effectes which neuer shal be but if some circumstances did occurre they would fal foorth As for example Vae tibi Bethsaida Woe Math. 11. be to thee Bethsaida for if in Tire c. 3. how God doth predestinate 4. the mistery of the Trinity 5. howe Adams sin can be transfused or communicated to his posterity 6. the mistery of Christes incarnation 7. howe that which once was corrupted shall afterwards be repaired in resurrection 8. how a spirit can be dilated in a body 9. how the corporall fire of hell can torment a spirit the 10. is this admirable Sacrament the which in my iudgement for difficulty surpasseth them all For if you can but resolue me in one or two questions about eache of them I wil make you sufficiently conceiue them all As plainely I could make it appeare discoursing ouer euery one but because al men yea very few are capable I will omit them For in this Sacrament first you haue heard difficulties about the wordes how they can effect that they signify 2. howe they effect it 3. in what time they effect it Secondly you haue inextricable difficulties about the bodye of Christ 4. by vvhat action is it produced 5. by what maner consisteth it in an indiuisible sort 6. how doth it reside there vvithout confusion 7. howe doth it not penetrate those accidents 8. or vvhat vnion hath it vvith them 9. vvhat opposition findeth it with the substance of bread 10. howe is it not by so many that feedeth vppon it consumed 11. howe can it be disperced in so many places 12. how can it be extended to such a masse of bread and such a quantity of wine 13. howe in breaking the hoast Christs body is not diuided 14. how can there bee as much in one hoast as in 10000. 15. how passeth the difficulty of transubstantiation Thirdly there are difficulties about the substance of bread 16. what becoÌ„meth of the substance of bread is it annihillated or resolued into aire 17. vvhen the formes of bread and vvine are coÌ„sumed how returneth it again Fourthly there be not a few most difficult questions about the accidents 18. how they remaine vvithout their subiect 19. how one hoast peâ—etrateth not another 20. how they concurre to the production of grace I omitte many more vvhich might be touched about the sacrifice effects and receauers of this Sacrament But these onely I haue propounded that the faithfull Christians might perceaue the singular vvisedome of God in prouiding them so present so palpable so daily an obiect to exercise their faith For questionlesse there is more merit of faith where the obiect hath greater difficulty to bee vnderstood because there principally we captiue and bridle our wittes to obey God in faith Wherefore I cannot but commend the deuotion of those faithfull christians vvho in all temptations of faith haue recourse vnto this Sacrament and say good Lord Credo adiuua incredulitatem meam I Marke 9. doe beleeue helpe my incredulity Likewise I take one of the dispositions or preparations very proportionate to the receauing hereof to bee a resolute faith to beleeue the reall presence of Christ in this Sacrament protesting to liue and die in the professing of this vndoubted truth in despight of all heresie or errour The seuenth cause for the increase of our hope TWo things by the vertue of hope we expect at Gods hands vvherfore both we are apertly assured to obtaine by the institution of this Sacrament if wee bee not faulty on our partes the former for principall though last in effect is life euerlasting the latter though as it seemes not so worthy yet first in execution are the means to atchieue life euerlasting As for them most liuely our hope we see erected by this sacrament For who is so foolish to thinke that God will deny him any thing necessary to saluation since he hath left him his body soule person bloud life for a meane for a ladder to make him to ascend into heauen If saint Paule reasoned Roman 8. wel God gaue vs his sonne how will he not giue vs all with him speaking of his incarnation so nowe I wil reason Christ bestowed his body and bloud to bring vs to life euerlasting and howe can he deny vs the lesse who hath granted the more how wil he debarre vs of al treasure in heauen who hath giuen vs the Lord of al treasure of heauen Had not the Iewes a most stedfast argument when they wandered in the vast desart of Egypt that GOD firmely pretended to conduct them vnto the land of Promise Exod. 14. when hee sent his Angel with a pillar of fire as a torch bearer to guide them in the obscuritie of the night and with a cloude like a fanne to defend them by day from the scorching beames of the Sunne when he euery day rayned Angels foode to sustaine Exod. 16. them al which were figures of this Sacrament as hereafter shal appeere And may not wee in like manner saye that Christ hath left vs an inuisible proofe that hee pretendeth neuer to faile in meanes necessary to life euerlasting hauing presented a pillar of light a cloude of raine a celestial Manna to illuminate our vnderstanding to coole the fierie flame of concupiscence to feed our soules to eternal life And therefore hee saide Manducauerunt patres vestri manna in deserto mortui sunt Your Fathers didde eate manna in the desart and they died Qui manducat hunc panem viuet in aeterno Hee that eateth this bread shal liue for euer Iohn the sixt chapter In like sorte we may be assured of life euerlasting for hee that prouideth such forcible and excellent meanes questionlesse intendeth to impart the end yea he that we receiue is the end himselfe Haec est vita aeterna vt cognoscant te verum Deum quem misisti Iesum Christum This is life euerlasting that they know thee the onely true God and whome thou hast sent Iesus Christ the seuenteenth chapter of Saint Iohn And he hath auerred most certainly that those which worthily eate this food haue euen in this life life euerlasting in them Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam ego resuscitabo enm in nouissimo die Hee that eateth my flesh and drinketh my bloud hath life euerlasting and I will rayse him vppe in the last day Iohn the 6. chapter that is they haue the second person in trinity who is life euerlasting both the obiect and the giuer The eight cause to inflame our charitie ARistophanes saide that loue was of such nature that it affected so to vnite louers that they should become one thing but because this was impossible to bee done either without the destruction of one or both therfore it inforced them to procure all those vnions which were possible as the same iudgementes opinions desires habitations table apparell c. And indeede this opinion of Aristophanes we may
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
light with more copie of internall inspirations externall helps he declareth his vigilant care and fatherly watchfulnes ouer his Church more then the sinagog Moses sprinkled the people vppon theyr garments with the bloud of dead beastes but here Christ sprinkled the harts of the Apostles with his bloud that euer liueth Hereupon we may inferrre a practicall illation that if as often as we view the rainbow wee may easily reduce to memorie the promise God made neuer to drowne the world so by seeing this glorious rainbow or rather gracebow wee may call to our considerations the mercie and goodnesse God in pardoning our sinnes and let vs beware to looke vpon it with polluted and defiled soules lest it chance to 1. Reg. 6. vs as it befell to the Bethsamites who curiously beheld the Arke which did not appertaine vnto them for otherwise hee that seeth the secrets of our hearts will sting vs in such secret sort as both horror and confusion will vndoubtedly ensue either â—n this life or in the life to come or both The eight and thirtieth cause to be a trumpet to blaze the glory of God GOd whose sayings are doings can speake as well by workes as wordes blaze his name as amply by silent facts as shtill tongues Therefore most zealous of his owne glory that is desirous that men shuld know his maiestie and in knowing it render him that dutifull praise honour worship and homage as such a soueraigntie requireth iustituted this glorious Sacrament The which so effectually bringeth it to passe that if al tongs and pens were ioyned in one they could not discribe nor speake the thousand part that this silent trumpet soundeth because we see imprinted in the very heart of nature that the crop the flower and perfectioÌ„ of euery thing ought to be prescÌ„ted to God Why did Abell sacrifice vnto him the fat of his flocke but bicause that euen nature had written in the forefront of his Gen. 4. soule that God was the woorthiest and consequently deserued the best why didd God himselfe in the appointing of his oblations and sacrifices prescribe alwayes the best to be singled for his seruice and that neither lame nor blinde nor anie defectious beast should appeere in his sight but as hee himselfe gaue vs to vnderstand that if terrence princes disdaine to accept Malac. 1. base and vnworthy presents howe much more hee to whome all Monarchies doe yeelde homage and laye their Crownes and Scepters vnder his feete Why did the prophet Dauid say Sacrificia medullata offeram tibi marrowed sacrifices I will offer to thee So compleate and perfect sacrifices O Lorde I will offer vnto thee that the very bones shall not lacke theyr Psal 65. perfection but bee filled with the flower of fatnesse their natiue marrow But for what reason a holy Prophet Because if wee haue receiued all from him reason requireth wee should returne the best to him This vniuersall auncient and naturall instinct the faithfull before Christes time performed with great dilligence and exquisite ceremonies and indeede it was conuenient they shuld for the glorifying of God for the reuerence of his maiestie to acknowledge him the beginning of all the end of all the conseruer the prouider the gouernor of all and besides in hym to be an abisse of perfection goodnesse wisedom power and such like attâ—ibutes But what proportion had al these to god what glory yeelded the death of a Bull to such a Highnesse When Solomon offered 2. Pâ—ral â— a thousand to an idoll they were too base and therefore God reiected them he thought them not sutable to such a maiestie and therefore Dauid hauing no better and seeing God refusing beasts calues at last thought his owne heart was something more agreeing and therefore hee saide Quoniam sivolnisses sacrificium dedisse Psal 50. vtique holocaustis non delectaberis sacrificium deo spiritus contribulatus cor contritum humiliatur Deus non despicies If thou wouldest a sacrifice I had giuen thee but with burnt offerings thou art not delighted a sacrifice to God is a contrite spirite SalomoÌ„ perceuing the infirmities of their sacrifices and seeing God distasted with theÌ„ thought in the multitude of offerings make some little shew of the infinite glorie he iudged due to God and therefore â— Regâ— 8. he offered two and twentie thousand oxen for one sacrifice but not in millibus taurorum in thousands of bulles was Gods glorie sufficiently declared what remedy shall God be frustrated of his glorie seeing al the world he created for his glorie Malachie the Prophet will straight make answere or rather God by Malachie Ab ortusolis vsque ad occasum magnum Malac. â— est nomen meum in gentibus in omni loco sacrificatur offertur nomini meo oblatio munda quia magnum est nomen meum in gentibus From the rising of the sun to the setting my name is great among Gentiles and in eueryplace it is sacificed a pure oblatioÌ„ is offred to my name bicause my name is great among Gentiles Marke how he repeateth twise Magnum nomen meum in Gentibus My name is great among Gentiles bicause among the Gentiles his maiestie was admirable to bee esteemed and glorified therefore he ordained the blessed Eucharist that they considering the worthie dignitie and infinite perfection of this sacrifice might breake forth into a wonderfull admiration of the maiestie wisdome and power of God to whom so pure so rare so glorious a sacrifice was offered The which is that glory GOD pretended to win freely by men in this world and the deuill affecting deity procured by thest to steale some parte yet God would not that after this house once appeared among Christians in the most partes of the world whereunto this sacrifice was inducted that idolatry should greatly preuaile For the light of this sun dispersed the vermine of the earth and caused them to retire into their caues So that now all nations in the world knowe that Gods maiestie is infinit to whom an infinite sacrifice is offered that he is most worthy in himselfe to whom so worthy an oblation is presented And what more glory can be desired of man is not this Clara notitia cum laude a blazed notice with praise that they acknovvledge and confesse God infinite in goodnes that of meere bountie he bestovved vpon theÌ„ so ritch so pretious so infinite a treasure do they not protest by offering vppe this maiesticall sacrifice all those perfections that either nature teacheth or faith beleeueth to be rooted in him as their origen and fountaine and this is to make Nomen eius magnum in gentibus his name great among Gentiles and is effected by this sacred food and glorous sacrifice The nine and thirtieth cause to giue vs a taste of the ioyes of heauen WHen the children of Israell drewe neere their promised inheritance a lande flowing with milke and hony because our prouident