elected vnto him indue their soules with grace bring them to the ioyes of heauen O zeale of all zeales O loue of al loues most worthy of God to permit himselfe to be trode vnder the fee◠of wicked sinners to exalt his faithfull to fellowes of angels O holy Dauid thou thoughtst man was greatly extolled because that God had laide vnder his feete Oues boues pecora Sheep oxen and beasts of the field but what wouldst thou haue saide if thou hadst seene Christ in an hoaste and for thy loue permit an heretike to treade him vnder his feete but Psal ◠Magnus Dominus laudibus nimis magnitudinis eius non est finis our Lord is great most worthy of praise and there is no end of his greatnes O that wee could immitate in parte this zeale of Christ and by gratitude acknowlege this singular benefit Ah who would mone imprisonmēt for the zeale of confessing that faith which hee appointed Who would bee grieued with fetters stinch grosse fare hard beds restraint of liberty losse of life to glorifie him who is so zealous of our eternall glory Ah deere christian imagine to see the Iews or heretiks pricking this sacred angelicall and diuine hoast with pinnes and kniues in contempt of Christ his religion all for thy cause for that he instituted this sacrament for thee to receiue determine whatsoeuer shuld befall to remaine so long as those formes retaine their nature force wold not such an horible spectacle on one side make thee tremble and on thother side the patience and loue of Christ dissolue thy heart into a maine of teares yet too often such cases haue fallen and many in England God knowes haue bin present at such terrible tragedies god pardon the actors Moreouer this sacrament was instituted for many effects the which all argue the zeale of the institutor for hee did not onely ordain it as a meate or a conduct of grace to confer many celestiall fauors vnto vs but also as medicine to remoue many euils from vs for doth not this preseruatiue from prison diminish the flames of concupiscence doth not this fountaine of light expel the cloudes of ignorance doth not this life of grace abolish the death of sinne doth not the heate of this boyling bloud reuiue the remissenes and coldnes of our charitie all these euills and more our zealous Sauiour did well foresee and prouide for in the institution of the Eucharist The second sort of zeale which permitteth no consorts in amitie that preiudicate the full scope ample possession of the heart as pregnantly appeareth in this sacrament as the first because hee that commeth hither vnprepared not so disposed as this Table requireth eateth his iudgement For what reason 1. Corint ◠because he diuideth his loue for in euery transgression of Gods commaundement the sinner preferreth the loue of the creature before the Creator and consequently violateth that fidelity the spouse ought to the spouse of her soule by making the creatures riualls with God the which iniury GOD will not tolerate for he intendeth to be beloued wholie and entirely and will haue no loue preferred nor equall to his The Diuell would be content to haue halfe our loue because by theft hee stealeth that belongeth not vnto him but God who is our Father will haue it whole as those two women which sued in contention for one ◠Reg. 3. childe before Solomon the true mother would haue all or none the false mother was contented with halfe Nec mihi nec tibi sed diuidatur Neither to me nor to thee but let it be diuided sayde shee that would haue depriued the true mother of her right Likewise Pharao was at last well contented that the children of Israel should depart out of Egypt but Exod. 10. he would they should leaue behind them their heards of catel and flocks of sheepe so the diuell would iuggle those soules he cannot draw to heresie or atheisme with bestly delights sensualities that therby he might dismēber their harts diuide them with God But what said Moses we wil go al men women children cattell sheepe there shal not remaine so much as the hoofe of a beast in Egypt So ought good soules to say who prepare thēselues deuoutly to receiue this bread of life we will offer our selues wholy to God bodie soule wits and wils all we know and all we can there shal no part of vs be left vnconsecrated vnto him And indeed let vs really and with sound iudgemēt consider without any particular inordinate affection if my Sauior giue me himselfe wholy in his person his soule bodie by most intire perfect loue alas why should I diuide my affection from him why should I not sacrifice my selfe wholy to him who dooth sacrifice him selfe heere wholy for me since I know certainely my loue can neuer be perfect except it be consummated in him Besides what an extreme iniury do I offer him to prefer any before or make equal with him is not this to plaie the part of the Iewes who refused Christ Matth. 27. Marke 25 demanded Barabas is not this to spoile God of his regal crowne and dignitie and set it vppon the head of a miserable creature For if God be God then hee must be loued as God and aboue all and all for him because so eminent a maiestie the title of creation conseruation redemption iustification and glorification exact it of vs. That God in this sacrament sheweth a certain extasie of loue which is the third effect Ca. 4 THe learned diuines following that notable saying of Saint Dio Areopagita Deus passus est extastim prae amore God suffered extasie in his passion especially for loue conclude that in verie deede our sauiour Christ was after a certaine manner abstracted from himfelfe for loue the which although it seemeth something harsh and hard to be admitted yet in verie deede the effects were such that hee seemed for loue to haue forgotten himselfe his maiestie and glory to remember vs for so saint Paul insinnuateth in these Phil. 2. words exinnaniuit semetipsum formam serui accipiens hee exinnanited himselfe taking the forme of a seruant What is this exinnanition but an extasie an abstractiō from his glory maiestie and highnes he made himselfe mortall passible little subiect to hunger thirst heat and cold labour sweat and wearines who was immortall impassible immensiue who feedeth the birdes of the ayre the fishes of the sea the beasts of the land the lillyes of the field the angells in heauen hee lieth in a manger hungry and cold and he of whom was principally saide non accedet Psal ◠ad te malum flagellum non appropinquabit tabernaculo tuo No euill shall come neero thee nor no scourge approach to thy tabernacle rauished out of himselfe for loue was made vir dolorum a man of griefs Isa 53. suffering so many and so
not but that a Catholike may leese his faith but with greater difficultie and more excesse of malice as it befell not long agoe to a person of no small account in England whom I had knowne in time past a Catholique but then a protestant by chaunce once falling in company with him I demaunded how it fared with him in religion if he had forsaken that faith vtterly which he sometime approued so feruently forsaken quoth he no faith I am of opiinion that he which once is thorowly grouÌ„ded in the Catholique religion can not possibly but with extreme malignitie alter his religion wel he may change it in shew wel he may maske it with protestancie wel he may varie his affection but his iudgement his conceit his faith hardly wil he change or neuer and therefore by Gods grace after I haue dispatched some affaires I wil renounce the externall profession of that religion I knowe false and detest internally but before his affaires were dispatched death had dispatched him that others may learn what it is to dally with GOD in matters of saluation The third reason that mooued me was the continuall and clamorous voices of ignorant Heretikes who cease not to crie vpon Catholikes vpbraâ—â— them with absurdities impossibilities vnworthy opinions of God and man dishonorable to him and horrible to vs. Therefore that they may see their owne ignorance I thought no better way to refute them then by setting downe the theologicall causes of so diuine a mysterie but yet I know it will befall manie that shal reade them either not to conceiue them or to contemne them for so Dauid said long since Quam magnificata sunt opera tua domine Psâ—lm 91. nimis profundae factae sunt cogitationes tuae vir insipiens noÌ„ cognoscit stultus non intelliget haec O Lord how glorious are thy works thy thoughts are too profound those an vnwise man doth not know nor a foole vnderstand For it seemeth to me that the heretike reading these causes and a Catholike reading the same are like two men entring vnto a garden but the one at midnight with a torch the other in the morning the heretike endued onelie with the light of reason beholdeth them with torchlight he can neither discerne the varietie of colours nor grace of figures not disposition of knots nor borders enclosing but onely a glimpse or darke shewe farre differing from that lustre and glory the beautie of the flowers and odoriferous hearbs represent The Catholike comming in the morning when the sunne riseth veweth and distinguisheth the roses lillies marigolds their formes their sents their order the gratefullaire and paradise of delight The Catholike perusing this booke will see what he beleeued and note distinctly howe euerie thing standeth with what faith all Catholikes professe because hauing had true faith before by liuing in exercise of receiuing the Eacharist in the Catholike Church by reading bookes hearing sermons and spirituall conferences all tending to the same effect he I say wilâ— conceiue no small delight in contemplating all the garden and euerie flower and hearbe in particular And the heretike if he haue grace may say with himselfe if this the papists holde were true certainely God were glorified wonderfully his loue were ineffable the partakers of this sacrament were in a blessed state Truly of God can do it me thinks it standeth well with his prouidence it argueth an abisse of loue and charitie it were a thing to be desired of al men and then afterwards let him consider who first abolished this point of faith out of many Catholikes hearts Martine Luther an Apostate Munke Nunquid cognoscentur in tenebris mirabilia eius iustitia eius in terra obliuiâ—nis Shall perhaps his wonders bee knowne in darkenesse and his iustice in the lande of obliuion for life a Libertine a practiser with the Diuell by whose suggestion hee confesseth he first was induced to abrogate the masse which for fifteene yeares as himselfe saith he celebrated and last of all his bad life had as beastly a death After that he had suffred shipwracke in faith and proclaimed wars against the Church of Christ while he liued but especially after his death the sectaries of his heresies were diuided into factions and principally about the blessed sacrament who in interpreting foure simple and as plaine words as might bee spoken Hoc est corpus meum to auoyde the right interpretation of the Catholike Church haue inuented no more then foure score false expositions The which dissention while I consider they represent vnto me the blind Philosophers who wandering in the blacke night of their misbeleefe sought out which was the last end of man and almost as many diuers endes they set downe as newe Philosophers tooke the question in hand And no maruaile for as the Mathematicians say from point to point it is impossible to draw more right lines then one but crooked and by lines ten thousand therefore the Catholikes keeping perpetually one vniforme and right exposition it is no wonder if heretikes infinitely multiply their false and erronious interpretations To conclude I would wisâ— to preuaile so much with all Protestants into whose hands this present Treatise shal happen as to mcditate with theÌ„selues reason by reason and confer the maiestie benefit of this mystery with other supernaturall mysteries of our faith as the incarnation of Christ the renewing of our souls internally by baptisme and penance the fauors and presence of the holy Ghost in iustification and I doubt not but they shall find an admirable conformitie and proportion betwixt onâ— another and then let them remember what a treasure they want that the catholikes enioy and how they are plagued into the deepest pit of ingratitude by not acknowledging that benefit which except the incarnation surpasseth all others that euer God bestowed on man and finally let them returne to the fold of the Catholike Church where they shal find the earthly Paradise watered with the flouds of Gods grace and vpon the banks Apoe 22. the tree of life laden with the fruite of this sacrament A Copie of a Letter that the Author of this Treatise following sent to his friend GOod Sir your manifolde comfortes which you raine daily vppon mee I hope shal not fall into a barren scile that will not render interest in due season I send you the epilogue of all those canses which either out of Scriptures fathers or theological discourse I can affoord you because without Bookes conference or other good oportunities what can be expected you may well perceiue they are not drawn from sundry sweet floures as Bees sucke their hony but rather like the silke wormes webbe distilled from the inner bowels of my soule in my quiet repose and silent Meditations I send you them as a fleece of wooll new shorne without weauing dying forming or fashioning but you or any other as I I bope wil weaue them in a better methode dye them with a purer
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
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
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
2. transijt imber abijt flores apparebunt in terra nostra the winter is past the showre is gone flours wil appeare in our ground then shal we know that all earthly ioyes were meere toyes and euery transitory crosse an eternall crowne The thirtieth cause to be a viaticum or prouision for our voyage THis holie Sacrament for three causes may be called Viaticum First because our Sauiour in his passage instituted receiued distributed and gaue authority to his disciples to disperse it Secondly wee are to receiue it wander as pilgrims in the desarts of this worlde where spirituall foode can hardly be had and therefore it was prefigured in the celestiall Manna which God rained vpon the Iewes whilest they wandred in their peregrination towards the land of promise Thirdly because peculiarly our Sauiour intended to prouide vs of it as of a defence when we are to depart out of this world for his deuine wisedome did most prouidently fore see that our ghostly enemies would specially imploy their forces to impugne vs in the last periode of our life according to that was foretold in Genesis that the serpent should insidiari calcaceo seminis Gen. 3. mulieris supplant the heele of the womans seed for thereupon dependeth the triumph of God the Church and the soule ouer the diuell the confusion of hell and the glory of heauen In this last conflict therefore so dangerous our Sauiour would arme vs with his owne body and bloud that the infernall fiends seeing the bloud of Christ should be inforced to let that soule passe in security medle no more with it then the distroying Angell with the children of Israell when he saw this bloud painted ouer the dores with the bloud of a lambe yea as so many grisly busaloes they should bee terrified and affrighted euen with the very sight of this vermilian colour An excellent figure of this effect wee find registered in the acts of Elias who beeing persecuted by that impious Iesabell 3. Râ—g 19. loathing his life and desiring death fledde into a deasart and there casting himselfe vnder a luniper tree desired of God to ende his dayes and with that fell a sleepe presently an angell came to him and awaked him willing him to eate for yet there remained a longway he rose vp and found set at his head an imber cake and a cup of water he eat and drunke and walked for two dayes by the strength of that food till he came to the mountain of God Oreb wheras our Lord came vnto him What can more expresly declare the manner the vertue the effect of our viaticum then this while the faithfull Phil. 1. weary of this world lie on their death beds wishing to be dissolued to liue with Christ in the sweet shade of the catholike church the Priest presenteth vnto them the bread of life willing them to eat for a long way remaines a troublesome voyage they haue to passe they receiue and then by the vertue therof proceed in their pilgrimage vnto the holy mount of heauen where they shall see God foreuer O happie soule that resteth in the desart of this miserable world vnder the shade of such a tree from whence falleth the fruit of life I meane the Catholike Church wherin is planted the crosse of Christ which beareth this fruit of saluation Well saide the spouse sub vmbra illius quem desideraui sedi Cant. 2. fructus eius dulcis gutturi meo vnder the shade of him whome I desired I haue sitten and his fruite was sweete vnto my throate If it be so sweet in this life growing in an vplanding country out of the natiue soile how sweet wil it bee in heauen when these vailes shall be broken when these parings shall be taken away when our taste shal be quickened when we shal eate it with God himselfe vpon his owne table The one and thirtieth cause to win virgins to God SOme sage Philosophers and wise phisitions counsell noble women not to commit the nursing of their children to others of base estate meane condition but that they shuld giue them suck themselues the reason say they is most euident because the rusticke milke engendred in these clownish bodies will greatly alter the delicate and noble complection of the child for although we in our stomakes alter change those meates we receiue and bring theÌ„ at last to bee of our temper and substance yet in the verie alteration our bodies feele in tract of time most notable effects of theÌ„ for hot meats inflame them cold meates refresh them moist meates dissolue theÌ„ drie meats vnite them This doctrine being true as experience pregnantly proueth euery one may see how fit a food for virgins is this blessed sacrament for if we consider Christ our sauior therin contained according to his diuinitie his father the first virgin of al others as Nazianzen Nazianz. in Carmine calleth him conceiued him alone in the wombe of his vnderstanding if we expend his humanity it was borne of a virgin without a father if wee wey Christ himself god man we shal find him al his life to haue obserued most strictly a virginall puritie This blessed bread entring into our bodies adorned with so many admirable titles of virginity how can it but alter our sensuall and base appetires by eleuating them to the complexion temper pure disposition of Christ shal corporall meats work with more efficacie their effects in our bodies than this celestiall his prerogatiues in our soules No no it is more excellent than so Dilectus meus candidus Cantic 5. rubicundus electos prae millibus hic est fios campi lilium conuallium My loue is Cantie 2. white and red chosen before thousandes this is the flower of the field and lilly of the valley His garmentes are lilly white wyth chastity and scarlet red with passions of loue and such effects he imprintes with the seale of his body in the soules of the faithfull The which effects considering and admiting one exclamed Quid bâ—â—um Zach. 9. quid pulchrum eius nisi frumentum electorum vinum germinans virgines what of his is good what of his is beautifull but the wheate of his elected wine that springeth virgines O holy Prophet dost thou meditate the maruellous workes of God and canst thou finde nothing more admirable than this View the creation of the world consider thy Fathers in Egypt Gen. 1. Exod 7. and 8 9 10 11 12. Exod. 14. what maruelous miracles Moses wrought how he passed the red sea so woÌ„derfully looke vpon God himselfe and thou shalt see an abisse of goodnesse a fountaine of wisdom an indeficient power How then saist thou Quid bonum quid pulchrum eins nisi frumentum electorum Questionlesse what of his is good and what of his beautiful but the wheat of his elected wine springing virgins He knew wel what he saide for in this
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
his hands represented the 7. Angells who were presidents ouer the 7 churches the which he bare in his hand because hee mooued them alto labour industry and diligence for the loue of God cannot be idle wherfore the holy ghost who is essentiallye loue descended vppon the Apostles in forme of fire which neuer can rest but alwayes is in motion He is compared also to winde the which ceasing to mooue ceaseth to be And to a fountaine which leeseth the name when it leaueth to run si amor est operatur si non operatur amor non est If it be loue it worketh if it worke not it is not loue And questionlesse our Sauiour most diuinely sheweth the effecacie of his loue in this Sacrament For what meaneth those wordes in finem dilexit eos to the end he loued them but that Ihon. â—3 his loue contended to effectuate al things necessary for their saluation euen vnto the extreame day of his life the very present daunger and certaintie of his death coulde not stay the force of his loue to omit one iote of that his father had commaunded and perscribed vnto him Who doubteth but the patience of God expecting continually in the Tabernacle that we come to worship him to loue him to pray vnto him to mooue vs to deuotion argueth the effecacie of his loue and continuall affection to do vs good He stands like the sunne which beateth at the windowes of our hearts if we wil open them he is alwayes ready to enter in he remaineth there as a riuer of Christall water running by our doores if we wil not draw it vp the fault is ours the riuer neuer staieth his course yea our sauiour lamenteth Isay 5â— that we wil not drinke of it crying Sitientes venite ad aquas You that are thirstie come to the Waters but more liuely in the Canticles Christ argueth our negligence and sheweth his diligence Aperi Cantic â— mihi soror mea amica mea columba mea immaculata mea quia caput meum plenuÌ„ est rore cicinni mei guttis noctium O my sister my loue my doue my vnspotted open the dore to me bicause my head is sul of dew and my lockes of the night droppes So it seems to me wheÌ„ I enter into the church when I see in the morning the lamps burning before him that with a most effectuall voice hee cries I haue expected heere at the doore of thy heart all this night to enter in lo the testimony the raine of the night and the dew of the morning haue passed ouer my head at last come and receiue me in that I may say Salus huic domui facta est saluation is made to this house Luke 1â— blesse thee as I blest Obededom for receiuing my ark Moreouer wheÌ„ he enters into our bodys he vanisheth not away as soone as we haue swallowed him but remaineth till our stomachs haue digested those formes of bread and wine who seeth not that this long demurre discouereth the efficacie of his loue for what other ende staieth he so long behinde these vailes of Cantic 2. bread and wine looking out of those windowes and beholding out of those grates but to induce our soules to looke on him as he looketh on them and to call vs after the forgiuenes of our sinnes to prune the vine trees of our soules to labour for the fruit of vertue for the kingdome of heauen I am hiems transijt imber abijt recessit flores apparuerunt tempus putationis aduenit 〈◊〉 vox turturis audita est in terranostra now the winter is past the shower is gone flowers haue appeared the time of pruning is the turtle is heard in our lande Finally the efficacie of his loue he declareth most manifestly by conducting all those into the hauen of felicitie who worthily participated this heauenly mysterie For the loue is fully consummated wheÌ„ it possesseth the last effect of all intended the which none can doubt to be the complet fruition of loue Sixth Constancie The stabilitie firmnesse of those legs of brasse open vnto vs the stabilitie constancie of the loue of God for as they sustaine the body most friendly from falling euen so the constancie of loue preserueth it from changing in the first condition of Gods diuine loue wee declared the antiquitie and how in the very first moment of his eternitie if eternitie can haue a momeÌ„t by the force of his loue he intended to institute this sacrament The which loue hee kept so firmly without change and alteration that although the sinnes of menwere so many so horrible so demeritorious of his loue that they forced him to drowne the world to burne whole countries to send plagues wars famine among men to destroy them yâ—â— they all could not alter his loue to cause him to omit this sacrament But if he had foreseene that all men vniuersally afterwardes were to accept this benefite with recognoscence with loue with deuotion the constaÌ„cy of his loue had not bin so admirable but foreknoing that many shuld receiue it to their perpetuall daÌ„nation no doubt but a great number be now frying in the inextinguible Foâ—naces of hell who hundreds of times harboured this sacred hoast in their breasts as Martine Luther who confesseth himself to haue saide masse deuoutly for 15. yeares with a multitude more of Apostates sacrilegious heretikes this greatly confirmeth his constancy This abisse secret of Gods loue as it is one of the main points touched in predestination precognitioÌ„ of god why he would permit the reprobate to haue as free accesse to sacraments to grace and all other supernatural meanes as the elected howbeit hee did euidently foresee they should be an occasion of great danation so by resoluing it many other such like controuersies may be decided therefore I wil set down two or three poynts which may sufficiently content any wise man also declare the loue of God in permitting the reprobate to abuse such heaueÌ„ly treasures First we must beleeue as an article of our faith that God is infinite wise good and omnipotent by his wisdom he foresees al things which concerne his iustice his charitie mercie the good of man the glory of his maiestie But if I knew all and were vitious or malicious he might effect many things against right and iustice but being infinite good no malice or iniquity can stain the crowne of his dignity Yet albeit he were wise good yet infirme weak of force he might know many things conuenient yet for lacke of power not effect theÌ„ to supplie this defect he hath annexed his omnipotencie so that what hee knoweth intendeth hee can put in execution Omnia quaecunque voluit facit in coelo in terra Al whatsoeuer he willed he did in Psal 134 heauen and in earth By this discourse we may infer that when we admire the wonders of gods works find something
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
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