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
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
reiected it and what else do our aduersaries Iohn â— but murmur against this blessed sacrament did not the Iewes saye Durus est hic sermo quis potest capere eum This saying is hard who can heare it do not heritikes reiect and contemne it But what sayd Christ except you eate me you shall not liue And therefore all heretikes are dead in sinne because they liue not by him The Pascall lambe Exod. 12. ASmanna did most liuely represent the externall forme and spirituall effects of this sacrament so the Pascall lambe expressed the internall substance and disposition of those who came to feed at this holy table This sacrifice was ordained to bee a Lambe without spot that is lacking all defects and imperfections and of a yeare old that is in the prime of goodnes Who sees not that the hoast offered is without spot of imperfection or wrinckle of old age either in diuinitie or humanitie in qualities of bodie or operations of soule Secondly this Lambe was to bee sacrificed in the Citie of Ierusalem and where can this sacrifice be offered but in the Catholike church by IerusaleÌ„ represented Thirdly it was to be sacrificed in the euening at what time else appointed our sauiour this sacrament When did hee eate it with his disciples but in the euening All the whole family were to meete at this feast to be made partakers thereof by this we vnderstand the charitie that all Catholikes ought to haue wheÌ„ they come to this altar to eate the common foment of all true charitie Fiftly it was to be eaten rosted and so was our blessed sauiour vpon the crosse and in his sacrament with the fire of charity which he brought from heauen to earth and what else pretended he but that it shoulde burne Sixtly no common bread but vnleauened was to be eaten in this sacred feast Ioyne this bread and the lamb together and loe the formes of our vnleauened sacrifice our lambe of God that taketh away the sinnes of the world Besides this vnleauened bread signifieth innocencie sinceritie that none ought to feede here but such as think verily they bee in Gods grace and cloathed with the marriage garment of eternall sanctitie Seuenthly the sauce for this mysticall Matth. 2â— lambe was no other but sower bitter and wilde Lettices and in this Sacrament the bitter compassion candolence of Christs death salt and sorrowfull teares for our sinnes cause a singular good tast in those who participate this sacrifice Eightly the head the feet and the intrals were to be swallowed that is in this sacrament as was declared in the 41. cause the diuinitie of Christ fignified by his head the loue of Christ declared by his feete the secret manner of his being heere we must swallow no mortall man can sufficiently comprehend them Ninthlie their loynes were to be girded to signifie the purity of mind chastitie of body wherwith this doue bathed in virgins milke ought to be eaten Tenthly they holde stanes in their handes to foretell vs that we must walke forwarde in our iourney where wee shall suffer the encounters of diuers enemies and therefore wee ought to receiue it as a defence and a protection against them Eleuenthly they were bouÌ„d to haue shooes on their feete to teach vs that our affections must bee restrained our inordinate passions bridled our preposterous concupiscences mortified if wee will eate the vnspotted Lambe mortified till death to giue vs eternal life Twelfth their eating of it in haste declared vnto vs that his sacrament was to bee eaten as in passage to life euerlasting We were not alwaies to eat it in this forme buâ— reuelata facie with his face reueled in glory Thirteene if any thing was left God commanded them to burne it because he would haue it a full sacrifice as this Eucharist where all is cousumed all is offered vp to God all receiued of the Priest Fourteene the sprinckling of those postes with bloud which was a wall of securitie against the fury of the angell who killed the first borne of the Egyptians who is so ignorant that seeth not to be the mouthes and hearts of Catholikes sprinkled with this bloud and thereby defended from the furious tyranny and cruell inuasion of that deformed angell of hell Manie more morall and spirituall conceits deuout soules may distill from these mysticall ceremonies which God by his infinite wisedom appointed to represent the sacred Eucharist for what other thing could he pretende to what purpose so many rites and ceremonies for eating a Lambe what imported it him that they should haue shooes on their feete eate those bitter lettices vnleauened bread with their loynes girt nothing could principally moue such a maiestie but the maiestie of this sacrament for howbeit hee would haue those people to remember his benefit of deliuerance out of Egypt yet three of these ceremonies had beene sufficient for them Deo gratias An aduise for protestants and puritanes IF so it chance that these my simple discourses fall into their hands for whose tastes they were not prepared I thought good to giue them three or foure aduirtisments that they remaining without the vineyard of Christ may thrust their hands through the hedge and benefit themselues at least by the leaues of the Eucharist since they cannot be pertakers of the fruite First that I inteÌ„ded not here to proue by fathers councells scriptures theologically euery cause as in schooles they commonly are handled the which if I were to deale with heretikes I could easily performe but only briefly to represent vnto the peoples eyes for their meditations some pointes appliable to euery catholikes capacitie Neither doe I stuffe the margines with ciâ—ations because in very deed I lacked bookes but euery found diuine may wel perceiue that what soeuer the fathers haue written concerning the institution and effects of the Eucharist may be reduced into one cause or other And consequently a little reading would quickly haue filled the margines Secondly let them consider how maiestically how reuerently how reasonably Catholikes belieue téach and worshippe this sacrameÌ„t And what difference there is betwixt our venerable sacrifice their prophane bread and wine Our sacrament subsisting by Gods sonne incarnate and their meere tipicall shadowe our euerlasting fountaine springing graces and vertues for life euelasting and their naked supper vnseasoned with grace depriued of vertue spoiled of religion And in very truth I cannot see how they can saue it but that whosoeuer eateth his breakefast saying grace before and after communicateth as well and feedeth as perfectly on Christ by faith as they do Moreouer who is so blind that cannot discerne howe the pascall lambe and manna which represented Christ in the holy Eucharist were much more excellent sacraments then their communion because they more liuely represented Christ the lambe his passion and manna the fruites thereof then a gobbet of bread and a sup of wine and consequently the blood of the lambe
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
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
coÌ„memoratio sciebant eniminde vtilitatem mnltum illis contingere lucrum 2. Mach. c. 3â— S. August proueth the fame out of this place in lib. de cuâ—a agendâ— promortuis multum It is not wihtout cause ordained by the apostles that in the dreadful mysterys the memory for the dead haue their place for they were not ignorant that they receiued great profit therby great gaine For if the sacrifice that Iudas Machabues caused to be offered in Ierusalem had vertue by the merrits of Christs passion to redeeme those soules out of purgatory how much more this blessed hoaste shal be propitiatory to those which the contented herein redeemed wth his own boud who can deay but that all theâ— Sacraments aâ—e those fountaines whence Esay had promised we shuld draw liuing Isai 12â— ters with ioy Hauristis aquas cum gaudio de fontibus Saluatoris you shall with ioy draw water out of the fountaine of our Sauior if sacraments be ordained to sanctifie the receiuers and participate the graces and effects of christs passion for the receiuers questionlesse this sacrifice which holdeth the substance and nature of all other sacrifices which are instituted as impretratorie for others participateth the effects of Christs passion profitable for others and those which by impetration one meÌ„ber of the catholike church may obtaine Zach. 3. for an other Since therfore Christ suffered both for the quicke and the dead this sacrifice must be a conduct to conuay the graces and effects of Christs passion to those that are dead in body though liuing in soule and so much more copiously how much more neerer this sacrifice toucheth God how much more it standeth with the dignity therof how much more this effect most securely is granted and with how much more deuotion the person dead was affected to this sacrifice or the offerer more feruent at the oblation or the procurer more zealous of expiation The two and twentith cause to be a sacrifice of thankesgiuing for the Saintes in heauen AS the heart in mans body and the sunne in this visible world spred their influence and vertue aboue them beneth them and on each side euen so this blessed sacrifice beeing the heart of the catholike Church and the sunne of this spirituall world communicateth vertue to the church millitant about it to those that suffer beneath it and to the triumphant which dwelleth aboue it and as the heart disperseth not all effects it worketh to all partes but vseth an accommodate discription according to the qualities nature of euery parte euen so this sacrifice extendeth sundry effects agreeing to the diuersities of members to those that suffer Christs satisfactions to those in earth diuers helpes and succours to auoide sinnes temporall commodities sundry graces and vertues to thofe in heauen thankes to God for their happinesse and praises to them for their passed triumphes This notable Eucharistiall effect the very practize of the catholike church continually representeth vnto vs in the holy Masse which she offereth to God nowe for Apostles now for Martires now for Virgins nowe for Confessours the which practise was in vse in saint Ciprians time who caused Cip. epist 37 the daies of martirdomes to be noted that in the holye sacrifice the Martyres might be mentioned If heere therefore we conuert our eyes to God to Christ to the Saints of heauen to the Church in earth we shall find that this oblation can not be but most gratefull and glorious to them all For what can be more gratefull or glorious vnto God than to see the blod of Christ mingled with the bloud of martyres and both offered vp together what can God esteem more than to receiue an oblation of virginitie ioyned with the infinit puritie of this sacrifice how acceptable wil the vertues of Confessors appeare in his sight burnt as sweete incense with the Manna of Christs deified operations and merites howe gloriously will that Garland appeare decked with roses lillieâ— and violets of golde set with pearles of this pretious Manna and rubies of this bloudy challice none can be ignorant how glorious the oblatioÌ„ is to Christ for since his Saints be members of his body by vertue of this Sacrament so vnited vnto him that they be Caro de carne eius Genes 2. Matth. 19. Marc 10. Eph. 5. and ossa de ossibus eius flesh of his flesh bones of his bones by offering vp himselfe here he sheweth the triumph of his Crosse and Passion he representeth the admirable vertues of this blessed Sacrament and sacrifice in vertue whereof they were norished defended and protected against so many perils and dangers in the desart of this life and as by a viaticum conducted vnto the desired land of Promise The Saints of heauen in like case can not but exceedingly reioyce to see theyr brethren so gratefull to God for their benefites receiued and offer vp so worthie an hoast in recognoscence of heauenly fauours God powred vpon them Questionlesse they can not forget them in heauen who are so mindfull of them vppon earth and as their charitie is more feruent so their care will be more vigilant The church finaly to whom it appertains to praise God in his Saints triumpheth in both most admirably presenting to God the merits of her spouse her children insulting against the Diuell flesh and world who could not preuaile against theÌ„ inuiting the rest that remaine with glorifying them that are gone to follow their vertues and good examples The three and twentieth cause to shew the magnificence and liberalitie of God BOuntifulnes beneuolence declareth beneuolence gifts but when the giftes mount to excesse then beneuolence is caled magnificence the which God hath manifested to the worlde most wonderfully in this Sacrament What gaue hee His body and bloud and with them his person and diuinitie so great a gift as none can exceede it for as God surpasseth all that is not good so this Sacrament all that is not the same thing with it Who gaue it God himselfe If a meane gift be giuen of a king men greatly prize it bicause the person of a king dignifieth the gift but being so great a gift and moreouer imparted by God herein the greatnesse encreaseth How deare was it vnto him as deare as his owne life for the selfe same if he had giuen a thing superfluous or not esteemed or not necessary then we wold haue made lesse account of it but being so neare him and so deare vnto him we cannot but highly commend it With what affection gaue hee it Freely not of constraint yea with a most feruent loue Cum dilexisset suos in finem dilexit eos whereas he 10. 13. had loued his vnto the ende he loued theÌ„ Chrysost Euth in eum loc that is giftes that come freely are much more estemed then those which proceed of necessitie To whom doth he giue it To men mortall and miserable creatures yea and to many that
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
Vide saith he quomodo his qui Christi commemorant passioneÌ„ intra sacra officia quasi per quosdam canales de interioribus fontibus egrediantur torrentes super omnes delitias lachrimis nectareis anima delectatur marke what floudes issue as it were by pipes from internall fountaines for them who remember Christs passion in the office he means the masse as appeareth after and howe the soule aboue al delights is delited with sweetest tears But I know many will say they haue often done their indeuour they haue prepared themselues according to their smal possibility yet they remaine as barren as the mountaines of Gelbo vbi nec ros nec plamia where fell 2. Reg. 1. neither dew nor raigne I answer first that often it seemeth to haue vsed diligence when indeed we can not be excused from negligence The Pharisie thought he did wel prepare himselfe to prayer by fasting Luke 2. twice a weeke and yet it was hypocrisie and no preparation for selfeloue is so subtile that except the grace of God lighten our eies wel we can hardly perceue it But let vs suppose that a soule hath endeuoured to prepare a lodging for this King of glory after such a sort as God requireth of our trailtie yet to remain in the former arriditie and drienesse Then I aunswere that veniall sinnes which hinder not the effect of grace as they ordinarily coole the feruour of charitie so they hinder the sweetenesse of deuotion because that this sensible delight which proceedeth from the superiour parte of the soule and affecteth the inferiour may easily be staied by inordinate loue hope or delights For the loue of God is so pure that it cannot abide any smell of sinne and wickednesse and therfore deuotion is sometimes called spirit and deuout men spirituall men the spirit therfore is like winde the which if you close it in any thing as a hallown giue it but vent with a pinnes pointe and you shall see how by little and little it vanisheth away euen so deuotion if you vent the soule with vaine thoughts sundry worldly desires heady affections idle wordes it quickly wil be dspersed Besids there is a reasonable deuotion a tranquilitie of minde a resolut egood wil which breedeth a great contentation although we want sensible delectation But finally let a soule indeuoure to expell venial sins let it attend quid loquatur in ea dominus what Pal. 84. what our Lord will speake in her let it frequentafter the receit acts of faith hope charity humilitie submission with good attention let it not doubt of deuotion The foure and thirtith cause to illuminate our mindes When I beholde this sacred body and this liuing bread enter into the breasts of Gods seruants me thinks I see a king enter into his kingdome or ascend his throne where he sits to rule his state a pastor euter among his flocke to protect and guide them a Pilot to ascend his ship to direct her to the hauen of eternall life a sunne rising vpon their spirituall horizon to illustrate Gods diuine mysteries to reveale many secrets touching their saluation which the night of sin had obscured finally it seemeth that there passeth into euery ones soule a new eye whereby they may discerne the colours of God from the coulours of the deuill the flesh and the world For who will maruaile if from Christ contained in the breasts of his faithfull issue raies of light beames of wisdome floudes of vnderstanding is not he as God the light of his Father Lumen de lumine light of light is not he as the second persoÌ„ in trinitie speculum fiue macula splendor lucis aterna A glasse Symb. concil Niceâ—i without spot and the brightnes of eternal light is not he according to his humanitie a temple of light in quo sunt omnes thesauri Col. 2. sapientiae scientiae Dei in whom are al the treasures of the wisedome and knowlege of God is not he our Prophet our pastor our doctor our maister sent from heauen to giue light to the world did not he call himselfe lux mundi the light of the world Io. 2. how then wil he withdraw the beames of his light from those soules who come deuoutly with oyle prepared in their lamps to receiue light of that indeficient fountaine especialy he himselfe hauing confirmed Matth. 25 it by saying Quamdiu sum in mundo Iohn 9. lux sum mundi as long as I am in the world I am the light of the world Which effect will be counted more certaine if we cal to memory that admirable light which Iona thas receiued by eating a little hony for 1. Reg 14. what proportion had hony with opening his eies or the hony comb with restoring sight but that God would depaint in that fact as in a little Image the effect of this Sacrament that reuiueth the eyes of the soule to see God and closeth them from the view of the world But this admirable operation of the Eucharist was not onely registred in the olde Testament but also expresly proued in the new and heare accomplished indeede that there was foretolde in figure when Christ the light of the worlde of set purpose fained himself a pilgrime to instruct the twoo wandering pilgrimes in faith the veritie of his death Luke 34 passion and resurrection afterwardes intending to drawe awaye the thicke vaile which hindered them for knowing whom he was although in his talke their heartes So S. Aug. vnderstandeth this place of the Sacrament lib. 3. de consensu cuang c. 11. theoph in 24. Lu. author imperf hom 69 in Matth. did burn yet they could not discouer who he was at last by reaching them this new sight this new sunne presently their eies were opened cogneuerunt eum in fractione panis and they knew him in the breaking of the bread And in very deede the common experience of good Catholikes may easily assure vs what light they receiue from this life of light For I haue considered diuers times what shoulde bee the cause that-many worldlings prize so much the pelfe and trash of this life caring nothing for Sacraments praiers spirituall affayres life euerlasting thinges so important so necessary so highly to be esteemed others leaue patrimonies despise courts refuse honours centemne plesures abhorre riches only attend to fasting praying deuotion meditation mortification contempt of themselues the world Truely I am of opinion that one of the principall causes is the often receiuing light from this sacrament in the one the lacke of the other euen as the cause of al fecuÌ„ditie is the presence of the same in the spring summer and authume the absence of it in winter cause of all sterillitie the aboundaunce of heate and light in the one and the scarcitie of both in the other The thirtie fiue cause to be a commemoration of his Passion CAsting mine eyes in
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
present in particular before him in the moment of his eternity did see most distinctly and prouide most infallibly for them to eate this heaueÌ„ly Eucharist euery time that in particular Luke 12 they did coÌ„municate for if a haire fall not from their heades without his care and prouidence much lesse this angelicall foode falleth from heauen into their hearts But what confusion may it bee to vs when wee make reflection vppon our selnes to call to minde howe greene our loue is to God no blossomes aÌ„ppeare it scares as yet is budded Alas our hatred and iniquity is grayer headed then our loue and amity for first wee beganne to hate him then to loue him to proclaime open warres then to sue for friendshippe and in the verie first instant wee came into this worlde wee stood at defiance with him that made the worlde Ecce in iniquitatibus conceptus Psal â—50 sum in peccatis concepit me mater mea Lo in iniquity I am conceiued and my mother conceiued me in sinne sayde one of Gods canonized Prophets and therfore wee may well bee compared to Vipers who breake theyr mothers side and rent her in peeces before they be hatched Is this the first fruits of our life to repay the benefit of our being with dispight Ah pereat dies in qua natus sum Lette the day Ioâ— 1 perish wherein I was borne cursed bee that day I was conceiued to bee an enemie to my God O that it were not to be numbred among the daies of the yeare But Matth. 20. what remedy now we haue all been Gods ancient enemies lette vs novv beginne to bee his friendes and since wee come in the last houre lette vs recompence with feruour that wee lost with lingering and alvvaiescrie in our hearts Heu bonitas antiqua sero te delexi O old goodnesse too late I haue loued thee and for this auncient loue to God the father which wee receiue in this sacrament in recompence of our long stay and imperfection Second Puritie THe eyes of Christ as cleare as Christall and as fierie as a flame represent vnto vs tvvo conditions of his loue the clearenesse his purity and the flame his feruour this purity of Christs loue declared the spouse in the Canticles comparing his eyes to Doues washed with milke It was not sufficient to resemble them to milke-white Doues but besides to signifie more purity to Doues washed with milke Quae lacte sunt lotae which Cantie 5â— are washed with milke That golde wee call pure which hath no other baser mettall intermingled that water wee thinke pure that is not stained with mudde that Wine wee say is pure that is not allayed with water that loue in like maner wee account pure which is not affected with any proper interest or commodity for if we discouer one that professeth friendshippe who wholly or principally aymeth at his owne gaine and lucre rather than our good will and benefite wee had rather haue his rowme than his company because his loue is impure and really hee seeketh more himselfe than his friend In this blessed Eucharist what interest can God pretend to forgiue vs our daily offences to nourish our soules to be vnited to him to instruct vs in faith to confirme our hope to increase our charitie to deificate vs to giue vs a taste of heauen euen in this life if these bee his gaines I must confesse that he intendeth interest but if all these bee our good without anie Interest of his well we may call his loue most pure and vnspotted But some will say God is glorified by this Sacrament all the world admireth his goodnes praiseth his bountie are thereby mooued to loue and serue him But what gaineth he by al this was not he as fully glorified before the worlde was made in himselfe as after warde Yes doubtlesse or else hee had not beene compleately perfite and consequently not God And therefore when wee haue doone what wee can to him wee are vnprofitable although wee be bound to perfourme all hee commaundeth or exacteth of vs. Moreouer all that we do to glorifie him is our good and a cause why he will glorifie vs therefore if he intend his glorie therin he violateth no lawe of amitie for that wee should loue and honour him as our chiefe good As pure as Gods loue is yet from our heartes scarce can hee distill one drop of puritie for suche is the best loue of all that it carrieth some sent of our imperfections not vnlike the water which in a Limbecke wee see distilled that neuer ascendeth pure but alwayes tainted with the filthy smell of a corrupted vessell wherein the hearbes are baked euen so our affections ascend in the sight of God for most parte infected with some inordinate passion some droppe of sensualitie some smoake of vaine complacence some drosse of proper interest Ah Domine imperfectum meum viderunt oculi tui O Lord thy eyes haue seene mine imperfections Psalme a hundred thirty eight those eyes so pure vvashed vvith Milke more cleare then cristall I know loath to looke into this muddie fenne of my vnperfect soule their seat is vpon the margins of flowing flouds of loue thy father and the holy ghost and aboue the little cristall riuers of celestiall spirits who purely loue thee and for thy glory serue thee How then will they vouchsafe to looke vppon such darknes accustomed to behold such brightnes how can they but abhorre the marches of death whose proper obiects are the fountaine of life Third Vehemencie IF eyes be seates of passions windowes of affections quiuers of loue darts ryuers ioyned with the fountaine of the heart it is no maruaile if Christ intending to declare to S. Iohn the force and fauour of his loue appeared like eyes burning like a flame because the fire that possessed his heart could not bee contained but required some vent If the eyes of our bodyes had put on the garments of immortalitie by which al sences are quikned and new abilities added we might reade in the eyes of Christ inhabiting this Sacrament as in liuing bookes and maps of grace the vehemeÌ„t loue which moued his diuinitie to institute this sacred Eucharist but since we cannot with the eies of our soules beholde his deitie nor with the eyes of our bodyes view his humanity let it be lawfull for vs to argue his loue by naturall and moral reason the which teacheth that wee must search the causes by effects principles by operations and according to the qualities and degrees of perfections in these inferre the natures degrees of perfection in them The experience is manifest in luke warme water in boyling water and in a gloing iron all which participate heat but because wee perceiue that one heateth more vehemently then another wee doe conclude that they all are hot yet exceeding one another in degree of heate Most true it is that all supernatural gifts which proceed from God and are imparted
to men issue from an infinite power wisdome and goodnes because they cannot be effected but by God yet this consisteth rather in the manner of their production then in their substance or degree of perfection as for example Christ changed water into Iohn 2. wine in the mariage the manner of working this miacle in an instaÌ„t with a word without the helpe or concourse of any other cause required infinite power yet because the substance of wine the degree and perfection of wine was limitted and contained within the boundes of a speciall creature therfore it required no infinitie of cause or principle and therefore we see a vine can produce wine But if God could create an angel of infinit vertue perfection or grace then not only the manner but also the substance would exact the infinit power of God By this discourse we may plainly conceiue that this gift which GOD hath bestowed vppon vs requireth not only infinit power in the manner of producing it vnder the rindes of bread and wine but also in the very degree and perfection and consequently being a gift proceedeth from no limitred but infinit loue in degree and perfection because the effects being infinit in degree argueth a principle in like proportion and therfore we may wel conclude that this gift and Gods loue weyed both in a ballance haue not one dram of difference What loue can equall this what greater excesse coulde God shew Nam infinitum est vltra quod non est accipere A thing infinite is that that receiueth nothing beyond it If all the loues in the world how ardent how feruent how vehement soeuer were compared with this they would appeare as little sparkes in respect of the vast ocean fier that rouleth vnder the moone But if we adde here vnto the value of this loue the dignitie and worth the vehemencie therof would better appeare For as one droppe of Christs bloud in this sacrifice ought more to be prized then millions of worldes euen so one graine of this loue ought to be preferred before all the loues that euer were are or shal be For which cause our Sauiour saide once Qui amat patrem vel Matâ—h 1â— Luke 14. matrem plus me non est me dignus Hee that loueth father or mother more then mee is not worthy of me that is he deserueth to leese an infinit good an endlesse loue that preferreth a base and limitted loue before mine and for the same cause hee is worthy of eternall hatred who so little accounteth such excesse of friendshippe Fourth Fecâ—nditie BY glaunces of eyes and words of mouÌ„th the heart exalteth the vapours of affections And therefore our Sauiour with eyes like fire and voyce like the sound of many waters discouered to saint Iohn the conditions of his loue by the flame of his eyes the vehemencie by the noyse of his voyce the fecunditie for as the water which falleth from heauen rendeteth the earth fertill and aboundant with flowers and fruit euen so this sacrament embrothereth the soile of our soules with the flowers of vertue and leadeth them with the fruits of good workes Marke sayth S. Ciprian what they do and consider what Cipâ—iaâ—us De coena Domini they doo speake who hungring and thirsting after righteousnesse are satiated hee meaneth with the Eucharist what a holy odour that fulnes breatheth good works decent maners chaste effects quiet senses that internall sinceritie spreadeth abroad But who euer sawe water that restoreth dead trees to life the Eucharist restoreth and therefore it is called panis vitae the bread of life What water could euer preserue Ioh. 6. a tree alwayes in vigour and enable it eternally to beare both floures fruit the Eucharist inableth Qui manducat hunc panem viuet in aeternum hee that eateth of Ibidem this bread shall liue for euer What water euer did change the nature of trees and caused a crab tree bring foorth figges or a briar to beare grapes The Eucharist causeth by bridling concupiscences it changeth carnall affection into spirituall and sensualitie into virginite what heauenly dew had euer virtue to make one tree produce al sortes of fruits the Eucharist maketh for by deifying the soule with grace it is disposed by theologicall and morall vertues to effect al good works which are fruit to be presented to the table of God almightie But it is to be considered that the noyse was caused by a multitude of waters for the loue of God doth not onlie fructifie the soule as water but also it washeth it after a much more excellent manner than water and therefore pruneth the trees and trimmeth them This water conuerted into bloud mixt with wine before consecration desired Dauid when he was spotted with sinnes saying Asperges me Psal 50. Hab. 9. Domine hisopo Sprinkle me O Lord with hisope dipt in bloud What blouÌ„d Not of calues nor bulles but figured by them the bloud of Christ And what will it doe lauabis me super niuem dealbabor thou wilt wash me and I shal be whiter than snow for water of life so cleanseth sinnes that it adioyneth a new beautie as if there could be a water which washing a blacke More did not only purge the filth from his face but also added a whitenesse which he neuer had Such effects worketh the Eucharist for it cleanseth not onely the soule from sinne but also adioyneth a colour of gold a supernaturall brightnes a participation of Gods deitie and beautifieth it so exceedingly that it becommeth Diuinae â— Pet. 1. naturae consors partaker of the diuine nature Other waters by washing consume the substance of that they wash but this water is mingled with wine both conuerted into bloud and therefore nourisheth fortifieth and addeth a new vigour to Plut. in Lycurg the soule like that bath of wine Lycurgus ordained to wash yong infants withal immediately after they were borne to fortifie their ioints corroborate their sinewes and with the heate to consume superfluous moysture other waters by clensing other things defile themselues but this water remains in cristal purity rather ioyneth a new lustre of glorifying god Many spots there be in nature which water cannot wash away but there is no stain of the soule but this bloud is able to cleanse it fully Another water concurred to forme that noise which Christs voice resembled that had force to quench the thirst for he that drinketh this coÌ„uerted water shal neuer thirst againe because Christ hath so registred it in S. Iohn qui bibit ex hac aqua Iohn 4. non sitiet in aeternum he that shal drinke of this water shall not thirst for euer for as all medicines require a time for operation so this Sacrament after a small time wil extinguish al inordinate affections fil our souls ab vbertate domus domini from Psal 33. the fruitfulnes of our Lords house Fift Efficacie THe stars which he carried in
that seemeth either against his iustice wisdom or goodnes we ought to bridle our iudgements with these three infinities of wisdoÌ„ goodnes power Secondly for the merite of faith God woulde not discerne the iust from the vniust the good froÌ„ the bad in his visible church for diuers most necessarie and important reasons and therefore it was expedient that all externall and visible meanes shoulde bee common to both for otherwise the elected should haue bin confirmed in grace the reprobate in malice that those could do no ill nor they no good which was contrary to the nature of man Thirdly if God did foresee many would abase this sacrament he did foresee the cause before the effect that is the abuse proceeded not because he did not foresee it but because man would most wickedly abuse it the which was the cause vvhy he did foresee it he therefore Eccleâ— 15 laying before maÌ„ fire vvater good and ill life death who can blame him if men rather burne then bath themselues Lastly such is the goodnes of god that he wil opeÌ„ the treasures of his grace euen vnto the wicked that therby the elected may extol his bounty the reprobate coÌ„etmn their own ingratitude for if wee account those men most vertuous who do good to strangers to wicked men and those that haue smal deserts without doubt the infinite goodnes of God is a sufficient cause to do good to meÌ„ without any deserts at all and therfore no maruel if we tollerate the reprobate to feed vpon his table because his loue is so constant towards the iust that hee will rather permit the reprobate to abuse him then the iust to leese him Seuenth Light Eight Delight HIs face as bright as the sun in the greatest force in the cheefest vertue in the prime of light vnfoldeth many excellent conditions and properties of Gods bright enflamed beautifull loue the which instituted the sacred Eucharist was not blinded with ignorance nor vailed with the clouds of passions nor led in a prodigal error for lack of consideratioÌ„ the which defects do ofteÌ„ inuegle vs because as the sun neuer maketh eclips nor shadow neare it selfe euen so this son of iustice Apud quem Iam. 1. non est transmutatio nec vicissitudinis obumbratio With whoÌ„ is no transmutation not shadowing of alteration cannot be blemished with spot of ignorance blot of error or stain of passion And therfore we must not maruel if we can find out so many and so weighty causes which moued him to institute this sacrament for Amor est ingeniosissimus loue is most inuentiue where it loueth can finde forth infinite meanes to procure conserue increase loue wherefore our blessed sauior Candor lucis aeternae Sap. 7. speculum sine macula the whitenesse of eternal life and the looking glasse without spot was not content that his loue should onely bee beautified with aboundance of light but also he dispersed his raies vpon al those who condignely receiue him into their harts for he knoweth very well that derstanding is the eye of loue and that in blisse we shal loue him best because there we shall know him most By which circumstance of Gods loue wee may inferre the force and perfection therof foâ— hee that with infinit wisedome knew his own maiestie our misery the admirable excellence of this Sacrament the estate of his church the causes of the institution the effects of it the good vses and abuses therof could not but be inflamed with a most ardent fire of loue in granting vs such a benefit For let any man expend in particular and he shall trie this illatiou to bee most manifest To loue and light followeth Delighâ— delight therfor the face of Christ shining like the sunne sheweth what delight is adioyned to Gods loue For one of the chiefest causes of delight we haue vppon earth is the light of the sunne therefore the blinded Tobie to whom day and night were all one could say quale Iob. 5. mihi gandium qui lumen coeli non video what ioy haue I that see not the light of heauen the delight that God conceiued by the institution and effects of this sacrament which he did foresee so profitable for vs so glorious to him without dout was ineffable The which he gaue vs to vnderstand by the good father who ranne to meet his prodigall sonne dum adhuc à longe esset when he was yet farre off and Luke 15. there imbrased and kissed him and after bringing him home with what affection thinke you caused he that vitulum saginatum the fatted calfe a most perfect figure of this sacrament to be killed to reioyce and feast with his sonne if his delights be to dwell with the sonnes of men Dilitiae Proâ—â—b â—â— meae esse cum filijs hominum my delights are to be with the sonnes of men what extreame delight had he to institute the Eucharist the very sinew and ioynt the glew and chaine wherewith he did foresee that men and God should perpetually be linked together in loue and vnitie If hee reioyced Io. 1â—â— to foresee his disciples and the rest of his flocke ioyned in friendship and amitie what extremitie of ioy did possesse that sacred brest when he did see them so vnited with his body and bloud that they had cor vnum animam vnam one hart Actes 2. â—â— one minde and all animated with his diuine life If he that planteth a tree with his owne hands could foresee what excellent fruite it would yeeld what ioy would he receiue in planting of it if the fouÌ„ders of colledges might foreknowe what rare schollers preachers and bishops shuld ascend from these foundations how gratefull would it be vnto them with what alacrity would they proceede in their building euen so our sauiour reioiced greatly foreseeing the admirable good of the Eucharist howe many straying soules by it were to be reduced how many proud and ambitious to become humble and milde howe many as fierce as lions as gentle as lambes how many lasciuious chaste how many coÌ„secrated to gluttony modest and temperate hovv many as brittle as glasse perseuer most constantly in virginity this obiect I say so wonderful for excellencie so gracious for varietie so rare for difficulty so glorious for merit could not but greatly content him whose contentation is to see the compleat contentment of vs. 9 Maiestie 10 Glory 11 Libertie THe brightnesse of Christ face in the â—â—â—th 16. Marke 9. Luke 9. mount of Thabor represented vnto his three best beloued disciples the glory of his maiesty or the maiesty of his glory the same it insinuateth here because he would giue vs therby to vnderstand that his loue is no common or vulgar sort of affection but most marestical glorious This word maiesty questionlesse is more triuiall then vnderstood for I am of opinion that fewe conceiue the depth of the