heauenly fire about the world in saying Desiderio desideraui hoc pascha manducare vobiscum Luke 22. antequam patier With a desire I haue desired that is according to the Hebrew phrase most vehemently I haue desired as one should say after my desire yet still I desire I can haue no ende of desiring to eat this pasche with you before I suffer Sweete sauiour hast not thou for 3. yeres before eaten it with them why desir est thou now so earnestly to eate it Ah hee aymed at this pasce this sacrifice figured by that tipicall lambe the which neither hee nor they had eaten before The like affection Saint Iohn declareth 〈◊〉 13. and confirmeth by saying he loued them vnto the verie ende that is most vehemently as Chrisost and Euthin interpret And without doubt if hee came like a giant running a race from heauen to earth Psal 18. for desire to vnite his person with our nature in his incarnation he will post it to ioyne both person and nature with our soules in the Eucharist as the spouse saide in the Canticles Ecce dilectus meus venit Canic 2. suliens per montes transiliens colles Lo my loue commeth discending from mountaines and running ouer hils because the incarnation here taketh a most compleat effect by the reall application of Christs bodie to ours But for that as Aristotle saith and experience teacheth loue delighteth not so much in generall as when it is minsed in particular euerie condition and qualitie being considered therefore let vs wey the fauor vehemencie of the loue of God the cōditions properties and prerogatiues al which S. Iohn in his reuelation had opened in a vision of Christ Apoc. 1. which appeared vnto him and after a corporall forme depainted that afterwardes of all posteritie they might be better perceiued hee saw one like the sonne of man apparelled with a long robe girded to the breast with a girdle of gold his haire was white like woll or snow his eies like a flame of fire his feete like brasse glowing in the furnace his voyce like the voyce of many waters he carried in his hand seuen stars out of his mouth issued a two edged sword his face was shining like the sun in his vertue Al these darke mysteries signifie the vniuersal loue prouidēce of Christ towards his church therfore this sacrament being one of the most principall signes of his loue towards his church they ought to bee verefied in it more ouidently then any other the long robe signifies the Priesthood of Christ for such a garment as heere is mentioned did properly belong vnto highpriestes for thissacrament was instituted by Christ as our high Priest and Pastour of our soules to whome it did appertaine to prouide pasture for his flocke This Robe was girded to his breast with a girdle of Golde to signifie that whatsoeuer hee ordined or executed as high Priest was commanded vnto him by the eternall decree of the holy Trinity For most certaine it is that al ceremonies sacraments lawes or statutes our Sauiour ordained as man for his Church were ordained first in the supreme consistory of those sacred and indiuided persons therfore the functions of his priesthood were girded with the precepts of God and restrained to certaine limits and bondes for which cause he said Descendi de caelo non John 6 vt faciam voluntatem meam sed eius qui misit me I descended from heauen not to doe mine owne will but the will of him that sent me This girdle was of gould because whatsoeuer God commaunded or Christ as man obserued proceeded from goulden loue and charity and our sauiour executed them with the purest loue of his heart and therefore he said In capite libri Psal 39. scriptum est de me vt facerem voluntatem tuam Deus meus volui legem tuam in medio cordis mei In the head of the booke it is written of me that I may doe thy will O my God I will and thy law in the middest of my hart which words S. Paul applieth 〈◊〉 10 to our sauiour Christ Let vs now consider with what feruour or vehemencie of loue did he institute this sacrament and because Christ loued vs both as God and man eternally in heauen by his diuinitie and in time in earth by his humanitie therfore lette vs first admire that which is diuine and then that is deified twelue conditions or properties of our sauiours diuine loue I finde vailed vnder these mysteries reuealed to Saint Iohn first Antiquitie second Purity third Vehemencie fourth Fecundity fift Effecacie sixt Constancie seuenth Light eight Delight ninth Maiestie tenth Glorie eleuenth Liberty twelfth Iustice all which I meane breefely to runne ouer First Antiquitie THose snowie rockes and hoarie haires describe vnto vs the antiquitie of Christs loue the which quality the scripture commended in amitie comparing old friendes to olde wine and late friends to new wine the which is both vnholsome for health and mingled with many indigested dregs neither must wee imagine that this venerable bush preiudicateth the vigour of loue or argue the decay in affection as it doth in nature for legs of brasse declare the force fiery eyes the greennesse of youth and feruour But how ancient is the loue of Christ wherewith he iustituted this sacrament beganne it when he was incarnated no before when he created the world yet more ancient millions of imaginary yeares conceiued in that abisse of vnlimited time before the creation of the world yet more elder how old finally as old as God in that same poynt and moment of eternitie when the second person in Trinity issued from the breast of his eternall father in that same moment hee resolued himselfe to take flesh and deliuer it to his Church in this venerable sacrament Elegit nos in Ephes 1. ipso ante constitutionem seculi He chose vs in him before the constitution of the world in which election he prouided al means both general particular for his elected to bring them to that glorious end Moreouer by the infinite comprehension of his diuine wisedom he knew all those in particular who were to receiue the benefite therof And besides that there was an infinite multitude whom he might haue created if it had pleased him who would haue profited him more glorified him more vsed this sacrament better then those that he created would do hee did foresee also how many were to receiue it to their perdition how many to abuse it to their damnation howe many to blaspheme it to their eternall ruine and for all this his loue was so great hee determined to giue himselfe wholly to all for the generall loue he bore to all and in particular to his elected O what a comfort and consolation this point wel disgested wil minister to all good soules who deuoutly participate this blessed food when they consider that God himself had thē
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
one prospect ouer the whole time from the beginning of the world vnto the latter â—nd it all appeareth vnto me nothing else but a solemne triumph of our Sauiour Christ the which consisteth in the preparation the triumph the memories or monuments thereof for as the Romaine Emperours after they had atchieued any worthy victorie against their enemies they gaue notice thereof to the Senate of Rome and described to them al the valiant exploits howe great a conquest they had made what cities what prouinces they had subdued what great good did redound to their common-weale the Senate vnderstanding this good successe prepared waies for him to passe adorned Gates wherein he was to enter addressed Chariots to conduct him and his traine hanged their streets with tapistrie of arras veluet gold and cloth of tissue And last of all erected arches piramides pillars statues collosses for monuments records to their posteritie engrauing in them the whole substance circumstances of the victory The like it seemes befalleth in the triumph of Christ in his Chariot of the Crosse for before his comming al the old Testament was nothing else but a preparation letters sent by God to those people by Moses by prophets by patriarches to dispose them to beleeue expect defire the day of this triumph insomuch that some of theÌ„ wished the heauens broken that hee might discend loathing to stay any longer he prepared his way with giuing a law and ceremonies hee decked the streetes with sacraments and sacrifices he adorned the gates I meane his temple with infinite varietie of furniture of cherubins of lions of floures After Christ came into this life hee marched for three Matth. 21. Marke 11 Luke 19. and thirtie yeares and at last came into the Citie of Ierusalem where the people spread their garments the children carried boughs of palmes and oliues bicause the vngrateful Iews would not erect a triumphant Arch nor engraue his victories in pilars of marbl or piramides of porphirie he erected himselfe a monument a memory of his triumph his death passion the sacred Eucharist because he triumphed in dying by his passion woon the field so that the victorie triumph and death were altogether vppon the Crosse a blessed Arch more durable then marble or brasse Herein hee hath engrauen his passion as before was declared here euery one may reade the sum of his paines and therefore rightly he said Hoc facite in meam Luke 22. coÌ„memorationem This do for a coÌ„memoration Psal 110. of me and Dauid before memoriam fecit mirabilia suoruÌ„ misericors misereatur dominus escam dedit timentibus se Our mercifull and compassionable Lord instituted a memory of his wonders he gaue food to them that feare him besides al the seruices masses sacraments and what appertaineth to pietie or deuotion after Christs comming it hath some relation it serueth in part for a memorie a thanksgiuing or a representatioÌ„ of this glorious triumph of Christ And questionlesse it concerneth vs much often to remember the passion of our sauior since he hath instituted so diuine a monument to reduce it into our memories at no better time then when we communicate for God is a fountain of liberality yet he would haue vs remember his benefits for as he that acknowledgeth them disposeth the giuer to bestow more so he that acknowledgeth them not dries vp the fountaine towardes him And such is the goodnesse of God that he would institute a memorie of his benefits that wee therby remembring them might merite more and so receiue new continually The sixe and thirtieth cause to moue vs to loathe â—â—at the world loues THe holy and deuout S. Francis inflamed with the loue of God was accustomed to breake out into this affectious voyce Deus meus omnia O my God and al the which hee had learned of a him who was a man according to the heart of God and many yeares before had cryed Quid mihi Psa 72. est in caelum à te quid volui super terram What is there for me in heauen or besides thee what do I desire in earth These voyces it seemed they vttered for two causes first because he that possesseth god enioyeth al things as our sauior expresly declareth Quaerite primum regnum dei iustitiam Matth. 6. eius caetera adijcientur vobis And the reason is euident for if Amicorum omnia sunt coÌ„munia amongst friends al things are common he that is Gods friend possessing his hart by frendship consequently is made partaker of all treasures for which cause the good old father said to his elder son Fili tu meoum es omnia mea tua sunt Son thou art with me al mine are Luke 15. thine The secoÌ„d cause I take to be by reason that whatsoeuer God created or man can do ought to be related vnto god so far vsed or refused how far we see standes with his loue honor glorie For as God made vs to loue him and serue him in this life to enioy him after in the other so wee ought to direct all our actions vse all his creatures prize or contemne theÌ„ no more nor no lesse then we see conduceth to this end For which two causes most pregnantly appeareth how the holy Eucharist inforceth vs after a verie palpable manner to despise and abhorre whatsoeuer this impious worlde affecteth for who is so sencelesse that hauing before his face a fountaine of most pure and Christall water will range abroad to seeke filthy puddles and mirie-fennes to quench his thirst Hath not this sacrament all thou canst desire insomuch that the verie beautie and pride of the field cannot be absent Et pulchritndo agri mecum est and the beautie of Psal 49. the field is with me Wish see aske whatsoeuer the world affordeth heere thou shalt haue it comprised Desirest thou riches here lie the treasures of God wishest thou pleasure De torrente voluptatis potabit te Psal 35. he wil giue thee to drink in the floud of pleasure Wouldest thou sow the flower and crop of al goodnesse Ostendam tibi omne bonum I will shew thee al good crauest thou long life and happie daies Qui manducat Exod. 33 Io. 6. hunc panem viuet in aeternum He that eateth of this bread shal liue for euer Affectest thou in fine all pleasures in one all goodnes in one al wisedom in one Io here Deus meus omnia my God and all For al creatures out of God lacke many perfections they are good but not full As a cup of salt water in the sea is perfecter then in a veslel for there being ioyned it may coÌ„tinualy be preserued it is incorporated with the whole may serue for many notable effects seperated it falleth to corruption serueth to few vses Al creatures in God liue in the prime of their parity ther they lacke imperfection Therefore my soule
present in particular before him in the moment of his eternity did see most distinctly and prouide most infallibly for them to eate this heaueÌ„ly Eucharist euery time that in particular Luke 12 they did coÌ„municate for if a haire fall not from their heades without his care and prouidence much lesse this angelicall foode falleth from heauen into their hearts But what confusion may it bee to vs when wee make reflection vppon our selnes to call to minde howe greene our loue is to God no blossomes aÌ„ppeare it scares as yet is budded Alas our hatred and iniquity is grayer headed then our loue and amity for first wee beganne to hate him then to loue him to proclaime open warres then to sue for friendshippe and in the verie first instant wee came into this worlde wee stood at defiance with him that made the worlde Ecce in iniquitatibus conceptus Psal â—50 sum in peccatis concepit me mater mea Lo in iniquity I am conceiued and my mother conceiued me in sinne sayde one of Gods canonized Prophets and therfore wee may well bee compared to Vipers who breake theyr mothers side and rent her in peeces before they be hatched Is this the first fruits of our life to repay the benefit of our being with dispight Ah pereat dies in qua natus sum Lette the day Ioâ— 1 perish wherein I was borne cursed bee that day I was conceiued to bee an enemie to my God O that it were not to be numbred among the daies of the yeare But Matth. 20. what remedy now we haue all been Gods ancient enemies lette vs novv beginne to bee his friendes and since wee come in the last houre lette vs recompence with feruour that wee lost with lingering and alvvaiescrie in our hearts Heu bonitas antiqua sero te delexi O old goodnesse too late I haue loued thee and for this auncient loue to God the father which wee receiue in this sacrament in recompence of our long stay and imperfection Second Puritie THe eyes of Christ as cleare as Christall and as fierie as a flame represent vnto vs tvvo conditions of his loue the clearenesse his purity and the flame his feruour this purity of Christs loue declared the spouse in the Canticles comparing his eyes to Doues washed with milke It was not sufficient to resemble them to milke-white Doues but besides to signifie more purity to Doues washed with milke Quae lacte sunt lotae which Cantie 5â— are washed with milke That golde wee call pure which hath no other baser mettall intermingled that water wee thinke pure that is not stained with mudde that Wine wee say is pure that is not allayed with water that loue in like maner wee account pure which is not affected with any proper interest or commodity for if we discouer one that professeth friendshippe who wholly or principally aymeth at his owne gaine and lucre rather than our good will and benefite wee had rather haue his rowme than his company because his loue is impure and really hee seeketh more himselfe than his friend In this blessed Eucharist what interest can God pretend to forgiue vs our daily offences to nourish our soules to be vnited to him to instruct vs in faith to confirme our hope to increase our charitie to deificate vs to giue vs a taste of heauen euen in this life if these bee his gaines I must confesse that he intendeth interest but if all these bee our good without anie Interest of his well we may call his loue most pure and vnspotted But some will say God is glorified by this Sacrament all the world admireth his goodnes praiseth his bountie are thereby mooued to loue and serue him But what gaineth he by al this was not he as fully glorified before the worlde was made in himselfe as after warde Yes doubtlesse or else hee had not beene compleately perfite and consequently not God And therefore when wee haue doone what wee can to him wee are vnprofitable although wee be bound to perfourme all hee commaundeth or exacteth of vs. Moreouer all that we do to glorifie him is our good and a cause why he will glorifie vs therefore if he intend his glorie therin he violateth no lawe of amitie for that wee should loue and honour him as our chiefe good As pure as Gods loue is yet from our heartes scarce can hee distill one drop of puritie for suche is the best loue of all that it carrieth some sent of our imperfections not vnlike the water which in a Limbecke wee see distilled that neuer ascendeth pure but alwayes tainted with the filthy smell of a corrupted vessell wherein the hearbes are baked euen so our affections ascend in the sight of God for most parte infected with some inordinate passion some droppe of sensualitie some smoake of vaine complacence some drosse of proper interest Ah Domine imperfectum meum viderunt oculi tui O Lord thy eyes haue seene mine imperfections Psalme a hundred thirty eight those eyes so pure vvashed vvith Milke more cleare then cristall I know loath to looke into this muddie fenne of my vnperfect soule their seat is vpon the margins of flowing flouds of loue thy father and the holy ghost and aboue the little cristall riuers of celestiall spirits who purely loue thee and for thy glory serue thee How then will they vouchsafe to looke vppon such darknes accustomed to behold such brightnes how can they but abhorre the marches of death whose proper obiects are the fountaine of life Third Vehemencie IF eyes be seates of passions windowes of affections quiuers of loue darts ryuers ioyned with the fountaine of the heart it is no maruaile if Christ intending to declare to S. Iohn the force and fauour of his loue appeared like eyes burning like a flame because the fire that possessed his heart could not bee contained but required some vent If the eyes of our bodyes had put on the garments of immortalitie by which al sences are quikned and new abilities added we might reade in the eyes of Christ inhabiting this Sacrament as in liuing bookes and maps of grace the vehemeÌ„t loue which moued his diuinitie to institute this sacred Eucharist but since we cannot with the eies of our soules beholde his deitie nor with the eyes of our bodyes view his humanity let it be lawfull for vs to argue his loue by naturall and moral reason the which teacheth that wee must search the causes by effects principles by operations and according to the qualities and degrees of perfections in these inferre the natures degrees of perfection in them The experience is manifest in luke warme water in boyling water and in a gloing iron all which participate heat but because wee perceiue that one heateth more vehemently then another wee doe conclude that they all are hot yet exceeding one another in degree of heate Most true it is that all supernatural gifts which proceed from God and are imparted
to men issue from an infinite power wisdome and goodnes because they cannot be effected but by God yet this consisteth rather in the manner of their production then in their substance or degree of perfection as for example Christ changed water into Iohn 2. wine in the mariage the manner of working this miacle in an instaÌ„t with a word without the helpe or concourse of any other cause required infinite power yet because the substance of wine the degree and perfection of wine was limitted and contained within the boundes of a speciall creature therfore it required no infinitie of cause or principle and therefore we see a vine can produce wine But if God could create an angel of infinit vertue perfection or grace then not only the manner but also the substance would exact the infinit power of God By this discourse we may plainly conceiue that this gift which GOD hath bestowed vppon vs requireth not only infinit power in the manner of producing it vnder the rindes of bread and wine but also in the very degree and perfection and consequently being a gift proceedeth from no limitred but infinit loue in degree and perfection because the effects being infinit in degree argueth a principle in like proportion and therfore we may wel conclude that this gift and Gods loue weyed both in a ballance haue not one dram of difference What loue can equall this what greater excesse coulde God shew Nam infinitum est vltra quod non est accipere A thing infinite is that that receiueth nothing beyond it If all the loues in the world how ardent how feruent how vehement soeuer were compared with this they would appeare as little sparkes in respect of the vast ocean fier that rouleth vnder the moone But if we adde here vnto the value of this loue the dignitie and worth the vehemencie therof would better appeare For as one droppe of Christs bloud in this sacrifice ought more to be prized then millions of worldes euen so one graine of this loue ought to be preferred before all the loues that euer were are or shal be For which cause our Sauiour saide once Qui amat patrem vel Matâ—h 1â— Luke 14. matrem plus me non est me dignus Hee that loueth father or mother more then mee is not worthy of me that is he deserueth to leese an infinit good an endlesse loue that preferreth a base and limitted loue before mine and for the same cause hee is worthy of eternall hatred who so little accounteth such excesse of friendshippe Fourth Fecâ—nditie BY glaunces of eyes and words of mouÌ„th the heart exalteth the vapours of affections And therefore our Sauiour with eyes like fire and voyce like the sound of many waters discouered to saint Iohn the conditions of his loue by the flame of his eyes the vehemencie by the noyse of his voyce the fecunditie for as the water which falleth from heauen rendeteth the earth fertill and aboundant with flowers and fruit euen so this sacrament embrothereth the soile of our soules with the flowers of vertue and leadeth them with the fruits of good workes Marke sayth S. Ciprian what they do and consider what Cipâ—iaâ—us De coena Domini they doo speake who hungring and thirsting after righteousnesse are satiated hee meaneth with the Eucharist what a holy odour that fulnes breatheth good works decent maners chaste effects quiet senses that internall sinceritie spreadeth abroad But who euer sawe water that restoreth dead trees to life the Eucharist restoreth and therefore it is called panis vitae the bread of life What water could euer preserue Ioh. 6. a tree alwayes in vigour and enable it eternally to beare both floures fruit the Eucharist inableth Qui manducat hunc panem viuet in aeternum hee that eateth of Ibidem this bread shall liue for euer What water euer did change the nature of trees and caused a crab tree bring foorth figges or a briar to beare grapes The Eucharist causeth by bridling concupiscences it changeth carnall affection into spirituall and sensualitie into virginite what heauenly dew had euer virtue to make one tree produce al sortes of fruits the Eucharist maketh for by deifying the soule with grace it is disposed by theologicall and morall vertues to effect al good works which are fruit to be presented to the table of God almightie But it is to be considered that the noyse was caused by a multitude of waters for the loue of God doth not onlie fructifie the soule as water but also it washeth it after a much more excellent manner than water and therefore pruneth the trees and trimmeth them This water conuerted into bloud mixt with wine before consecration desired Dauid when he was spotted with sinnes saying Asperges me Psal 50. Hab. 9. Domine hisopo Sprinkle me O Lord with hisope dipt in bloud What blouÌ„d Not of calues nor bulles but figured by them the bloud of Christ And what will it doe lauabis me super niuem dealbabor thou wilt wash me and I shal be whiter than snow for water of life so cleanseth sinnes that it adioyneth a new beautie as if there could be a water which washing a blacke More did not only purge the filth from his face but also added a whitenesse which he neuer had Such effects worketh the Eucharist for it cleanseth not onely the soule from sinne but also adioyneth a colour of gold a supernaturall brightnes a participation of Gods deitie and beautifieth it so exceedingly that it becommeth Diuinae â— Pet. 1. naturae consors partaker of the diuine nature Other waters by washing consume the substance of that they wash but this water is mingled with wine both conuerted into bloud and therefore nourisheth fortifieth and addeth a new vigour to Plut. in Lycurg the soule like that bath of wine Lycurgus ordained to wash yong infants withal immediately after they were borne to fortifie their ioints corroborate their sinewes and with the heate to consume superfluous moysture other waters by clensing other things defile themselues but this water remains in cristal purity rather ioyneth a new lustre of glorifying god Many spots there be in nature which water cannot wash away but there is no stain of the soule but this bloud is able to cleanse it fully Another water concurred to forme that noise which Christs voice resembled that had force to quench the thirst for he that drinketh this coÌ„uerted water shal neuer thirst againe because Christ hath so registred it in S. Iohn qui bibit ex hac aqua Iohn 4. non sitiet in aeternum he that shal drinke of this water shall not thirst for euer for as all medicines require a time for operation so this Sacrament after a small time wil extinguish al inordinate affections fil our souls ab vbertate domus domini from Psal 33. the fruitfulnes of our Lords house Fift Efficacie THe stars which he carried in
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