereof by the depth of his wisedome did foresee this worthy ceremony and intended that in the peace glory of his Church it should bee put in execution No better argument we need to proue it then the practise thereof For without all doubt his prouidence and the holy ghosts assistance woulde neuer haue permitted or induced the Vniuersall Church to appoynt it and obserue it except they had intended and allowed it And truly no reasonable man in my iugement can improue this sacred and religious honor For if the Iewes to obtaine fauours of God either to ouercome their enimies or to auoide some plague or to procure some grace or to glorifie God 1. Reg 4. and 14. Iosu 3. 3. Reg. 6. â— Pâ—â— 5. solemnely publiquely and ceremonioufly did carry their Arke in procession and God in confirmation of this vniuersall deuotion vnited religion granted them almost euer that in such cases they desired with howe much more reason ought the elect people of Christ celebrat this venerable action First thereby declaring claring the triumph of Christ and his church ouer Paganisme and heresie for the triumphs of the Romans in that night of gentilitie were not onely to renowne their captaines with that glorie to incite their youths to immitate their valour and fortitude but also to make an vniuersall ioy and a common congratulation amoÌ„g the people for the ouerthrow of their enemies amplification of their Empire In like manner by this solemne procession and triumph of Christs people who concurre to professe their ioy and internal comfort they conceiue in their hearts to see the empire of his church so far propagated so well conserued and the enemies of God confounded The second reason may be to demand publikely som fauour of God either spiritual or temporal specialy when it is common to many as we see the Iewes in all their publique necessities had their ordinary refuge to recurre vnto the Arke And no doubt but these vniuersall praiers where so many soules are ioined about this sacrament as their common and indiuiduall heart shall not returne backe againe in vaine Thirdly to confound heretikes or ennemies of the church for what shame is it for them to see how they sweat toile to impugue it and these to endeuor not onely more to defend it but also to adore and worship it For which cause I cannot but commend that singular deuotion that in som countries catholiks haue euery thursday In Flanders sunday to go solemnly in procession with this hoast for be they sure thogh heretikes while they haue a little light of temporall holy ghosts assistance woulde neuer haue permitted or induced the Vniuersall Church to appoynt it and obserue it except they had intended and allowed it And truly no reasonable man in my iugement can improue this sacred and religious honor Forif the Iewes to obtaine fauours of God either to ouercome their enimies or to auoide some plague or to procure some grace or to glorifie God 1. Reg 4. and 14. Iosu 3. â— Reg. 6. 3. Pâ—r. 5. solemnely publiquely and ceremoniously did carry their Arke in procession and God in confirmation of this vniuersall deuotion vnited religion granted them almost euer that in such cases they desired with howe much more reason ought the elect people of Christ celebrat this venerable action First thereby declaring the triumph of Christ and his church ouer Pagamsme and heresie for the triumphs of the Romans in that night of gentilitie were not onely to renowne their captaines with that glorie to incite their youths to immitate their valour and fortitude but also to make an vniuersall ioy and a common cong'gratulation amoÌ„g the people for the ouerthrow of their enemies amplification of their Empire In like manner by this solemne procession and triumph of Christs people who concurte to professe their ioy and internal comfort they conceiue in their hearts to see the empire of his church so far propagated so well conserued and the enemies of God confounded The second reason may be to demand publikely som fauour of God either spiritual or temporal specialy when it is common to many as we see the Iewes in all their publique necessities had their ordinary refuge to recurre vnto the Arke And no doubt but these vniuersall praiers where so many soules are ioined about this sacrament as their common and indiuiduall heart shall not returne backe againe in vaine Thirdly to confound heretikes of ennemies of hte church for what shame is it for them to see how they sweat toile to impugne it and these to endeuor not onely more to defend it but also to adore and worship it For which cause I cannot but commend that singular deuotion that in som countries catholike haue euery thursday In Flanders sunday to go solemnly in procession with this hoast for be they sure thogh heretikes while they haue a little light of temporall fauour while some stronger froces maintaine them yet when as night comes when humaine force faileth Dagon must fall the Arke and the Idole cannot long 1. Reg. 5. continue together though mâ—col deride Dauid for daunsing yet shall she die barren 2. Reg. 6. I meane their heresie shal not spread farre The twenty eight cause to nourish our soules CAro mea saith Christ veré est cibus sanguis meus veré est potus my flesh is meate indeede and my bloud is drike Io. 6. indeede if then his flesh be meate and his bloud drinke and that truely in very deede hereupoÌ„ it foloweth that al those perfections which agree to meate and drinke as they nourish the body al those must appertaine to this foode as it nourisheth the soule and those imperfections that meate and drinke ordinarily cary with them that this Sacrament haue not but surpasseth them in a most eminent dgree First meate if it be not had at conuenient times causeth in vs a desire or a hunger So this Sacrament in good Christians if they liue long without it inflameth their soules to procure it For if Dauid saide Sitiuit anima mea ad te deum Psal 41. fontem viuum My soule hath thirsted after God the liuing fountaine Well may we say Sitiuit anima mea ad te deum viuum My soule hath thirsted after thee the liuing God Meate delighteth the taste and this Sacrament filleth with ioye the veines of the soule and therefore was figured by Manna that had Omne delectamentum Sap. 16. suauitatis All delight of sweetenesse Meate restoreth the forces loste and so conserueth life this sacrament by giuing grace repaireth the harms of concupiscence encreaseth feruour and augmenteth our spirituall
Sacrament al the riches goodnes and beauty of heauen and earth Christ comprehendeth in quo sunt omnes the sauri absconditi in caelo terra in whom Col. 2. be al the treasures of wisedom and knowledge hidden in heauen and on earth and as for the workes of God if S. Aug. saide the iustification of a sinner was an effect of a more difficulâ—ie than the creation of heauen and earth because God made theÌ„ alone by his infinit power but here besids the same power of God there is required the consent of man I may wel then infer that in this sacrament where he iustifieth sinuers by giuing them the life of grace and glorie where he springeth virgins against so many harde encounters of the flesh and the diuell he worketh a greater work than the creation of heauen earth and therfore Quid bonum quid pulchrum eius nisi frumentum electorum vinum germinans virgines What of his is good and what of his beautifull but the Wheate of his elected and Wine springing virgins far from Christs table that wine of which saint Paul said Nolite inebriari vino in quo Ephes 5. est luxuria bee not drunken with wine wherin is riofousnes because this foode causeth both abstinence and continence The two and thirtieth cause to render by gratitude a certain equalitie to God for all his benefits BY the common consent of sacred diuines one of the principal causes which moued the son of god to take flesh was to satisfie the iustice of his father to pay an equal ransome for our sins for no man can call it in question that if God would hee could of his liberality mercie and bounty haue released all mankind haue forgiuen vs our trespasses but then he had not satisfied his iustice therfore man being not able to pay it God found out a way by making himselfe man to discharge it In like sort after the incarnation so many and so rare benefits God bestowed vppon vs there remained a perpetual debt gratitude for vs to answere so many fauours of creation consetuation redemption vocation iustification election do the promise of life euerlasting I say there remained a bond of gratitude to defrayal these graces such being the nature of gratitude that it ought to render more then it receiueth for if it yeeld lesse it is not coÌ„tent if it repay equall it affordeth nothing proper therfore what remedie was ther for maÌ„ to be grateful to god for so many so singular gifts since he had saide Non accipiam de Psal 49. domo tua vitulos neque de gredibus tuis hircos quoniam meus est orbis terrarum vniuersi qui habitant in eo I will not take calues of thy house neither goates of thy flockes because the world is mine al that dwell therein Our sauiour Christ did well foresee this imperfection of ours and therfore he thought to prouide a remedie questionlesse by no better meanes then this facrament for since there is nothing in this world more woorthy or more excellent then god whoÌ„ we had receiued in Christs incamation life passion in promisse for glorie yea he had bestowed himself vpon vs in this sacrament so often as wee could eate him Our fauior therefore with such profound wisdoÌ„ contriued this Eucharist that he ordained it as a gift of God to vs and as a present of vs to him For as all the lambes and calues offered in the olde testament were more iustly by higher dominion belonging to God then to men yet because God had giuen them to men and granted them the vse he accepted them as gifts and offerings vnto him In like sorte he hath imparted to his church this sacred foode to sanctifie it and also to be a perpetuall sacrifice a continuall offering to God for all his benefites and graces bestowed vpon her that she may with the holy prophet say Quid retribuam Psal 1â—â— domino pro omnibusquae retribuit mihi calicem salutaris accipiam What shall I render to God for all that he hath giuen mee I will take the cup of my Sauiour Therfore I may boldly call of God for more fauours since I haue beene so gratefull for these And for the same cause I shal be able to performe whatsoeuer I haue promised to him Moreouer as oft as in the holy Masse we offer to God this blessed holocauste we may say in humilitie of spirit and with thankes to our Sauiour wee offer vp as great a present to God as euer God gaue or is to giue vs and as we may truely averre as by our sauiours incarnation and passion wee paide an equall ransome for our sinnes so by this oblation we offer vp an equall present for all his benefits and for that we are not able to answere the loue which God gaue his gifts withall we must by the vertue of gratitude acknowledge our insufficieÌ„cie wish to increase in charitie and especially desire our Sauiour in this sacrament according to his humanitie that as he doth pray for vs in heauen so hee will supply our wants in feruent loue and gratitude for so many and so singular fauours The three and thirtieth cause to comfort our soules by spirituall ioy and deuotion THat insoluble probleame which Sampson once propounded and could not be answered except he had reuealed it vnto his vnfaithfull wife De comedente exiuit cibus deforti egressa est dulcedo Iudg. 14. meate came out of the eater sweetnes issued forth from the strong might eafily be solued now by any deuout catholique for as they said Quid fortius leone quid dulcius melle What is stronger then a Apoc. 5. lion what is sweeter theÌ„ hony so we may say quid fortius Christo leone de tribu Iudae quid dulcius Eucharistia quae habet omne delectamentum suanitatis what is stronger than Christ the lion of the tribe of Iuda and what is sweeter theÌ„ the Eucharist which hath all the delights of sweetnesse For as â—ap 16. out of Samsons lion dead he drew a honie comb euen so out of Christs side hanging vpon the crosse islued forth this sacred foode sweeter then honye or the honie combe the which was figured in manna Psal 118. and 18. Sap. 16. that had all sortes of sweetnes that taste could desire And no marnaile if this food be canded with such delights since the ioy of angells and the obiect of all blessednesse is therein contained I know the Spouse did say of christ Fasciculus mirrhae Cantie 1. dilectus meus mihi inter vbera mea commorabitur a nosgay of mirrhe my loue to mee shall rest betwixt my breasts For the bitternes of mirrhe is alayed heere with the sweetnes of sugar well with trickling teares of penance and compassion are conioyned excessiue ioyes of loue as Cip. de eâ—â— Domini S. Ciprian well noted and proued by experience
one prospect ouer the whole time from the beginning of the world vnto the latter â—nd it all appeareth vnto me nothing else but a solemne triumph of our Sauiour Christ the which consisteth in the preparation the triumph the memories or monuments thereof for as the Romaine Emperours after they had atchieued any worthy victorie against their enemies they gaue notice thereof to the Senate of Rome and described to them al the valiant exploits howe great a conquest they had made what cities what prouinces they had subdued what great good did redound to their common-weale the Senate vnderstanding this good successe prepared waies for him to passe adorned Gates wherein he was to enter addressed Chariots to conduct him and his traine hanged their streets with tapistrie of arras veluet gold and cloth of tissue And last of all erected arches piramides pillars statues collosses for monuments records to their posteritie engrauing in them the whole substance circumstances of the victory The like it seemes befalleth in the triumph of Christ in his Chariot of the Crosse for before his comming al the old Testament was nothing else but a preparation letters sent by God to those people by Moses by prophets by patriarches to dispose them to beleeue expect defire the day of this triumph insomuch that some of theÌ„ wished the heauens broken that hee might discend loathing to stay any longer he prepared his way with giuing a law and ceremonies hee decked the streetes with sacraments and sacrifices he adorned the gates I meane his temple with infinite varietie of furniture of cherubins of lions of floures After Christ came into this life hee marched for three Matth. 21. Marke 11 Luke 19. and thirtie yeares and at last came into the Citie of Ierusalem where the people spread their garments the children carried boughs of palmes and oliues bicause the vngrateful Iews would not erect a triumphant Arch nor engraue his victories in pilars of marbl or piramides of porphirie he erected himselfe a monument a memory of his triumph his death passion the sacred Eucharist because he triumphed in dying by his passion woon the field so that the victorie triumph and death were altogether vppon the Crosse a blessed Arch more durable then marble or brasse Herein hee hath engrauen his passion as before was declared here euery one may reade the sum of his paines and therefore rightly he said Hoc facite in meam Luke 22. coÌ„memorationem This do for a coÌ„memoration Psal 110. of me and Dauid before memoriam fecit mirabilia suoruÌ„ misericors misereatur dominus escam dedit timentibus se Our mercifull and compassionable Lord instituted a memory of his wonders he gaue food to them that feare him besides al the seruices masses sacraments and what appertaineth to pietie or deuotion after Christs comming it hath some relation it serueth in part for a memorie a thanksgiuing or a representatioÌ„ of this glorious triumph of Christ And questionlesse it concerneth vs much often to remember the passion of our sauior since he hath instituted so diuine a monument to reduce it into our memories at no better time then when we communicate for God is a fountain of liberality yet he would haue vs remember his benefits for as he that acknowledgeth them disposeth the giuer to bestow more so he that acknowledgeth them not dries vp the fountaine towardes him And such is the goodnesse of God that he would institute a memorie of his benefits that wee therby remembring them might merite more and so receiue new continually The sixe and thirtieth cause to moue vs to loathe â—â—at the world loues THe holy and deuout S. Francis inflamed with the loue of God was accustomed to breake out into this affectious voyce Deus meus omnia O my God and al the which hee had learned of a him who was a man according to the heart of God and many yeares before had cryed Quid mihi Psa 72. est in caelum à te quid volui super terram What is there for me in heauen or besides thee what do I desire in earth These voyces it seemed they vttered for two causes first because he that possesseth god enioyeth al things as our sauior expresly declareth Quaerite primum regnum dei iustitiam Matth. 6. eius caetera adijcientur vobis And the reason is euident for if Amicorum omnia sunt coÌ„munia amongst friends al things are common he that is Gods friend possessing his hart by frendship consequently is made partaker of all treasures for which cause the good old father said to his elder son Fili tu meoum es omnia mea tua sunt Son thou art with me al mine are Luke 15. thine The secoÌ„d cause I take to be by reason that whatsoeuer God created or man can do ought to be related vnto god so far vsed or refused how far we see standes with his loue honor glorie For as God made vs to loue him and serue him in this life to enioy him after in the other so wee ought to direct all our actions vse all his creatures prize or contemne theÌ„ no more nor no lesse then we see conduceth to this end For which two causes most pregnantly appeareth how the holy Eucharist inforceth vs after a verie palpable manner to despise and abhorre whatsoeuer this impious worlde affecteth for who is so sencelesse that hauing before his face a fountaine of most pure and Christall water will range abroad to seeke filthy puddles and mirie-fennes to quench his thirst Hath not this sacrament all thou canst desire insomuch that the verie beautie and pride of the field cannot be absent Et pulchritndo agri mecum est and the beautie of Psal 49. the field is with me Wish see aske whatsoeuer the world affordeth heere thou shalt haue it comprised Desirest thou riches here lie the treasures of God wishest thou pleasure De torrente voluptatis potabit te Psal 35. he wil giue thee to drink in the floud of pleasure Wouldest thou sow the flower and crop of al goodnesse Ostendam tibi omne bonum I will shew thee al good crauest thou long life and happie daies Qui manducat Exod. 33 Io. 6. hunc panem viuet in aeternum He that eateth of this bread shal liue for euer Affectest thou in fine all pleasures in one all goodnes in one al wisedom in one Io here Deus meus omnia my God and all For al creatures out of God lacke many perfections they are good but not full As a cup of salt water in the sea is perfecter then in a veslel for there being ioyned it may coÌ„tinualy be preserued it is incorporated with the whole may serue for many notable effects seperated it falleth to corruption serueth to few vses Al creatures in God liue in the prime of their parity ther they lacke imperfection Therefore my soule
them in earth with this immortall sacrifice so hee woulde not haue them destitute in heauen for although he be in heauen yet hee it is as fathers commonly doo teach that offereth vppe this sacrifice the priest representeth his person Ciprianus De coen◠Domini epist 53. and therefore he saith not Hoc est corpus Christi This is the bodie of Christ but Hoc est corpus meum This is my bodie after the same manner as Christ spake them him selfe And for which cause Christs priesthood is called eternall because he vnto the worldes end will neuer cease to offer it Blessed be this sauiour for euer who so diuinely prouided a sacrifice correspondent to his fathers maiestie his owne glorie his churches benefite and euery Christians profite ¶ The fortie one cause containing ten Chapters To discouer vnto vs the ineffable loue of God That the loue of God in this blessed sacrament cannot be comprehended and of foure loues concurring in it Chap. I. WHen I enter into the profounde abisse of Gods loue the base of al benefits life of all other loues it seemeth I am calmed in the boundlessē ocean sea where on each side beholding the four quarters of the world I can discouer nothing but an immensiue and an endlesse wildernesse of water If I look vpward to heauen I see those lamps of light couered with a misty fogge If I looke downeward I finde a fragil barke leaking on all sides that is if I conuert mine eies in this sacrifice of loue to the institutor to God in whose glorie it is offered to the humanitie of Christ which is offered to the deuoute and feruent soules which participate of this offering I finde no bonds nor limites all affections swell so mightily and like foure riuers deriued Gen. 2 from one fountaine in Paradice I meane the essentiall loue of God the holy ghost to finish in the infinite sea of al loue God himselfe Aboue my head what find I but cloudes and darkenesse in him whom this loue most concerneth God almightie nubes caligo in circuitu eius a cloude and Psal 96. darkenesse round about him whome Nazianzene well compareth to a lightning which vanisheth from our sight before we can firmely fix our eyes vppon it If I consider my selfe and my perfections the which my crasie soule leaketh on euery side I cannot but be afraide to intermedle with suche mysteries since so deuoute a Prophet as Isav durst not speake of god Isa 6. to the people because his lippes were defiled nor would attempt so difficult an interprise till the Seraphin had touched thē with a burning cole taken from the Altar of God where fire did euer glowe But shall we speake nothing then of the loue of god the principal cause of this sacred supper because we haue so many dainties before vs shall we die for hunger no no I hope the Angell of God in earth hath not once but a thousand times purified my lips with this blessed burning coale of heauenly fire taken from gods holy altar and the verie same that comforted the heart of his Prophet therefore by his grace I will deliuer such discourses as hee in this sacrament hath vouchsafed as I hope to deliuer vnto me remembring alwais that whatsoeuer can be said of mortall men in commendations of such a mysterie is as far beneath it as men beneath God and therefore God commaunded in the eating of the pascal lamb a most liuelie Image of this sacrament that they should deuoure that is swallow downe Exod. 12. without chewing the head the intralles and the feet But to what end good lord such immodestie had not these partes most neede of chewing where there is most bones gristles and sinows god questionlesse had a further reach then that present sacrifice hee aymed at this sacrament where the head the intralles the feete of this lambe must perforce bee swallowed for the head of Christ is his 1. Cor. 11. diuinitie Caput Christs Deus The head of Christ is God the intralles the secret and inexplicable maner of his supernaturall being vnder the garments of bread and wine as the intralles of beastes lie in secretest place of their bodyes veiled with the skinne and flesh by the feete scriptures commonly vnderstand affections therefore Christs Godhead his manner of being his inexplicable affection and loue must be swallowed downe wee are not able to comprehend any of them and therefore all we say is too little That God instituted this sacrament for loue Chap. 2. THe nature of loue is so sweete so precious so prized feeding fainting soules that in the verie maine of crosses and aduersities the loue of God rendereth a most sufficient counteruailing consolation wherefore as it is neither loathsome nor tedious to loue God so neither the long thinking nor discoursing can be noysome or fastidious crauing therefore the sacred gale of the Ghost I will lanch foorth aloofe from the shoare and saile into the deepe It is a most auncient and vndoubted trueth that all giftes which God bestowed vpon the worlde for the vniuersall or particular good of men proceeded from the inexhausted fountaine of his loue For which cause the blinded Philosophers could say that loue created this world For what is loue to wish wel to one to reioice in his good to procure his good to defend him from euil to communicate vnto him his treasures to make him partaker of his secrets Al these actions either be loue it selfe or such effects and fruites as can not be separated from loue Therefore if god freely of his owne accord without any interest for our good graunted vs so great a gift who can doubt but that it springeth from loue Moreouer his intention in giuing discouereth sufficiently the grounde of his gift For what cause gaue he it To vnite vs together with him And for what end this vnion That he seeing himselfe sealed in vs might haue a sufficient and worthy obiect of his loue and wee seeing the same engrauen in him for a mutuall resemblaunce might bee inflamed to affect him For what cause gaue he it To imprint our soules with the life of grace And why that he might loue vs and wee him for these be the proper effectes and fruits of grace For what cause gaue he it To be a means to obtain life euerlasting And why life euerlasting That there we might with the full power of our heartes exercise that loue charity quae nunquam 1. Corint 13. excidit which neuer falleth away that there the sailes of loue might swell with the full winde of the holy ghost Finally discourse ouer all those causes wee haue alleadged you shall finde them euery one grounded in loue And therefore let it be lawful for me to call this Sacrament a mirrour a mappe a flame a life of loue interprèt Eucharistia bona gratia good grace a singular fauour a superexcellent loue Moreouer whosoeuer wil runne