incarnation But because this fauour in substance vvas onely proper to Christes humanity though in operation vertue and efficacy sufficiently offered for all therefore the bounty of God was not extended enough it lacked a farther communication that euery man in particuler might participate his infinite bounty and perfection not in vertue alone but in substance also The Sunne lendeth the earth his beames yet the substance remaineth in heauen but lo in this blessed Sacrament God hath with his beames ioyned the sunne with his deuine vertue linked his diuinity and not onely by effect but also by person entreth into the breasts of all the faithfull which come to receiue him Here he maketh euery man partaker of himselfe of his substaunce as well deuine as humane And therfore the sphere of his goodnesse cannot be farther extended since euery one receiueth that which is infinite and God himselfe The second cause to be an Epitome or an abridgement of all Gods wonders AFter that God had rowsed from nothing Sap. 11. the mightie masse of this world polished it in number measure weight the last worke those artificiall hands finished was man who as an epitome or an abridgement comprehended in himselfe the degrees of all creatures thereby giuing vs to vnderstand that as often as we looke vppon man we should call to our memories how many goodly creatures and how admirably God had created and prouided for his cause euen so after that God in the olde Testament and Christ in the new had wrought infinite miracles and wonders one of the last which Christ solemnly manifested to the world was this blessed Sacrament as a memoriall of all his wonders as an abridgement of al his miracles that therby seing this Sacrament we should expend what wonderfull miracles he had effected for vs and what singular graces he had bestowed vp on vs the which it seemeth Dauid standing a loofe off in his high turret of faith did contemplate when he saide Memoriam fecit mirabilium suorum misericors miserator Dominus escam dedit timentibus se Our merciful and pittiful Lord instituted Psa 110. a memory of his wonders he gaue foodâ— to them that feare him that all miracles and singular wonders which God euer wrought are comprised in this SacrameÌ„t or the like easily it might be proved A few I will number leauing the rest to the discourse of euery sound dâ—uine What wonder shewed God first to the worlde by creation of nothing to make all here many learned diuines holde that Christs body exsisting in heauen is created anew for they say it is possible for God to create my soule and body againe in Fraunce I beeing in Englande as for to reproduce in the resurrection those formes qualities and accidents which perished by death and corruption in the graue and truly this manner of speach diuers fathers Cip. de eaera Dom. vse calling this action by which Christs body is placed in the Sacrament creation more ouer it plainly apeareth that when the formes of bread and wine are corrupted God produceth a new substantiall matter to sustaine and vpholde the new accidents If you discourse ouer the miracles of transforming Lots wife into Gen. 19. Exod. 4. 7 a Piller of salte the rod of Moses into a serpent the riuers into bloud water into Ioh. 2. wine in the mariage transubstantiation presently representeth the same If raising vp of the dead if giuing sight to the blinde if in satiating a number with so little most plainly it shall appeare hereafter that this Sacrament causeth life euerlasting that it openeth the eyes of the soule that it feedeth millions and neuer consumeth Therfore most true it is that this Sacrament is an abridgement of the wonders that God wrought and it selfe one of the greatest wonders of all And therfore they may well cease now who admired so much Archimedes for contriuing a spheare of glaffe wherein hee had comprised the motions of the heauens since in this sacrament are vnited all the admirable operations wonders and miracles which proceed from the hands of the soueraigne work man of heauen and earth grace and nature The third cause to deifie the soule THe Philosophers and Phisitions with iointo assent approue this principle to be of an vndoubted verity Ex quibus constamus ex issdem nutrimâ—r with those things we are nourished of which we are made For being compounded of flesh bones heart liuer braines sinewes wee cannot liue except we be fed with flesh bones heart liuers finewes to nourish our bones heart liuer c. which position must not be so grosly conceiued that we ought to eat bones or liuers to nourish our bones or heartes for many eate nothing but roots hearbes fruites bread fishes neuer touching flesh or bones and yet are nourished But that whatsoeuer we receiue for fustinance cannot restore the partes which by continuall resolution vanish away except the meate wee take be first conuerted into the substance of those partes which are to be repaired Therefore that bread wee eate doth not nourish the heart before it be conuerted into the substance of the heart it feedeth not the bones till it be changed into the substance of bones it restoreth not the braines till it become of the nature of braines The Iust therfore in scripture being called gods Ego dixivos dis estis filij Psal 81. and Io. 10. excelsi omnes I saide you are gods and all the sonnes of the highest and participating in their soules a diuine nature Diuinae naturae facti consortes Being made pertakers 2. Pet. 1. of the diuine nature if the Philosophers propositions be proued true ought to haue a diuine foode the which no doubt the wisdome goodnesse and power of God knew would and could prouid for them as we see afforded in this Sacrament This seemed Christ to insinuate when he saide Qui manducat meam carnem bibit meum sanguinem in me manet Io 6. ego in co He that eateth my flesh and drinketh my bloud abideth in me I in him By which wordes are propounded two admirable vnions the one is that God is in vs the other that we are in God by eating this celestiall foode That God herby dwelleth in vs it cannot be called in question because as meat entreth into vs remaineth in vs and is vnited with vs euen so Christ entereth really remaineth really and is resident so long as the vailes of bread and wine are not consumed But O Lord how can we be in thee since that no man is in the meat he eateth but rather the meat is in him how then is it true he that eateth thee remaineth in thee yet infallible truth it is that those that eate Christ are in Christ For this difference we finde betwixt this diuine foode and other corruptible meats that they haue not life in themselues nor giue life but receiue life of the body and of insensible and inanimate
lilfe Meate helpeth nature to disgest many ill humours and this sacrament is not onely a meate but also a medicine And as Saint Cyprian saith extinguisheth sinne Meate causeth growth and whosoeuer participateth De coena Domini 5 this foode encreaseth in spirit for by receuing the life of charity and grace the soule cannot but grow in vertue and perfection as hee that commeth nearer the sunne participateth more light and heate For these resemblances of meate with the blessed sacrament we may per ceaue the reason why our blessed Sauiour instituted it vnder the formes of bread and wine thereby to teach vs by these externall signes that as bread and wine feede our bodyes so Christs fâ—lesh and bloud our soules But for all these perfections or commodities of temporall meats they haue adioyned as many imperfections and defects the which this blessed foode of life wanteth For corporall meats if they delight vs the more we eate of them our delight is lesse and at last wee come to loathe them but this meate Qui comedit adhuc esurit qui Ecde 24. bibit adhuc sitit hee that eateth of it is the more hungry and hee that drinketh the more thirsty and none we see so much desire it as those who most frequent it Corporall meates cannot cause a body that is dead to returne againe to life but this spirituall foode giueth life vnto the dead Qui manducat me ipse viuet propter me Io. 6. he that eateth me the same also shall liue by me Corporall meate although it repaire our forces lost yet the continuall alteration and disguising of it diminisheth our naturall heat because Omne in agendo repatitur euery agent in doing suffereth againe so that at last euen meat it self would extinguish our outward facultie if we had no other cause of death But he who eateth at this table of life Non gustabit Io. 6. mortem in aeternum non morietur he shal not tast of death for euer he shall not dye For as the soule can neuer dye except it leese the grace of God and that it cannot leese of necessitie but of free will so the grace of God can neuer be consumed but by a peruerse wicked will and therefore in aeternum for euer of it selfe it conserueth the soule in life because in very deed it is life Corporall meates faile in force for they alwayes cause not the body to encrease in strength or quantitie but after certaine yeares the body doth not only cease to grow but also it begins to decay and in fine declineth to death But such is the vertue of this holye Eucharist that euery time it is eaten it addeth a new degree of growth yea and for most part when a man declineth most in body and commeth nearer his death in spirit soul he encreaseth most because he then hath most heat of grace todisgest this sacred foode for which admirable effects Dauid wel say in persoÌ„ of those that receiue this Psal 22. heauenly refection Dominus regit me nihil mihi deerit in loco pascuaeibi me collocauit Out Lord doth gouerne me I shall want nothing in the soile of his pasture he hath placed mee For all pastures in respect of this are barren desarts all repasts compared with this leaueth soule euer fainting These pastures are alwaies greene with grace enameld with flowers of vertues watered with the heauenly dewe of Gods assistance and finally haue the pasture continually attending his sacred flocke The twenty ninth cause to effect the resurrection of our bodies BY the vniuersall preuarication of Adam 1. Cor. 15. all his posterity incuâ—red in particular the death of soule and corruption of body whereunto they onely are subiect who discende from him by naturall generation Because that God had so decreed that as from him we were to draw our nature so by his good demeanour froÌ„ him we should receiue our grace But through his transgression by communicating vnto vs a part of his substance poisoned with the sting of originall sin hee imparted together the mortall woundes of body and soule Our Sauiour Christ whose substaÌ„ce was vnspotted with crime or offence pretending as life to destroye death communicated vnto vs his diuine substaunce to giue the soule the life of grace and the body immortality of glory For who can wonder if Christs body touching the bodies of good souls which receiue him with deuotion resuscitate them to life againe since the touche of Elizeus bones had vertue to restore the 4. Reg. 3. vitall spirit to a dead carcasse If seede sowne in the field although it die in the ground retaine vigour virtue of spring so liuely againe which was communicated vnto it by the roote why shall wee not imagine that our bodies keepe a certaine vertue a relation to this sacrament the onely roote of immortality For if the soule receiue grace the body concurreth it is an instrument and therefore if it bee compartner in paine why not in gaine And if Christs soule sanctifie our soules shall not this bodye glorifie our bodies Yea both his body and soule will immortallize both our bodies and soules and therefore hee saide Hic est panis de caelo Iohn 6. descendens vt si quis ex ipso manducauerit non moriatur this is the breade that descendeth from heauen that if anie man eate of it he die not For although hee die corporally yet by vertue of this food by the touch by the relation to the soule whose instrument it was Christ will raise it vp againe Without doubt it standeth greatly with the prouidence of God that Christs body should cause their resurrection who receiue deuoutly this sacrameÌ„t because as wee saide aboue in this hoast Christ is sacrificed and those that participate it woorthily in affection suffer and die with him therefore reason requireth that as they die with him so they shall rise with him Si compatimnr conregnabimus Rom. 8. if we suffer with Christ we shall be also glorified with Christ And more plainely Reformabit corpus humilitatis nostrae Phil. 3. configuratum corpori claritatis suae Hee will reforme the body of our humillitie configured to the body of his glory For if we mortifie our bodies to make them like his body by crosses and pains Doubtlesse he wil reuiue them with delights glory causing them to be his like his body in eternall ioy For which cause we must for a while intreate our bodies not to groane vnder the burthen of Christs commaundements not to repine at fasting not to murmure at mortification not to loathe long prayers not to grudge to liue in prisons depriued of many false pleasures the worlde affoordeth for all these will passeonce When death comes our conscience will reioyce But when our Sauiour after death shall iudge vs and see our crosses conformable to his our pains for his glory our tribulation for his confession Hiems Cantie
they waite vpon Christ which is the very essence and substance of the court and throne of heauen who nowe dwelling in the Church hath changed it into heauen and questioÌ„lesse where Christ as there caÌ„not but be a multitude of Angels attending his Maiestie beholding his glory as Chrys witnesseth The tenth cause to be the end and consummation of all the other Sacraments WHen I consider the seauen Sacraments of Christs church me thinks I conceaue God as an immensiue Circle without bound or limit whence from issueth six Sacraments as lines who end all in the center of Christs body in this Sacrament or else that the other six are great flouds of grace which water the earth of Gods elected yet all running amaine to the ocean sea which is this euerlasting Challice or else that the seuen Sacraments resemble the seuen Planets whose influences cause such admirable effects in this corporall world all yet receiue their light from that which standeth in the middest I meane the Sunne euen so all Sacraments draw their vertue and grace from the contented of the Eucharist Cipr. sermde caena in ritulo Dionis li de eccles Hieraâ—c Wherfore S. Cip. called it Consummans Sacramentum a Sacrament consummating and Dionis Areop termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August tract 1 20. in 10. Sacramentum Sacramentorum the Sacrament of Sacraments For as he saith no Sacrament is present without this and that for two causes the former is in regarde that the Author hereof imparteth grace vertue and efficacie to all other Sacraments for out of his side issued all the Sacraments of the church Another reason is because all other Sacraments are peculiarly ordained of God to this and as S. Dioni saith haue not their complete perfection without it By originall sinne the gates of Paradice were shut and wee all debarde from the tree of life which only immortalized the eaters By Baptisme the gates are opened and accesse is graunted to eate the Fruite of the Tree of life this Sacrament which grew vpon the crosse But actuall sinnes caused death againe and bolted the gates as fast as before the which the Sacrament of penance vnbolteth againe The Sacrament of confirmation peculiarly God ordained for the saithful that therin they might receue force and strength to confesse the Soule of this Sacrament Christ Iesus and all the misteries of our faith denied by infidels blasphemed by Iewes impugned by Heretikes among the which none hath bin more assailed nor more earnestly defended then this and as I thinke there is no pointe of christian religion vppon which more books haue bin written then on this matter How order aymeth at the body of Christ none can call it in question since all the seauen orders of the Church are wholy directed vnto the right consecrating and administrating of this Sacrament Matrimonie by representing the vnion of Christ and his Church consequently vnfoldeth vnto vs the coniunction of Christs fathfull flocke with their heauenly Pastor in this Sacrament for as man and wife in Matrimony are one body and one flesh so by the virtue of the Eucharist Christ and his faithfull are one body by reall vnion and one soul by naturall affection And for that this Sacrament of Christs body was to bee a viation to conduct men specially in the last point of their liues when they enter the harbour of eternall life therfore to dispose the soule to take awaie all melancholie and discomforts caused by sicknes and lothsomnes to leaue this worlde our blessed sauiour prouided the extreme vnction and then all Sacraments end in the Eucharist The eleuenth cause to arme vs against our enimies and especially against the deuill THe common enimies of al Christians well knowne and daily proued are the diuell the flesh and the world who openly and secretly by force and trechery omit no occasions wherein they thinke to preuaile Against them all three our vigilant Captaine hath armed his souldiers with this sacrament How he protecteth vs against the diuell heere I will deliuer reseruing the other two to the next discourses First of all most certaine it is that the blessed Eucharist is not only meat to feed our soules but also armour force and strength to defend vs in battaile so saith Dauid Parasti mensam in conspectu Psal 22. meo aduersus eos qui tribulant me Thou hast prepared a table before me against those that vexe me And what other table can he meane of but this which Christ hath set before all his faithfull what other table can fortifie him against his enemies but this wherein is eaten Fortitudo gentiarum the fortitude of the Gentiles the reason why this celestiall foode armeth our soules against the assaults of our enimies may easily be deliuered for little would it auaile a souldier armed without with helme currats picke or what furniture soeuer if he were destitute of naturall force and strength of body to mannage his weapons if for hunger his vitall spirits failed if he were so weake he could not strike a blowe therfore meat is necessary to restore his lost forces to repaire his strength and consequently to arme him within against the troupes of his enimies So internally doth the Eucharist fortifie vs by spirituall nutrition and vitall sustentation against our ghostly foes The diuell as GOD signified by that monstrous Leuiathan mentioned in Iob according to Saint Gregories exposition like a great whale Gregor in 40. Io. did swime in the tempestious Sea of this worlde deuouring men like fishes casting them downe into that fiery stomacke of his infernall furnaces at last he came to Christ and as he caught for a baite his Humanitie he was taken with the hooke of his Diuinitie In like sort pretending to inuade those who are blessed with this thrise blessed bread thinking to take them naked findeth them most strongly armed and those which he made acounte in hell to haue troden vnder feete by vertue of this bloud shall triumph in Hom. bi ad Pop. Antioch hom 45. in lo. heauen ouer his head For as Saint Chrisostom saith Tanquam leones spirantes flammas sic discedimus ab illa mensa diabolo terribiles effecti as lions breathing flames of fier so depart wee from that table being made terrible vnto the deuill For what flame of fier can more affray then the presence of Christ at whose name all the infernall crew do tremble and shake They feare no doubt that which carieth this sacrament in his breast should foile their forces as Dauid did Goliath that tower of flesh their figure 1. Reg. 17. and slaue with a little stone the picture of Christ residing in the Eucharist they know well enough their dartes are shot against a wall of flint which reboundeth to their owne harme and shame when they impugne a soule armed with Christ yea for feare they dare not approach but as a seruant of Christ saide S. Kather. de siennâ— fly from a soule
winges and he from thence gaue answere vnto Moses and the Priests to all that they demanded of him that thereby the people might enioye a perpetuall sensible obiect to stirre more deeply in their mindes a more liuely conceite of the presence of God then they coulde imprint without it Besides this corporall presence helpeth vs greatly in praier to recal vs when we are distracted for such is the imperfection of our meditations that we cannot prosecute theÌ„ but by corporal imaginations the which wee proue to be so wauering incoÌ„stant that if we fix not our mindes fully vpon some corporal sensible obiect our selues will be wandring in al the coasts of the world But by this presence of Christ our imagination keepeth at home as soone as it beginneth to range this Sacrament with a silent voice but a crying maiesty admonisheth him of his duty that talking with so soueraigne a king he must not but speake to the purpose attend what he answereth Thirdly it causeth vs to humble our selues the which is most necessary for â—eel 25. Luke 18. praier because oratio humiliantis se nubes penetrabit the praier of him that humbleth himselfe wil pierce the cloudes And the publicane for this cause obtained his petition wheras the Pharisie was reiected and what can enforce a man more truly profoundly to humble himselfe before God then this food where the son of god doth humble yea abase himselfe so low for maÌ„ Fourthly in the Arke as S. Paul witnesseth Heb. 9. were the tables of the law the rod of Aaron wherwith he did so many miracles in Egypt and a vessell of Manna that god rained in the desart For god would haue them to set perpetually before their eyes the memories of his admirable benefites he had bestowed vpon theÌ„ And haue we not most liuely represented al these three in the Eucharist who vieweth but the tabernacle wherin our sauiour resteth and remeÌ„breth not the new testament subrogated for the old Christ for Moses the law of grace for the law of feare the two precepts of charity like the two tables foulding the x. commaundements who seeth this sacrament presently recordeth not what woonders Christ wrought in earth how he conducteth the faithfull through the red sea of his pretious bloud wherein are drowned all infidels for their incredulity being made to the one petra scandali a Rom. 8. 1 Pet. 2. stumbling stone to the other lapis angularis the corner stone finally who beholdeth here the presence of Christ imediatly may not easily see the vessel of maÌ„na the foode of his chosen people in the desart of his life the foode of Angels discended from heauen the food that finally must conduct theÌ„ to the land of promise The seuenteenth cause to abolish veniall sinnes IF we were arriued to the hauen of eternall life and ascribed citizens of that celestiall Ierusalem whence there is neither Eph. 5. macula ruga nec spot nor wrinckle that is neither sinne nor inclination to sinne we needed no remedy to wash away our sins but since our habitation for a while must be cum habitant Cedar in a worlde subiect Psa 119. to temptatioÌ„s of SathaÌ„ euill examples of the vngodly allurements of the flesh infinite occasions of offences since we are seduced by so many extraordinary passions blinded in iudgement and feebly in affection prone to vice and slowe to vertue Lac. 3. therfore the very iust doe vtter these voices In multis offendimus omnes in manye things â— 10. 1. things we offende all and si dixerimus quod peccatum non habemus nosipsos seducimus Prou. 24. If we shall say that we haue no sinne we seduce ourselues and septies in die cadit iustus the iust falleth seuen times a day Neuerthelesse the iust are planted Psa 1. by the riuer side if some little imperfection staine them if some mudde cleaue vnto them these cristal streames wil wash it away this blessed Sacrament beeing their dayly foode will scoure their dayly defects For we know well that dayly meate supplies dayly wants and that which either sunne or labour consumeth that meate repaireth so in the Sacrament it befalleth wherewith the soule is nourished that those defects which either by worldly mallice or carnall delights were contracted by this consuming fier are released If Dauid coulde say asperges me domine Psa 50. hisopo mundabor lauabis me super niuem dealbabor Thou shalt purge â—mee O Lord with isope I shal de clensed thou shalt wash mee and I shall be made whiter then snowe If the bloud of kiddes or calues sprincled with isope could wash him so from sinnes which drew all their vertue from this Sacrament so that hee should become whiter then snow how white then shal become those soules from the spots of sinne whose heartes soules are sprincled with the blood of Christ I must confesse with Saint Augustine that Christ washed his disciples feete before he made them pertakers of his table the which did signifie the spirituall washing from veniall sinnes for none ought to powre downe this pretious liquor but Tract 56. in 10. into a challice most pure and neate Yet what if after some indifferent diligence made or for some other present occasion one come to this Sacrament with some veniall sinnes shall not wee thinke that our bountifull Sauiour will like the sunne consume those little cloudes of ignorance like an Ocean sea drowne those sparkes of concupiscence like a magnificent king taking possession of his crown and kingdome I meane the soules of his seruants forgiue those little faults committed and say as he saide to Zacheus Luke 14. Quia salus huic domui facta est This daye saluation is made to this house For if wee consider but the qualities of veniall sins and the nature of this Sacrament wee shall finde such correspondence of perfection in the one opposite to the imperfections of the other that none can deny but that this foode of life to veniall sinnes is a present death venial sins are not main but light offences of god but this sacrament yeeldeth extreame contentation to God wherein his sonne who comprehendeth all his loue is contained Veniall sins dispose to mortall and consequently tend to damnifie the soule to death but this sacrament is life bringeth life and encreaseth life Veniall sinnes coole the feruer of charitie and this Sacrament enflameth charitie Veniall sins cause some blemishes in the soule and consequently distemper the beautie therof by a little disgracing the exact figure and similitude of the Trinitie this Sacrament deifieth adioyneth new colours and repaireth the portraite againe For who can better do it then he that came of purpose to refine it The eighteenth cause to be a perpetuall Sacrifice Priest Sacrifice Religion are so linked together that it is imposible to finde one without the other for there can be no Priest that hath
no sacrifice nor any Heb. 5. religion where there is not both Priest and sacrifice Because what is religion but a publique profession of a multitude to worship god and what publike worshippe can bee exhibited to GOD without a reall and externall Sacrifice For the better vnderstanding hereof it is to be noted that in all ages and in all nations and in all religions they euer vsed some sorte of Sacrifices for if wee looke into the lawe of nature wee shall finde Abell Abraham Iob offering vp sacrifices if wee discend to the law written there will appeare an admirable number appointed in Leuiticus If wee come to Christ in his last supper and vppon the Crosse we shall finde him sacrificing Besides wee may obserue that all their sacrifices almost consisted in killing beasts or in the destruction of some creature as in burning insence or such like Now if we demaunde for what reason did they kill bulls calues or lambes how know they that GOD would be pleased with them what needded he bulls or calues nunquid manducabo Psa 49. carnes â—aurorum aut sanguinem hircorum potabo shall I eate the flesh of bulls or drinke the blood of goates by the resolution of this doubt we shall better perceiue why Christ left this Sacrament as a perpetuall sacrifice for his church Three reasons then may bee yeelded the first because by sacrifices men acknowledge GOD the first maker conseruer and last end of all creatures the which they intend to professe by the externall action of sacrificing because in killing an oxe and burning of him to ashes they depriued themselues of all vse of all profit whereby they signified that all was due to him of whom they had receiued all The second reason was because the holy ghost moued them to vse such bloudie sacrifices to prefigurat the passion of christ once to be offerred vp on the Crosse Thirdly to shew by the death of beasts that they deserued death for their sins that they offered the one to God in lieu of the other By these three reasons wee plainly see that wee in the lawe of grace haue as great need of a reall and externall sacrifice as either the Iewes or those that liued vnder the lawe of nature For need not wee as well as they to acknowledge the dominion and right of GOD ouer this worlde is not hee our Creator our conseruer our last end as well as theirs ought not wee as well to represent the sacrifice of Christs passion passed as they to prefigurat that which was to come do not our sins as well deserue death as theirs did and are not we bound as well to craue pardon for them as they for these three causes therefore and many more our Sauiour instituted this sacrifice of the altar where by the incruent death of Christ we acknowledge the eternall dominion of God and render him infinite thankes for all his gifts as well of grace as of nature and therefore principally it is called Eucharistia that is gratiarum actio thankesgiuing besides we represent most liuely his passion according to that precept of Christ Hoc facite in â—eam Luke 22. commemorationem do this for a commemoration of me Finally we cry O Father of heauen and earth loe we deserue death and 10000 deaths but here wee present the death of thy sonne his body quod pro vobis traditur which is giuen for Luke 22. you his bloud that is shed promultis in remissionem peccatorum for many vnto remission Mat. 26. of sinnes take and accept his death for ours The ninteenth cause to be a sacrifice most like his passion Diuers ancient fathers expending those 1 Cor. 11. wordes of S. Paul Quotiescunque enim manducabitis panem hunc calicem bibitis Cip. ep 3. Chrisost the â—phi occum mortem domini annuntiabitis donec veniat As often as you shall eat this bread and drink in locuâ— Pauli the chalice you shall shew the death of our Lord vntill he come affirme that this Sacrifice is the very passion of Christ that heere he suffers he is broken he is changed he is offered in a reall sacrifice after an vnbloudy manner for all the greeke texts haue it in the present tence this is my body which is giuen for you this is my bloud which is shed for you Saint Paul hath expresly this is my body 1 Cor. 11. that is broken for you The manner also how Christs body is here sacrificed to god so plainly expresseth the passion of Christ that if there were no other text to proue it the very correspondence would seeme 10. 19. to shew it sufficiently For howe did Christ die vpon the cross by the deuision seperation of the soule from his body Et inclinato capite tradidit spiritum bowing his head he gaue vp the ghost What was the cause of this seperatioÌ„ the issuing of abundaÌ„ce of bloud out of his body and there remaining no life wherefore both philosophers phisitians diuines say Anima est in sanguine the life is in the bloud Deut 12. experience teacheth that many die by venting too much blod out of their veins can shew a reall separation of the soule of Christ from his bodie and a reall separation of his bloud from his body here then we may easely infer that in this sacrament there is not onely a true real and externall sacrifice but also the very same that was vpon the Crosse though in maner as shal be declared they differ It is a receued opinion among al learned diuines that the words of consecrating Hoc est corpus meum This is my body do effect that they signifie that as God by saying Fiat lux let light be made light so by saying Hoc est corpus meum This is my body is presently put the bodie of Christ vnder the forme of bread moreouer that they effect no more imediatly than that they signifie therfore by the vertue or efficacie of consecrating imediatly there is only the body of Christ in the hoast without any soule true it is that there is no host that hath not the soul of Christ but that is not by the imediate force and vertue of consecration but by sequele by a following or as they call it per concommitantiam because the soule is ioyned with the body in heauen therfore consequently the body bringeth the soule with it but if the soule were not in the bo die as it was vpon Goodfriday then if any of the Apostles had consecrated the soule of Christ had not bin in the hoast but the dead body as it was in the graue so that by consecrating of Christes body wee haue a reall separation of soule and body and only an vnion of them by sequele and consequence I call the seperation reall for that where the action is reall that which is effected by the action must likewise be reall In like sort the words
Hic est casix sanguinis mei This is the challice of my blod make that they signifie and therefore hecause they signifie only blod consequently they put by their force and efficacy only bloud in the challice without body or soule although by sequele both the body and the soule descend into the chalice for the bloud being in the veines it draweth the veines the veines beeing fixed in the body cannot but naturally draw the body with them the body harboring the soule likewise bringeth it for company As for example the woman of Samaria that drew Io. 4 vp water with a cord from the wel she immediatly drew the cord but by sequele came the paile because it was tied to the corde and with the paile by sequele the water with the water if there had bin a fish had followed a fish the priest out of Christs side drawes first the bloud immediatly follow the vaines to the vaines the body to the body the soule for which sequel this sacrifice is called incruent and is most decent perfectly representing the maner of Christs death and passion The twentieth cause that it might be a holocaust or burnt offering THree sortes of externall sacrifices we reade in holy scripture were in vse among Louie 1. 43. the Iewes holocausts or burnt offerings pacifying hoasts hoastes for sins The first were offered to God in reuereÌ„ce of his maiesty the 2. in thankesgiuing for his benefits receaued or expected the 3. for expiation of their sins The first was al burnt vpon the altar the last were partly offered to God partly imparted to the priests the second were deuided into 3. parts one was offered to God another bestowed of the priests the third fel to the offerers share The lawe therfore of grace being most complete excellent of al others as it required a most excellent sacrifice in substance so it exacted al sorts of sacrifices included in that one which ether tended to the greater glory of god or the benefit of his worshippers Therefore in this sole solitary sacrifice he clasped theÌ„ al as most plainely shal appeare for here are many consumptions in this sacrifice which euideÌ„tly conuince that it is a burnt offering First it is burnt here as Christs sacrifice and holocaust was burnt vpoÌ„ the Crosse that is with the infinite extinguishable flames of his charity For questionlesse as he there offered himselfe and fired his sacrifice with loue to redeeme al the world euen so here his sacrifice burneth with the same affection to saue all those in particuler for whom it is offered Luke 22 Desiderio desideraui hoc pasca manducare with desire I haue desired to eate this pasche Secondly the substance of bread and wine by this sacred action of transubstantiation are not reduced to ashes as wheÌ„ the holocaustes were burnt vpon the altar but so consumed that they wholy vanishe away and leaue nothing but their skin and rinde behinde Thirdly the priest by receiuing it consumeth it wholy It is likewise a pacifying hoast because by it we acknowledge the infinit benefits we haue receued and especially that benefit of our redemption the which we do not onely represent but also most diuinely exercise by this also we respect the last benefite of all that is life euerlasting Hic est pamis pro Io. 6. mundi vita This is the bread for the life of the world finally it is an hoast for sinnes not onely in regard of the grace it conferreth as a SacrameÌ„t but also for that it worketh to the purging of our sins as a sacrifice because in the old Testament goates bloud and calues bloud did expiate them Heb. 9. from their delicts howe much more the bloud of Christ in this our Eucharist exceedeth both the pacifying hoasts and the sacrifice for sinne that it is whole offered to God whole receiued of Priests whole participated of the people whereas theirs for the imperfection of them coulde not but be dismembred Hereupon I will infer that those people are happy who can daily be present at the sacrifice of Masse to be made partakers of the admirable effects of this diuine oblatioÌ„ For if the Iews resorted to Ierusalem out of all nations at Easter to offer vp their paschall lambe to represent their deliuery out of Egypt if God accepted that shadow of this sacrifice as a gratefull obsequie and louing duty O with what deuotion ought we to resorte to Masse what assurance may wee conceaue that God will accept this sacrifice more then the bloud of a thousand lambes or calues The one and twentieth cause to be a satisfactory sacrifice for the soules in Purgatory THis blessed sacrament doth not only sanctifie the soule as all other sacraments do but also as a sacrifice it hath force to impetrate of God many graces and fauours to incite vs to vertue and to withdraw vs from vice yea the blessing hereof is so ample that it adorneth and profiteth the Church millitant and succoureth also those soules which suffer in Purgatory not vnlike the ocean sea which serueth not only for the commerce of men in forraine countries to nourish and maintaine the fishes which lodge in her wombe to fructifie the earth with riuers and raine but also it passeth throgh the lowe parts there concurreth to the generation of mettels stones other minerals In like sort the blessed Sacrament is not content to ioyne the faithfull in vnitie and concord to nourish those soules which harbour in the catholike Church to engender in them vertues and good workes but also it extendeth fauours and satisfactions to them that doe liue in Purgatory that inhabit the lower partes of the earth This effect none can deny but professed enimies of christs church for the protestants themselues generally confesse that the pâ—imitiue Fathers both caught practised such oblations for the dead howbeit impiously they cal this piety of Fathers Pastours and Doctours of Christs church superstition error But what madnes is this so arrogantly to condemne a matter not of mere speculation but of dayly practise exercised through the whole church at such time as pietie religioÌ„ was most feruent many of those authors either the apostles schollers or schollers vnto them or at least that could render euideÌ„t testimony what al the faithfull beleeued practised in those dayes Whosoeuer I say condemneth this exercise of errour consequently confesseth himselfe to be a foole and Saint Agust Lib. 6. de fâ—cerdot hom 69. ad pop Antâ—o in litt c. calleth it expresse madnes to infringe any thing obserued vniuersally in the whol church And specialy without scripture authoritie or reason Here I omit scriptures Fathers and histories and suppose the matter as an infallible truth that this holy sacrifice profiteth greatly those souls which be in Purgatory according to that saying of â—aint Chrisost Non temere sancitum est ab apostolis vs in tremendis misterijs defunctorum agatur
then were his enemies if he had bestowed it of his Angells or blessed Saints in heauen it hadde not bene so admirable but bestowing it vpon fragile men and sinners it exceedeth all admiration At what time gaue he it At the houre of his death when his passion was approaching hard before hee was to spring water and bloud to imprint his loue more in our memories and to make vs admire the gift the more that at what time we were most spitefull against him he was most carefull for vs. In what maner to be eate if he had giuen vs his bodie to haue bin adored as the three kings adored him it had beene a greate fauour and this but in one church at Ierusalem Mat. â— wee would haue deemed it a singular grace and euery man would haue thoght himselfe happy that could haue gone thither to worship it If he had bin something more liberall to haue bestowed it vpon vs to weare in a iewell about our neckes with what care ought wee to haue kept it what a rare iewell had this beene what Pearles or Diamondes comparable but his magnificent hand found out a more bountifull way by giuing vs to eate To whom committed hee the consecration to all Priests if he had onely granted it to the Pope of Rome truely it had beene an ineffable benefit to all his church but he knew Bonum quo communius eo melius good the more common the better it is When may they consecrate it once in their liues once a yeare when and as many hoasts and as often as they will O admirable goodnesse O explicable bountie Who must receiue it all men what once in their liues once a yeare as often as they can conueniently prepare them selues What ende pretended he in such a gift his owne profit or commoditie nothing lesse to giue vs life euerlasting to enioy him for euer He giues himselfe the only remedy or means to enioy himselfe What beneuolence can be compared with this that God woulde giue God so deare vnto him with most inflamed loue to miserable meÌ„ to sinners at that time they intended his death to be made meate of all priests for all persons at all times to giue vs life euerlasting you Saraphins speake let men be silent The twenty fourth cause by diuers meanes to allure vs to loue him SVch are the loathing affections of our soules as the appetities of our bodies for we proue by experience that one sort of meate though neuer so good doth distast vs and cloy our stomacks if it be vsed long and in our soules if that we continually exercise one meditation of the same matter at last it disliketh vs and becommeth tedious Our blessed Sauiour knowing wel our infirmities il dispositions as in the first creatioÌ„ he prouided so many fruits fishes beasts and birdes that with the variety of tastes we might recall our appetites againe so in the spirituall pasture of our soules he prepared sundry subiects to change our distasted affections as in holy writ pregnantly appeares For if the creation of this worlde did not delight our meditation then wee might passe further and weigh the punishment of sins in casting Adam out of Paradise Genes 3. in destroying Sodoma in the vniuersall Genes 19. diluge if this please vs not then to admire the prouidence of GOD in Abraham Gen. 7. Isaak Iacob Ioseph if this were lothsome then he propounded the captiuitie Exod. 2. of Egypt the captiuitie of Babilon the captiuitie of the Romaines plagues 3. Paral. 36. inflicted to the Iewes for vniuersal transgression Luke 19. of his lawes if with this we were wearied loe the whole life of Christ wherein wee haue such aboundance and varietie of foode for our spiritual repaste as wee could desire yet if this seemed tedious he hath set vs downe our foure last periods of death indgement heauen and hell But finally knowing that there was no meate either more pleasant for taste or profitable for health or of more force efficacie then himselfe he therfore propounded himselfe as the obiect of our meditation and the subiect of our affection yet foreseeing that as the very Num. 11. celestiall Manna did loath the children of Israell in the desart so euen God himselfe foode of all foodes at last would discontent vs. therefore to preuent this inconuenience he accommodated himselfe in diuers manners propounding his deity to vs with such varietie that none but indurated hearts could in al sorts distaste it First he presented his diuinitie vnto vs Rom. 1. by his creatures that whilst wee reade in the booke of nature the admirable wisedome power and goodnes of GOD all which wee may manifestly discouer in euery creature wee might loue worship and adore him If this meat seemed too grosse for corrupted appetites he opened the booke of faith there vnder veiles and shadowes tropes and figures discribing himselfe the Trinitie and other wonderfull attributes of his deitie the which he promulgated by Patriarches and Prophets in the olde testament But this was somthing obscure therfore he clothed himselfe with flesh and bloud he came as one of vs for because children did communicate Heb. 2. Heb. 1. in flesh and blood he would be pertaker of the same and being the expresseword and image of his father he reuealed vnto vs the secretes of his fathers breast thereby to stir vp more our drousie and dead affections Yet this was not sufficient to satisfie our desires for paines must shew loue and exceeding paines exceeding loue Loe he would not faile he apparelled himselfe with a multitude of most cruel exorbitant paines to giue vs matter to ruminate besides to moue our hearts to loue Yet here he ended not for if paines could not strike the stroke hee thought vnion with vs corporal meat spirituall foode would preuaâ—le therfore he cloathed himselfe with the huskes of bread wine and finally promiseth to giue vs himself in blisse clothed with glory Wherfore he hath earied himself with vs as carefull mothers with their sicke infants whose tastes being disguised if they know some one meat will do them good they prepare it in diuers maners that with variety they may alley the loathsomnes of ordinary diet so God hath disguised himselfe in diuers maners to moue vs to think of him lodge him First he couered him selfe with all his creaturesâ— then with the vailes of figures shadows after with the flesh of man by incarnation then with the rindes of bread wine in the Sacrament next with the paines in his passion and finally for euer with glory after his resurrection The twenty fiue cause to be the immediate obiect of our Religion OVr sauiour Christ as he came to power down the fluds of his deuine grace among the faithâ—ulll so he endeuoured to cause them worke and exercise vertues correspondent to that grace for which intent he inuented an admirable manner how to deify al our
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
sacrament affordeth cognouerunt eum in fractione panis they knew him in the breaking of bread for Luke 24. which cause the wisedome of God inuited all those that would be wise to come and drinke of her wine she had mingled in this sacrament Besides our Sauior here Prouerb 9. submits himself to the iudgement of men for he maketh them the surueyors of theÌ„selues Probet seipsumhomo sic de pane illo 1. Cor. 11. edat de calice bibat qui enim manducat bibit indignè iudicium sibi manducat bibit non deiudicans corpus dominum let a man proue himselfe and so let him eate of that bread and drink of the chalice for he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the body of our Lord. If they iudge worthily he entreth if vnworthily contents himselfe to accept their peruerse sentence as he was content to tolerate the vniust iudgement of Pilate Therfore the mysterie it self the effects theròf the vse and practise shewes that God pretended an vnion of conceits in this Sacrament The vnion of wil affection we see most Vnion of affection manifestly here effected god loueth him selfe infinitely for his owne natiue goodnes and here he giueth vs the life of grace and charitie to hâ—lpe to animate to inable vs to lone him God commaundeth vs to call in remembrance his death passion and here good soules afflict their souls with internal griefe and compassion God intended to giue vs this mistery for a perpetuall sacrifice to bee offered vnto him and here the religious christians confirme their willes with his and daily offer it When I thinke of the vnion of friends Vnion in company who eate at one table what ioy and mirth they conceiue in such imperfect refections and transitory societies and conferre them with this sacred banquet it seemeth no otherwise than to compare a painted dish of meate with one that is reall substantiall because here all that eate feede of the very same they receiue ioys of the soule but especially to our purpose those that communicate at this table eate of the same dish Christ ate on himselfe for hee did eate this food we feed vpon and thus he was verè commensalis And besides hee is the meate it selfe that neuer was yet seene in the world The vnion of presence and place our Vnion in presence Sauiour knew well concerned friendship and loue therefore as one that went into forren countries he thought it not conuenient only to leaue a ring a bare memory but hee included himselfe in this ring of bread he made himselfe the diamond and so didde departe in externall shape and forme but not in substaunce Besides what neerer vnion of place can there bee then in one breast which is the dearest presentest place that any man can desire the which that Ladie well declared who after her husbands death for extremity of loue could not permit his hart which had loued her so intirely to be buried in any other place then in her own breast for that effect she dried it to pouder and so intombed it in the dearest presentest and cheefest place shee had that was her owne breast the nearest roome adioyning to her heart What other vnion affecteth loue which here we see not effected for attire heere is no diuersity since Diuers other vâ—ions one seate serueth both Christ entering the body of a begger is clothed with rags and harbouring vnder the heart of a king is apparelled with scarlet purple What other vnion can wee desire a societie of Souldiours in warres loe here Christ and wee bee made commilitones both fighting against our spirituall enemies as in the eleuenth cause was deliuered therefore if those wicked complices of Cateline before they attempt their trecherie against Caesar drunke all of one cuppe of their owne bloud to make them more bold and linked together and it preuailed so much that they all lost their liues before they failed or fainted to effectuate their conspiracie howe may wee not bee accounted cowards and dastards if we flie away if we faint in battaile if wee leaue Christ and runne to serue his enemies since we haue promised fidelitie and hee with his bloud hath inrolled our names in no better table then our owne hearts Since we haue both drunke the bloud of God what other vnion can we thinke of Saint Paul said children communicated in Hebr. â— flesh and therfore to be like them he participated the same but here we may say because children did eate flesh bloud bread and wine therefore hee tooke the formes of them all By this it appeareth how this sacrament may bee called communion since it causeth so many vnioÌ„s in substance in secrets in opinions in affections in desires in diet in place in attire in warre in resemblance of naturall inclination That God shewed the second effect of loue in the Encharist that is zeale Chap. 4. NAture hath printed in the heart of euery sensible creature of most necesfary instinct for their preseruation that is not onely to loue themselues in procuring good but also in auoiding those euils which may impeach their health or conue nient being ye a she hath lent them armor to defend themselues to impugne their aduersaries Amity the cosin germaine or rather brother of this natural inclination in like sort affecteth not only the good of the beloued but also protecteth defendeth theÌ„ inuading those who either molest or iniury his friends this we see most manifestly in beasts who for loue of their yongones atteÌ„pt extreame perils esteeme no dangers inuade their enemies fighting til death The like we may proue in kinsmen who esteeme al iniuries offered their allies to redound to their ignomie and therefore by the law of amity they endeuor to protect theÌ„ Yea our sauior Christ touched with this zeale for so the scripture Iohn 2 calleth this effect of loue seeing the temple of his father ordained for prayer sacrifice by the sacrilegious Iewes prophaned with theft and marchandize mooued with indignation against them regarding neither the gall of their phrases the malice of the Scribes nor the greedie mindes of the Marchants but presently cast them out of the temple such was his zeale of his fathers glorie that hee could not tollerate to see him dishonoured where he ought to haue bin worshipped The like zeale if no greater boyled in that sacred breast when hee instituted this sacament for although he eternaly did foresee that most sacrile giously this sacred foode of Angels shuld be blasphemed by infidels troden vnder foot by heretikes mangled and crucified by Iewes harbored in most vgly and polluted soules by wicked christians yet for the zeale of those good catholikes he knew were deuoutly religiously to receiue him weyed nothing iniuries blasphemies dishonors treading or traÌ„pling cutting slicing burning or baking so that he might vnite his
significatioÌ„ because that maiesty properly we giue kings thereby signifying their dignity whiche proceedeth from their authority power dominion they possesse ouer ther kingdoms This same transferred to God signifieth the dignity he possesseth by the right title he enioys of the ful dominioÌ„ ouer the world which proceedeth from three perfections of God for that he is the first beginning the last end and conseruer of all things The loue of god in instituting this sacrament was most maiesticall because therin he shewd his dominion ouer al dominion that is the compleat right he had in disposing of his owne person as a king should giue himselfe to redeeme his kingdom his loue by al reason ought to be deemed most kingly and maiestical for in renouncing his right he shevveth his ful authority eueÌ„ so our sauior by debasing himself so low in a certain sort renouncing his right declareth most manifestly the maiestye of his loue By ordaining this sacrifice of himselfe hee manifesteth likwise the maiestie of his loue in the aforesaide three perfections For none but he that hath full and complet dominion ouer God can institute a sacrament or sacrifice wherein the contained is God and consequently he sheweth himselfe to haue power and authoritie ouer all that appertaineth to God Besides instituting it to conserue our soules he declares how to him properly belongeth our spirituall conseruation and since this sacrifice tendeth to God as the finall cause of all our supernaturall good he revealeth vnto vs that he is our end and that by possessing his loue we attaine our consummate felicitie Therefore it proceedeth from a loue maiesticall containeth a maiesticall and tendeth to a maiesticall Tenth Glory THe glory of God cannot be seperated from his loue for as all his other attributes and internall actions are the selfe same thing with his deitie so is his loue and therefore as infinite in perfection as the rest we call his loue glorious because it issueth speaking according to the capacities of our wits from the light of glory whereby God is blessed in himselfe besides it is one essentiall part of his selicitie to loue himselfe and therefore wee ought the more to prize this loue that hauing before it all goodnesse all beauty all delight al wisdome al power and in fine al perfections it would vouchsafe to extend it selfe to vs and impart infinitie goodnes as though it were not sufficiently satiated at home It is lastly glorious because it appointeth a sacrament wherin Gods maiestie is exceedingly glorified our soules and bodyes are embalmed against corruption preserued for glory in life euerlasting Eleuenth Libertie HIs walking among the seauen candlestickes manifested his libertie that he was not bound so to one church but that he might leaue it go to an other nor so restrained to any but that he might leaue them al forcertain it is that as he freely of loue without need created this world so freely of loue he instituted the Eucharist and as he created the world not from the beginning but after an eternitie to giue vs to vnderstand that he who enioyed al felicitie a whole eternitie without the world had no neede of it but onelye for our good and his loue he produced it in tyme in like sort he instituted not this blessed Sacrament strait after Adams falnot for foure thousand yeeres after to manifest vnto vs that for our profite and his loue not for any other interest he instituted it at his departure out of this world Twelfth Iustice THe two edged sword which issued out of his mouth declareth the vindicatiue iustice and reuenge of loue because as his goodnesse is vehement in louing so his iustice is exceeding in punishing for feruent loue bordereth alwayes vppon extreames either extremely hating or extreamely affecting the experience wee may see in Putifars wife who as vniustly Genes 39. hated Ioseph for his chaste deniall as before shee vehemently loued him for her vnchaste desite the which example although it be of impure loue yet it declareth the nature of loue For as a riuer that hath free passage runneth mildely and calmely if it be staide from the naturall course it swelleth and threatneth a ruine of al that hindereth the way euen so loue if it can passe quietly wyth that it pretendeth loue surpasseth all waters in calmenesse but if the course be stopped it swelleth and either as water it wil wash away whole citties or as fire blowe vp whole mountaines Our blessed Sauiour therefore in this Sacrament of loue hath ballanced his loue and his ire if loue cannot preuaile reuenge shall take effect for this sword cutting on both sides threatneth a punishment to disloyall louers with one side it cutteth them who refuse his loue by not accepting this Sacrament with the other those that accept it not well The first are Infidels the second Heretikes and ill christians Pagans reiect his loue Heretikes impugne his loue ill Catholikes abuse his loue But let them not doubt since they will not accept the cup of his honied affection they shall drincke the gall of his bitter hatred Moreouer this double edged sword signifieth the punishments God inflicteth in this worlde vpon those who abuse his loue in this sacrament of death madnesse and horrible diseases as infinite examples alleadged in Vide S. Cipâ—libr de laps 1. Cor. 11. histories most euidently declare Saint Paul seemeth to affirme who after hee had reprehended the Corinthians for irreuerently receiuing the sacred eucharist he adeth Ideo inter vos multi infirmi imbeâ—illes dormiunt multi therefore there are among you many weake and feeble and many sleep and in the world to come for he that eateth it not or vnworthily cannot haue the life of grace without grace hee is dead in sinne the death of sin transferreth the soule to the eternall death of hell Besides this dubble cutting sword representeth the mortall woundes both of bodie and soule that it causeth in them who receiue it not as they ought to do for questionlesse as those which receiue it worthily shall bee receiued both in bodie and soule after a more particular manner then infants who receiue it not at all euen so those that eate it vnworthily shall deferuedly be punished particularly both in Sap. 11. bodie and soule because proportion of paines must bee correspondent to transgressions In quo quis peccat in eodem punitur In that one sinneth in the same he must be punished Ah what a terrible sight will it bee to them to see him comming in iudgement both accuser and iudge who irreuerently irreligiously and impioussie handled him by sacrilegious consuming the sacred Eucharist What confusion will it bee to see that face which in a manner they did spitte in by despising his loue what flouds of gall will those eyes poure into their consciences which came once to glannce streames of sugered peace into their soules what an eternall sting will those lips