The disposition or garnishmente of the soule to receiue worthily the blessed Sacrament deuyded into three discourses, 1 Preparation. 2 Presentation before Christ. 3 Enterteinment.

THE DISPOSITION OR GARNISHMENTE OF THE SOVLE To receiue worthily the blessed Sacrament , denyded into Three discourses ,

1 Preparation . 2 Presentation before Christ . 3 Enterteinment .

Qui timent Dominum pra●arabunt ●●orda sua : & in conspectu 〈◊〉 sanctificabunt animas suas .

Those that feare God , will prepare their hartes : and in his sight , sanctify their soules

Eccl. 2.

Imprinted by Ioachim Trognesius . 1596.

Cumque plena fuissent vasa , dixit ad filium suum , affer mihi adhuc vas: et ille respondit , non habeo , stetitque cleum .

And when the vessels weare full , she said to her sonne , bring me yet a vessel , and he answeared , I haue none , & then the oyle seased .

4 Reg. 4.

Substantia enim tua , dulcedinem qnam in filios habes ostendebat , & deseruient vniuscuiusque voluntati , ad quod quisque volebat conuertebatur .

Thy substance did shew the swetne● thou haddest towards thy children , & seruing ichones will , it was conuerted to what euery one desyred .

Sap. 16.

To the vertuous & zealous Matrone Mistris S. H. and her Religious & fernent Sonne M. R. H. perfect deuotion in this lyfe to the Eucharist , & full possession thereof in the lyfe to come .

IN the depth of winter , when lighte ●●●keth , heate faylethe , Riuers are congealed , a hoarie froste couereth the face of the earth ; then the vitall spring , vent forth of their hidden vainis , mor●●bundance of water , a warmer liquor more feruent streames , a better digested ' substance . In like sort ( my deare frendes , whom I loue moste effectually , because I knowe that you loue God effectually ) it fareth with youe while the light of true Faith and Religion , is banished oute of Englande , the heate of Ch●ritie exiled , the fluds of almes and bosp●●alitie ( which in former ages ranne a ●●ine ) are frosen with imp●tatiue Iustice , and a solifidian erroure : while all the churches are hoary white without Image , Taper , Alter , priest , sacrifyce , piety or deuotion : your faith shyneth more bright , youre hope appeareth more firme , you● charitie castethe a greater flame , youre bowels of mercy issue forth fuller streames of liberalitie & christian commiseration . When others lye either wallowingin wickednes , or buried in slepe , or drowned in sensualitie , many houres before the sonne shewethe his beames aboue our horison : youre prayers , youre sighes , your teares , appeare before the face of God . They spreade theire rayes in the Lande of the euerlastinge , as acceptable to god , as delightfull to Angells . Your prayers ended in voice and external shew but not in hart & internall deuotion , immediately foloweth some other godly exercyse of pietie and Religion : After some charitable worke of mercy and compassion , consequently to this some good conference or study of spirituall bookes , so that from morninge till night , you seme to me to doe nothing els , but weaue such a spirituall Cortayne , as couered the tanacle , more various for vertues , then That was with silkes : Or lyke those ●haynes of goulde the Spowse of Christewar● besett with studs of siluer . Murenulas auteas faciemus tibi , vermiculatas argento . We will make thee bracelets of goulde , studded with siluer . Cant. 1. But aboue all youre singuler vertues , none stroke so deepe a maze into me , as your feruoure & deuotion in receyuing the blessed Sacrament . I know parte , but he onlye knowethe all , whom there you participate , What hazard you put your selues into , to come by it , with what I●bily of harte you communicate , and what notable effects thereupon enssue . Therfore to you I present these my simple Meditations the which I am assured you practyse better , then I can pen them . Therfore accepte them as a forme rather of that you doe , then of what you should do . And in recompence of my paynes , I will craue nothing els . but one effectuall sighe to my sweete Sauiour when you communicate , & enioy the heate of your deuotion , for that Ī weigh aboue all treasures . From my cell in the Charter house at Maclin .

Youres in Christ . T. N.

To the Reader .

In the firste ingresse of this discourse before I descended to any particuler Treatise , I preconceiued , that these my sclender Meditations , shoulde come to the vew and censure of three sortes of persons ; Catholicks , protestantes , & demi-catholickes , or catholique-like protestantes ; or externall protestantes , & internall catholikes : some call them Churche-papistes , others Scis matiques , whose mindes I thoughte good to prepare in particuler before I went any further .

To the Catholique Reader .

AFter I had finished my Former Booke , of the possibility and conuenience of the Reall presence of oure blessed Sauiour in the Eucharist , my especiall frende ( whom for loue I loue , & for vertue I reuerence ) who was the cause of penning therof , insisted vehemently with me , to proceede to an other woorke , by declaringe the worthie disposition wherewith they ought to come who attend to reape the manifould fruites & treasures of this Sacrifice & Sacrament . His request for many respects , I could not nor woulde not resist , not onely for the reasons he brought , because the other serued for speculation , this for practtise : the other for deeper Iudgmentes , this for meaner capacities , the other tended to informe the vnder standinge , this to moue affections : but also in regard of my owne proper exercyse & deuotion to the blessed Sacrament : that whyle I endeuored to teach others , I might instruct my self , & lyke the water man , who by mouing his boate forward , makethe his owne iournay : so I by stirring others to seruour , mighte enioy some heate therof my selfe . Yet I neuer minded , to let them come to sight of the world but only to some particuler frendes , till he assured me of the great good he expected therof to many soules most pretious in gods sight , whose authoritie I permitted to weigh down mine owne Iudgment , & preuaile against myne owne reason , thinkinge that as god did refresh & reuiue Sampson by Iudic. 15 sending forth a spring of cleare water from an assesiawe , as he made a crow the cater and cooke of Elias , as with 3. Reg. 17. the rurall meates & rustick cates prouided for Abacuckes reapers , he fed his deare Prophet Daniell , & as verie Da. 14. often with vnfitt instrumentes , he wrought wonderous effectes : so perhaps he might doe by me , whom as vnworthy , he admitted to breake the substance of his Sacrament to his children , so he would directe to showe them the maner of eating , to whose honour & glory , I referr them both .

I am also to aduertyse thee , howe theese meditations , passe in prolixity mine accustomed maner of writinge , yet because I Iudged , they woulde not only helpe a man to receiue deuoutly , but also further him in many other spirituall exercyses : I was contented to folowe my frendes aduyse , who demed the treatise better , when the discourse was fuller .

Some I know woulde desyre an other parte hereunto ad●oyned , as an accomplishment of the whole , that is a Discourse of the frequent vse of this Sacrament ; but I thought it superfluous , because he that reade the these 2 bokes , & weigheth as he oughte the inestimable & superexcellente riches communicated to them that deuoutly communicate , & besides his own frailtie , the temptations of the deuill , the euill examples and occasions of the world , if he may frequent this Sacrament often & will not , I hould him either verie vnwise , or very vitious : For who is he that feelethe him selfe wounded to the harte , and will not seeke ● phisition , at whose handes he were sure to receiue a present remedy ? Were it not a follie to perswade this man with many reasons to looke for such a phisition to procure such a meditine , 4. Reg. 5. when Naaman Syrus came so far a iournay with vncertenty to be cured of his leprosie ? Were it not madnes to perswade a man that were not madde , feelinge him selfe starue for hunger , to eate meate set before him ? Were is not doultishnes to exhorte a prisoner cheaned & fettered , to accept his libertie ? Wer it not a want of sense , to perswade the blynde to desyre to see , the deafe to heare , the ignorante to be wyse , if they mighte come by those giftes of nature so easelie as we may by lyke giftes of grace communicatinge as we oughte , with due preparation & denotion ?

He therfore that will peruse the second treatise , if , as he readeth , he weigh the matter maturely , pondering it with the balance of catholicke iudgmente , he shall not neede much more to induce him , to eate of this foode , as necessary for the soule , as meate for the body .

Lastly when I cyre my booke of the possibilitie & conueniency of the reall presence , for breuitie sake I call it the booke of causes of the institution , for that the most part therof is Spente , in declariuge 42. causes of the institution . Moreouer for that myne intention in settinge forth this discourse , was to helpe good catholickes to communicate deuoutly and religiously , therfore lest the lengthe of the book should terrifye them and bringe a loathsomnes ( as though euery tyme they communicate , it weare necessary to transcourse the whole tretise ) I haue at the end drawne a table where in one prospect , who haith red it once ouer , may call to Memory those heades and pointes that are requisite . I haue also in two woordes , Feare , and Faithe , comprehended almoste , the substance of the first and last treatise . The seconde is reduced to diuers Chapters , euery one ser●ing for a particuler receiuing of the blessed Sacrament , so that perceiuinge what the woords represent & reading one Chapter , a man may sufficiently though not condingly , prepare him selfe to the Bl. Saccrament .

TO the protestant reader , wherin is declared how we haue free willto doo good woorkes .

MANY erroures I fynd in the forged fancy of Protestants religion which roote owt of mennes hartes all christian deuotion & pietie . For graunt me once an imputatiue iustice , that Christes good woorkes & merittes alone , iustify vs before God , by only apprehensiou of faithe ; to what purpose then requyre they good woorks of vs ? They answeare , as fruites of faith , but these fruites auaile me nothing to iustification the which wente before them , & iustifyed me without them , therfore imputatiue faith , cutteth vpp all good woorks by the rootes , that prepare the way to iustification .

After one is iustifyed , they haue prouyded dyuers other poysens to corrupt the plant of grace & iustice , soft by the indeuoure and cooperation of mannes good will , with the grace of God , it blossom deuotiou , & fructify by good woorkes : as that all o●re iustice , vertues , & operations , done either by the good inclination of nature , or helpe of godds fauoure and grace , are sinnes , a steaned clothe , abominable in Godds sight , deserue death & hell .

That we are not able ( sustyned by Godds grace ) to kepe his commandements , to walke in his iustifications withoute deadly sinnes & such offences as deserue damnation . That he which once inioyeth a lyuely faith , is iustifyed before God , & admitted into his fauour , seeth most euidently by his Plerophoria , that is a certayne internall & full perswasion , that god haithe accepted him into the nomber of his elect , and that as assuredly he shal neuer descend to hel as Lucifer shal neuer ascend to heauen . What folowethe of this ? Edamus , bibamus , 1 Cor. 15. Is. 22. eras morieu●ur . Let vs eate & drinke , to morow we shall dye . Let vs inioy All pleasures and voluptuousnes in earth , because we can not loose life euerlasting , & so we shall be pertakers of Paradyse in this world , and in the world to come . But the protestant presently will reply , that such a man had neuer faith , because faith necessarily bringeth with it good workes . Ah poore wretches , then a protestant can not make such a resolution what hindreth him ? Haith he not liberty to sinn , although he lacke liberty to do well ? Do we not see daily those that boasted somtimes of this security , to chang their religion & becom catholicks or puritans ? This answeare declareth well what the protestants defende , but taketh not away the argument , as if a man should say , Dauid in killing Vrias had no charity . 2 Reg. 11. It is true , but this yeldethe not the cause why he had no Charity accordinge to the protestantes religion , no more then he that seeth a tree withered , rendereth a reason why the tree lacketh lyfe , by saying it lacketh leaues , because this is an effect : the reason is lack of nourishment , or som fault in the roote . Nowe these men will sweare vnto death that they see their faith as well as the best protestants in the world , which is , as they say , the life of all good woorks , and therfore they will lowse their senses to all lustes & ryotousnes .

Besides all protestants by this meanes , should be confirmed in grace , not only not to sinne finally , but also at any tyme for the lyke reason we may & must geue of the one , as the other . Yet I hope they will not denye but S. Paule , Mary Magdaleyn , S. Peter , Dauid , & dyuers others , as good protestants as they , sinned , & that most heanously for all their Plerophoria . For I would learne of them whether Dauid , or S. Peter , by sinning , lost their faith or noe ? For that they lost their Charity , the Scripture proueth most plainely Qui non diligit , 1. Io. 3. manet in morte . He that loue the not , remaneth in death , but Dauid in killinge Vrias , loued him not , Dauid therfore remained in death . The death of the soule is want of charitie , Dauid was dead in soule , Dauid therfore wanted charitie , but accordinge to the protestants ignorant diuinity , he that h●ith faith , can no want charity Dauid had faith , therfore he coulde not want Charity . The Maior is a-lowed of all protestants , because charity is the fiute of faith : The minor they also graunt , for he that once had faithe , can neuer loose it , Dauid had faith before , therfore by sinninge , he lost it not . This poynt I haue declared more largely , because I take it that thousandes of oure countrie men are gone to the deuill grounded vpon this hereticall foundation . And I harde of men of good credit , that there was a puritan of late that killed him selfe not farr from London & left writen vpon a table , that no man should conceiue ill of his death , because he knew him selfe one of gods elected , & therfore he shortned his dayes to go to his maker . And in very deede if the protestants religion were true , we must nedes confesse , that he wa● saued : neither by this enormous sinne & presumptuous he●esy either loste he his faith , or his Charity , for he that once haith faith , can neuer loose it finally , but is assured of his election .

Many moe erroures I fynde in the protestants religion which ouerthrowe good workes , but especially one that toucheth to the quick & stingethe to the verie harte of deuotion & piety , that is want of free will to do wel . For if we wante free will , then all good workes procede from vs by a certaine necessity & compulsion , neither lyeth it in our power , to serue God when we will , fast when we will , loue God when we will : neither can we pray more feruently , nor fast more rigourouslye , nor loue God more exactly , if we resolue oure selues neuer so effectually , because it lyeth not in our power to performe those determinations although we be guyded & assisted by godds grace . This heresy , for that I know it haith made great impression in many mennes harts , and the verie thought therof might not impeache a little all my labour & industry , to dispose good soules to receiue : by gods grace brefly I intend to ouerthrow . For of all other it semeth to me , not onely impious , absurde , and irreligious , but also senceles & most palpably to be perceiued .

Three or foure arguments onely I meane to propounde , reseruing the rest for amore conueuient place .

Firste I will begin with comon experience , that euery man prouethe in him selfe , for as sensibly as I perceiue in my self free wil to sitt downe & ryse vpp , to open myne eyes and shutt them : so euidently & sensibly euen nowe I perceiue , that if I will , I may pray & not pray , geue almes & not geue almes , faste to day and not faste , say in my harte , o lorde I loue thee , & presently make a rash oath or offend god . And in truth he that will deny these experiences , may aswell deny that he seeth or heareth , his eares being attent , & his eyes vnshutt .

But the protestantes say , this can not be done without Godds grace , & did euer Catholick deny this ? Had not Adam before his fall accordinge to the protestants doctrine , free will ? and yet he neither could pray nor loue God without grace . But this doctrine repugneth with goddes woorde . This we deny , and l●t but the protestantes bring one lyne from thence to proue euidently their errour , & I will Ioine issue with them .

The se●ond experience I gather , by their daily practise , for they cease not to exclame against catholicks , because they come not to church , and accepte their protestancy . Nowe you say that catho●i●ks goe not to churche , you say they are obstinate & wil●ull , in n●t goinge , ergo they may go if they will , ergo they haue free will , for what els is free will , but power to doe well or euil . Therfore either yelde vnto vs that we haue free wil to do good works , or cry no more againste vs , since we feele not that compulsion & force of Godds grace which you say is requisite , or suffer vs with pati●nce till it come , for the Iewes Mess as whom they expect from the mount C●spe perhaps will bringe it with him , as yet I must consesse , I neuer pe●ceyued it .

Secondly I would desire the protestants to geue me a signe , wherby they know in ciuill actions , that men haue free will , or what maner of dealing they vse with them whom they knowe to haue free will , & would induce their libertie to one part , rather then to an other : & I will fynd expres●y in scriptures the lyke proceding of God , in woorks of pyetie & religion .

Election & choyce can not be but in liberty , as all learned men will confesse , for therein freely a man acceptethe one meane as conuenient for his end , & reiecteth the other : as when a man taketh a iournay , if he may goe by water or by land , on foote , or on horse backe , with company or alone , by sundry waies or at diuers tymes . If he chose one of these & leaue the other , by them vertue of election , no man can deny , but that he haith free will .

This choyce & election in woorkes of vertue & Religion , we fynde in the scriptures ascrybed to men . Iosue puttethe it in the choyee of the Israelites , Ios. 24. whether they will serue the true God , or false godds . Optio vobis datur , oligite hodie quid placet , &c Election is geuen you , chose to day what pleaseth you whom you ought most to serue , whether the goddes whom your fathers serued in Mesopotamia , or the goddes of the Amorites in whose lande you dwel : for I & my house will serue our Lord . And the people answeared , god forbid that we should forsake our Lorde & serue strange godds .

Heare we see choyce proposed , the true God , & the goddes of Mesopotamia , & the goddes of the Amorites , put to their election , whom of these three they intended to serue : the people reiecte the false god , & electe the true god . What libertie can a mādemaunde more manifest then this , in any woorkē of pietie or religion ?

The lyke free will we haue regestred that Salomon vsed , when God willed him to aske what he would , Postnla a 3. Reg. 3. me quid vis , vt dem tibi , Demaunde of me What thou wilte , that I may geue thee . Now Salomon was put to his choyce , he might haue asked welth , longe lyfe , reuenge of his enemies , yet he preferred wisdome before them all : & this election so pleased God , thathe woulde not demaunde them , although he might , for so much those woordes signify , Quia post ulasti , Because thou hast desyred this thing ; & asked for thy self , neither longe daies nor riches , nor the lyues of thyne enemyes : with wisdom he gaue him all the rest . For if he could not haue desyred the other of god , at what time he requested wisdom : God had notrendered a iuste reason why he gaue him with wisdom , riches & glory , for the particle Quia , yeldeth a reason or cause of this gift .

The like we haue of Abraham , who might haue offered & not offered his Sonne Isaack . The woorde tentauit , God tempted Abraham , declarethe libertie . It was put in his election , for so those woords signify , Per memetipsum iura●i &c. I haue sworne by my selfe , saithe our Lorde , because thou hast done this thing , & not spared thy sonne for me , I will blesse thee &c.

Some protestants will say , that Abraham could not but offer his sonne because he was a figure of Christ , & a representation of his passion : but by this answeare they mighte aswell say , that Iudas was compelled to sel Christ and the Iewes to crucify him , because god foretould them by his Prophets , & represented them by figures in the ould testament , which weare a horrible blasphemy . True it is that as god foresaw that Iudas by his libertie abused , was to sell Christ , & therfore depainted it in the ould Testament : euen so soreseing the good vse of Abrahames free will with his grace , or deyned the oblation of his sonne as a figure of Christs passion .

In ciuill actions we declare libertie by conditionall fpeches , as by saying if thou doe this , this will befall thee , if otherwyse contrary : & the reason is most pregnant , because by condition adioyned , we foretell the euente that shall folow , intending therby to induce libertie rather to one part then an other . As for example , the ciuill Magistrate in his lawe will say , if a man steale , he shall be hanged , if he defend his countrie , he shall be rewarded , if he committ treason , his treason shall be punished , &c.

In workes of pietie & religion , in a hundreth places of scripture we fynd the lyke conditions annexed to Gods Leui. 26 Deu. 28. Psal. 94 Mat. 19 promises or threatninges , If you heare me , you shall eate the frute of the earth . To day if you will heare his voyce , harden not your hartes . Si vis ad vitam ingreds , serua mandata . If thou wilte enter into lyfe , kepe the commaundements .

Those that haue free will to doe one thinge and an other , we vse to threaten with punishmente and death if they omitt that we would ha●e them to doe , or committ that we inhibite them . As for example the galowes to theires , because they may lyue truly if they will . So God threateneth eternall deathe to those that kepe not his commaundementes , exercyse not workes of pyetie , in a hundreth places of the scripture , Nisi paenitentiam egeritis omnes similiter peribitis . If youe doe Luc. 13 not penance , you shall altogether perish . Nisi quis renatus fucrit ex aqua & Io. 3. spiritu , non potest introire in regnum dei . If one be not regenerate by water & the spirit , he can not enter into the Kingdom of god . Nisi manducaueritis Io. 6. carnem filii hominis , & biberitis eius sanguinem , non hahebitis vitam in vobis . If you eate not the flesh of the sonne of man & drink his blood , you shall not haue lyfe in you . If a man had not grace to repent , or it weare impossible hauing grace but to repent , soothly these comminations weare ridiculous . For weare it not a madnes for a hundrethe men houldinge a minister tyed hande & foote in a corde , they aboue in a turret , & he belowe , to threaten him death & all terrours if he came not vppe , if they intended effectually afterwards by mayne force to hayle him vpp ? This poore minister can not stirr or moue him selfe vpwards , & yet they stand threatning , to what ende ? when they haue done all they can , they must compell him , and inforce him vpp . After this sorte standeth it with the protestants , they say man lyeth bound hande and foote wit & will , body & soule , in the cordes of sinne . He can not ascend , no not lift vpp his hande without the impulsiue & compelling grace of Christ god must draw him vpp without free will , & libertie , and yet he standethe threatning & denouncinge hell to all those that will not ascende vppe vnto him by good workes & religious operations . This ridiculous docttrine , intelligat qui intelligere potes● , ego illam non capio . For a man would not threaten a horse fallen into a ditch , to rouse him selfe , except he intended that the horse moued with the imagination of terrour , should help him selfe , & concurre with his Master to gett forthe : for if the owner woulde wholly hoyse him owt by maine strength , he neuer woulde threaten him , neither for this respecte a horse haith reason , for that beastes doe by sense , men woorke by Iudgmente and discourse , as if a man weare fallen into a ditche & to be helped after the same sorte , he woulde moue him selfe by discourse & libertie , as the horse by imagination and sensue appetite :

Them that God endueth with libertie , we perswade and exhorte , to that parte we desyre they shoulde folowe , because perswasions bende the free will of a man , and induce h●m to change opinion & leaue his former determination . Wherfore preachers , as christian oratouies , vse no lesse diligence , to fynd owte suche reasons as may remoue men from sinne , and inclyne them to vertue , then the pagan rethoritians to imprinte a worthy opinion in their auditors myndes of them whom they praysed , or an infamous conceite of them they dispraised .

The lyke perswasions God vseth in the Scriptures , to inclyne oure willes to serue his law . Here vpon came those voyces , Venite ad me omnes qui laboratis Mat. 11 & onerall estis , & ego reficiam vos . Come vnto me all you that labour and are heauy loaden , & I will refresh you . Conuertimini ad me , & ego conuertar ad Zac. 1. vos . Conuert vnto me , & I will conuert vnto you . Reuertimini ad me , & Mal. 3. & Hier. 3. ego reuertar ad uos . Returne vnto me & I wi●l returne vnto you . To what other effect tended these inducements & pe●swa●īons , but to bend oure free will on one syde ? No man needethe to perswade a man to eate , that haith the vse of re●son , when he i● almoste starued for meate , because necessi●ie will compell him thervnto : but if he be verie sick , if he loath meate , then because his free will may be induced by perswasions , we vse to exhort him by shewinge , what good meate will bringe , & what euill abstinence will yelde : So if God of necessitie impelleth vs to goodnes , we neede no perswasions , but hauing libertie , well appeareth to what purpose they serue .

When men possesse libertie , we blame them for their offences , or we reprehend & expostulate vnto them , theire misdemeanoures , because they haue done euill & mighte hane done well , as if a yonker spende his money ryotous●y , & after be caste into prison or fall into some incurable disease by his euill cariage , we accustome to say soothly he deserued it , who mighte haue carried him self better & would not . The same lamentations , reprehensions , & expostulations , we fynde in the Scriptures vsed by God against men after their sinnes , Hierusalem , Mat. 23. Hierusalem , quae oceidis prophetas , & lapidas eos qui ad te missi suut , quoties volui congregare filios tuos sicut gallina congregat pullos sub alis , et noluisti . Hierusalem Hierusalem , which killest the prophets , & stoneste them which were sent vnto thee , how often would I haue gathered together thy children as the hen doth gather her chikins vnder her winges , & thou wouldest not . Ezec. 18. & 33. Isa. 5 Quare in peccatis vestris moriemini ? Why will you dye in your sinnes ? Quid debui facere vltra vineae meae et non feci ? expectaui vt faceret vuas , fecit autem labruscas . What shoulde I haue done to my vineyarde that I haue not done ? I expected swete grapes , & it yelded sowre .

Good Lorde I will tell you : the protestants say , you should haue geuen such grace vnto them , that your vineyard ( that is the Iewes ) could not but bring forth rype grapes : for they hould opinion , without it they could bringe forthe none other , And thus they condemne you in their iudgmentes , not to haue performed all thinges necessary , to cause youre vineyarde to fructify , according to your expectation . Againe they accuse you moste blasphemously , of folly & doultishnes , in expecting sweete grapes of that vyne , whiche neither was wattered with your grace , nor fomented with the celestiall heate of your fauour , nor sprinckled with the swete dew of your daily blessing , but planted in a baren desert vpon a wyndie mountain , vbinec ros necpluuia , where there was neither 2. Re. 1. dew nor ravne , & therfore the protestants accuse you of ignorance , in expecting such fruce , & excuse the iewes in not yelding .

Nothing els you shall fynd so often inculcated in the prophetts almost , as this ingratitude , and euill carriage of the Iewes when they might haue done well if they would . But in the newe Testament we haue Christe his owne woordes , by which we are assured he geueth no such grace ordinarily to men as protestants dreame of , as compelleth our free will without libertie , to come vnto him , Ve●●b● Corizaim , va Mat. 11 Luc. 10 tibi Bethsaida , quia si in Tiro et Sidone , factae fuissent virtutes , quae in te factae sunt : olim in sacco et cinere paenitentiam egissent . Wo be to thee Cotizaim , wo be to thee Bethsaida , for if in Tire & Sidon , had bene wrought the miracles , that haue bene wrought in you , they had done penance in hayre-cloth & ashes long agoe . Christ heare lamenteth that the inhabitants of Corizaim & Bethsaida , were not conuerted : & to shewe that the faulte was their obstinacy , not the defecte of his grace , he auerreth , that defecte of his grace , he auerreth , that with the same helpes , those of Tire & Sidon would haue bene conuerted . Wherby manifestly appeareth that they might haue bene conuerted , and woulde not , els Christ without all reason , had lamented of their obstinacy & in daration .

Hereunto I mighte reduce all those Scriptures , wherein we are commanded to do good , or woorks of pietie , or religion : for euery Law intrinsical●y & necessarily , requireth a possibilitie and free libertie , to be obserued . Likewyse all those places , whearin men are praised for doing woorks of pietie and religion , for the tytle of praise is ioyned to the good vse of libertie , when for Goddes cause a man mighte haue transgressed & did not . Those & many more of lyke sort , I leaue for breuitie .

The fourthe principall argumente , may be collected owt of Scriptures , that somtimes ascribe our good works to God , otherwhiles they attribute them to vs , in suche maner , that the same clensing of our soules , the self same newe hart , the same iustification , the same preparation , whereof in one place holy writt acknowledgeth god the auther , in an other place , it confessethe that man woo●keth them .

What better reconc●liation hereof can we bring , then that of S. Paule , Non 1. Cor. 15. Apoc. 3. Mat. 22. ego , sed gratia dei mecum . Not I , but the grace of God with me . God knocketh , & we let him in : God inuiteth vs to his mariage , and we bring hither Ibid. Mar. 12 Io. 1. Mat. 13 our wedding garments : God teacheth & we accept his doctrine : God illuminateth all the world , and we open the windowes of our harts : God soweth the seede , & we fructify with it .

The places of scripture , be many : some few I will set downe . What is more proper to god , then to washe our Soules ? & therfore Dauid saide , Psal. 50 Lauabis me , & super niuem dealbabor . Thou shalt washe me , and I shall becom whyter then snowe . This same god commaundes the children of Israell to do them selues , Laua a malit tacor tuum Hier. 4 Hierusalem , vt salua fias . O Hierusalem , washe malice from thy hart , that thou maiest be saued ,

What wonder woorkethe God about vs more admirable , then in changinge oure hartes , in geuing vs hartes of flesh plyable to be delt withall , & by taking away hartes of flint , not aable to be pearced , & so by creating in vs a newe harte . Auferam a vobis cor lapideum , & dabo vobis cor carneum . I will take from you a stony hart , Ezec. 11 & I will geue you a sleshly hart . And in an other place . Dabo vobis cor nonum , I will geue you a new hart .

This same harte , men make lykewyse , Facite vobis cor nouum & spiritum nouum , et quare moriemini domus Ezec. 18 Israel ? Make you a newe harte and a new spirit , why will you dye o howse of Israell ? This same hart men doth mollify , by not hindering it againste Godds inspirations , Hodie si vocem eius audieritis , nolite obdurare corda vestrra . Ps. 94 To day if you shall heare his voyce , harden not your hartes . If Dauid desyre god to inclyne his harte to kepe his commaundements , Inclina cor meum in testimonia tua , et non in auaritiam . Ps. 118 Inclyne my hart to thy testimonies , & not to couetousnes : In the same psalme he will say of him self , Incl●naus co●. meum ad faciendas iustificationes tuas propter retributionem I haue inclyned my harte to obserue thy iustifications , for a rewarde .

If in one place a sinner cry to god Psal. 84 Conuerte nos deus salutar●s noster . Conuert vs oGod our Sauiour . In au other place , God will crye to the m , Conuertimini ad me et ego conuertar ad vos . Zac. 1 Be conuerted to me , and I will be conuerted to you . If God iustify a sinner , & as a proper epithete , he will betake his tytle to him selfe , yet a seruant of his was not afrayde to say , Ergo sine causa iustificaeui . cor meum . Psal. 72 If so the wicked prosper & the iust be afflicted , to what ende haue I iustifyed my harte ? If god say , Faciam vos ambulare in praeceptis meis . I will cause you kepe my commaundements , yet Christ will asscrybe the keping to men Si vis ad vitam ingredi , serua maudata . Mat. 13 If thou wilt enter into lyfe , kepe the commaundementes .

The Fifth Argument , we may deduce owte of those places of scripture wherin man is said to prepare his har● or soule , or God commaundeth him to prepare , or reprehendeth him for not preparing it to come to his Maiestie , to folowe Vertue , to imbrace Christ . Of a nomber , some few I will sett downe .

Hominis est animam praeparare , etdomini Prouer. 16 gubernare linguam . It concerneth a m●n to prepare his soule , & our Lord to guyde his tongue . That is , Although man with godds grace , preparethe his soule , to vtter any good thinge : yet he nedeth besides , a particuler succour of god to vtter his conceiptes . Samuell willed the Israelites if they had determined to abolishe all prophane goddes , that they shoulde 1. Reg. 7 prepare their hartes to God . Praparate corda vestra domino , et seruite illisol● . Prepare youre hartes to God , & serue him alone . Roboam is repreh●nded , Quia non praeparauit cor suum vt 2. Par. 12 qu●reret dominum . Because he did not prepare his harte to serue our Lorde . And the wyse man affirmeth vniuersally ; that all good men , prepare theire hartes . Qui timent dominum , praeparabunt corda sua . Those that feare God Eccl. 2 will prepare their hartes . And all the Mat. 3. Marc. 1 Euangelists excepte S. Iohn , alledge those wordes of Isay as S. Iohn baptistes Luc. 3 thcame , when he came to prepare the way for Christ , Parate viam Domini , rectas facite semitas eius . Isa. 40. Prepare the way of our Lord , makeright his pathes . These preparations effected by man , ascrybed to man , man reprehended for not making them , do sufficiently proue the concourse of free will with godds grace , for otherwyse god should be said to prepare the hart & not man .

The sixt argument those scriptures afford vs whearin holy men crye vnto God to help them , Domine adiuua me , Ps. 108 & 118 & 69 Marc. 9 Psa. 18 26. 32. 61. 62. 70. 117 O God help me , or that God is said to be our helper , Deus adiutor mens O God my helper , because this arguethe both concourse of God to succoure vs and oure cooperation to succour ourselues or to concurr with god . Wherfore S. Paule calleth men the helpers of God , because they woork together with God . Vnusquisque propriam 1. Cor. 3 Mercedem accipiet secundum suum i●borem , dei enim adiutores sumas . Euery one shall receiue , according to his works , for we are godds helpers , that is , we concurr with God in the manuringe of his feelde , which are you , we work with God in the spirituall buildinge of his Church .

Againe those places serue for this purpose whearin men are said to work theire owne saluation or sanctification . Cum timore & tremore , salutem vestram Phil. 2. operamini . With feare and tremblinge , worke youre saluation . Qui 1. Io. 3. habet hancspem , sanctificat se . He that haith this hope , sanctifyeth him selfe .

Moreouer all those scriptures wherein Christ is said to knock at the doore & desyre to enter , or to expecte that we come to him . For if he effected all , of necessitie he opened the doore of him selfe , he neded not to stay till we would come to him . Ego sto ad ostium Apoc. 3. & pulso , si quis mihi aperuerit , in●roibo ad eum . I stande at the doore & knock , if any open it , I will enter into him . Aperi mihi soror mea . Open Can. 5. Isa. 5. the doore to me my sister . Tota die expandi manus meas ad populum incredulum . All day I haue extended my handes to an incredulous people . Venite Mat. 11 ad me omnes qui laboratis . Come to me all you that laboure & be heauy loden & I will refresh you .

The laste reason shall be reason it selfe , for in truth as experience doth manifestly proue our liberty : so reason doth without reply conuince it . The firste reason , is remorse of conscience in this lyfe & in hell . For if men had not libertie , remorse shoulde be wholy extinguished . For what euill soeuer we do of necessitie , presently we excuse it , & acquite our conscience with the impossibilitie . As if a man should drinke poysen , not knowinge , he neuer would haue any scruple of conscience , because it was inauoydable , he could not preuent it . But if he procured it of him selfe , or mighte haue preuented it & woulde not : then the torture of conscience , will presently rack hi , because he might haue done good saued his owne lyfe , & would not . For he that resisteth any sinn doth wel accordinge to that sayinge , Beatus ille Eccl. 31 qui potuit transgredi , & non est transgressus . Againe the torture , the worme of Conscience , that stickethe so depe with her stinge in the soule of all damned creatures , shoulde neuer appeare in hell , if man weare depryued of libertie . For their torment consisteth in this , that for their owne demerites being created of God in suche sorte , that if they would , heauen laide open for them by doing well : and yet they cast them selues into hell by their own accorde by woorking euill . For if they could not haue done well but of necessitie weare plunged into finne , I see not what remorse they can haue .

The second reason is , for that noe Law with iustice can be enacted , but such as may be obserued , because the ende of the law is to make good subiectes , & therfore it weare most absurde , that all men were not able tokepe that law , which was ordeyned for all men . Againe euery law may be preuaricated , for els why should punishment be annexed to the law ? and so consequently euery law suppose the libertie . Moreouer the verie state of man , who is as it weare in this world fighting , requyreth libertie . For standing betwene heauen & hell , God & the deuill , placed in this theater either to ouercome or be ouercome : all reason requyred , that he might be pliable both wayes , & of a flexible will , either to accept god , or reiecte him , folowe Sathan , or pursue him , yelde to his temptations , or resist them , as by practise we see effected in the tragicall comedie of Iob. For if Iob had lacked free will to do well , what great masterie had it bene for God , with such necessary grace , to haue ouercom Sathan ? But Iob hauinge free will , frayle fleshe , assaulted of the deuill , pursued of his frendes , tempted by his wyfe , spoyled of his riches , bereaued of his children , vlcered in body , and yet to ouercome all insernall forces , by suche grace of God , as he mighte haue vsed or abused at his pleasure : plainely conuinceth the greate victory both of God & Iob against the deuill , because for godds loue , his changeable will , perseuered without change .

Scotus one of the mirroures of witt that euer this worlde brought forthe , thought the experience of free will so palpable , that he iudged the truthe therof not able to be proued by any argument more euidently , then by whipping the denyer so longe , till he confessed that the whipper had free will to whipp him , & to leaue whipping . So in good sooth I thinke if any minister weare in lyke case , he woulde confesse , that the whipper mighte for the loue of God , let him alone if he would , and procede in his beatinge if he listed .

If we wante free will , what Iudgment shall that be in Scriptures so oft tymes repeated , that euery man shall receiue accordinge to his woorkes ? What Iustice will there appeare to torment men eternally for sinne & wickednes , to whom it was impossible to do any good ? Or what rewarde shall that be which God bestowethe vpon them , that weare compelled to doe well , neither was it in their power to doe euill .

In myne opinion , all the theues & harlottes whom the protestantes haue punished in this tyme of erroure , shall geue testimonie against this hereticall assertion . For certainly when the thefe stoale , & the harlot abused her bodie , they did it vpon vehement temptation , ( for otherwyse they neuer would haue plunged both theire soules & bodies into so great daungers . ) This temptation then I demaunde if they could haue resisted at that tyme or noe ? If not , what law will hang a man so doing a thinge vnauoydable , for it layde not in the theeues power to auoyde it ? If he could resist it , then he had liberty to do a good woorke & did it not , & consequently answeared not the grace of God ( without which he could not resist any vehement temptation ) wherunto he might haue frely answeared .

Finally this errou● is the roote of all licentiousnes . For thus God knoweth two may reason in Englande , and in the protestantes schole insolubly ; Either we haue grace to do well or not , If I haue it , then it is impossible to do euill , if I haue it not , it is impossible to do well , for all goodnes procedeth of grace which compelleth our willes , & all euill cometh of lack of grace , which we haue not at our wills . Therfore let all Epicures liue as licentiously as they will , all riotous persons passe theire dayes in all dissolution , for this erroure will warrante them sufficientlye .

The arguments or rather sophismes that protestantes bring against this infallible , experimented , practised , & allowed veritie , in all antiquitie , deserue rather hissing then answearinge , yet one I will answeare , that by it the reader may Iudge of the reste .

They alledge forsothe that parte of the scripture in the parable , where the Luc. 14 Kinge commaunded his seruantes , to compell them that they founde in the high wayes , to come to his marriage dinner , & the other scripture wheare Cau. 1. Ose. 11 Io. 6. et 12. God is said to draw men vnto him . But this rotten obiection , oflong since rooted owt heresies , must haue as ould a solution , for by this drawing & compulsion , the scripture meanethe nothing , but that god vseth great helps to drawe men vnto him , for which they are in excusable if they come not . As if one inuyte me to supper , yet I excuse my self , he insisteth with many reasons , at the last he induceth me : after I say , he compelled me to come he brought so many perswasions . For do we not see that one of them which weare compelled , came withoute a mariage garment ? so that this compulsion Mat. 22 of godds grace , slandeth with the abuse thereof .

I haue bene longer in this preface , then perhappes the proportion of the gate with the howse requyred by iuste Ceintrie , yet the opportunitie and necessitie , causeth builders often times to breake their square , as it befalleth me at this presente . And therfore I leaue of purpose an other discourse of the meritt of good woorks , the which I could proue as manifestly as this , & perhapps it weare as necessary : but an other occasion will not wante . In the meane tyme , I request all protestants in the woundes of Christe Iesus as they tender their owne saluation , to ponder these reasons with the balance of indifferent iudgment , and dailye to goe forwardes in good workes for which they shall receiue theire Iudgment .

To the Catholique lyke Protestantes .

Your case , as it is most miserable , so it is most compassionable , for it seemethe , you in harte desire to serue god , & yet this desyre is ouerweyed , with the desyre to enioy the worlde . Your case I said was moste miserable , because exiling oute of the Churche , you are like the straying shepe erringe in the desert mountaines , exposed to the pray of all rauening wolfes . You haue no weapons to defend your selues , depryued of the sacraments , spoyled of the communion of Sainctes , the incessant prayers & Sacrifice of Christs faithfull flock . Alas what will befall you ? either the wylde & sauage beasts wi●l deuoure you , or for lack of spirituall foode , you shall dye in those vnfrutefull soyles . What can the protestantes Churches afforde you ? Ah infected sermons , corrupted with heresies . What prayers ? Alas , howe will god heare them who will not here him ? The Communion , o poysoned cupp , better it weare for you to eate so much ratsbane , then that polluted breade , & to drinke so much dragons gall , or vypers blood , then that sacrilegious wyne . Noe doubte , but after that breade , entreth in Sathan , & after that cuppe , some of the infernall crew . This you know & in youre harted confesse , & therfore your sinne is questionles the greater . You fauoure Catholicks and in what you can , doe them good . Ah , quid prodest homini , s● vniuersum mundum lucretur , anima Mat. 16 vero suae , detrimentum pat●atur ?

For what dothe it profitt a man if he gaine the whole worlde , and susteine the damage of his soule ? What will it auayle you at the day of Iudgment , to haue fauored Catholicks , when you shall be condemned youre selues for half heritikes ? What good Catholick is theare in england , that woulde not loose with all his harte , your temporall fauours , for your spirituall good , & wishethe not rather that you wear fauored of God , then gracious before men ? If all the fauoures , riches , and sures of the worlde , weare summed in one mannes dominion , yet who doubteth but that it weare better to receiue once deuoutly the blessed Sacrament , then to possesse them all . Therfore you may see what detriment your soule sufferethe , for the smale fauoures you minister vnto Catholickes . Ah feare not that they shall be destitute either of spirituall graces or temporall fauours .

Cast your eyes vpon Goddes prouidence , & you shall see him tendering them , as the christall humoure of his eye . Abandon for Christe Iesus sake their excernall conuersation in religion , whose company internally you deteste . For in very deede moste of the protestants hate you , the catholickes mislyke you , the deuils laugh at you , & Apoc. 3 Eccle. 4 god doth vomit you owt of his mouth . Woe be to that man that goeth with two hartes , that walkethe two wayes , that intendeth to serue bothe God & Mat. 6 the deuill , to be Christes disciple , & a fauoryte of the worlde .

I wonder howe the verye hell you feele in your soules , the horrible torture of youre consciences , enforcethe you not to leaue that hellish Sinagog ?

In good sooth if euer you enter into your selues , & consider your presente state in what perills & laborinthes you haue caste your selues into : I meruel you either congeale not with feare , or pyne not away with melancholy , or your hartes burst not with desperation .

For in your owne conscience , you lyue in continuall , horrible , & sclanderous sinne . The houre of your death is euer imminent , the seuere Iudgment of God , you are assured you shall not escape , the eternall paines of hell you are certaine expecte you : & yet can you lyue merily , laugh , & passe youre tyme careleslye ? This sinne of youres I take to be a sinne against the holy Ghost , and a fynall impenitency , because in you●e hartes you haue determined , so longe as this rigour of lawes & punishment of Catholickes indureth you will perseuer in your accustomed irreligious profession of protestancy , from which , I say no more , but Christ Iesus deliuer you , for whose reclaime I will not cease to pray .

THAT NOE MAN CAN PREPARE HIM SELFE Condignly to receiue the B. Sacramente .

THE FIRST CHAPTER .

THe sacred Eucharist , is not only a moste Maiesticall & diuine obiect , deseruing the profoundest wittes for speculation : but also a Sacrament & sacrifice by God ordeyned for action , & instituted for a reall participation . Whence-from procedeth , that it concerneth vs with no lesse industrie to prepare our soules religiously to receiue it , then profoundly to vnderstande it . Therfore hauing declared the speculatiue parte in the precedent booke , the practicall we reserued for this present : not that those Meditations weare not ordeyned , or not most apt meanes to induce oure hartes to receiue this foode of life with all respecte , loue , & affection ( for all knowledge of God distillethe into the harte a certaine sweete motion or impulsion to loue him ) but because they weare somthing remote from practise , they taught not fully the way & particuler meanes how oure soules ought to be disposed , to participate this holy Sacrifice .

First then of all the next disposition that I can fynde , is a most prosound humilitie , wherby with hart & tonge we confesse our selues not able to prepare our soules , to receiue condignly such a maiestie , and that all oure diligence , arriueth not to the thowsande part of that which he deserueth . For if the naturall philosophers mostewisely & naturally auert , that inter locum & locatum , recipiens & receptum , debet interueuire proportio , that is , betwixt the place and the placed , the receiuer & the receiued , the conteyner & the conteined , must be found some proportion : Alas what proportion can we make betwixt God & our soules ? his maiestie , & our miserie ? his greatnes , & our weaknes ? his goodnes , & our wickednes ? For if I consider his greatnes , it is immensiue , quem caeli , Reg. 8 & cali caelorum capere non possunt . Whom the heauens & the heauen of heauens , can not comprehende penetratinge and enuironinge this worlde and all the conteyned therein , as the boundlesse ocean sea penetrateth and enuironeth a spring , yet remaininge without an incomprehensible vast●es of water . How then can my body or soule receiue suche an immensitie ? What proportion or correspondence can we finde ? If I consider his maiestie , his puritie , his excellencie & perfections : then I hearē that Angels non Iob. 4 & 15 sunt mundi in conspectu eius , & quanto magis nos qui habitamus domos luteas , & tanquam aquam bibimus iniquitat●m . The Angells are not cleare in his sighte , and howe muche more we that inhabit howses of clay , & drinke as water iniquitie ?

If his Angells nowe possesse theire compleate glorie , dwell in the imperiall heauen , wheare they neuer cease day nor nighte to singe his praises , if they enioy a state impeccable fro blott , blemish , or wrincle of offence , & yet they are vnperfect , stayned , vncleane in his sight : what then am I , repletus Iob. 14 multis miseriis , repleate with many miseries , conceiued in iniquitie , borne in miserie , liuing in sinne and wickednes ? so that heare I fynde noe way to prepare my selfe , the are can not be any proportion or iust measure betwixt vs .

If I consider his infinite wisdom , lucem habit at inaccessibilem . He inhabiteth 1. Ti. 6 light not accessible ; Myne eyes will be dazeled with the vehemente brightnes of his beames , and the verie Seraphimes them selues , who are all eies & vnderstanding , confesse theire Isa. 6 infirmitie , inueyling them selues with theire goulden winges . If I consider his loue , the vehemency therof striketh me into a maze , for I know the conditions therof to excede so farr the basenes of my loue , that if the Seraphims veyled theire feete to declare the imperfections of theire affections : I may well with Adam seeke Gen. 3 some shrowde , to defende me from shame , as one affraide to appeare before his face , with such remisnes and congealed frendship ; therfore heare I fynde no gate open whereby my louing Lorde may enter into my harte . The lyke I might say of his omnipotency , of his Iustice , his bountie , & other attributes . Yea I will goe further , if onely I lacked proportion , if onely my soule for a naturall imperfection , weare incapable of him : then perhaps I might be excused in parte if I came to receiue him : but hauing so often , so voluntarily , freely , & deliberately offended him , What can I answeare him ? What an vnfittte Temple haue I prepared for him ? O vere most truly I haue made Do●cum orationis , Mat. 2 H●er . 7 speluncam latronum . The howse ofprayer a denn of theeues : the tente of vertues , a caue of serpentes & basiliskes , of vipers & infernall deuils .

But then what remedie ? wheare shall I fynde a way to wynde forth of this laberinth ? for receiue him I muste , receiue him condignly I can not ; not to receiue him , is deathe , to receiue him with a certein proportion I ought . What piller of fyre , can lighten me from heauen ? what voyce can comforth me ? Humilitie . Say with the Centurion , Domine non sum dignus vt intres sub tectum meum , sed tantum die verbo , & sanabitur anima mea . Lorde I am not worthie that thou shouldest enter vnder my roofe , but onely say the woorde , & my soule shall be healed . So the Church saieth , & so in very deede we must say & confesse , that the first & chiefest preparation we can make , is to acknowledge our selues insufficient , to make any condigne preparation : & this not onely in wordes , but also in hart , as this discourse euidently sheweth .

THAT GOD REQVYRETH A Certayne Preparation of them that receyue this Sacramen . ● . CAP. 2.

ALthough the vnsearchable prouidence of God , did well foresee our inhabilitie for condigne Preparation , yet he would not be contented , with this humble nothinge , or lowlye priuation , because the swete disposition of his diuyne wisdom requyred aswell in grace , as in nature , the cooperation of his creatures .

Ezechias coulde not recouer his Isa. 38 ●●fe , yet God woulde not restoare it , ●●cept he receiued the pultes of Ihais .

Naaman Sirus , coulde not fyndeany 4. Re. 5 cure of his leprosy within the compas of nature , & God woulde not miraculously heale him , before he washed his body seauen times in Iordaine .

If Elias be almost starued for hunger , 3. Re. 17 he must goe to the woman of Sido● , to be supernaturally reliued .

If our Sauiour conuerte water into Io. 2 wyne , he will haue them to prepare the matter for his miracle , by fillinge their vessels . Io. 9

If he geue sighte to the blind borne begger , it must be after the bathinge in Siloe . And finally , his vniuersall practise in curing the soares of the bodie and greifes of the soule , was not fully brought to effect , except the patientes in some sorte or other , disposed them selues to receiue his diuyne influence . Hereupon came those voices , Credis ? Confide , quid vis ? vis saluus esse ? Doest thou beleue ? Haue confidence , What wouldeste thou I should doe ? & such like speaches , all which pregnantly proue , that God exacteth of men , a free & voluntary cooperation & preparation to their iustification & saluation . For then he knew the musick to be most sweete , when the treble & the basse , the highest and the lowest , God & his creatures , consorted in one harmonie , by due order , proportion , & subordination . For it standethe not with the nature of frendshipp that a man should be either admitted into the amitie of God , or encreased in his loue , hauing free will , withowt the cooperation therof , no more then a man that had handes , shoulde feede without putting meate into his mouth , or a fishe shoulde lyue without swimming , or a birde withowt flying .

Since therfore the sacred Eucharist , ioyneth our soules and bodies really with Christ , cureth our spirituall maladies , encreaseth our frendship with God , describethe vs Citizens in the heauenly Hierusalem , filleth our harts Ephes. 2 with diuyne fauoures & graces : there is noe reason but we shoulde dispose our selues to receiue it , by free will defyre it , by feruent loue affect it , and with the armes of Charity , most religiously imbrace it .

We know the Eucharist , is a foode ordeyned for the norishmente of the soule , for by Baptisme , we are regenerated spiritually : by confirmation , we grow in grace : by the Eucharist , after we come to a certeine perfecte growth , we are norished & confirmed in goddes fauour . All norishment requireth a lyuelie bodie , not ouerlaide with malignante humoures , prepared by hunger & naturall heate , to cooperat with it , for the reparation of lost forces .

Moreouer the Philosophers hould for a protrite axiome , that omne agens agit , secundum dispositam materiam . Euery agent workethe , accordinge to the disposition of the matter . So we see the soon , if it passe through a clere ayre , what a floodd of light it issueth from heauen vpon the earth : if it find some rare or thinn clowdes in the way , the force is somthinge diminished : if a grosse and thicke clowde , be interposed , the vehemency is greatly stayed , but if a mistie fogge , it scarce appeareth ; if the mone , theare foloweth an eclipse though it weare at none .

In lyke maner , if a soule come to this fountayne of light but eclipsed , that is haith a mortall sinne interposed which fully & wholly hindereth the influence thereof : then what can folowe but nighte and darknes , at what tywe the toades & serpents range abroade , seekinge for their pray . If fogges of sensualitye , clowdes of concupiscences , mistes of petie malices , ouercaste the harte : the force of deuotion , the feruoure of Charitye , the sweetenes of loue , ( the proper effectes of this celestiall foode , ) are greatly hindered .

Thearfore it lying in our power to prepare the way for these streames of light , since he haith saide , Parate viam Marc. 1 domins , rectas facite simitas eius . Prepare the way of our Lorde , make streight his pathes . Let vs not harden our hartes , let vs not stoppe his course geue him free passage , prepare his way with pietie , deuotion , and religion .

Doth not faith teach vs , & diuinitie manifestly shew vnto vs , that Christ the lyfe & soule of this Sacramente , is an infinite dignitie ? his merittes of infinite desert ? this oblation , of infinite valewe ? that , in fine , we haue heare present before the dores of oure harts an immensiue sea of heauenly fauoures & graces ? Why then receiue we not whole riuers of these supernaturall riches ? why fill we not oure hartes as farr as they are capable ? Haithe not God said , Aperi os tunm , & implebo illud ? Psal. 80 Open thy mouth , & I will fill it ? Ah it is not the defect of Christ & his sacrifice , but our want & indisposition .

The vessells first failed , before Elias oyle seased , & our soules shall first 4. Re. 4 be stopped with imperfections , then this Sacramente stayed to imparte his graces . Therfore let vs enlarge oure soules with charitie , let vs make them deepe with humilitie , let vs raife them vppe a lofte with loue & feruoure , let vs open all our passages with prayers , meditations , sighes , and godly affections , let vs shutt vpp all the sluces , & sinkes , to sinne & hell , that no malice or impietie , no sensualitie or concupiscence , passe into the bosome of our hartes , & then , erit sicut flum●● Isa. 48 pax tua , thy peace shall be as a fludd then the soyle of the soule will flowe● Exod. 3 Ps. 147 with milke & honie . Then , Ex adipe fruments satiet te . Then , Torculari● redundabunt vino , & horrea tua abundabunt frumento . Thy wyne presses shall ouerflowe with wyne , and thy Ioel. 2 barnes abounde with wheate .

When I call to memory the wonderfull 3. Re. 6 & 8 2. Par. 3 & 4. temple of Ierusalem , how many thowsande woorkmen for so many yeares continually labored there , when I see such choyce of stones & timber , such aboundance of gould & treasures such cutting caruing , grauing , pointing , painting , decking , & adorning , of that materiall , inanimate , & tipicall Temple of God : I can not be but so greatly confounded in my selfe , to conceiue , with what diligence , cost , reuerence , and nycenes , they prepared that howse for Goddes Arck , a chist of wood , a figure & grosse portrature of this heauenly foode , a foote-stoole for Goddes feete to stande vpon : & I who am to receiue God him selfe , the true arcke into my liuing soule , vse so smale & coulde industrie to enterteine him .

So many stately Churches as I see bu●lded in Englande , condemne my indeuotion : for they manifeste vnto theire founders religion and pietie to this blessed sacrament . They builded them with their blood , theire sweate , care , & longe laboure : & how muche more oughte I to doe , for preparinge myne owne soule , for whose cause god would haue Temples , Ministers , with all other rightes and ceremonies appoynted ?

Finally let vs but weigh the dignity & worth of him whom we are to receiue , by howe many Tytles we are bounde to endeuoure to shew the extreameste diligence possible to prouyde him in our hartes a condigne tabernacle .

Who is this that thou shalt allodge ? God . And what can be greater ? and therfore all preparation too little ?

Who is this that will harboure in thy harte ? The owner of thy harte , thy landslorde , he comes to visitt his own possession , that farme he lette thee : and wilte thou not prepare a decente roome for him ? Who is this that will soiourne with thee ? thy redemer , he that deliuered thee out of boundage , he that paide thy ransom , he that set thee at libertie . And wilte thou not render him thankes ? Wilt thou not acknowledg his benefites ? Wilt thou not by diligent preparation shewe thy selfe greatfull ? Who is this that will visitt thee ? Thy dearest frend in the world , one that loues thee better then either father or mother , and haithe shewed his loue more effectually then either of them bothe , by sheddinge all his blood to saue thy lyfe , to cure thy soule , & wilt thou be so churlishe as not to entert●ine so true , so entyre & so faithfull a frend with bowels of Charitie , with zealous desyres , with enflammed affection . Who is this that cometh thus masked , with the ryndes of breade & wyne to be eaten of thee ? Thy pastoure , to feede thee with his owne blood : thy preiste , to sanctifye thee with his own Sacrament : thy master , to illuminate thee with his owne faith : thy spowse , to marry thee , by his diuyne & ineffable vnion : thy phisition , to cure thee with his immortall fleshe : thy lyfe , to reuyue thee with his glorious bodie ; thy laste ende , to deify thee with his diuinitye . And for so manye graces and fauoures , doest thou imagine that he expecteth not some preparation , some correspondence ? truly if he did not , yet curtesie , ciuilitie , humanitie , the lawe of nature , the bounde of a loyall minde , good maners , would enforce any noble hart , to stretche the vaines of his witt vpon the tenters , to finde owt all meanes possible , to gratify such a benefactour , to content such a gueste , to interteyne such a frend .

If thou louest God effectually , this languag will not seme newe , for soules that are touched with his diuyne fyre , can neuer rest , but are alwayes excogitating , inuenting , & practising new wayes howe to receiue him , howe to please him how to enterteiue him .

THAT THERE BE TWO SORTES OF PREPARATIONS . CAP 3.

AS there be two sortes of persons whom Christe haith inuited to his table , sinners & iust men : so he haith appointed two sorts of preparations , the first of necessitie , the other of decency : the lack of the one causeth damnation , the wante of the other , impeacheth deuotion : Of that is said , Probet semetipsum homo , & sic 1 Cor. 11 de pane illo edat , & de calice bibat : qui cuim manducat et bibit indigne , iudicium sibi manducat et bibit , non d●udicans corpus domini . Let a man proue him selfe , & so let him eate of that breade , & drinke of that Chalice , for he that eateth & drinketh vnworthily , eateth & drinketh iudgmente to him selfe , not discerning the bodie of our Lorde . Of this saide Christ , Qui lotus Io. 13 est , non indiget nisi vt pedes lauet .

He that is washed , nedeth not but to washe his feete . Of these two preparations , I meane to deliuer all that foloweth in this treatise . And first of all what preparation of necessitie Christians are commaunded to bringe when they come to participate these sacred misteries . Vndoubted it is , that who soeuer will eate this foode & not to his damnation , must come without spott of mortall sinne , that is in his conscience he perswadeth him selfe , that he is in the fauoure & grace of God .

Many reasons I coulde bringe , to confirme this position , but for this present I will content my selfe with two .

The first is the generall rule of receiuing sacramentes , that whosoeuer participateth them in mortall sinn ( except baptisme and penaunce ) sinnethe mortally , yea & sacrilegiously , because he hinderethe the influence of God in his vaines of grace , frustratinge the Sacramentes of theire effectes , which questionlesse can not be but agreate iniurie to allmightie God , and a notorious irreuerence vnto his instrumentes of grace .

The Second reason , is peculiar & proper to the Eucharist where Christ is receyued : for who dare receiue him being his mortall enemy ? what proportion is betwixt God & Beliall ? life 2. Cor. 6 & death ? light & darknes ? a denn of deuils , & the glorie of Angells ? a sink of filth , & the God of puritie ?

This is that Iudgment S. Paule said they eate , not iudginge the bodie of 1 Cor. 11 our Lord , but casting so precious a Iuell , into so lothsome a dongehill : so sweete a liquor , in so stinkinge a vessell , the dainties of heauen , in a plater of hell . This can not be done without a horrible offence & a most heynous cryme . These saith S. Ciprian , Libr. de caena do . lick the stone , but neither suck honie nor oyle : & better had it bene for than with a milstone about their neckes , to Deu. 32 Mat. 18 haue bene drowned in the bothom of the sea . A man therfore that haithe committed a mortall sinnen can not be admitted to eate at this table , except he obteine first forgeuenes thereof , at the handes of God , the which he may get by contrition , that is a most profound & internall griefe rooted in the loue of God , & hatred of sinnes , as iniuries done to him .

But this preparation , because it is verie harde to come by , & seldom sinners addicted to the worlde , returne to him with such perfection of loue : therfore the holie counsell of Trente Ses. 13 Cap. 7 remembred a laudable practise , comonly exercysed before in the church , that no man guiltie of mortall sinne , should receiue this Sacramente , without premittinge sacramentall confession . For the difficultie of contrition , & the enormous sacraledge of eatinge our Sauiour without remission of sinnes did moue the Church to premitt confession , as a way more easie and more secure .

After the soule be washed , with this laborious baptisme of penaunce , it muste in effect , or at the leaste in firme purpose , performe , all that an entyre & compleate confession requvrethe .

The vserer must make restitution , & desist from all his trade : The manchante muste restoare his euill gotten goodes , rectify his contracts , vse iust measures , &c. He that liued in hatred , must procure reconciliation . He that passed his dayes riotously , must leaue his euell company , auoyde dangerous & experimented occasions of deadly sinne : finally he muste agree with his aduersary whyle he walkethe in the way , that is , his owne conscience , that it accuse him not one day , before his Iudge , when theare is noe place of appellation , nor tyme of amendemente .

A case of conscience mighte heare be proponed , for Catholickes in Englande : if beinge in prison for religion , & not hauing any meanes to com to a priest to confession : if such a one mighte receiue the blessed Sacrament withoute Confession , hauinge onely contrition of his sinnes . Some will say , let him confesse by writing : But whether confession by writing , be aualeable or noe , I will not now dispute , I know theare are some that defende it , but I can not allowe it , because by letters , I can not knowe the presente state of the penitent , when I geue the absolution : it may be he remembreth so me other mortall sinne , the which he would confesse before I absolue him : it may be he sinneth at the same time : it may be he haith some circumstance necessary to be confessed . Yet whether this be a true opinion or noe , I houlde it in noe wyse conuenient , to be practised in Englande , for the scandall that might occurr , if any such letters were intercepted by protestants . Therefore I am os opinion , that such a person after that he haith endeuored for his possibilitie , with praiers to god with greife of sinnes , with a firme purpose neuer to fall againe ; that he may receiue the blessed sacramente with contrition , although he can not come to confession : because the precept of confession , beinge appoynted by the Churche , we are to suppose , that she neuer intended thereby , to hinder such good soules from the blood of Christ , who stand prepared to offer their blood for Christ . And it seemeth not agreable to the bowells of pietye , to depriue her children , in such extreame conflictes , of all spirituall armour , against the aduersaries of her faith .

After then I am confessed and intende infallibly , with Goddes grace , to performe all that concerneth a good confession , I may presently after I haue breathed forth so many sinnes , receiue the blessed sacrament .

After this disposition , I am not bound vnder a mortall sinne , to any other preparation , for by confession , I am reconcyled to God , indued with his grace , appareled with the weddinge Mat. 22 garment appoynted for this feast , an nombred amongeste the frendes and children of God , writen as an inhabitant for the citie of Angels . Yet the remembrance of my passed offences , the shame of my transgressions , the horrour of displeasinge so soueraigne a maiestie , ought a little to withdraw me from kissinge his syde , which not longe before , I had so notoriously wounded : to make retyre from imbracinge him , whose loue not long agoe , so basely I dispysed : to cause me stay my foote for vsing him so familiarly , whose frendship hard before , I disdayned so contemptuously .

Therfore I will dispose my self better for the dignitie of his person , the perfection of his loue , the admirable frutes and graces , which this blessed foode affordeth , to all those who condignely receiue it , the which preparation , shall be presently declared .

WHAT DECENTE PREPARATION WE OVGHT to vse , before we communicate . CAP. 4.

I Once demaunded of a godly and deuoute Religious man , what was the moste forcible meane , that he by longe experience had proued , to helpe a man to pray well & deuoutly ? He answeared me , a good lyfe , continually to liue well : The which meane in verie deede is most forcible , for such men haue theire hartes replenished with Goddes graces , their passions burste not forthe vehemently , theire soules are indued with many good habits , they fall rarely , ryse more feruently , and consequently conuerse with God more familiarly , and pray more deuoutly . I say after that maner what preparation principally oughtewe to bringe to the Euchariste ? a continuall good lyfe . What secondly ? A continuall vertuous lyfe . What Thirdly ? I answeare the same . For those that liue religiously , quickly can reuyue & stirr vpp , the grace of God that lodgeth in their hartes ; they can presently with one blaste , accende the flame of Charitie .

But because we fynde few of this stampe , therfore we must descende to more particularities , That all those who for the tyme paste , haue lyued lowsely , or at this present fall often , yet by Goddes grace recouer againe , or contend not much to goe to perfection , but will be content with a certaine mediocritie ; yet would willingly goe forwarde , els they must nedes goe backwardes , because in the seruice of God , there is noe staying in any one poynte of holines , but of necessitie , they must either ascende , or descende , as a boate goinge againste the streame , must either goe forwarde or backwarde .

For these therfore , incipientes , & proficientes , for them that begin to serue God , & them that haue made some progresse in goddes seruice , these notes may serue . For fasting , wearinge of shirtes of hayre , disciplines , almes deedes , lying harde , and other lyke mortifications & holy exercyses , concerning the bodie : theare can no prescripte generall rule be geuen : for as the complexions , abilities , & meanes to effect these are different ; euen so the practise of all can not be alyke , but these rules may be taken as conueniente .

Firste the more a man mortifiethe his body by prudence and discretion , the lesse difficultie he shall fynd in all his spirituall exercyses , because one of the greatest enemies we haue , is our bodie , if it be pampered , & therfore mortification , is a good preparation .

Secondly the best discretion in this , I take to be an obediente mynde of the peuitente , to his ghostly father , that he propound his desires , and the other approue or disproue them : for comonly a man is not the surest iudg in his owne cause .

Thirdly all those who communicate once a monthe , or once euerie weeke , ought to vse som one or two of these mortifications : for this sacred mirhe , will preseme oure senses from corruption : these spirituall actions , in tyme , will spiritualize oure carnall bodies , & make them fitte instrumentes to serue oure soules , as harboures for the sacred eucharist .

Fourthly these serue as preambles , for this blessed Sacrifice : for as Christ did suffer many cruell paines , before he sacrifised vppe him selfe vpon the Crosse : euen so we ( that muste dye with Christ spiritually by compassion in this sacrament , & suffer with him , 2 Tim. 2 to glorie with him ) ought to prepare oure selues to this holy Sacrifice , with some painefull mortification .

These premised , it foloweth that we entreate of those spirituall meditations , deuout exercyses , & godly preparations , that all good soules may conueniontly , easely , breefely , & religiously practise , before they sitt downe to this table , all which I reduce to sixe actes of fyue vertues . And the verie same which the Councell of Trente reckeneth , as dispositions to iustification : those I Iudge most fitt preparations for the sacred communion : Feare , Faith , Hope Charitie , Repentance , which I deuyde into two operations , detestation of oure passed lyfe , and a firme resolution , not to fall againe , the which for memory sake , I thought good to comprehend in this one word Feare : For Feare of it selfe , representeth vnto me , the firste acte . F , the first letter of Faith : Faith , Hope , and Charity . R , the second Consonante , Repentance , the which can neuer be effectuall , except it carne with it greif for sinnes paste , and a resolute good will of amendment . These be those sixe winges which the Seraphims , that are inflammed with loue , weare furnished withall , when Isa. 6 they appeared before the throne of the maiestie of God . And all deuout catholicks indued with them , may haue free accesse vnto the tree of lyfe , the seate of God , that is his altar .

These be sixe gates , through which all courteours muste passe , that willenter into the presence chamber , to deale with the king of heauen .

These be sixe harbingers who prepare the lodging of the holy Ghoste in iustification , & most fitt to doe the same office for the sonne of God , in the communion . For if theare we enter into frendship with the holie Trinitie , here we renew it & increase it : If the are we abolished deadly sinns , here we extinguishe veniall : If theare we lefte the deuill , the flesh , & the world heare we triumph ouer them : If there we weare vnited to god in spirit , here we are ioyned both in bodie & soule : If theare we gathered the blossomes of grace , & first frutes of glory , heare we reape the cropp of them both .

And therefore as the holy Ghoste in iustification , appoynted the aforesaid vertues , as ornamentes to decke the soule against his entrance : in lyke sorte our blessed Sauioure equall vnto him , & of the same substance , semeth to exacte of vs , the lyke preparations for his interteinemente .

Of these sixe therefore , some fewe discourses I meane to delyuer : Howbeit I thought good to aduertyse thee gentle reader , that if tyme & opportunitie will permitte : it weare good to take some two or three of those causes or effectes of this Sacrament , entreated in the former booke , of the causes why God instituted this heauenly Banquet : & euery day to stinte a tyme , to meditate or consider , the admirable good , which issuethe from this fountaine of lyfe . For if we see many men labour & sweate all the weke , to take a little sensuall so la●e vpon the sonday : with what greater reason ought we to labour some fewe houres euery weeke , to participate this diuine refection , & spirituall consolation ?

Moreouer , if thou synde thy selfe loaden with veniall sinnes : wash thy feete , purge them with Confession , Laua iuter innocentes manus tuas , & Ps. 25 circunda altare domini : Washe thy handes with Innocentes , & compasse the altar of our Lorde . Haue a diligent care , that no vncleane thoughtes obscure thy mynde : no hatred or malice , occupie thy harte , for these two defectes , hinder greatly this sacrament of Charitie & puritie . If of frailtie they occurr , lifte vpp thy hart to god with some affectnall speach , as , Cor mundum Psal. 50 Mat. 26 crea in me deus . Ignosce illis domine , quia nesciunt quid faciunt . Create in me o Lord , a cleane harte . Forgeue them o Lorde , because they know not what they doe .

FEARE . 1

FEare the beginninge of wisdom , is Psa. 100 the first gate , by which we muste enter into the palace of wisdom , whose chamber of presence is this sacrament .

But because feares are various , therfore I will distinguish them , that we may better know what feare is required , & what feare is to be reiected .

Foure sortes of feares , I fynde proued by experience , and taughte of diuines : worldly , seruyle , filiall , & angelicall . Worldly

Worldly feare , is an inordinate affection of the soule , whereby a man flieth Feare . the seruice of god , to auoyde paine disgrace , or som other temporal losse . This feare god knowes , reigneth ouer to many in Englande , who flee from God to kepe theire goodes , frequent the Churches of protestantes , because they will not be thought Catholicks , they dare not come to the Foode of lyfe , leste they loase theire temporall lyfe . But the day will come , when they will curse this hellish feare , which hindreth them of the ioyes of heauen , and heaped vpon them , the paines of hell . This feare , all that come to the Altar of God , ought to detest .

Seruyle feare , consisteth in auoydinge sinne , lest God woulde punishe 2 Seruyle Feare . the offence , with losse of Glory , or gaine of tormentes : and this Fathers compare to a needle of siluer , that drawethe after it a threede of goulde : for comonly all those who are iustified , first eschew sinnes , lest god would punishe them , and then they abhorr them , because they so iniuriously of fend so louing a Father : & so this siluer feare , leadethe in the threede of goulden Charitie .

Many coulde & indeuout Christians , come to this sacred feaste , once a yeare , rather for feare of hell , then for any greate deuotion or loue , they beare to God , or to his Sacrament : & such without all question , are most base mynded , and scarse deserue the name of Christians : But if they haue this ioyned with Charitie , then it will serue to make Charitie goe forwardes . For when our loue is could & remisse : the feare of loasinge lyfe euerlasting , or increase of glory , helpeth our soules greatly in this state of miserie . And therfore euen good soules , may make this discourse with them selues , I will frequent the Eucharist , for thereby I know my glroy shall be increased , & my soule confirmed more stedfastly in grace , for which cause , I shall not sinnlo often , and consequentlye auoyde hell .

Filiall feare , the of spring of Charity , 3 Filiall Feare . hateth sinne , as an offence of God , so good & louing a Father ; and this questionlesse , is most requisite , for all those that frequent this Sacrament . Therefore let euery good soule , caste a glaunce with the eye of his vnderstanding , and contemplate all his passed lyfe , & afterwardes let him think with him selfe , moste certaine I am that mortally I haue offended my god my Father , but were these sinnes yet forgeuen me ? Haue I confessed them with such diligence , with such greife as I ought ? Haue I not left many vnconfessed for negligence ? Haue I not since that tyme often with secret hatred , with hidden concupiscences , with clowdie desyres , of pryde , and welth , offended my Father : I knowe what perplexities , affrighted euen his greatest Sainctes : And what shall I say ? One cryed , Delicta quis intellig it ? ab Psal. 18 ●ccultis meis mundae me domine . Who knoweth his sinnes ? From my secrettoffences , clense me o Lorde . An other doubting said , Verebar omnia opera mea . Iob. 9 I feared all my woorkes . An other remitting the Iudgment of his cause , to the mercy of God , confessed that he knew not him selfe then guiltie of ● Cor. 4 any cryme : but for that God haithe purer eyes then any men , he can find a grosse saulte where men discouer no errour , therefore he referred all vnto his mercifull Iudgment . And so must we in this preparation , accuse oure selues in the sight of God , open oure woundes , to this heauenly phisition , that he may with his precious blood , cure our soares , & geue vs full remission of our sinnes .

Angelicall feare , is a most profound Angelical Feare . reuerence , humilitie , respect , & submission vnto god . For the Angels knowing the maiestie of God , his perfections , and infinite goodnes : they fall downe before him , they woorshippe him , they crye incessantlie , Sanctus , Sanctus , Sanctus , dominus deus Sabaoth . Isa. 6 Holie , Holie , Holie , Lord God of Sabaoth . And this seare , this reuerence , humilitie , respect , & submission , happie is he , that can bringe it in the highest degree , to the holie Euchariste . Wherefore we muste prostrat oure selues before the blessed Trinitie , & from the bothom of our hartes , blesse , glorify , & woorship them , & particulerly for this admirable gifte of the venerable Sacramente . Blessed is that soule , that can so submitte her selfe , before the prefence of god , that with most lowly & profounde humilitie , she can acknowledg the maiestie of God , & her own miserie , that one abisse may call vpon an other , in voce Psal. 4● cataract arum , that is , our nothing of his omnipotency , with the vertue of the cataractes , that is the woundes of Christ . By this is appearethe , that seruile , filiall , and Angelicall feares , prepare our Soules to this Sacrament .

FAITH . 2.

THere are three sortes of vertues , whiche the sanctifyed flocke of Christ possesse : Theologicall , as Faith Hope , & Charity . Morall , as Iustice , Temperance , Fortitude , Prudence . The thirde are mixte , & border vpon them bothe , as the vertues of penaunce , & religion . The firste haue God for their next obiect : the second our actions : the thirde , partly our actions , partly God .

All diuines confesse , that albeit , all vertues are mentorious of gods grace , & eternall glorie : yet the Theologicall they preferr before the rest , because they immediatly conuerse with God , their scope is wholly for him , they mingle no creature with God , & therefore the exercyse of them , as itis to vs most beneficiall : so to God , most gratefull .

He then that intendeth to communicate , may breefely runne ouer , all those misteries , & poyntes of Faithe , which we are bonnde to beleue . For men in very deede haue a precept , to exercyse somtymes , these Theologicall vertues ; & none more conuensent , then when they dipsose them selues , to receiue this Sacrament of Faith ; They may then with tonge and harte say & confesse , that they beleue , 1. there is a God . 2 That he created heauen & earth . 3 That he punisheth vyce & rewardeth vertue : those with eternall paynes , these with eternall ioies . 4 That he haith a speciall prouidence ouer his seruants . 5 That our soules are immortall . 6 That we are conceyued in originall sinne . 7 That Faith , Hope , & Charitie , are necessarie meanes to saluation . 8 That repentance after actuall crymes , god requyreth at our handes ; We may repeate the articles of our Crede , ( for the other 8 , were requisyte to haue bene beleued in all ages ) 9 as , That we confesse God the Father , God the Sonne , & God the holie Ghost . 10 That the Sonne was in carnate for vs . 11 Conceyued by the holy Ghost 12 Borne of a Virgin . 13 Was crucifyed . 14 Deade & buried . 15 That he descended into hell . 16 He roase againe the third day to lyfe . 17 Andascended into heauen . 18. Wheare he sitteth on the righte hande of his-Father . 19 The holye Catholicke Church . 20 The Communion of Saincts . 21 Remission of sinnes .

Besydes that , there be seauen Sacramentes in the catholick Churche , Fyue whearof apperteyne to all men , as baptisme , Confirmation , the Eucharist , Penaunce , & Extreame vnetion . Two concerne not all , but certaine persons , as Matrimony , & order . 23 That the Scriptures procede from god . 24 That oure Sauioure is really in this Sacrament , wheare the more learned sort , may exercyse their faith most excellently , about transsubstantiation , & all those pointes which the Catholick Church haith determined in this mistery , or what els foeuer . And after this exercyse , let them say , O Lorde I beleue all thefe , but Marc. 9 helpe my faith : I am prepared to dye for them , & therfore graunt me grace to be able to performe it .

HOPE .

GOddes goodnes after two maners may be considered , firste in it selfe as it perfecteth God in his nature & essence , as it enricheth his substance : secondarily , as it haithe relation vnto vs , by powring downe graces & fauoures , as the light of the soonne adorneth the sphere and body of the soonne , and besydes powrethe downe light , heate , vertue , & influences vpon the earth . The firste goodnes of God , diuynes call absolute : the seconde relatyue . The first is the obiect of Charitie ; the seconde , the obiect of Hope . For the vertue of Hope , haith two actes or operations ; one to expect & desyre of God , lyfe euerlasting , & the meanes to atchiue it : an other to loue God as good & beneficiall vnto vs . Both which operations , be most conuenient preparations , for the soule that intendeth to receiue aboundance of grace in the Eucharist , because therein we haue oure Sauiour , our last end & felicitie , and the chefest meane that God haith deliuered to his Churche to attaine vnto felicitie .

Therefore let thy harte then breath forth som affectuous exercyse of hope . Say , O Lord in thee I hope , thou art my hope , thou art my last ende , thou my glory , thou my pathe , thou my way . Ah when shall I see that day , that happy day , that day without nighte , that euerlasting day , when this soonn shall neuer set to me , when no clowde shall ouercast him ? I hope o Lord by thy grace , by vertue of thy promise , that I shall performe all that thou hast commaunded me , & so enioy shortly that I hope . And therefore come daungers , come perills , come temptations , come persecutions , come prisons , come feters , come rack , come gallowes , come death , come whatsoeuer the deuill can suggest , or malice deuyse : in thee I truste , thou canst , thou wilte defende me if I fayle not , & yet by vertue of this breade of lyfe , I hope neuer to fayle .

Many moe such sweete speaches , thy soule may most affectuously vtter by the vertue of Hope .

The other operation of louinge of God , as communicatiue of his goodnes , as beneficiall vnto vs , serueth no lesse for our purpose , then the former . Because heare we may discourse ouer all the benefites that God haithe bestowed vpon men in generall , by gifts of nature , grace , and glory , and vpon vs in particuler . The generall are , Creation , Conseruation , Redemption , Grace , and Glory , offered to all those that will accept them : particuler , to be borne of Christianes , to be baptysed , to haue offended , and yet that Goddes iustice would not condemne vs to hell in such estate , but called vs againe , iustifyed vs : & so by passing distinctly ouer the fauoures of God , I know not how , but the soule ordinatily feeleth , a most sweete affection & tender loue vnto the geuer . In so much that S. Augustine in his confessions , thanked God for the milke he receyued of his nurse , by his diuine prouidence . For it is moste certayne , that if we be of the nomber of goddes elected : all particuler giftes & graces weare conferred to vs , with an intention that we should effectually by them take occasion to serue God , & consequently meritt lyfe euerlasting .

Wherefore I would counsell euery one , to weigh his lyfe paste , and what meanes God vsed , to doe him good , as to conuerse with godlymen , to reade such spirituall bookes , to see , heare , or vnderstande , of examples which moued him to vertue , terrifyed him from sinne . Let him call to memory so many illustrations , godly motions , feares of death , desyres of heauen , sweete shewes of vertuous lyfe , deformities of a vitious , terroures of hell ; glorie & peace in the seruice of God , finally what infinite waies God prouided to helpe him to his last ende .

All which recapitulated in one sea of graces : let him thanke God for them Let him say , O bountifull Lorde , thy goodnes is endles , thy mercies boundlesse : howe shall I repay suche graces & fauoures ? I am not able to answear a myte for a million : and lowe , to make them more aboundante , thou hast prepared for me , the treasures of heauen & earth in this Sacrament . As thou art myne , so I will now and euer be thyne . What I can doe for thee , I will performe , by enriching thy churches , feedinge thy poore seruantes , procuringe thy glory . &c.

CHARITIE .

IF euer in this lyfe Charitie haue occasion , to vente forthe the pureste flames of loue , her most vehement affections , her fyrie desyres : If that sacred fire which our Sauiour brought from heauen ought euer to be kindled : it is now especially when we approch to this fountayne of Charitye , this springe of goddes loue . Truth it is , that Charitie bendeth wholly , to imbrace , please , & delight God , yet somtymes , through slouthe and negligence , by our imperfections & veniall sinnes : theare is a certayne smoke , that suppresseth the flame , the which we must remoue or consume by blowinge this fyre , as S. Paule exhorted 2 Tim. 1 his disciple , to stirr vppe the grace he had receiued by imposition of handes , by the Sacrament of holy orders .

And in this , we muste imitate the cocke , who flakereth and shakethe of drowsy sleepe defore he croweth . This reuyuing of Charitie we may come by , if we procure in oure Soules , a greate thirst of the water of lyfe , & a greate hunger of this breade of immortalitie .

And in verie deede theare lackethe nothinge to attayne thereunto , but a little demurr and consideration of the misterie . For if one put his hande in a flame & presently pull it back againe , the flame will not burne him , but if he demurr a little , no doubt but fire will shew what it is : so he that lingerethe a whyle in weighinge what he receiueth , shall not neede any greate exercyse to procure an inflammed desyre , but lyke the Spowse who said , Fulcite me floribus , stipate me malis , quia amore Cant. 2 langueo . Fortify me with flowres Inuyrone me with apples : For I languishe with loue . He will languishe with the faintnes of consuming affection , & crye with Dauid , Quemadmodum Psal. 41 desiderat ceruus adfontes aquarum , ita desiderat anima mea ad tedeus : quando veniam & apparebo ante faciem tuam ? As the harte thirstethe after the fountaynes of water , so my soule thirstethe after thee my God : when shall I come & appeare before thy face .

In this consideration we may breefly call to memory , the euills , the presence of our Sauiour in this Sacrament remouethe from vs , and the good it bringeth to vs . For if I be infirme , he will cure me : if wounded , he will heale me : if weake , he will comforte me : if blynde , illuminate me : if poore inrich me ; if naked , cloathe me : if hungrie , feede me : if deade , reuyue me ; if sensuall , spiritualize me : if drowned in worldly delightes , diuert my hart to the true Ioyes of heauen .

Sinnes paste , he pardonethe : from future offences he preserueth : temptations , he diminisheth : passions , he brydleth : concupiscenses , he restrayneth : remorse of conscience , he appeaseth : the paynes of purgatory , he releaseth : the flames of hell , he who ly extinguisheth : all euills in fyne flie from the face of his maiestie , as serpentes & snakes from the light of the soonne .

The good he bringeth , is no lesse then the euill he expelleth : For ( by his presence ) he doth dignify our soules , deisy our faculties , vnyte vs really to him selfe , ioyne all the faithfull in a perpetuall leauge & amitie , replenishe vs with graces , sprincle oure hartes with his blood , inflame them with his loue , arme them againste enemies , so●ve in them the seede of immortality ; befides a sea of mo fauoures which we declared in the booke of the causes of this institution .

I thinke that no man of discretion , would not desyre most earnestly such a foode , which bringethe with it so many treasures . Yet heare I might exclame & call vpon heauen & earth , to wonder at the blyndnes of men , who ripp owte the bowels of the earthe , delue into the hart of craggie rockes , for the thirst of goulde & filuer : who sleepe neither daie nor nighte to hunt for honoures : who spende theire lyfe , theire patrimonies , theire credit , their bodies , their soules , for a dramme of dronken delight & carnall pleasure , and yet will scarse spende the tenthe part of that diligence , to winn the treasure of all treasures , the honoure of all honoures , the delight of all delights , true , permanent , glorious , not inferioure to man , but elcuating him , to the equalitie of Angells .

If a man be verie sick , the thirst he haith to recouer his health , causethe him abyde launcing , cutting , Lurning , he will not refuse purgations , though his sight repyne at them , his imagination abhorr them , his tast detest them , his stomake , both loath & languishe at them . And so deare brother oughteste thou to conceiue thy selfe to be most miserably sick , for sundrie spirituall infirmities of euill habites , stronge passions , vehemente concupiscences , many veniall sinnes , dyuers euill occasions , which in short tyme without all doubt , will draw thee neare a spirituall death , if thou preserue not thy soule with this medicyne of lyfe .

Neither must thou think , that preseutly thou shalte recouer thye spirituall health , for neither doe patientes presently recouer their corporall : but expect a tyme , vse it often , procure that thy bodie be kept in good order , thy soule collected , thy company & conuersation religious : & then after halfe a yeare of this cariage , tell me whether this medicine haith not greatlycomforted thy soule , rectifyed thy faculties , and caused thee , to render that frute thou wished . Inflammed with this heauenly desyre , & languishinge with this sacred hunger : I will say with Dauid , No● dabo somnum oculis Psa. 131 meis , nec palpebris me●s dormitationem , & requiem temporibus meis : donec inueniam locum Domino , tabernaculum deo Iacob . I will not permitt myne eyes to slepe , nor myne eyelids to slumber , nor my temples to reste : vntill I prouide a place for our Lorde , a tabernacle for the God of Iacob . I will neither slepe nor rest , till I find the place of my God , till I see him , till I prepare him a gratefull seate , a godly tabernacle , a princely throne . With the spowse in the Canticles , Cir cuibo querens quem diligit anima mea . I will circuite , searchinge , whom my soule doth loue . I will vse these circles . I will firste consider howe God created me right , but I fell ; then he redemed me , but yet I was negligent to applye his precious blood vnto my soule : He gaue me then his sacred foode , wherein he is the applyer , the applyed , & the meanes of application . O how many circles of Goddes loue & our ingratitude , might deuout soules runne ouer , in meditatinge the passion of Christ , & the manifould fauoures he shewethe vs , in this Sacrament ?

VNION IN WILLES . HOW WE MVST PROCVRE to vnite oure Soules to God , in preparing them to receiue him .

ALL naturall bodies , the nearer they approch theire places and centers , the more they accelerate their motion , they runn with greater force and vehemency : So our hartes running to God the moste naturall place of oure soules , the verie center of all pyctie & religion , with the winges of our willes , we ought rather to flye then runne . And therfore as oure Sauiour cometh to vs running ouer the mountaines , and passinge ouer-hilles , Cant. 2 moued with the motion of loue : so let vs with the lyke loue , encounter him . He cometh to vnite him selfe to vs ( as was declared in the 41. cause ) lett vs endeuour to vnite our soules to him . And first of all , our wittes and vnderstanding : Reuele to God thy secrets , Psal. 36 make him partaker of thy councels , of thy designementes .

But some wrangsing Sophister will say , to what ende ? doth not god know omnes cogitationes nostras a longe ? allour Ps. 138 thoughtes a farre of ? Doth not he see them better then we ? To what end then should we reueale them ? He can satisfy this speculation . He knew well the contrarie to be most gratefull to God in practise who said Effandite coram illo corda vestra , Poure owte your Psa. 61 hartes before him , open vnto him your desyres . He knowes them before I am not ignorante , effundite , poure them forth , & he lykewyse will confirme it Psal. 36 that said , Reuela Domino viam tuam , & ipse faciet . Reueale thy way vnto out Lord , and he will woorke . For in truth although God know all we haue in our hartes , yet , I know not how , but ( in vnfouldinge our secretes , vnto him ) we receiue a meruelous contentation , as the prodigall sonne returning to hisfather , discouered his lewd behauiour , & ryotous lyfe in sayinge , Pater peccaui in coelum & coram te , & Luc. 15 iam non sum dignus vocari filius tuus . Father I haue sinned against heauen & before thee , & am not nowe worthie to be called thy sonne . His Father knew well before his erroures , he had seene his repentance , but yet this pouringe forth of his soule , was questionles , no lesse gratefull to the Father , then comfortable to the sonne . And Dauid the Prophet semeth to empty all the secrets of his soule , in his psalmes , Quoniam iniquitatem meam ego cognosco , & peccatum ●●um contrame est semper . Tibi soli peccaui , &c. Because I acknowledge myne iniquitie , & my sinne is alwaies against me , thee alone I haue offended . So ought we in particuler to receiue the memory of our passed lyfe , the sinnes of our youth what graces God gaue vs , & how negligently , how indeuoutly , how irreuerently we departed our selues with him and them . And truly if this be done with good attention , and but a meane affection : It fillethe the soule with meruelous consolation . For me think I see God , powringe into those vessels of that hart , as many graces as it reuealeth secrets ; because he knoweth well enoughe , that men can not instruct or open vnto him , any thing that he knoweth not : yet that frendly affection , that amiable conuersation , that endeuorethe to accomplishe true frendshipp & amitie , is most aceptable to his maiestie , and consequently , most profitable to vs .

VNION IN AFFECTION .

THis Vnion of affection , the best ofspring of Charitie , questionles conteyneth the somme of all perfection : wherof he that intendeth to fill his soule with Goddes fauoures & graces , muste perfume it with this sacred incense , and conforme his will with goddes will , his intention , with Goddes intention , his desyres , with Goddes desyres . For in verie deede , this maketh not onely a good Christian , but also a perfect spirituall man .

Two thinges specially God desyreth , for which he created this mightie masse of the world , his owne glorie , & oure sanctity or rather lett vs say but one , take whether of them you will : oure holines , is his glorie , & his glorie , is our holines . For gods glorie is , that we thinke of him , as creatures of theire Creator : That we knowledge him , serue him , and loue him in our selues , procuring continually , that others do the same , and this is our holines .

He therefore that pretendethe , to make an exquisyte preparation , Let him heare dilate his hart , and extende his affection . I know some good soules in the world , who euery morning so soone as they awake , the first woorde that issueth owt of their mouth is this , O Lord graunt me that I may spende this day most feruently to thyne honor & glory . And as often as they heare the clock stryke , passe by any church see any Image , they renew this swete & angelicall breath . And truly in this poynt , we shoulde be lyke the couetous marchantes , who let noe occasion passe wheare they think they may gaine . You may see how they stand expecting at their stawles , euery looke or glaunce , euery stop or stay , of passingers , is a sufficiente motiue , to inuyte or call them to buy : So shoulde these soules doe , who are trayned vpp in the shopp of deuotion , and loue of God , lett passe noe little occasion , wheare they may glorify God by perfecting their owne soules , by benefyting their neighboures . For I lett passe the bound we haue to doe so , for diuers benefites god haith bestowed vpon vs . I omitt the excesse of meritts we offer vpp to God : I will say nothing of the feruent loue of God which deserueth it , but that this affection , this desyre , this thirste of goddes glory , is a greate signe of predestination . For I am not ignorant , that Fathers assign many great & notable coniectures , of the present grace & fauoure of god , of eternall predestination & future blessednes : as to lyue alonge tyme without mortall sinne , is a good signe of present grace , & predestination , but secret sinnes creepe in often , & a certaine remisnesse of good woorks , cracketh the brake many times , wherein men semed to sayle securely .

Patience in aduersitie , arguethe a stedfastnes of mynde , and exceesse of fortitude , but yet often he that is patient to day , loseth his patience to morow , he that was patiente in loosinge his goodes , will not sticke to fall into some other sinne , or if he be patient in one matter , he is impatiente in an other . To heare willingly the woord of God , ( so our Sauiour taught vs ) is a good signe , for he that affectethe goddes woord comonly haithe an intention to obserue it , but this signe often fayleth , for many for vaine curiositie , or to manteyne theire wrangling spirites , as Caluenistes are neuer quyet , but when their eares are tikled with itchinge sermons , or cauelinge cathechismes . To loue and pray for our enemies , is a good signe of predestination , a note of greate charitie , but yet it may proceede of a certaine naturall disposition of a noble mynde , rather then the true loue of god . For many disdayn to reuenge iniuries done vnto them , for a naturall inclination to magnanimity , as the eagle to seaze vpon the flies , although they molest her . Martyrdome , a confession of Christes faithe , a sealinge of his loue with blood , is an excellent signe , but yet we see how many heritykes haue offered them selues to death for their phantasticall opinions . Yet in my Iudgment , this affection , this neuer-resting desyre of Goddes glorie , this continuall procuring of a mannes own perfection , or the spirituall good of his neighboure , is as manifeste a signe of predestination , as any of the rest . For such soules are lyke vnto a needle touched with the loade stone , that neuer restethe till it be fixed with the pole-starr : euen so they touched with predestination , ueuer rest night nor day , eatinge & drinkinge , at home and abroade , in prison & in libertie , they are alwayes stirringe , they neuer can be quyet , till they be vnited with their pole , with god in heauen .

I know this signe doth not inuincibly proue that a man is in grace , or predestinate , yet it is one of the beste coniectures , because it carriethe with it so many excesses of vertue internally and externally for a mannes owne perfection , & the perfection of others towardes God & our neighboures .

Moreouer it can not proceede but from most vehement Charitie , and a continuall motion of goddes grace .

I haue seenc this feruent affection in certayn deuout persons , put in practyse , & they semed vnto me , Scintillae Sap. 3 discurrentes in aruudinet● , certayne sparkes offyre flying among drie canes burning all they meete withall : Their eyes , actions , & woordes , weare all inflammed with this desyre of Goddes glory & honoure : They weare neuer well , but when they meditated , inuented , or executed somthing for god for the reducing of sinners to good life , heretikes to the church , & good men to the increase of perfection .

In this vnion of our willes with gods will , consisteth the somme , the soule , & verey essense of that preparation , we ought to bring to this Altar of god . For by this affection , oure hartes are īlarged , the vessels of oure soules are made more capable , The temple of Christe is much more amplifyed . Therfore he that intendeth to receiue our Sauioure , with conuenient deuotion : let him make a most firme resolution , not in woordes , but really , and from the bothom of his harte , that he will neither speake , thinke , nor doe , any thing in all his lyfe ( as farr as god will graunte him grace ) but all shall tende to goddes honour & glory , to the profitt of his owne soule , and his neighboures . This is a hart , secundum cor dei , correspondent to the hart of god . O what a diuyne vnion will this be , wheare Christe geuethe him selfe whollie to man , and man consecrateth him selfe wholly to Christe .

Me thinke I see the soonne and moone in the full , to stand one against the other , a riuer running with a most vehement course , & incorporatinge it selfe with all the endlesse water of the ocean sea . Me thinke I see a fyre fall from heauen , and consume this diuyne sacrifyce , as it did deuoure the sacrifyce , the wood , and water Elias had 3 Re. 18 prepared .

O blessed soules that vnderstande this poynte & put it in execution . O howe gratefull an oblation is this , to him that thirsteth after our good ? O howe ryche will suche soules returne from this tresury of all goddes graces ? All other vnions , all other vertnes , wayte vpon this good will , the efficacy whereof , the execution will trye .

ZEALE .

GOd in this Sacrament , shewed not onely the first effect of loue which is vnion , but also zeale , extasie , & beneuolence , as was declared in the former booke of causes .

And therefore loue requyring a reciprocate & mutuall correspondence , we oughte to come prepared , to receiue him with a proportion to suche loue , as he offereth him selfe withall .

This effect of loue , causeth greife and anguishe in those soules wheare it reigneth , because they can not abide that God be iniuryed , they can not tollerate the blasphemies of men , their improperations , maledictions , theftes heresies , and such lyke offences . For when they perceiue God so dispised , whom men oughte so to haue woorshipped & reuerenced : They consume away with greife , and so said he that felte it him selfe , Tabescere me fecit Ps. 148 zelus meus , My zeale did consume me .

He then that drawethe neare vnto Christ by intending to eate his bodie , consequently to his former resolution must determine with himselfe to proclame open warres with sinnes & heresye , that he will roote them owte of the world , with as greate industrie & diligence , as lyeth in his power . So taught he vs that said , Qui diligitis Psa. 96 dominum , odite malum , You that loue god , hate euill . For the loue of God engendereth in oure hartes a horroure & detestation of sinne , because sinne was that which nayled him on the crosse sinn proclameth warr against his grace , sinne carrieth mortall hatred against his loue , sinne finally hindrethe vs from due preparation , & would robbe vs of the frute of this Sacrament . Therfore lett the deuout receiuer renew this holie hatred , let him proclame an endlesse warre , without hope of peace or truce .

EXTACIE .

〈…〉 actions by saying , this o Lorde I doe for thee , this I offer thee , this I will effect most diligently & for thy loue .

Heareupon will ensue an admirable peace and tranquillitie of mynde , and that quyetnes of conscience , that surpasseth all sence . Besydes an alacritie of hart to goe forwarde in the seruyce of God , according to that sayinge of Dauid , Cucurri viam mandatorum tuorum , Psa. 118 cum dilatasti cor meum . I haue runne the way of thy commauudements when thou hast dilated my harte .

Truly after that a man is thus translated into God , he shall fynde heare vpon earth , a heauenly paradyse , yea he shall possesse a paradyse of pleasure in his owne soule , & consequently a most fitt soyle to plante the harboure of lyfe , oure Sauioure Christ , with the sacred frute of his Eucharist .

BENEVOLENCE . 5

IF I haue consecrated to God , my harte with affection , and all that I am , by offering him my body & soule , what remaynethe to imparte by beneuolence ? Loue can not wante this effecte , and therefore we muste fynde owte some obiect .

If my faculty serue , I will be bountifull to the Churche by adorninge his sacraments : I will succour those which suffer in prison for the confession of this mistery : I will procure meanes , althoughe neuer so many daungers ensue , that God be glorifyed by the distribution of this sacred foode . For better it weare that I shoulde be depryued of a thowsande lyues , then God depryued of his glory . If my abilitie afford not , then will I wish & desyre that it did , and supply in affecte , that which I want in effecte . Then I will ascende with my prayer into heauen , & request all the neene quieres of Angels , Archangels , Thrones , Dominations , Vertues , Powers , Princes , Cherubims & Seraphims , all the trowpes of Patriarches & Prophets , all the colledg of Christes Apostles , the inuincible army of Martyres , the holy congregation of Confessoures , the vnspotted society of Virgins : to blesse & prayse God for his admirable loue , in instituting this Sacramente , & besech them with their inflammed affections , to accompany my could desyres .

After with the three children , I will inuocate all the creatures of God to blesse him by sayinge , Benedicite omnia Dan. 3 opera domini , domino &c. Prayse ye oure Lord , all workes of our Lord . And with king Dauid , Laudate Dominum Psa. 148 de coelis &c Prayse ye our Lord from heauen . And inuyte them nowe not onely to prayse him , as dwelling in heauen , but also as soiourning heare in earth .

The denoute receauer , might add heare , a reciprocate loue of God , accordinge to those diuersityes of loue , which we declared in the other booke of causes , that our louing God in this crament , did manifeste vnto vs , as a pryzinge loue , a vehemente loue with 12 proprieties , an extensyue loue , & a tender loue . All which , as we there appropriated them to God : so heare we may procure in some part , to apply them vnto vs , & endeuour to actuate them in desyre or effect , as neare as we may . And therin , those that receyue this Sacrament euery day , shall fynde most aboundant matter for Meditation , & those which communicate once a weeke , for dyuers dayes , & dyuers tymes .

GREEFE FOR SINNES PAST . The Fyfih acte of Preparation .

ALthough by confession & contrition , our sinnes be pardoned , yet we must not lyue in securitie that God haith forgeuen them , according to that sayinge of the wyse man ; De propitiato p●ccato , noli esse sine met is Eccl. 5 Be not without feare of the forgeuen sinne . And therefore the practise of good kinge Ezechias , may teache vs a good lesson , Recog●tabo ( saiethe he ) omnes annos meos , in amaritudine animae Isa. 38 meae . I will thinke of all my years in bitternes of my soule . I will therefore cast an eye ouer my whole lyfe & in one prospect , behoulde the deformitie , the multitude , the iniquitie , the turpitude , the malice , of my ouerpassed course , in what a hell of wickednes , I lay buried , in what a dangerous state I had caste my selfe , and yet God of his mercy haith vouchsafed , not onely to call me owt of that chaos and abisse of miserye , but also haith bene contented , to admit me to the participation of him selfe , that I might suck hony owte of his syde , in whose face so often I haue spitte the rancoure of my spyte and malyce . O what fountayne ofteares heare would I wishe , to bath my soule in , not teares of water , but teares of blood . For what teares can rynse that soule which nothinge els but onely Christes blood could clense ? Heare I woulde weepe with Mary Magdalen : Heare I would Luc. 7 Psal. 6 Mat. 26 Psal. 50 washe my cowch with Dauid : Heare I would complayne with S. Peter : Heare I will crye , Amplius laua me domine ab iniquitate mea , & a peccato meo munda me . Washe me againe O Lorde from myne iniquitie , & clense me from my sinne . O Lorde I hope thou hast forgeuen me my sinnes , but yet I am not contented , wash me more , wash me againe & againe , Ah clense me from my sinne , leaue no spott , no euill habitt , no vitious inclination , no scarre thereof in my soule . For , Peccatum meum coutra me est semper , My sinne is against me alwaies : Me think I heare continually my conscience ringing a peale ro the eares of my soule , & soundinge this lamentable Anthem without intermission . O vnhappy art thou : doe , say , or think what thou canst , thou hast committed such , and such horrible crymes , thou haste disgraced , dishonored , despysed , & crucifyed thy God : & now thinkest thou to haue such free accesse to eate his sacred bodie & blood ? With what face caust thou appeare before him , whom so iniuriouslye , so tratorouslye , for so small intereste , for thyne owne losse , thou hast thus handled ? Amplius laua me . Ah sweete Iesu washe me more . What now auayle thee all those pleasures , Sap. 5 what delight haue all thy sensualities lefte behinde them , but the poysened sting of remorse ? Ah , Delicta Psal. 24 mea ne memineris domine . Sweete Iesu remember not myne offences . O my God I would come vnto thee , to imbrace thee , but my sinnes do feare me . Oza touched but thy Arcke , & 2 Reg. 6 presently he was striken deade . And if one irreuerence deserued suche punishment , what shall I expecte , who haue committed thowsandes , & am to eate the true manna conteyned in the arcke ? If Absalon durste not looke 2 Reg. 13 his father in the face for three yeares , after he had committed one sinne : how dare I looke vpon this hoast after so many . If Moyses caused the people Exo. 19 to prepare them selues for three dayes before they receyued their Law in the Tables of stone : alas what shall I do who haue offended so often , to receiue the Law-geuer him selfe . If so many 1 Reg. 6 thowsandes dyed , for curiously behoulding goddes Arck , which apperteyned not vnto them : Alas I will say good Lord perhappes this sacred foode apperteyneth not to me , & therefore I shall fall into the same punishmente with them , for hauinge committed a more horrible offence . But yet o lord hopinge in thy goodnes , trustinge in thy mercy ; heare I present my selfe before thy maiestie , prepared to accept what crosse , what punishmente , what aduersitye , thy graceous hande will impose vpon me . I am ready to tollerate sicknes of my body , temptations of my soule , imprisonment for my religion , deathe for the profession of my faith . Ah sweete Iesu , for extraordinary delightes , I am contented , I desyre ( with the helpe of thy grace ) extraordinary paines : And I woulde wish that rather malice shoulde fayle in inuenting , then I in sufferinge .

A PVRPOSE TO OBSERVE Intyrely the commaundementes of God . The Sixt acte of Preparation .

CHaritie or the loue of God , haith two actes or operations , so annexed vnto it , that neither they can be intended nor executed without Charitie , nor Charitie consist without them , yet Charitie is the mother , & they the doughters .

The firste Acte , is detestation of sinne . The nexte , emendation of lyfe , or a constant purpose neuer to transgresse mortally , the Lawe of God . These two actes I say , issue owt of the loue of God , for no man can loue god effectually , but he detesteth virtually , all that offendeth , iniurieth , or impareth his honour . Lykewyse he that loueth God from his hart , can not but consequently desyre & intende really to obserue , all that concerneth the mantenance & preseruation of theire loue . Vos ( saith Christe ) amici mei eritis , si Io. 15 feceritis ea quae ego precipio vobis . You shall be my frendes , if you doe those thinges which I commaunde you .

He then that cometh to the Eucharist , ought to renew this good purpose , of obseruinge the commaundementes of God , because this Sacrament beinge instituted , to fortifye and corroborate oure soules , enablinge them to obserue more exactly , the preceptes of God : What a notable disposition will it be , to propounde with oure selues , most firmly to kepe them ? But because we knowe , that , sine Christo , Ibidem . nihil possumus facere Without Christ we can doe nothing : therfore to help vs to the perfect execution , we receiue his body , we craue his grace , we haue recourse to him in this vehement necessitie . And therefore let vs say , O Lord we nowe will begin , to obserue Psal. 7● thy law , to obey thy commaundementes , to execute all exactly , that thou hast appoynted so louingly .

These sixe actes of Feare , Faithe , Hope , Charitie , Greife , & Emendation , comprehend the whole preparation , requisyte before receyuing of the Eucharist .

Yet in these , I fynde degrees , for some bringe more & some lesse , according to the measure of gods grace , & their free willes , for so God haith tempered them together , & tuned nature with the key of grace , that the excesse of perfection in either parte rendreth the harmony much more sweeter , & specially because the increase of vertue so dependeth vpon vs , that goddes grace is euer addressed to help vs to a greater degree then we accept of , or put in execution , as I said , the riuer euer yeldeth more water , then we bring from it .

Yet heare it is to be noted , that comonly diuynes graunt , that in this sacrament , by three causes , our grace , Charitie , & perfection , are augmented . Firste , ex opere operato . For the woork wrought , that is , for the onely receyuinge of this sacrament . So that if one weare in grace , & had noe disposition at all , he shoulde receyue a certayne degree of grace , as when litle children in passed ages did communicate , although they brought noe preparation actually , yet because they weare in grace , th aire grace was increased ; the reason whereof we gather owt of those woordes of Christ , Quimanducat me , & ipse viuit propter me . Io. 6 He that eateth me , liueth for me . Which woordes being absolute , must be vnderstoode , to agree to all sorts of persons that , non ponant obicem , interpose not some impediment , which children do not . Yet for the reuerence to this maiesticall Sacramente , the holy Ghost directed the church , to prohibit the vse thereof to children & infantes .

The seconde increment of Grace , procedeth from the disposition , for if a man feare , beleeue , hope , &c. or exercyse any acte of vertue : God rewardeth it with present grace , & some degree of future glory .

Herevpon came those axiomes in faith , Timor domini expellit peccatum . Eccl. 1 The feare of God , expellethe sinne , the which it could not doe in effect , but by the force of grace , that God powreth into the soule . Fides tua , te Luc. 7 saluam fecit . Thy faithe haithe saued thee . Qui habet hanc spem , sanctificat 1 Io. 3 se . Who haith this hope , sanctifyeth him selfe . Remittuntur ei peccata multa , Luc. 7 quoniam dilexit multum . Many sinnes are forgeuen her , because she haithe loued muche . And although moste of those places , shewe but that grace in our first sanctification , is conferred vnto vs for these dispositions : yet I hope noe man will deny , but the same are instruments deseruing for the increase of iustice . Because he weare verie blockishe that woulde say , that vertue is better rewarded of god when a sinner beginneth to lyue vertuously , then when a iust man continuethe his loyalty & seruyce to god , for so grace should be a hinderance to reward , and sinne a furtherance : and a man merit lesse being goddes frende , then when he was his enemye : the which is not onelye absurde , but also folishe . He therefore that disposethe his soule by the aforesaid vertuous operations , for them precysely receyuethe a certaine degree of grace & glory .

Thirdly he receyuethe increase by the vnion of these two : that is , God communicateth one portion of grace for the Sacramente precyselye , one portion for the disposition precysely , & one portion , for the coniunction of these two : that is , this Sacramente conferrethe a certayne limited portion of grace by it selfe , yet when it fyndeth the subiect better disposed , and more capable : accordinge to the capacitie , our Sauiour increaseth his influence , not vnlyke to the Soonne , which communicateth more lighte to those subiectes , who are clearer and more transparant , as we proue in glasse , Christall , water , & aere . The reason of this excesse , procedethe from the maner that God vseth in conforming grace as neare as may be , to the maner of nature , in her operations .

This augmentation and growth in grace , requytethe aboundantly , the litle laboure and paynes we bestow in preparation .

For what is it to grow in grace ? To haue our Soules refyned more exactly , & the Image of God more lyuely renewed in them ? What is it to grow in grace ? That oure wittes and willes , oure hartes and affections , be more prone & plyable : & better inclyned to goodnes ? What is it to grow in grace ? To arme oure soules & fortify them against all spirituall encounters . What is it to grow in grace ? To loue God more , to increase in his loue & frendshipp . What is it finally to grow in grace ? To haue a tytle to an excesse of glorye in the Kingdom of heauen : to increase our glory , enryche oure crowne , to adorne vs in this lyfe : & after , to yeld vs no comōblisse in the lyfe euerlasting .

THE SECOND PART . OF PREPARATION WHEn we Communicate .

THe tyme when we communicate , I vnderstand , not the reall momente when we receaue the hoast , but a good little space going before , some halfe an houre or a quarter , at what tyme I approch near the place , wheare my Lord & Sauiour remaineth : or if I communicate at Masse , all the tyme of the masse .

At that present ( accordinge to his precept ) I will firste call to memory , his bitter passion : I will Imagine , I did see him distilling his sacred blood in the mount Caluarye , to washe my sinnes , to cure my soares , to deliuer me from deathe , to conducte me to a perpetuall lyfe . I will sitt vnder the shade of this tree , & see if he will let fall into the lapp of my hart , some of those frutes , which he brought from heauen , whose vertue causeth immortality . Heare I will sett my soule fully in order , to receiue my Lord . But because I know , that as one sorte of coloure , loathethe the eye , one sorte of meate cloyeth the stomake , therefore I will put on the habites of dyuers persons , who come all to this fountayn of life , to this tree of paradise , to this gate of heauen , to quench theire thirst , to restore their forces , to demaunde some spirituall refection .

First I will come as a begger poore & naked , to be appareled with this sacrament . 2 As wounded to deathe , to fynde heare the medicyne of lyfe . 3 As a sonne , to his father . 4 As a frende , to his frende . 5 As a souldier , to his Captaine . 6 As a scholer , to his maister . 7 As a creature , to glorify his Creator . 8 As one chayned by enemies , sekig for his redemer . 9 As a gardin after winter withered , & dryed , to demaunde the dewe ofheauen . 10 As an infant , to the breaste of his mother . 11 As lackinge some particuler vertue , lyke a Lazarus , to craue the crummes of goddes grace . 12 As the three kinges came to adore Christ . 13 As a shipp in a tempest , to desire some prosperous goale . 14 As the prodigall sonne . 15 To honoure godds Sainctes . 16 As a hart , thirsting the fountaine of lyfe . 17 As a pilgrim . 18 As a faithlesse spowse , to her husbande . 19 As propitiation for the deade . 20 As a gratefull obsequy to God , for all his Sainctes . 21 As mouing to prayer .

NAKED . CAP. 1.

AFter the first & great fall of Adam , Gen. 3 we know he lost his garmentes of immortalitie , and in lieu of them , was cast owt of paradise not onely naked , but also disgraced with miserie , & shame : And God to declare the base attyre & beggerie of his soule , appareled him with the skinnes of beastes , that he mighte vnderstand , his Angelicall robes , were changed into the verie scumme of brute creatures . These beastly raggs he bequethed to all his posteritie , & left them as a part of their inheritance . Yet this attyre by baptism we cast away , Christ clotheth vs anew , Quot quot baptizati Gal. 3 estis , Christum induistis . Howe many of you are baptysed , ye haue put on Christ . But alas by actuall sinnes , we are turned owt of these garmentes , & fallen into as beggerly an estate as before , in suche sorte that oure Sauioure recounted to one , his internall misery , and spirituall spirituall pouertie , who thoughte him selfe well appareled , Dicis ( saith Apo● . 3 Christ ) quod diues sum & locupletatus , & ●ullius egeo : & nescis quia tu es miser , & miserabilis , & pauper , & caet●s , & nudus . Thou saiest , that , I am rich , & welthie , & I neede nothinge : and thou knowes not , that thou art a myser , & miserable , & poore , & blinde , & naked . Lest I perhappes be fallen into this miserie , & be ignorant thereof : I will request my sauiour , to cloth me with this Sacrament , the which I know not onely to be meate to feede my body , but also a garmente for my back . For me thinke I heare him from the crosse ( vnder which I sitt ) exhorting me to buy this apparell of him to clothe me againe . Suadeo tibi emere Ibidem . a me aurum ignitum , probatum , vt locuples fias , & vestimentis albis induaris , vt no● appareat confusio nuditatis ●●ae . I exhort thee to buy of me glowing gould , proued , that thou maist be ri●he , & be appareled with whyte garmentes , that the shame of thy nakednes doe not appeare . What goulde is this so glowing , so fyned , but oure Sauioure in the Euchariste , but ninge with loue , not defyled with any impurity ? For he is new goulde , neuer stayned with sinne , proued with temptations & tormentes . What can more enrich vs then this treasure ? And what garment is more fitte & sutable to our soule then he that made it & redemed it , the first peece from whence it was cutt ? For let vs gather all the good & profitt we receaue of our garments , & we shall most euidently see , how the Eucharist better appareleth our soules , then any garmentes our bodies .

Foure commodities our attire affordeth . Firste it keepethe the heate and warmnes of oure bodies . Secondly it defendeth vs from externall iniuries of weather , as rayne , wynde , coulde , &c. Thirdly garmentes adorne and deck the body . Fourthly manye garmentes yeld a most gratefull smell .

Let vs runn ouer them all and contemplate then in the Euchariste , the which concernethe the heate of oure soules , the internall deuotion & Charitie , for those woordes , ad literam to the letter , must be thus vnderstoode , If you eate not the fleshe of the sonne Io. 6 of man & drinke his blood , you shall haue noe lyfe in you . That is , you shall loose your spirituall lyfe the heate of Charity , for without this garment it vaporeth forth . Therefore we must procure the Eucharist , to kepe in the vapoures & exhalations , that the soule may be warme with piety & deuotion .

Besydes , the Eucharist is meate , it norisheth , & what more preserueth & manteyneth oure naturall heate , then meate ? Therefore the Euchariste in this surpasseth all sortes of garmentes : for it doth not onely conserue the heate of oure soules that we haue , but also addeth an internall heate , which noe garment affordeth .

The Euchariste secondarily , protecteth vs from iniuries of spirituall enemies , who with tempestes of temptations , with congealed frostes of wicked examples , with boysterous windes of persecutions , contende to extinguish the spirituall heate of grace and Charitie : But that table which Christ haith prepared for Dauid , againste them that afflicted him : supplyeth the want Psal. 22 of a winters robe , no could can pearce it , no winde passe through it .

The Eucharist thirdly , adorneth the receauers , by making one body with them : by communicating to the soule , the richest treasures of heauen : by enduinge it with vertues : by refyninge the Image of God : by deifying all deuout Communicants with his presence . No scarlet , no purple , no stones , no pearles , no dyamondes , no clothe of tissue : may be compared to this attire . For as the soule surpassethe by thowsandes the body in perfection : so the garmentes of the soule , the garments of the bodie , by millions , in degree of excellency .

Lastly the Eucharist was represented by those garmentes which Iacob Gen. 27 appeared withall before his oulde father Isaack , who feeling the fragrante smell thereof , tanquam agri pleni , cui dixit dominus , As of a full feelde , the which God haithe blessed : gaue him that solemne benediction of the dew of heauen , & the ●att of the earth , aboundance of corne & wyne . Heare the soule appearinge before God with the spirituall garmentes of the Eucharist : the eternall Father , our true Father by creation , our Father which is in heauen , perceauing the supernaturall sente of this perfumed attyre : by the handes of the holy Ghost , raineth vpon vs his celestiall benediction , the dew of grace , and internall vertues , the fatt of the earthe , the frutes of all good woorkes , aboundance of corne & wyne , that is , the meanes how to receaue his blessed body & blood , vnder the formes of breade & wyne , as often as we desyre , for this questionlesse , is an exceding & excellente benediction .

Therefore I besech thee o swete sauiour , since this Sacrament will couer so well myne ignominye and shame , conserue the naturall heate of my soule defende me from externall iniuries , adorne me more decently , then any corporall attyre , render such a gratefull smell vnto the holy Trinitye , that thou wilte not permitt me to be ashamed vnder thy Crosse , that I dye not for could , where such warme apparell may be had , that I may appeare before the face of my God , & not hyde me from him , as my firste shamefull naked father did . Let me not be clothed with the skinnes of beastes , that is the garmentes of sensualitie , but with the robes of Angelles , the purple of Charitie .

But what is this contradiction swete Iesu I here in thy speach ? Thou saiest that I am miserable , poore , blynde , & naked . Howe can a begger buy so riche a treasure ? How can he that haith not cloathes to serue his necessity , bargaine for suche marchandize , as will cause superfluitie ? Did not thou say once , Come to me , & emite sine pretio , Isa. 55 Apoc. 22 and buy without price ? If I be a begger , I can not buy it ; If I pay nothing for it , I buy it not , but thou giuest it to me . By these meanes , I must buy it , & not buy it , which is a manifest contradiction .

O blessed Sauioure , glory for euer be to thy name . Ah , no man appearethe so beggerly before him , but he may , ( if he will ) buy the moste pretious treasure of heauen , the sacrament of the Eucharist , this obryzed gould , this new goulde , this glowing gould , Apoc. 3 this approued gould , this goulde that will enryche him for euer . For God assistethe all men with his Grace , to saue them if they will vse it : He knocketh Ibidem . to enter , if they will open the doore of theire hartes : He soweth the seede of his woorde , in the feeldes of Mat. 13 theire soules , if they will manure it ; He cryethe vpon them , if they will Psal. 94 heare his voice : He commaundethe them to come , if they will obey his precepts : yet because he will not draw any man but with free will , the nature whereof is suche , that it can not stande with necessitye or violence : it will haue libertie to doe & not doe .

This free will , this to doe that we might haue omitted , this libertie , is all the pryce that god demaun dethe , euen of the poorest beggers that lyue , for the greatest treasure that hart can conceaue : the which in verie deede , is not comparable with the rewarde , with the marchandise , that we buy : yet such is the goodnes of God , so much he pryseth our libertie , so greatly he estemethe this free loue , that he will geue him selfe wholly for it .

We buy then the Eucharist , because we geue God our free loue for it . We buy it not , because we pay an equall price for it : we bargay ne nothinge for it , because the excesse of Christ , surpasseth so farr , all we can say or doe , that in comparison , all is nothing , yet this little ( because it is oures ) god accepteth for a meritt & desert .

Although the blessed Sacrament , adornethe our soules more gloriously , then euer Salomon was adorned in all his glory , & bewtisyeth it better , then euer the lillies of the feelde weare decked Mat. 6 in their cheefest pryde : yet these garmentes wherewith Christ apparelethe our soules , dif●er in many pointes poyntes from the most pretious robes that euer clothed mannes body .

Firste because there was neuer garmente how stronge soeuer , but tyme woulde weare it , age consume it , vse make it vnapte for vse : But the garmentes of God are durable for euer : The more you vse them , the newer they appeare : yea if of malice or wickednes , they be not cutt or torne , they will continew in all eternitie .

So long as the children of Israell Deut. 29 wandred in the desert , so long as they were fedd with Manna from heauen , vestes non sunt attritae , their garmentes weare not torne with wearing : so long as we feede of this heauenly Manna in this lyfe , veyled with a clowde , & in the other , face to face , our graceous garmentes shall neuer be consumed .

Secondlie there is no garment , but wynde and weather , water or rayne , mistes or snowe , in tyme will pearce it , let a man defend him selfe as much , & so diligently as he can , either they Will fynde hoales to passe , or soake through the substance : but these garmentes of Christe are so well wouen , so well sowed , & so cloase : that no temptation , noe persecution , noe distresse or tribulation , can passe through them to annoy the soule , if we doe our endeuoure . So said she who had proued , Aquae multae non potuerunt extinguere Cant. 8 Charitatem . Many waters could not extinguish his Charitie . Why so ? Because the heate thereof was garded and kepte in , with the Garmentes of Christ , the sacred Eucharist .

Thirdlye all other garmentes , are basser then oure bodies , for comonly we begg them of beastes , and spoyle them of their skinnes , to defende our skinnes , & consequently they eleuate not a man to a higher degree then he was before , for an asse will be an asse although you trapp him with siluer & goulde . But these garments enhaunce a soule to a more noble degree , to a higher dignitye , then it had before , from the low estate of a miserable man , to a certayne confraternitie & societie of Angels , Suscitans a terra inopem , ● de stereore erigens paup ●re no , vt collocet Ps. 112 cum cum principibus , cum pr. populi sui . Raysinge from earthe the needy , and from the dunge erectinge the poore , that he might place him with princes , with the princes of his people . For as we declared in the booke of causes , by this Sacrament , the receauers are deifyed by the reall vnion of oure Sauiour with them : they are exalted to a supernaturall resemblance of god , Facti diuinae naturae participes , Beinge 2 Pet. 1 made partakers of his diuyne nature . For in verie deede grace & Charitie , which our Sauiour distilleth from this Sacrament , eleuate the soule , to a supernaturall & diuyne perfection , and consequently carrieth it beyonde the boundes of nature : which neither the artificiall atture of Salomon , nor the naturall garments of the lillies or roses , euer coulde effect . Therefore if my blessed Sauioure would vouchsayfe to couer my nakednes with these glorious garments , I woulde accounte my selfe happy . I would not caste lottes with couetous souldiers to haue all , or loose all , for so perhapps I might go Mat. 27 withoute them : but I craue them for loue , as the Liuerye of my Lorde . I would be known in the Court of heauen to carry his armes , his cognizanse , because I will glorye more therein , then all base worldlinges in theire gaiest attyre .

WOVNDED . CAP. 2.

I May ( for exercyse of my deuotion , & incertitude of my repentance , after my most certayne fall , & relaps into so many offences ) Imagin that I am that disgraced traueler , who straying Luc. 10 betwixt Ierusalem & Iericho , fell into the handes , of those gracelesse theues , who spoyled me of grace , & wounded me in nature , robbed me of the treasure I brought from Ierusalem , & halfe deade , abandoned me , leauing no refuge , but this good Samaritan , this Viator declinans ad manendum . Hier. 14 This passinger declyninge a little to stay with me , of whom first of all I must expecte some sacred medicyne , to cure my woundes , that he powre in his wyne , & annoynt them with oyle : I will open vnto him the places , I will shewe the payne , I will discouer in what continuall agonies they haue cast me : & then I hope to fynde redresse . My witt , the light of my soule , the pylott of my spirituall shippe , the soonn of my litle world , they haue blynded with ignorance , wounded with erroures & false opinions : I am become extreame curious in other mennes affaires , and meruelous negligent in myne owne matters ; I see , that lyes before me , and make greate other menns faultes , but with other eyes I behould that lyeth within me , & concerneth me most .

What distractions feele I in all good actions ? If I conuerse with God in my prayers , my mynde wandereth most vndecently & most irreuerently in impertinent discourses , in forrain countries , in temporall busines : There am I most absent , wheare I ought to be most present .

How seldom doe I remember god ? Howe many houres passe I vaynely withowt thinking vpon him , who neuer omitteth minute , but he thinketh of me ? O fountayne of all Lighte , powre thy sacred oyle into the lampe of my sowle , that I may see more distinctly , what concerneth thee , and what concerneth me . This Sacrament I know , is not onely meate , but also a medicyne : It is not wyne alone , but wyne & oyle . For if it weare not oyle , the scriptures would neuer so often haue inculcated , the benediction of God principally to consist in corne , wyne , and oyle : excepte this blessed Psa. 4 lande of promise , the holye Catholick Church , did afford her inhabitants , aboundance of them all .

I hope then by the benefyte of this spirituall vnction , that the mistes of my mynde , the erroures of myne vnderstandinge , shall be in greate parte taken away , or diminished . But the weaknes of my will , yeldeth nothinge to the ignorance of my witt , in faultes & imperfections . For what extreame difficultie fynde I to doe well ? What extraordinary facilitie to do ill ? I ascende the hill of vertue by vyolence , & descende into the caue of vyce , by a naturall inclination . What exorbitant desyres do boyle in my breste , to please & delighte this sacke of durte ? this meate for wormes ? this gate of sinne ? this bodye of myne ? What care , what industrie , vse I , to fynde owt meanes to feede and pamper it●

But contrary wyse , I attende nothinge lesse then my soule , how it behaueth it selfe , what hunger it suffereth , what repast it ought to haue .

Temptations abounde , & I regard not : occasions of offence are daylye offered , & I flee none : sinnes excede in enormitie , & nomber , & I neuer repent me . Howe vnconstante doe I fynde my selfe in all affaires ? Now I will , now I will not : yea in theselfe same moment , I feele my soule willing & vnwilling to effect dyuers thinges .

This instabilitie causeth in me , an internall combate , where I must both feight , & defende : I must be the agent & patient .

O blessed spring of all comforthe , powre thyne oyle of consolation , into these harde impostumed wonndes : Mollify them , with this mollifyinge balme . Heare I lack wyne to rynse my soares , & therefore washe them o lord with this sacred wyne , sprincle me O sweete Iesu , with this I sopc & blood , for thereby my woundes shall be washed , my faculties fortifyed , my soule corroborated & enabled for action .

Mollify the hardnes of my harte , with this sweete oyle , annoynt my harte , with this swete oyle , annoynt my stiffe & vnplyable ioyntes , that I may exercyse them to thyne honour and glorye .

But what shall I say of the vntowardnes of my passions ? my sensuality , concupiscenses , & all that vghe broode of originall sinne , who lyke so many vypets , woulde kill theire mother , so many hungry dogs , deuour their master , so many horseleches , sucke owte the swetest blood of my soule . Ah alas , A planta pedis , vsque ad v●rticem Isa. 1 capitis , non est in me sanitas . From the soale of my foote , to the crowne of my heade , theare is no health in me . Ah good Lord , I may rather say I am deade , then wounded : & therefore I can not fynde owt any way , to heale those soares , but thy blood which raiseth the deade to lyfe .

AS A SONN TO HIS FATHER . CAP. 3.

IT weare harde to discerne , whether is more sweete to a good man , to be called the sonne of God , or gratefull to God that the iuste call him Father . For questionlesse this tytle is the first & sole , with which God appointed vs to call vpon him , in that sacred prayer , which he him selfe regestred to be recyted of all his faithfull children , Pater noster qui es in caelis . Our-Father which art in heauen . And therfore before I receaue my heauenly father , I will dispose my self , as a sonn ought to present him selfe before such a father .

I am not ignorante that Christe as God , is my Father by creation , yea more then my father , because my soule did wholly procede from God , & my body wherein my parentes chalenge theire part , by a more speciall and excellente influence , was produced of God , then by my carnall progenitors . Therefore I will acknowledg my Sauioure , as my Father , the principall . Author & framer of my nature .

But because this agreeth to all men aswell as me : I will passe a litle further , & call him myne adopting Father , yea rather supernaturall Father by a newe regeneration in baptisme , wheareby , the Adoption of God , surpassethe all other adoptions that occurr betwixt men . Saluos nos fecit , per ad Tit. 3 lau●erum regenerationis . He haith saued vs by the lauer of regeneration . For men that adopt others , to be their children , take those that be straungers vnto them , that are not theire owne sonnes . 2 They adopt other mens children , for lack of properissue . 3 The adopted must freely accept the adoption when he cometh to yeares of discretion . 4 He must shew him selfe obediente & dutifull , to his adoptinge Father . 5 He can not possesse his inheritance , till his Father be deade .

All these conditions moste excellently agree to Christe , in adoptinge men to the kingdome of heauen . For although God be our father and noe stranger vnto vs according to our nature , yet to eleuate vs supernaturally by grace , to the kingdome of glory , this oure nature can not chalenge , she is a straunger , it is not due vnto her , it procedeth of gods good will , mere supernaturall & aboue the boundes of nature . And therefore in this respect we may be called straungers to God , & God to vs . 2 God haith a naturall sonne within him selfe , to whom all his kingdom apperteynethe , by as good right and tytle , as to him selfe : but for that he participateth the whole substance of his Father , and the same nature , therefore his bounty needed Sonnes of distincte nature from him selfe , specially seing his kingdom was most sufficient for all .

3 No man is iustifyed when he haithe the vse of reason , or admitted to baptisme without his proper assent , Quotquot Io. 1 autem receperunt eum , dedit eis potestatem filios dei fieri . To so many as receiued him , he gaue power to be the sonnes of God . Therefore firste they muste receiue Christ by faith , and not yet presently they are annombred among the children of God , but thear is requyred a further disposition a nearer preparation , a louinge assent , for faith onely enableth them to see , by what meanes , they may become the children of God .

None shall enter into the kingdom of heauen , that kepeth not the commaundements , because they are meanes & wayes , by which all iuste men must goe to heauen , Vos amici mei estis , Io. 15 s● feceritis quae ego praecipio vobis . You are my frendes , if you doe those thinges which I commaunde you . And twentie moe places pregnantly proue that no man can gayne the kingdome of heauen , except he effect that Christe foretoulde , Si vis ad vitam ingredi , Mat. 19 serua mandata . If thou wilt enter into lyfe , keepe the commaundements .

For this reason , howbeit Christe 5 Apoc. 13 was , Agnus occisus ab origine mundi . The Lamb killed from the beginning of the worlde ; yet none of those Patriarches or Prophetts , coulde enter into the gates of glory , till Christ our Sauioure , dyed vpon the crosse , who then opened with the blood of his passion , these Sancta sanctorum , Holies of holies , which alwaies we are couered , but once a yeare , to signify hissolemne entrance into glory .

Before I come to kneele in the sight of this my louinge Father , I will meditate with my selfe , these poyntes of adoption . I will offer my selfe vnto him as a moste obedient sonne , desireous in all thinges to deport my selfe , as shall best agree with that dignity I am called vnto , & standethe with the honour of my Father .

But I know not how by receauing this blessed Sacrament , I am adopted in a more excellente manner , then by baptisme , by iustification , by infusion of grace . True it is that in baptisme , I receaue the grace of God , a participation of his substance , and hearein , this spirituall adoption , may rather be called a regeneration ( as the Scriptures call it ) then an adoption : because , as Tit. 3 in naturall generation , the Father communicateth to his sonne , a part of his nature : so God in this spirituall regeneration , imparteth a certayne participation of his substance , which is grace , whereas the adopting Father , communicateth no internall substance or qualitie , to his adopted son , but onely an externall & terrene inheritance : But in this holy Euchariste , he powrethe into vs all his substance , he admitteth vs vnto his kingdom , he openethe the gates of heauen , for soule & body : we proue oure selues , & voluntarily accept him for our Father .

And therefore I will call this sacred communion , a diuyne regeneration , & a most reall adoption of Goddes deifyed children : & fynally , the thirde natiuitye in this lyfe , most lyke to our fynall regeneration in glory .

By this admirable participation of Christ , by the influence of his grace , I know that my supernaturall adoption shall be ratisyed , the loue betwixt my Father & me , confirmed , encreased , & reuyued . And therfore attentiuely I will recyte our Sauiours praier , by saying , Pater noster . Oure Father , expending euery parcell thereof as moste apperteyninge vnto me ; for whom especially , it was instituted of Christ .

AS A FRENDE TO HIS FRENDE . CAP. 4.

IT weare greate presumption for a man , to thinke him selfe a frend of god , if god him self had not vouch safed , in so many places of scripture , to ennoble the style of the iuste , with the tytle of frende . For as betwixt the Father and the sonne , is included a certayne Identitye , betwixte the master & his seruante , superioritie & subiection : so betwixt frendes , there muste needes be a certain equalitie . So saide Christ to his disciples , Dixi vos amicos , Io. 15 quia omnia quae audiui a patre , nota feci vobis . I haue called you frends because all that I haue hard of my Father , I haue manifested vnto you : and consequently inhaunced you from the base state of seruantes , who know not their masters secrets , to the equalitie of frendes , to be partakers of my most profounde misteries . And the reason may easely be yelded , for that if god be the hyre and guerdon , deserued of the iust by their merites & laboures in this lyfe ( according to that God vttered to Abraham , Ego ero merces tua Gen. 15 magna nimis . I will be thyne exceeding greate waige : ) Then certaynly , the iust possessing god as their crowne & God embracing them as his beloued creatures : there must of necessity folow , respectyue & reuerent equalitie , not in perfection , but affection , quia amicorum , omnia sunt communia . Because all thinges of frendes are comon , by which frendes enioy all things as comon .

Since therefore god ( as I hope ) haith accepted me into his frendshippe , and vouchsafed to call me frende : I will endeuoure ( as neare as I can ) to obserue the conditions of true frendship , neither to vyolate any circumstance or iott , that such bountifull amitie requireth .

And for that grace perfectethe nature , and the true beames of naturall reason , serue as preambles vnto grace ; Rom. 1 Therefore I will search the conditions of humaine frendshipp in nature , and transfer them to the diuyne frendship of grace , that nature and grace may bothe consorte in one heauenly harmonie .

The Romanes ( in whom naturall reason shewed greatly the beames of her light ) among many statues they erected , one was the Image of frendshippe , to shewe what conditions , in true & faithfull frendshipp , the lighte of nature requyred .

This Statua , was a yonge man in the pryme of yeares , bare headed , cloathed with a torne mantle , poynting with his finger to his harte , about which was writen , Longe , & Prope . Farr of , and neare hande . In the hem of his garment was grauen , Hiems , et Aestas , Winter and Sommer . The youth & floure of yeares , signified the feruour of loue : that although the siluer hayres , & hoary heades of frendes commend their frendshipp greatly for antiquitie , yet they exacted youth and strength , for the force & vehemencie , because loue ought allwayes to be yong , feruente , and zealous , neuer oulde , coulde , or remisse .

This condition greatly importethe a frende of God , & I woulde it weare prynted with letters of brasse , and imprinted with indelible characters , in euery good mannes harte , that his loue must alwayes be freshe , euer new : for quod senescit , prope interitum est . Heb. 8 That which waxeth ould , is neare decay : that euery day , yea euery houre , he say with Dauid , Dixi , nunc cepi , Psal. 76 I said , I now begin . What my paste lyfe haith bene , I know not , my loue to God haith bene nothing , childish , full of defectes & imperfections , Dixi nunc cepi . Now I will begin , as if I had liued before all in a dreame .

Euery morning , the firste thought that shall open the eyes of my soule , shall be this , Dixi nunc cepi , This day I will begin to honoure , grorify , and loue my god . with that other feruent louer of Christe , I will forgeate what Phil. 3 I haue left behinde me , and carefully preconceaue , what lyeth before me , how I may come to my eternall rest , how encrease in goddes frendshippe , how I may serue him more diligently , more feruently : Dixi nunc cepi . Therefore luke-warme loue , of God Apoc. 3 hated , of me shall be detested , and in the beginning , continuance , & ending , of euery action , dicam nunc ceps , I will say , now I begin , for , Iustorum prouer. 4 semita quasi lux splendens procedit & crescit , vsque ad perfecttam diem . The way of the iuste ( that is the woorkes of godds frendes ) goeth forward : they increase lyke a glisteringe light , till perfect day : that is , euen as the soonne rysing vpon oure horison , encreaseth in light till midd day , and shynethe more brightlye vpon vs : so ought the frendes of God , like so many spirituall soonns , shyne in his church euer increasing till they come to their cheifeste heighte , that is the houre of theire death : that first lyfe fayle them , then desyre of proceding in gods grace & frendshipp .

He was bare headed , because true frendship , requireth no veyles , for reall frendes , professe theire frendshipp , no shame can surpryze them , they are allwayes prepared , to defende theyre frendes , to shew theire faces for them : if any dispraife them , they answeare for Luc. 7 & Io. 12 them , as Christ for Mary Magdalen , If any impugne them , they desende them , as S. Peter did endeuoure by cuttinge of Malcus eare , to defende Mat. 26 Io. 18 Christ against the Iewes : If any iniurie them , they accompt the iniuries to concern them , as much as their frends : so Christe estemed the persecutions of the faithfull , folowed so earnestly against his frendes by S. Paule , to haue bene committed against him selfe . Act. 9 & 22

Fynally a true frend , will tender his frendes case , & professe his frendship in all occasions .

O happy weare Christians , if among them there weare many of these corragious and open professed frendes of Christ . True it is , that ( thankes be to God ) the feruour and profession of english Catholicks , is spredde throughe the whole worlde , what they suffer in goodes , body , honour , & lyfe , rather then they will impeache , in any poynte , the glory of their faith : But we must not onely professe our frendshippe to god in the mayne poynte of all , butalso when particuler occasions are offered , when any sinn or offend God , ( if we can ) preuent theire faultes , correct or amende them .

A true frend will not omitt so many & conuenient oportunities , as daily we see offered : who conuerse much in the worlde , shall fynde open feldes ouerrunne with this pestiferous darnel , by blasphemies , oathes , detractions , imprecations , maledictions , impurity & thowsandes such detestable sinnes , the which will minister aboundant mattter , for the frendes of Christe to extirpate & roote owte .

His mantle was torne , to expresse Turrian effecte of frendshipp , hardly founde , but highly pryzed : that specially frendshipp appeareth , when frendes suffer one for an other : when they spende their honors , goods : their garmets are rente , theire bodies afflicted : when they desyre to shew theire frendshipp in some dysaster ; when they procure occasions : when they reioyce in suche sufferings , disgraces , losses , woundes & fynally death it selfe .

In the frendshipp & loue of God , He that once arryueth to this degree of perfection , that Christes crosse seemeth sweete vnto him : He that can gather lillees amonge thornes , & reap frute in desertes : In temptations , profitt : In desolations , meritt : In afflictions , ioy : In persecutions , peace and quyetnes of mynde . This man haithe founde a paradyse in this lyse .

For as nothing in this world occurreth oftner to good men , then calamities & crosses : so by takinge a delighte in them , they haue found owt an indeficient spring of spirituall ioy & comfort . For how is the deuill , the flesh , & the world , confounded , by theire owne persecutions , when they see the iust reioycing , exultinge , and triumphing in the midst of their torments : that theire paynes , are accounted gaines ; their tortures , treasures : their prisons , the gate houses of paradise : theire gibets , ioyes ? How can they be reuenged of such men , since the strongeste poisons , their virulent malice can deuise , they conuert into so good blood , none otherwyse , then the vigilante stork , the stings of snakes , into swete flesh ? And therefore he that by long experience , had tryed this truth , willed vs to make an accounte of this , as of the somme & whole ioy of this life : Omne gaudium existimate fratres mei , cum in varias tentationes incideritis . Iacob . 1 Esteme it my brethren all ioy , when you shall fall into dyuers temptations . And Christ him self , Beati cum maledixeri●t Mat. 5 vobis , & persecuti vos suerint & dixerint omne malum aduersum vos mentientes propter me : gaudete & exultate , quoniam merces vestra , copiosa est in coelis . Blessed are ye , when they shall reuyle you , and persecute you , & speake all that noughte is againste you , vntruly for my sake , be gladd & reioyce , for your reward is very great in heauen . And the Apostles folowed Act. 5 his precept in practyse , Ibant gaudentes a conspectu concilii , quoniam digni habiti siut , pro nomine Iesu , contumeliam pati . They wente from the sight of the counsell reioycinge , because they were accounted worthy to suffer reproche , for the name of Iesus . For they knewe well , that torne bodyes , were the beste liueryes : that Christ gaue his garde in this lyfe : that in the day of their death , a rente garment , for loue was more to be estemed of Christ , then cloath of gould , or any kinges purple . They knew that the loue of God , was an odoriferous gumme , whose fragrant smell did lie hidd , & therefore either with burning coales in the fyre , or with the pestill in the morter , the sent was to be dispersed . All they knew full well , that Christes garmentes before them , were torne with thornes , and rente with nayles , that he declared him self a most faithfull frend , by tearinge his soule and bodye , in two peeces . Ah they knew this sacrament instituted in such a forme , red them a sylente lesson of sufferinge payne and crosses : that Io. 12 lyke wheate sowen , they should dye to sensualitie : lyke wheate threshed , Mat. 3 they shoulde be persecuted , by the worlde , lyke wheate grounde , they Luc. 22 should be tossed of ●athan : lyke whete baked , they shoulde be burned with griefes & afflictions : lyke breade cutt , chewed , consumed , they shoulde be cutt , mangled , & killed , before they came to that ende , which Christ intended , vz , his glorye , and theyre felicitie .

With his finger he poynted to his harte , to signify that frendship ought to be cordiall , not ceremoniall : not onely in mouth , but also in hart : not in externall complementes , but principally in internall affection . Populus hic lablis me honorat , cor autem corum , Mat. 15 Marc. 7 Isa. 29 longe est a me . This people ( saith god ) honoureth me with theire lippes , but their hartes are farr from me , that is , they loue me , with externall shewe , not with internall deuotion . It haith no good roote , that they doe , to honour me , & consequently I make no account of such seruice . And in very deede it is not durable , but lyke that seede which natum aruit , quia non habebat humorem . Beinge shott vpp , it Luc. 8 Mat. 13 Mar. 4 withered , because it had not moisture . These men we may compare , to deformed women , who lacking naturall bewtie , caste ouer a marble glosse by arte , the which if they maske not well , the soonn , wynde , or wether , will discouer their thefte ; so they who haue no naturall deuotion , no cordiall loue , no internall affection & frendship with God : if any occasion be offered , they presently loose theire coloure : If the religion chaunge , before they loose theire goodes , they will recante : If occasion of worldly delight be presented vnto them , they care not to syn mortally : If they feare to loose temporall preferment , they will first loose their spirituall aduancemente : If in ●yne any godly exercyse impeach their wealth , honoure , or reputation , they are contente to leaue them , neglecte them , dispyse , & contemne them .

Therefore receiuing the holie Eucharist , whearein is included the cordiall loue & affection of my Sauiour : I will enforce my selfe , so much as I can , to plante the loue of god as depe in my harte as I may . That it beinge sound lyuelie & rectifyed , the externall bewty of good woorks , my words , Actions , gesture , and conuersation , may shewe , from howe connaturall a principle they proceede , from howe liuely a spring they flow , how proportionate they are to their subiecte , not as heate in water , or whyte teethe in an Ethiopians bodie : but as a good colour is ioyned to a good complexion . And therefore I will crye , Spiritum Psal. 50 rectum domine innoua in v●sceribus meis . Renew o Lorde a right spirit in my bowels . Let me not be lyke them of whom it was said , Cor eorum non cr●● Psal. 77 rectum , nec fideles habiti sunt . Theire hart was not right , neither were they accounted faithfull .

They wrote abowte his hart , longe & prope , Farr of , and neare hande , to geue frendes to vnderstand , that neither distance of place , nor tracte of time , ought to impare their loue : because as these two circumstances , diminish feaned frendshipp , so they declare true & faithfull amitie .

In the loue of God , this condition importeth muche if it be well obserued . For som-times men goe farre from god , as the prodigall sonne wandered Luc. 15 from his Father in forraine regions , & there miserably consumed his patrimony : & no meruell , because he was farr from god , and consequently from goodnes . For , qui elongant se a Psal. 72 te , peribunt . Those who estraunge them selues from thee , shall perish . As we see the distance of the soonne in winter , to cause the nakednes of trees , floures , & frute , could rayne , yse , & snowe . Somtymes God semeth to estraunge him self from vs , as our Sauiour Christ insinuated when he saide , Deus deus mens , quare me dereliquisti . God my Mat. 27 god , my god , why haste thou forsaken me ? Which occurreth comonly in spirituall desolation , in ariditie & drynes of soule , when it semeth that God haith shutt all the cataracts of heauen , that Gen. 8 they should not watter the soyle of our soules , when he permittethe wicked men , to persecute his seruaunts , when in fyne we feele no taste of God , we see no light of heauen , we perceiue no sente of deuotion . In this sterilitye , we muste not thinke that god haithe whollye aband oned vs , for then he would not haue said , Cum ipso sum in Psal. 90 tribulatione . I am with him in tribulation . For then God haith most care ouer vs , because then , we most neede him . But he will onely teache vs to serue him lyke men , he will drawe vs from sensible deuotion ( wherein often we seeke oure selues , for a certain spirituall delight in God , ) to a reasonable obsequy , & frendly conuersation .

When I come to this Sacrament , although I perceaue no iotte of sensible deuotion , whearewith many as it were flye with spirituall winges vnto it : I will not desist from myne accustomed Exercyses & stinted tyme of prayer & meditation , because I know it is pleasant rowing with wynde & tyde : but against the streame , against the wind , it requyreth no small force : & as it is of more difficultie , so of more deuotion and meritt . And doubte not , but he that geuothe the force to feighte , will not stay longe from thee , to reioyce in the triumph of thy victorie .

Aestas & Hiems , engrauen in the hemme of his garment , signifyed temporall prosperitie , & aduersity , riches or pouertie , sicknes or healthe , and suche externall changes of fortune , which dissolue for the most part worldly frendshippe . These they woulde haue noe hinderance to true amitie .

For he that will leaue his frende in these , neuer loued him trulie , because he rather attended his owne intereste , then his frendes person , vertue , & fidelitie .

If god afflict me either with sicknes or pouerty , if he graunte me healthe , or riches , I will neuer chaunge my style towards him , but as a rock in the sea in calmes & tempestes , stande immouable . I will not that sathan say of me truly , as he said of Iob falsely , Doth Iob. 1 Iob feare God without cause ? Haste thou not blest the workes of his hands & hathe not his possession increased in earth ? But extende thy hande a litle , touche all he possessethe , & then trye if he will not curse thee .

And although prosperitie & aduersitie be both giftes of God : yet I will inclyne my harte more to this , then that , because therein I shall be more lyke my Sauiour , there is lesse daunger of offending , there is more occasion of meritt , the which fauour I will aske in this Sacrament .

AS A SOVLDIER TO HIS CAPTAYNE . CAP. 5.

SIttinge vnder the standerde of Christes holye crosse , openinge the spirituall eyes of my soule , I will contemplate the vniuersall world , wherein I behould my Sauiour Christ on the one syde , proclaming an endles warr ( yet most iuste and worthie ) againste Sathan , & all his damned deuils : on the other syde there is represented vnto me , Lucifer , Generall of all the wicked , proclaminge warre against Christ , & all his elected , as a tirannicall inuader , & an vniust vsurper .

First I will suppose that this my meditation , is no Imaginarie speculation , but a matter really & in verie deede , daily effected . For daily & hourely this Sampson , inuadeth the Philistians : Iud. 15 & 7. 1 Re. 17 this Gedeon , the trowpes of Madian : this Dauid , the Gyant Golyath : this more puysant Captaine , bindeth the Mat. 12 strong man armed , depriueth him of his tirannicall possession , surprisethe his vessels of gould , kepeth in asaistic all the treasures of his howse , vniustly vsurped . Truly S. Peter willed vs 1 Pet. 5 to be vig●●ante , because that Sathan our ghostly aduersary lyke a roaringe Lyon , did range aboute , seeking whom he coulde deuoure . And S. Paule Eph. 6 toulde vs , that our feight was against these princes of darknes , and the wieked spirits that fell from heauen . And Iob called his Angells , his souldiers , Nunquid est numerus militum eius ? Is Iob. 25 theare any nomber of his souldiers ? because of this spirituall warr , wherein they feight most valiantly .

Secondly I will consider , the cause of this bloodie feelde , for it seemeth to me verie straunge , that Christe the fountaine of goodnes & peace , the abisse of mercie and loue , who came into this earth , to make the lyons like lambes , the woolues lyke shepe , & Isa. 11 serpentes lyke dooues , to dallye and play with children ; should now proclame battell , pitche a felde , cause mortall hatred , in●ende death & mortallitie . Moreouer who can resist his power , that houldeth the earth with Isa. 40 Iob. 26 his fingers , at whose countenance , the pillers of Heauen doe tremble , the foundations of the world shake : who as he with one woord , made all things Psal. 32 of nought , so with one woord he can reduce all thinges to nought : and yet Mat. 10 he said him selfe , that he came not to sett peace in earth , but the sworde , Non veni mittere pacem in terram , sed gladium . This difficulty may easely be answeared if we vnderstand two points , the causes of this warr , & the manner , the which I will touch brefely .

The maiestie of God in that eternall and inscrutable Consistorie of the holye Trinitie , hauinge determined , of mere goodnes and loue , to exalte the base nature of man , to the hipostaticall vnion of the sonne of God , therby aduauncing all men , by assuminge theire forme & substance , preferringe them before Angells in grace , whom he had framed inferioure by nature : He reueyled this secrett to all his Angells in the first moment of their creation , & commaunded them , that entering the world , they shoulde adore Heb. 1 him incarnated .

Lucifer rauished with the gorye of his owne bewtie , deamed this a disgrace , & too greate an affrount to his person , that he being the goodlieste creature , that euer issued owte of the handes of God , the most exact similitude , figure , and resemblance of his diuinity : a Lucifer , for brightnes shining more cleare , then any other star in the spirituall firmament of the Angelicall nature , whose garments were Eze. 28 decked , with the most rare & richest stones that euer god created , he I say Eleuatus in decore suo , puffed vpp with the lustre of his owne glory : conceaued that god had greatly iniuried him , by preferring the nature of man so farr beneth him , to such a dignitie so farr aboue him : adiudginge , that it had bene more conuenient for him , ( supposed he woulde haue communicated his person to any creature ) rather to haue assumpted his nature , so bewtiful , so perfect , & most sutable thereunto . And therefore as he of pryde , despised gods sacred election : so he disdayned to worship Christ incarnated . And with this sophisticall reason , he seduced the thirde parte of Angells . Traxit secum tertiam partem stellarum . Apoc. 12 He drew with him the third parte of the starrs , perswading them , that it redownded greatly to thair ignominy , to adore a man with diuyne honour , or to accompt him superiour to them . The reprobate folowed his suggestion , the electe resisted , reuerencinge goddes decree , admiring his goodnes , & in effect obeyed his precept , by adoring Christ in carnated . And presently the good & reprobate Angells , began a mortall warr : but Michaell vanquished Ibidem . the infernall dragon expelled him owt of the Citie of lyfe , cast him downe into the dongeon of hell where he haithe continewed in tormentes almost these 6000 yeares .

And though he wander lyke a Tyger thirsting for the bloodd of man , yet his hell waiteth vpon him , it neuer wantethe . Hereupon grewe the mortall hatred that the deuill with his companions , conceaued againste the maiestie of God , our Sauiour Christe , the blessed Angells , & all mankynd , because he thought god did him wrong by not eleuating his nature to hipostaticall vnion , because he banished him owte of the kingdome of heauen , because he confyned him to hell & earth so baise an element , & vndecent a prison for suche a noble spiritt , because with flames of fyre with the stinge of remorse of conscience , with perpetuall damnation & priuation of felicitie , he tormenteth him and all his folowers . For these causes he hateth God extreamely , & woulde if he coulde , pull him owte of his throne : but for that he knowethe this impossible , he endeuoreth with all possibilitie , to iniurye his maiestie , as much as lyethe in his power . And therefore continually , those helhounds neuer cease , to barke owt blasphemies , & spitt owte fyre of imprecations & maledictions against God . As I my self being present in a place , wheare a woman was exorcyzed , she vttered such blasphemyes against God , that trulie it semed to me , that suche curses , suche horrible maledictions , coulde not but exhale from the venomous pudle of hell . And he that exorcyzed her , asked the deuill how he hauing receyued so many benefytes of God , did so maliciously & spytefully speake of him : he answeared , that this was their continuall musick in hell , to curse and blaspheme God , of whom the more they had receaued , it redownded to theire greater torment .

What hatred he had to Christe & what emulation of that sacred humanitie , S. Iohn witnessith that Christe him selfe testifyed to the Iewes , that Io. 8 he was homicida ab initio , a murderer from the beginning , because he would haue depryued that blessed humanity of the lyfe of God his person & deitie . And after in effect he shewed it , by procuring his death , suggesting the Iewes to persecute him , Iudas to sell him , the scribes & pharisies , to bringe Et postbuc cellam introiuit in eum Sathanas . Io. 13 false witnes againste him , Pylate to condemne him , & finally the damned ministers to crucify him .

But because the deuill did perceaue the iniuries & blasphemies , that he & his consortes breathed owt agaist god did nothinge impeach his honour , or derogate from his glory : Therefore seinge that god was desyreous to saue all men , & bring them to glory ( yet with free will & libertie withowt compulsion , coaction , or necessitie ) here he bended his forces , first to dishonor God , by causing men to offend him , & despyse his precepts . Secondly because th aire nature was taken by Christ & his refused . Thirdly for that those seates of felicitie which he & his companions had lost , these eternall wales of Ierusalem , which they had broken and ruinated , by theire transgression , should be filled & repayred , by men . And lastlye to haue company in tormentes , he accomptethe it some solace .

For which causes , noe sooner had God geuen a precept to Adam in Paradise , Gen. 3 but he crepte in by stealthe to effectuate his purpose , & there with lyinge & cogging , deceaued our firste parents , & brought vs all into his boundage & captiuitie .

This was the first stratageme , and one of the moste perniceous , to all mankynde that euer Sathan vsed , and preuayled in against vs . Yet hearinge presently after , that the seede of the woman , was to crushe the serpentes heade , & in verie deede knowing that Apo. 13 this lambe was killed from the beginninge of the worlde , by whose blood , all Goddes elected weare to be saued ; hereupon arose an other cause of hatredd of Christ , & all those who beleued in him , or loued him , as one which hindered him of his intended purpose , & peruerse proiect .

These be the causes of warre , betwixt our Sauiour Christ , & this barbarous tyrant . Christe intendethe to glorify God : Sathan , to dishonoure him . Christ would haue men to kepe Goddes commaundementes : Sathan to preuaricate : Christe to conducte men to heauen , Sathan to caste them downe to hell : Christe that one true God shoulde be worshipped of all men , Sathan that either he him selfe , the flesh , or the world , should be adored as goddes . For what els pretended Sathan by disgracing all the worlde almost , with Idolatry , but ( as S. Gregorye Orat. de calamitae . anim . suae Nazeanzene well teachethe ) to inioy in earthe , which he intended in heauen , that is , to be reuerenced of men in those insensible Idols , as god ? And therefore , the Prophet Dauid , Psal. 95 well called Deos gentium , daemonia , the goddes of gentiles , deuills . And he most impudently , was not ashamed , to induce Christe to exhibit vnto him diuyne woorshipp , Omnia haec dabotihi , Mat. 4 si cadens adoraueris me . All these will I geue thee , if fallinge downe , thou wilt adore me . Why temptethe he glottons , with dayntie meates : but to make them belly goddes , Quorum Pbill . 3 deus venter est . Whose god is theire belly ? Why suggestethe he auaryce : but to make the possession of riches , an homage to Idoles , Quae est Idolorum seruitus , which is a slauerye to Idoles ? Collo . 3

By this discourse , plainely it appereth , how these two general's display their flagges , stryke vpp their drummes ; they call euery man in this worlde , to this spirituall battayle . Noe man can free him selfe , euery one that liues , must stande either with Christe , or against him : be his srende , or his foe , there is no neuters , none may be indifferent .

Therefore my soule , now resolue thy self , whose part thou wilte take . Christ offereth thee crosses , to geue thee glory : Sathan transitorye pleasures , to bring thee to eternall paine : Christ inuiteth thee to warr , because he loues thee , Sathan because he hates thee : Christe in this Sacramente will feede thee with his blood to confirm thee , Sathan will poysen thee with sin to destroye thee : The armoure of Christ are Faith , Hope , Charitie , repentance , mortification , with all the trowpes of vertue & giftes of the holy Ghost , the armour of Sathan are , the fleshe & the world , selfe loue , sensualitie , the rable of inordinate passions , the multitude of vyces , & diabolicall suggestions . No doubte but if thou wilt , the victorie lyeth in thy handes , Resist the deuill , & he will flee from Iac. 4 Eph. 6 thee : Put on the armour of Christe , & they will defende thee : But looke well about thee , for the deuill is most vigilant , he neuer slepeth , & thirsteth 1 Pet. 5 nothing so much , as the perdition of thy soule . For which cause , if God geue thee a good Angell , to guyde Psal. 90 thee leste thou fall : he haithe thruste vpon thee an infernall spirit , to make thee fall . If God sende preachers , to exhort thee to penance & perfection of lyfe : Sathan sendeth sectaries and worldlinges , to ouersow cockle , darnell , Mat. 13 and tares of stinkinge heresves , fleshly delightes , & baise pleasures , to bringe thee to eternall deathe . If god with examples of spirituall men , induce thee to pietie : he with examples of carnall men , will leade thee to vanitie . If God prouyde his seruantes to perswade thee with deuout bookes to mortification ; he will stirre vppe some frantick poete , with lasciuious rymes to intyce thee to dissolution . If God stryke terroure into the soule , of death , of the synall Iudgment , or the paines of hell , to moue thee to amendemente : he will inueigle thee with false argumentes of longe lyfe , & presumption of Goddes mercy , to make thee wallow deeper in vyce and wickednes . Finally , what meanes soeuer he seethe , God vse to saue thee , the lyke he inuenteth so neare as he can to damne thee . And therefore S. Paule forewarned vs , that we were not onely Eph. 6 to feight against flesh & blood , but against these spirituall and ghostlye enemyes , who impugne vs with greate aduantage : they beinge inuisible vnto vs , and we beinge open to them : they spirits , and we compounded of foure corporall elementes : they long experienced in tempting , & we litle in resisting : they wonderfull wittye , & we very dull and ignorante . But yet the grace of God , & his good assistance , haithe more force to incyte vs to goe forwarde , then all the fendes of hell to goe backward . For , Omnia possum Phil. 4 in eo qui me confortat . I can ouercom all , by vertue of him that comfortethe me , with this comfortable foode , which terrifyeth all the trowps of Madian , this breade stryketh them Iud. 7 deade . Therefore I would knowe , howe this warr of witt & sleight passeth . All this battell betwixt oure enemyes & vs , consistethe in impugninge the fortresses of our free willes : The deuill would haue vs to consent to folow his vyces , & Christe to imitate his vertues . If the deuill coulde necessitate vs to sinne , or God would necessitate vs to goodnes : this battel weare ended . For then no doubt but a man should stande lyke a block betwixt them , and he that weare strongest , should preuayle & carry it away .

But the case standeth not so : For small glorye shoulde it be for a man of necessitie to be moued to loue god , or dispraise to hate him : But standing with free will betwixt them doth , neither vsing constraint , but such meanes as a man may accept , & refuse , vse or abuse , both knocke at the doore , & leaue it in our libertie to open it . God inspyreth , and the deuill suggesteth : but neither inforceth . For if that God had not intended to saue vs with our free will & libertie ; to what purpose , would he haue permitted those impious spirits thus to range amongst vs ? to tempt vs ? to seduce vs ? For it weare ridiculous , to permitt the deuill to tempt all men , if some coulde not resist him , because it was impossible ; & others it weare impossible he should ouercome .

Besides , what glorye shoulde redownde to God , by forcing vs to do well ? For who is so blockish that knoweth not , that nothing is able to resist his power and might ? But if God leaue man to his libertie , and then he moue him to goodnes , and Sathan to vyce : if a man resiste Sathan & seruc God , then plainely appearethe how God is glorifyed , by mannes well doinge : For of his free election , he resisteth flesh & blood , abandoneth pleasures & delightes , onely for the loue , honour , & glory , of God .

Lastly I will consider the stratagens of Sathan , by what art he impugneth me . For since this spirituall battayle consisteth especially in the vndermyninge of our willes , in the deceiptes & pollices of the deuill : therefore as in warres , to discouer the ambushes , plottes , pollices , and stratagemes , of enemyes , is halfe the victory : Euen so to know the crafte of the deuill , is in greate part , to ouercome his temptations . And withall , if Christe oure Captayne , haue prouyded vs meanes in this sacrament to frustrate them , we haue almost wonne the battayle .

First the deuill in his temptations , & warlye suggestions , extolleth extremely that synn or pleasure , he will perswade vs . He vseth all the rethorick & logick in his bugett , to painte it forth in liuely coloures ; as a mount banke to prayse his wares , his medicynes , his pomainders , in such sorte , as by mere amplifications & lyes , he deceyueth the poore simple people .

Aske our mother Eue , if after this sort Gen. 3 he did not seduce her , by tellinge her that her eyes shoulde be opened , she should become a god , knowing good & euill . The lyke he daily practiseth in his suggestions , for he will cause prowde men to conceaue suche a foolish paradise in their stately buyldinges , their trayne of folowers , their rich atyre , & suche lyke vanities : that in verye deede , the verye moulde-hilles seeme mountaynes . How often doe riotous yonkardes and glottons , after their pleasures be past , wonder at their owne blyndnes , that they pryzed so much , spent so muche , ladoured so much , for a thing of so small delight ? How they weare deceaued in balancing the cost , with that rotten & vnworthy marchandyse .

The sacred eucharist , discouerethe this deceyte of the deuill , dy the increase of faith : for augmentinge our light , consequently it discouereth the ambushes of Sathan , whlollye vnder ground & in darknes . This lighte of faithe , the scriptures often inculcate vnto vs , as a most stronge defence against the deuill ? S. Peter teachinge 1 Pet 5 vs to withstande the deuill , he willeth vs to resist , fortes in fide , stronge in faith . And S. Paule , induamur arma Rom. 12 lucis , let vs put on armoure of lighte . And after he had declared , with how potent and daungerous enemyes ; we weare to encounter , he exhorteth vs Ephes. 6 in all conflictes , to defende our selues wi●h the sheelde of faith : & the reason is manifeste , because if the deuill seduce vs by lying , faith discouereth his deceyte , by reueyling vnto vs the truth : for who would euer hoard vpp goulde by hooke & crooke , righte or wronge , if with the eyes of faith , he woulde but reade considerately , that sentence , Foole this nighte thou shalte Luc. 12 dye , and haec cuius erunt ? who then shall enioy these riches ? The lyke I say of all other temptations , if ourfaith be vigilant , they will quickly vanishe : for which cause I haue knowne many spirituall men , that had alwaies prepared godly sentenses , taken oute of the scriptures , to protecte them against the temptations of the deuill .

The seconde stratageme of the deuill , consisteth in tempering his tentations according to euery mans taste . He considereth mennes complexions , their inclmations & dispositions , & serueth euery one accordinge to his humoure . Drunkardes he allureth with delicate drinks : ambitious heads , with chimeres of honoure : worldlinges , with treafures : lasciurous spirits , with sensualitie . I think I red once in Casfianus , or Sophronius , that a godlye man entering into the church , he met the deuill , comminge forthe all loaden , with bottels & glasses full of siroppes , & drinkes . The good religious man knowing by reuelation it was the deuill , commaunded him in the vertue of Christe , to tell him what he did in the churche , with so many glasses & bottels ? He answeared , to geue euery one a siroppe , according to his so are : for rarely the deuill will tempt a yonge man with couetousnes , or an oulde man with leachery , excepte the vyces of his youthe , be incorporated into the bones of oulde age . Seldom he moueth a ryche man to reuenge to kill or slea , or a poore man , to seeke for honour or reputation , excepte he fynde their complexions much inclyned thereunto .

Against this stratagem , the Eucharist affordeth vs a most excellente defence , for it in contrariwyse , armethe not onely the soule , with all sortes of vertues , but especially with that grace that the soule most desyreth , & most nedeth . For as Manna serued euery manuestonge , of that taste he wished : so this celestiall Manna , euery good soule , of that fauour he craueth . For as in the norishment of oure bodies , when nature haith gotten the vpper hand of any disease , then most of that purer blood or spirits , which the liuer & harte sucke from oure meate ; they sende to resist , expell , & wholly vanquish , the disease : So the Euchariste norishing our soule , fouldinge our Sauioure , who not onely with his diuinitie , but also with his humanitie , seeth with what deceipt the deuill most intendeth to molest vs , there he principally protecteth vs , not vnlike a prudent captayne , who defending a fort , there principally placethe his cheefest forces , where he knowethe the wales weakest & easiest to be scaled .

The third deceipt , is not presently and at the first assaulte , to discouer his intention , but to winne ground by degrees , to insinuate him self by little & little : he laieth his deceiptes , first to the heele , after intending to crush Gen. 3 the heade , lyke vnto them who pretend to vndermyne or intrench them selues about a wall , they begin a farre of , & then approch , leaste if they attempted too neare , their plott should be discouered .

● In euery vyce or sinne , who well considerethe , shall fynde certaine degrees or preambles , which by little & little , prepare the way for vyce to enter : as we reade of Holofernes whose eyes were rauished euen with the pantables of Iudith , & his soule was made captiue with her bewtie . Sandalia ●ius Iud. 16 rapuerunt oculos eius , & pulchritudo eius , captiuam fecit animam cius . Her pantables rauished his eies , & her beutie enthrawled his soule . S. Iames Iac. 1 declareth the same degrees in concupiscence , first by abstraction , then conception , then consummation .

The reason why the deuill goethe so farr of at the beginninge , I take to be for most parte , with good soules , who if they did see distinctly , the deformitye that Sathan intendethe , he could hardly preuayle against them . Therefore he blindeth their iudgment with some inordinate delight , ( as many fishers cast theire nettes , when the water is troubled , that the fish should not perceaue them ) and then entreth with more facilitie .

The way to ouercom this deceipte , is at the entrance of sinne , to resist it in the budding , for tender twigges , are bent with ease , aged trees breake eare they bende . Yonge desyres take not deepe houlde , but when they enter once into full possession , hardly they can be expelled .

The Eucharist helpethe vs greatly , to smell these motions of sinne , euen in their first rysinge : because the loue of God , the feruour of deuotion , two proper effectes thereof , so purify the Soule , that euery litle spot , may quicly be perceaued , as in a whyte corporall , euery stayne presently appeareth . Moreouer by illuminatinge oure vnderstandinge , it sheweth these imperfections , which before we neuer marked , as in the beames of the sunne , we see flying thowsandes of litle atomies or moates , which before we neuer perceaued .

Fourthly the deuill attendethe occasions , he watchethe fitt opportunities to tempt vs : he marketh what companie we conuerse with-all , what passions are aflote , how the heauens inclyne , what alteration the wether worketh in our bodies , what exercyse or quyetnes preceeded , & according to all these , he gathereth a fitt tyme , to compasse his impious intention . So he came not to tempt Christ , till he found Mat. 4 him so litarie in the deserte , & ahungred with longe fastinge . Neither did Gen. 3 he tempt Eue whyle she was with Adam , but he gott her alone owte of his companie . Therefore S. Peter 1 Pet. 5 said , that Sathan wente circuitinge about , searching whom he might denoure , wherby he would signify vnto vs , that he went pryinge abowt , how to espye occasions to make vs offend God . The way how to resist this encounter , were best in all tempests & vehement passions or alterations of the soule , not to resoule any thing about our selues , or determine any thinge of moment , till we receaue the blessed Eucharist , whcih will calme the soule & geue vs better light to discern truth from falsehoode , God from the deuill , naturall passions , from diabolicall temptations .

Many moe stratagemes of Sathan I coulde heare discouer , and also declare by how many waies God aideth vs in this feight , & deliuer certayne rules , to know the motions of god & the inspirations of the holye Ghoste , but this would excede the boundes of myne intention , althoughe perhappes not the present matter . Here onely I will conclude , that I meane hereafter for so many good Causes , neuer to make peace , league , nor truce , with the deuill , for one moment , but resist him with all force .

AS A SCHOLER TO HIS MAISTER . CAP. 6.

THe children of feare , durst not 1 Exod. 20 Hab. 12 heare thy voyce , O sweete Sauiour , because with thunders & lightninges , thou spake vnto them veiled with mistes and clowdes , in the mounte Sinay . But I know thou hast put of those terrifying garmentes , and heare cloathed thy loue with the rynds of breade & wyne . Therefore I will receiue thee , that I may heare Quid loquatur Ps. 84 in me dominus , what my Lord speaketh in me , because he will speake peace to his people .

I will consider first , that my Christ came not onely to redeeme me , but also to teach me , not onely to be my Sauioure , but also my maister : And therfore the Prophet Ioell foretould Ioel. 2 vs , that we shoulde reioyce in oure Lorde god , because he haithe geuen vs a Doctor of Iustice .

I omitt heare , how the verie misterie of Christes incarnation , openethe vnto vs manie secretts that we neuer hard of : how all his actions were our instructions , all his miracles , aswell meanes to direct vs , as remedies to cure vs . Onely I intende here to consider , by what maner , he teacheth me internally , he speaketh to my hart , without any noyse of woordes , & how his inspirations , may be perceaued .

Secondly we can not doubt but that Christ our Sauiour verie often beateth at the doores of our hartes , speakethe internally vnto vs . Ducam eum in solitudinem , Ose 2 & loquar ad cor eius . I will leade him into a desert , & will speake to his harte . Ego sto ad ostium & pulso Apoc. 3 ( saith Christ ) I stande at the dore of thy soule & knock , that is , by the sounde of his spirituall speache . The spowse in the Canticles tellethe , that Cant. 5 she harde the voyce of Christe knockinge , & willing her to let him in : all the Scriptures inculcate this fauour of God , this calling , this light , this doctryne , this knocking , this speakinge , of God to men , & especially to them who serue him deuoutly , & heare his voyce attentiuely : Because the Lawe of supernaturall frendshippe betwene God & his seruauntes , requyrethe a naturall conference , that one speake to an other , that there passe a reciprocate communication , wheare by loue is confirmed & increased : and those who haue the eyes of their soules purifyed , well perceaue by desisting from prayer & meditation , that their soules are thickned with a certain miste , they seele not goddes frendshipp so sensibly , as when they conuerse with him , because they do not attende Quid loquatur in eis dominus , what our Lord speaketh in them .

Moreouer , althoughe a man haue corporall eyes to see , yet he needeth externall lighte , otherwyse his eyes woulde litle auaile him : euen so litle it would auayle a man to haue a naturall wist , if the light of Goddes internall motion & inspiration , did not preuent vs , & cooperate with vs .

Thirdly it importeth much , that I attend & inclyne the eares of my hart , to heare the voyce of God , since he haith commaunded me . Audi filia & Psal. 44 inclina aurem tuam . Here daughter ( o soule ) & inclyne thyne eare , that is , doe not onely heare , but attende diligently : as those who would here distinctly , bende theire bodies & theire eares to that parte , from whence the sounde cometh . For questionles God speakethe to me , because he woulde be harde : & therefore it were greate discurtesie & irreuerence , not to geue him audience , especiially speakinge for my good , not his owne interest .

Fourthly I will consider the different manner of the teaching of Christ , and other maisters which teache in the worlde : that thereby I may frame my soule the better to be a scholer in this supernaturall schole , & the soner vnderstande the voyce of my Sauioure , when he readethe vnto me his lessons of lyfe , after I haue receaued his bodye .

1 Firste other maisters vse corporall & materiall woordes : Christe internall speache .

2 They beate firste at the externall cares of our bodies , and so passe forward to the cares of our soules : Christ immediatly as Lord of the hart , needeth no passage by the porters lodge , but entreth at the first , the moste secrett chamber of the soule , wheare he speaketh immediatly vnto vs .

3 Other maisters can not cause their scholers to penetrate the depth of their doctryne , except they bring a naturall capacity & vnderstandinge with them which the maister is not able to impart vnto them : but Christ can call Prophets from the plow , Apostles from their nettes , & linguas infantum reddere Sap. 10 disertas , make infants eloquent .

4 Men teache in tyme , they distill their doctryne by droppes , & therfore their scholers grow in learning , as in bodye , euery day addinge somthinge to their increase : But Christe in one day of Penthecoste , in one houre , in Act. 2 one moment , can rayne from heauen , fontes aquae salientes in vitam aeternam . Io. 4 fountaines of water seasoning into life euerlastinge .

5 Men can not perswade theire doctryne , withoute the euidence of argumentes , the force of reason , perspicuty of palpable demonstrations : Christ can make vs beleue the profounde misteries of our faithe , surpassinge all the boundes and borders of reason , with his mere authoritie .

6 Men moue not our affections , or at most verie weakely , to accept theyre doctrine : But our Sauiour moueth & compelleth euen rebellious willes , to embrace his knowledg , & cause the affection to enforce the witt , & humbly to approue hard misteries of faith .

7 Men deliuer truthes mingled with erroures , & neuer communicate doctrine pure & entyre : But Christ powreth a sacred liquor into the soule without any dregges of vntruthes : For as he is truth it selfe , so he can not teache any erroure .

8 The doctrine of men for most parte 1 Cor. 8 tendethe to vanitye , Scientia inflat , knowledg puffethe vpp , but the doctryne of Christ ioyned with his Charitie , aedificat , edefyeth , because it moueth the best learned , to knowe beste them selues , their owne miserie , and godds maiesty : that when they know most , then they begin to learne .

9 Men teach for their owne commoditie : but Christ for our gayne .

10 Men teach the naure of transitorie bodies , subiecte to chaunge , litle they knowe of God , or lyfe euerlasting : but Christ principally , yea wholly , intendeth by his doctrin , to bring vs to lyfe euerlasting , that the knowledg therof once being fixed in our mindes , we may runn at the goale most liuelie to imbrace it .

5 Fifthly because the deuill transformeth 2 Cor. 11 him self into an angell of lighte , masking his vglie shape vnder a gouldon veyle , his impietye , vnder the form of religion . And as fowlers often tymes imitate the voyces of birds , to deceiue the simple thinges & bring them as a praye to their nettes : in like sorte he pretendinge to deceiue good soules , feaneth to speake with the language of heauen , the tongs of Angels , the voyce of god : & except we attend very diligently , it will be harde euen for most spirituall men , to discern his voyce , yet these rules may be obserued .

The first rule is , that the motions of God & the deuill , differ in the ende especially : for God moueth to good the deuill to euill : God to encrease in goodnes , the deuill to decrease .

And thus by examininge our intentions whether the motion aymeth , if the last scope be deuotion , pietie , the seruice of God , then it can not but procede from him : If it tende to sinne , wickednes , or worldly delight , then questionlesse the author thereof is the deuill : & by often practising this rule , we shall fynde great facilitie in discoueringe the motions of the two spirits . So oculus tuns simplex fuerit , totum corpus Mat. 6 lucidum erit . If thyne eye be simple , ( that is , thyne intention right ) all thy bodie shall delight .

God moueth the soule lyke a calm wynde , he falleth lyke a sweete dew , Gen. 3 Ambulat ad auram post meridiem . He walketh in the calme ayre after diner , when comonly all tempestes sease . 3 Re. 19 And Elyas founde Goddes paslage , in a mylde breathinge wynde . The Prophet also said , Fluat sicutros cloquium Deu. 32 meum . Let my speaches flowe in their hartes lyke a sweete dew , which fallethe and fructifyethe , without force or vyolence . The reason hereof I take to be , the efficacy & omnipotencie of God , who beinge the author of oure soules , can moue them in most conuenient manner , & most agreable to our nature . The deuill moueth tempestiously with vyolence , for non inturbine 3 Re. 19 dominus , God is not in whirle wyndes . The reason is , because the deuill haith not force to enter into the soule , in so sweete a manner , as god entrethe , for that he entrethe to take possession lyke a tyrant , that is by force : but God entreth quietlye as a lawfull kinge into his kingdom . With this it may well stande that God som-times Eccl. 43 3 Re. 19 Psa. 104 Act. 2 vseth great force in his motions , mouinge mountaines , & cleuing harde rockes , descendinge lyke a vehement wynde , as vpon his Apostles at Penthecost : but these motions rather procede of the greate resistance they fynde in obdurated sinners , then their own nature . Euen as a riuer that runneth very calmly , if you stopp it , that it may not enioy an ordinarye course , you shall see how it will swell : & if it find but one chinke to enter , with what force it passeth : so god when hee can not passe into mennes hartes in suche sorte as he intendeth , he of necessitie muste vse some greater implusion , to rowse vpp those deadly sinnes which hindered his passage ; & with his omnipotente hande , cause the verie intralles of the soule to tremble . Misit Cant. 5 manum suam per foramen , & contremuerunt omnia viscera mea . My loue put his hande by the hoale of the doore , and all my bowels trembled . The which Christes Apostles were to accomplishe in the conuersion of greate sinners , & therefore oure Sauioure to shew that effect , sent the holy Ghost vpon them , in forme of a vehemente wynde , which blowethe downe buildinges Act. 2 & rooteth vpp trees .

This rule you may often tymes obserue in your selues , for good soules feele their hartes as it were resolued , with the sweetenes of deuotion , with desyre to serue God , to kepe his commaundementes , folowe vertue , flee vyce : & can fynde oute no reason in the worlde , from whence such a motion should come , for God immediatly did vouchsaife to visitt them .

The third rule is , all these motions comonly proceede of god , which tende to the mortification of fensualitie , the frequent receauinge of the Sacramentes , the exercyse of pietie and mercy to our neighboures , of deuotion & Charitie to God : The reason is , because the deuill can hardly enter into such good woorkes , except by indiscretion or vaine glory : the which may be very well perceaued , if in the former , that is mortification , we follow our confessoures councell : and the other , we practyse them more secretly , then openly .

Sixtly I will runne ouer a dayly lesson that euery Catholick may reade , writen in the externall garmentes of the Eucharist : for God that spake and did , dixit , & facta sunt , he spake , and Psal. 32 they were made , can signisy his mind & reede vs lessons , aswell by visible creatures , as audible soundes . And so redd Dauid , no doubt , some sweete doctrine writen with planetts & starrs , in the parchment of the heauens , when Psal. 18 he said , Caeli enarrant gloriam dei , & opera manuum eius , annunciat firmamentum . The heauens blaze forth the glory of god , & the firmament sheweth the woorkes of his handes : & so intende I in this Sacrament .

The circle of the hoast , representeth vnto me , the diuinity & deitie of Christe , which is a moste perfect circle , whose center , is euery where , whose circumference is no where .

It telleth me also , that as the circle comprehendethe the center on euery syde : so his immensitye , fouldeth all places & spaces : his eternitie , all time paste , present , & future . Moreouer this circle signifyethe the eternitye of glorie , the full blessednes that he will communicate , to all those who receiue him condignely .

The colour so whyte & vnspotted , teacheth me that vnder them lodgeth the onely son of a virgin , the flowre & fauourer of virginitie , qui pascitur inter Cant. 6 lilia , who fedeth among lillies : that who cometh to participate this vnspotted Lambe , muste come girded with chastitie & puritie . Besides it inuytethe chaste soules to eate , because theirby theire puritie shall be confirmed & increased .

The vnlcuened tast , commaundeth me , to approche with sinceritye , in truth & really , for deuotion , for the loue of God , not with hipocrisie , not as to an ordinarye meate , but to eate & feede indeede of my God .

When I see the hoast eleuated by the preist , I remember that my Sauioure was heaued vpon the crosse , to eleuate my soule , from sensualitie , to spiritualitie : from earth to heauen .

When he deuydethe it in thtee partes , then I consider how this sacrifyce , is offered to the glory of godds Sainctes in heauen , for expiation of those soules which suffer in purgatory , & for the manifoulde benefite of all Catholickes who liue in the Church militant . Moreouer how Christ was deuyded vpon the crosse , his soule from his bodie , & after vnited againe ; and likewyse with his blood , which in the chalice is vnited with the hoast .

The tast of breade , sheweth to me that those effects which bread woorketh in my bodie : in a more excellent manner , the sacred Eucharist worketh in my soule , as was declared in the booke of causes .

In the chalice I reede writen in that wyne , dyuers perfections and effectes of Christ & his blood .

The fragrante smell , representethe the odoures of his vertues , the sweete sente of his Sacrifyce , which surpasseth farr , all Arabian odoures , & omne opus Can. 3 Eccl. 49 pigmentarii , all workes of the perfumer .

The gratefull coloure , declarethe his comly form of body , who was speciosus forma prae filiis hominum . Beutifull Psal. 44 in forme , aboue the sonnes of men ; And the graceous bewtie of his soule , which god had so adorned , that all other graces & fauoures , compared with his , may be accompted staines .

The comfort and ioy which wyne causeth in them that drinke it , the ioy & heauenly consolation that all those participate , who deuoutly receiue him .

The sweete taist of wyne to the tong , foretelleth me , that here I am to begin the ioyes of heauen : and therefore I will endeuoure so to liue , that I may continew them , & from the proofe , passe to the full possession . For vndoubtedly there can be no wyne , that laetificat deum & homines chearetheboth Iudic. 9 God & men , but this which is a Sacrifyce delighteth God , & as a Sacrament , comforteth man : & as conteyning the blood of Christ , yeldeth extreme contentation to them both .

Seauenthly I know that after I haue receaued my Sauiour , he will not fail to communicate his diuyne illustrations , to geue light to myne vnderstanding , and his sweete inspirations , to breath vpon myne affections , to moue my will to accepte his heauenly doctryne . Therefore I will attende most diligently , quid loquatur in me dominus what our Lorde speakethe in me : for I am certaine , that he borderethe my soule with peace , & all those whom he fedeth with the fatt of this croppe : Qui posuit fines tuos pacem , & adipe Ps. 147 frumenti satiat te . Who haithe made peace thy borders , & doth satisfy thee with the fatte of wheate . Therefore loquere , speake swete Iesu , for thy seruaunt will heare , sonet vox tua in auri Can. 2 bus meis , Sound thy voyce in mine eares , for thy voyce is swete , & thy face bewtifull . I will shutt my harte to all worldlye delihtes : I will attende nothing but thee , what thou commaundes me , what thou counsels me , & by thy grace , I will learne whatsoeuer thou wilt vouchsaife to teache me . And because I know , that thou arte pleased to illuminate my soule in those matters , I conuert my mynde vnto thee , as thou didest the sweetenes of Manna , Sap. 16 vnto the appetites of the Iewes . Therefore I will meditate those matters after I haue receaued , which most I desyre to learne , & woulde be instructed of thee , for then I knowe my Affayres can not but proceede well , when I haue asked councell of thee before . Sweete Iesu instruct me , sweete I esu direct me , Amen .

AS THE CREATVRE TO GLORIFY HIS CREATOR . CAP. 7.

THe grounde & baise of all benefytes , is out creation , for grace supposeth nature , as stones and foyle , the goulde which they adorne . Therfore because I know this benefite the most auncient that I euer actually receaued of god : I will call it to memory , acknowledg the gift , & thank my benefactor : especially vnderstandinge , that the sacred Euchariste , is a Holocaust or burnt offering instituted of my Sauiour Christe , in recogiuscence of our creation , conseruation , and continuall fauoures , which God not onely as author of Grace , but also as Father of nature , powrethe vpon his whole Churche . And in regarde that for this Tytle he is my Lord , and houldeth perfecte dominion ouer me : Therefore I will consider what dependance , I haue of him , & whar authoritie he rightly and iustly haithe ouer me .

First I will lifte vpp myne eyes to the blessed Eucharist , & with the moste feruent faith of my harte confesse , that I acknowledg my Sauiour therein conteyned , the first woorkman that framed me . I will contemplate a certaine tyme before my natiuitie , when I was neither borne , conceyued , nor memory was hadd of me in the world : If then it had bene possible for me to haue requested of God , that he would make me a man : what gratitude would I haue promised ? what seruice offered ? what homage vndemaunded , presented vnto him ? Ah shall I be now more vngratefull , because he bestowed on me the benefyte vnasked , then if he had graunted it requested ? This demeanour indeede , were too disloyall , and therefore what then in all wisdom & discretion I woulde haue promised , now with all zeale & loue , Iintende to performe , that is because I haue receaued all of him , all I will render to him againe : and that which he bestowed on me of mere liberality , with all free liberty I will returne , cui Ps. 118 omnia seruiunt , to whom all thinges serue and ought to serue .

I will consider my case in my mothers 2 Iob. 10 wombe , with Iob , Sicut lac coagulatum est cor meum , Euen as milke is my hart crudded together . with Dauid , & Ps. 138 2 Mac. 7 that 7 tymes martyred mother , of the Machabees : howe I appeared in that darcke night which continued so many months , without any spark of light , or appearance of day .

How was this artificiall clock of my body compacted together : this corporall comon weale , so well ordered : this buyldinge , so well contriued , so iust a consort obserued , in such distinct partes ? Without all doubt this admirable workmanshippe of bones , flesh , sinowes , vaines , cartilages , mussles , senses , hart , lyuer , milt , braine , with a nomber of other partes , stroke The prophane Philosophers , in admiration of the wonderfull power and wisdom of God , who could frame so strange a worke , in so secret a maner . And the wyser sorte herevpon gathered , an inuincible argument to conuince all atheistes , that there was a God . For who coulde be so madd to imagin , that suche a worthy woorke , could come by chance , which yet the profoundest wittes , can scarce perfectly vnderstande . Therefore I will offer this blessed Sacrifice , as a testimony of my Faith , & a signe of my gratitude to the indeuyded Trinity , in recognition of this vniuersall & particuler gift , wherein shyneth the light of Goddes ineffable wisdom and prouidence .

Thirdlye , if it had pleased God , he might in this palace of my bodye , haue closed vpp the windowes , as he did to the blynde borne begger , and Io. 9 many more , who would spend almost what they haue , to enioye the benefyte of their eyes : he mighte without contradiction or opposition , haue bereued me of a legg , an arme , or some other principall part , the which many lack , or possesse very deformed , yet of his bounty he haithe graunted them wholl & intyer to me . Therefore the integritie of his gifte , exacteth an intyer oblation , and full vse of them to his honour & glory . Wherefore so often as I see any person deformed , lame , blyndè , or destitute of any limme : presently I will take occasion , to conuert my soule to God , & blesse him , who haith deliuered me from such miseries , not for myne owne desert , but vpon his mere goodnes & lideralitic .

Fourthly by this tytle of my creation , I may well accompt my selfe as one , who owethe all that he haith or can to God : That I am his vassall , his possession , a sheepe of his flocke , a p●ante of his garden , a subiect of his kingdom , and consequently , that he haith a more complete right & dominion ouer me , then any king ouer his subiect : any pastor , ouer his flocke : any Lorde , ouer his possession . For if a kiug hould right ouer his kingdom , he needeth his subiectes , he can not be without them , neither in warres , nor peace . The pastour gathereth the wooll of his flock , he eateth the flesh , & in fine , enioyeth diuers commodties by them , in such sorte , that his authoritie & right , standethe with a certaine seruitude , & subiection , in regarde of his indigence & necessity . But god nedeth not me , Deus meus es tu , quoniam Ps. 15 bonorum meorum non indiges . Thou art my god , & therfore thou needes none of my goodes . But what king enioyeth so ample an empyre , as to carrie in his crowne , the tytle & style of all the worlde ? And yet if there weare such a monarch , my Christ shoulde haue excelled him , who haith writen not in his crowne or scepter , but in the verie basest parte of his garmente Rex regum , & Dominus dominantium . Apoc. 19 Kinge of kinges , & Lord of Lordes .

Moreouer Christes dominion , surmounteth all princes rightes in perfection & integritie ; For when he will , Deponet potentes de sede , & exaltabit Luc. 1 humiles . He will depose the mightie from theire seate , & exalte the humble . But none can depose him , or withstand his right ; Kinges hould no dominion ouer the soules of their subiectes , but onely ouer their bodies : Neither can they lawfully kill any man , of their absolute authoritie , except he preuaricate theire lawes : But Christe who possesseth complete authoritie ouer lyfe , & deathe , can kill or geue lyfe as it pleaseth him : For in ditione 1 Reg. 2 Hest . 13 eius cuncta suntposita , Vnder his possession , all thinges are conteyned : & his dominion , concernethe the soule no lesse then the body .

Fynally no creature obeyeth so exactly his Lord & Prince , as it dothe Christ , who with a woord can chaung their natures , transforme water , into Io. 2 Mat. 21 Marc. 11 Luc. 1 wyne , cause a barayn tree to florishe , an oulde woman to beare a childe , a Virgin to conceaue . Therefore , O blessed Sauioure , I will call thee my true Lorde , myne onely Lorde , my most mightie Creator .

Fifthlye I will confounde my selfe with shame , to see all thinges so obedient to my Christe , that the verie Mat. 8 Marc. 4 Luc. 8 insensible wynde , the raging sea , bend the knees of theire natures , to obey his preceptes , & I whom God haith endewed with reason , inspyred so often , graunted so many benefits , should so irreuerentlye transgresse his commaundementes . I see euen in this Sacrament so many effects of his omnipotency put in practise , broughte to effect , and yet noe repugnance , noe resistance at all appearing : that I may well be ashamed of my disobedience . For if Christ say the woorde , his body presently is created , vnder the form of breade and wyne , the sudstance of breade vanisheth , the accidentes hang in the aire : in the ende after many alterations , a new substance of breade is substituted , to susteine those accidentes .

Heare o Lorde I may if I will , reade the homage that thy cteatures yeelde vnto thee , & by their example I intend with thy grace , hereafter more obsequiously to serue thee . But thou good Lord , as thou hast vonchsaifed to geue me the nature of a man : so graunt me grace to liue lyke a man , the which I shall performe essectuallye , if I serue & kepe thy Law intierly , which none can accomplish without thy grace , nor obteine grace without thy fauoure .

AS ONE CHEYNED BY ENEMIES SIGHINGE FOR HIS REDEMER . CAP. 8.

WHen I looke vpon thy crosse sweete Iesu , and behoulde those nailes pearcing thy sacred handes & vnspotted feete : they seeme vnto me three hammers , prepared to break those infernall fetters , where-with the deuill & sinne haue cheaned me .

When I looke vpon this holy Eucharist , I thinke vpon him that said , Dirupisti vincula mea , tibi sacrificabo Ps. 115 hostiam laudis . Thou haste broken my cheanes , and I will therefore sacrifyce vnto thee an hoast of prayse . Vncheane me this tyme good Lorde , & then I will praise and glorify thee the next tyme . I hope those mightie chavnes of mortall sinnes , are broken with the force of thy grace , & loosed by the authoritie of them , to whom thou gaue power to loose , what was bonnde in earth . I am not now bound Io. 20 Io. 11 lyke Lazarus hande and foote , that I can not stirr . I am not quatr●duanus mortuns , foure dayes deade , that I neede to here thee crye , Lazare , veni foras , Lazarus , come forth : But I feele certaine boultes vpon my feete , which hinder me greately : I goe forwarde , but still one boulte pullethe me back againe . I may well compare my selfe to the bird that S. Anselme saw & fighed , when a Sheparde had In vita Anselmi . tyed her by the legg with a threede , so that as often as she mounted vppe , to haue enioyed the libertie of the aire , and amplenes of the heauens , a stone whereunto the threede was fastned , pulled her back againe . Ah how often would my soule tende to heauen , to conuerse with Angels , to enioy the companie of that blessed societie , but euer I am drawen back again by one stone or other : I am gyued , I am boulted , I am constrained to stoupe , to droupe , to falle euen vpon my winges , they must help to susteine me on earth , that should haue borne me vppe soaring in the ayre . But thou sweete Iesu , disrumpe Ps. 106 vincula mea , breake my bands . I● I faste , my forces fayle , and thus saintnes with draweth me from fasting , loe a boulte . If I pamper my fleshe or intende to feede it conueniently , it pre seutly repyneth , rebellethe , & insulteth against me : loe an other boulte . How to fynde out the true measure , to exceede in neither extremities , who can teach me but thou sweete Iesu ? I haue often proued , yet for most parte missed . If I pray not , me thinkes my soule departeth from God , our frendshipp breaketh through my longe sylence : If I pray , then so many impertinent thoughtes assault me , so many distractions inueigle me , suche ariditie afflicteth me , & in fine so many impedimentes disturbe me , that wheare I should enioy moste liberty , there I fynde my self most chayned in captiuity . Therefore sweete Iesu , disrumpe vincula mea , breake with the holye Eucharist these bandes , & graunt me the spirit of prayer & deuotion . Many tymes I pretend to lifte vppe my hart to heauen , and immediatlye the boultes of inordinate passions & sensuall concupiscenses , cause me to retyre vnto earthe againe , the which if I folow , I loose thy grace & fauour , I fall into the thrawldom of Sathan & his infernall crew : If I resist them , if I stytle them within , what an horrible conflict must I abyde ? O in what an agony I passe my dayes ? O warr of all warres most spightfull , most daungerous , & leaste of men accompted .

But thou sweete Iesu , Disrumpe vincula mea , breake my bandes with the holy Eucharist : the puritie of virgins , purify the internall vaines of my hart , that no drugges of corruption , infect that blood , which muste be mingled with thyne . With this foode of force Iud. 7 & strengthe , which in fygure ouerthrewe whole armies , enable me to vanquishe these Iebusites , these molestfull , continuall , & domesticall enemies .

Many mo bandes & fetters , binde me from goodnes , and deteine me in sinn : For if I confesse not my sinnes , lyke a heauy burden , they weigh me downe : If I confesse me , then scruples or anxiety of conscience , tormenteth me . If I deale not with men to conuert them , to helpe them to saue their soules , & glorify god , my Charitie semeth coulde , my deuotion vanisheth : If I conuerse with them , their exhalinge breathe , of sinnes & imperfections by little & little , enter into me , and stayne my soule more with their faultes , then I can profitt them with my good desyres . Thousandes moe such fetters withould me o swete Iesu from thee , but how shall I auoid them ? I heare thee answeare solue vincula Isa. 52 colli tui . Loose the chaynes from thy neck . Indeede it is so , thou must loose them , but I must helpe , I must lay to my hand , I must not withdraw my self , nor with thy grace will with draw hereafter . Therefore geue me grace at this tyme , to begin resolutely , to continew constantly , & finish faithfully .

AS A GARDEN . CAP. 9.

WHen I come to this sacred Table , I woulde gladly inuvte my sweete Sauiour , as his louinge spowse , inuyted him in the canticles sayinge , Veniat dilectus meus in hortum meum . Cant. 5 Come my loue into my Garden . She mente questionles , the garden of her soule , as now I would wish my harte were sett , decked , and adorned as a garden , which the Monarch of this mightie masse , will vouchsaife to honour with his presence , and behoulde with his glorious eyes .

The doore of this garden , is myne imagination , or the facultie of my fācyinge . At this doore my good Angell attendeth , ( quia Angelus ibi est , vbi operatur , ex commun● theologorum sententia , Because an Angell is , where it worketh , by the comon opinion of diuynes ) left Sathan should enter in . Here they both stande in presence & person really , in the former part of the braine , so often as the one inuitethe me to vertue , & the other exhorteth me to vyce . And therefore since it lieth in my power ( as the gardiner vnto whom the custodie is committed ) to lett in whom I list : it behouethe me to looke about me , & attende well , who knocks at the gate , for my good Angell commethe to roote owte euill herbes , & plante holsom & odoriferous in steede of them , myne euill Angell to roote owte the good , & to sow darnell & cocle in their places . I know this false spirit endeuoreth with false keyes to open the doore , or by vyolence to breake in ; & therefore I must craue helpe of my good Angell to resist the furie of his force , for otherwyse I weare not adle to encounter w●th him .

The alleys of this garden , are the vertues of myne vnderstanding , faith prudence , wirt , kn̄owledg , wisdom , counsell . Faith , is a theologicall vertue , whereby I geue an ineffable assent to all that God haith reueyled , whether it be writen in Scriptures , determined in approued councels , or kept by continuall tradition , in Christes Church : & this for none other reason , but because God haith reueyled , for he deliuered all we are to beleue .

Prudence is a morall vertue , which guydeth & directeth me what I ought to folow . This is the rule , the square , the touch stone , of all other morall vertues , that is , which concern oure good lyfe , & manners .

Witt , called intellectus , is a gifte of the holy Ghost , by which the soule is prepared to receaue the inspirations of God , which consist in penetrating the deepe misteryes of oure Faithe , the incarnation of Christ , the creation of the world , the ineffacle manner of Christes presence in this venerable Sacrament .

Knowledg , otherwyse scientia , is a gift of the holy Ghoste , mouinge a man , by the helpe of God , to fynde out reasons , examples , similitudes , conueniences , and perswasions : to proue , confirme , declare , and propounde , the misteries of our faith : as by Water , to declare the nature of grace ; by seede , the wootde of God , & such lyke . The which gift , moste palpably appeareth in many seruantes of God , who daily reade new lessons in his creatures , to establish our faith .

Wisdom , or Sapientia , procedeth from the perfections and attributes of God , to proue and confirm , all that knowledge performethe by his creatures : so we may confirm , the mistenes of Christes incarnation , and the Eucharist : that such infinite benefytes , fauoures , & communications , stande with his supreme goodnes , bountie , liberalitie , mercy , & loue .

Councell lykewyse issueth from the Holy Ghost , & enableth oure vnderstandinges , to folow his inspirations , when they goe beyonde the comon course of faith , or prudence infused : as that Sampson should kill him selfe , Iud. 16 which both faith & prudence forbidd generally : but those generall rules , limitt not the power & authority of the Num. 25 2 Mach. 14 holie Ghost . The lyke we might affirme of Phinees , Razias , S. Appolonia , and many moe , who aboue all lawes , inspired of the law maker , either caused their own deathes , or the deathes of others , yet warranted by him , in whose handes lyethe the periodes of lyfe & death . These are the mayne alleys , by which my Sauioure must walk in the garden of my soule , & enter into the beddes of my will , sowne with the seedes of vertue : for in euery iust mannes soule , grow the sweetest flowrs , that euer appeared in Paradise ; the seede whereof , our Sauiour Christ brought from his imperiall heauen , & with his owne handes , sowed it in euery good mannes harte .

The primrose of the feare of god , which first springeth and buddethe in the soule . Rosemary of repentance , somthing bitter in taist , but exceding holsom in the flowr of forgeuenes of sinnes , & the vertue of satisfaction .

The Baliōmie of hope , cleauing alwayes to that corner stone Christ Iesus who neuer confounded them that trusted in him , nor euer fayled to vphould them that leaned vpon him .

The whyte rose of Charitie , embracing with most pure & vnspotted loue , the sonne of the Queene of all virgins .

The redd rose of paynes and crosses , which all zealous trendes of Christe , must tollerate for his sake : & although the thorne doe prick , yet little it importeth , compared with the fragrant smell it yeldeth .

The Gelouer of Iustice , consuming all the substance , in exhaling delicate odoures to the vse of men , for whose cause it was created , repayinge therewith the iust tribute of nature .

The vyolet of humilitye , debacing herself almost to the earth , & guilty of her owne weaknes , shrowdeth her head vnder the broade leaues of gods protection .

The Marigould of mercy , spreading her glorious trayne & gratfull beames , when the sunne lettethe fall his heauenly influence vpon her , that is , in this lyfe she openeth her lap to receaue all that stande in neede of her : when the sunne setteth , she veileth her face , because woorkes of mercy , can not be shewed but in this lyfe , where aboundeth misery : in the lyfe to com , mercy is shutt vppe , for into heauen there entreth none that is miserable .

The Lillie of Chastitie , & Virginirie , enameled with gould of Christes loue , in the verie hart .

Many moe floures of exquisite odour , no lesse gratefull to behoulde , then delightfull to smell , adorne the beddes & bordes of euery good soule that deuoutly serueth God .

Besides these flōures , there lacketh nor any sorte of pleasante arboures or trees in this spirituall paradise . Their rootes , are habitts of vertues : theire stemmes , diuyne operations or actes : Their leaues , religious conuersation , graue and modest behauiour : Theire floures , talke of god , & speach of spirit : Their frute , good works : Their rynde , the custody of our senses : Their sapp , the grace of God : The dew of heauen , which comfortethe themall , the sacred Euchariste , that lyke dew , fell in the desert .

The banks of this garden , are prayer , meditation , contemplation , and deuotion : where the soule sitteth & considereth her state , & speculatethe to practise the disposition , order , incremente , or decremente of her garden .

The birdes that sing continuall musick , can not want in that orcharde , wheare vertuous floures caste suche a sent : for heare the peace of a quyet conscience , causeth a heauenlye harmony : The consort of grace and nature , of sense & reason , of witt & will , of passions & affections , God & the soule , a man & his neighboures , can not but make a most sweete melody , & moste gratefull to the eares of all that heare it .

Hearr the Angells singe with swete inspirations , & cause an incessante Iubilie in the harte .

In the middeste of the soule , standeth a goodly fountayne of water vpon a hill , called inherent grace , situated in the higheste & most essentiall parte thereof , which deuideth it selfe into foure riuers , as the fountaine of Paradise . One passethe throughe the garden , & carrieth away all flith and Gen. 2 trash wherwith filthie wormes , myse , & hedghogs , defile it : So grace washeth away sinnes in iustification .

An other riuer yeldeth a water like gould , which bewtifyeth & adorneth all the floures of the garden : So grace adorneth all vertues , & maketh them acceptable vnto God .

The third riuer , causethe them to grow & increase : So grace being the roote of meritt , augmenteth all vertues , & increaseth glory .

The fourthe riuer , haithe vertue to roote out & consume all weedes and choaking herbes , which hinder their growth & goodnes : So grace by continuall satisfactions , supplanteth veniall sinnes , & the penalties due to mortall .

The gratefull gale that summeth in one , the fragrant smelles of all these floures , is the Sacrifice of the Altar , wherein the iust ioyne them selues to Christ , & both vnited ( the head and the members ) offer them selues vnto God , as an incense compounded , of the quintessence of all smells and odoures .

The Eucharist , is the spirituall summe of this garden , whose presence causeth all rootes to springe , budd , blossom , & fructifye . It is the sea , whence from issueth the fountaine of grace , which purifyeth , adorneth , fructifyeth , & repaireth , all the plantes , floures , and herbes of the soule , that is , vertues , giftes , & good inclinations . Therefore sweete Sauiour , let aboundance of this water , fall into my soule , that is so drye & barren . Sicut terra sine aqua , Psa. 106 sic anima mea tibi . As earth without water , so comethe my soule now to thee . I may rather say , lyke a baren desert . I appeare before thee , in Psa. 62 terra deserta , inuia , & inaquosa , sic in sancto apparut tibi . As one wandering in a desert countrie vninhabited and vnwattered , that is , consumed almost with drought : So appeare I in thy holy Church before this blessed fountain of lyfe : Let me not dye for thirst , let not my soule wither so neare the riuer of lyfe .

AS AN INFANT TO HIS MOTHERS DVGGE . CAP. 10

THis Sacramente , affordethe not onelye wyne for men , but also milke for sucklinges : by encoraginge 1 Cor. 3 the valiant , & enablinge the weake . Wherefore he that did foresee it , & after proue it , saide , that he drunk milk with his wine , Bibi vinum Can. 5 meum cum lacte meo : And thereunto absolutelye inuyteth all to drinke and eate it , Comedite amici , & bibite , & inebriamini charissimi . Eate my frends & drinke , & be dronke my dearest , that is , rauished , with the excesse of loue , not out of reason , but aboue all reason .

Milk in many thinges agreeth with the Eucharist , by woorking in our bodies corporally , that which the Eucharist worketh in our soules spiritually .

First milke is both meate & drink , & therefore you way both eate it , & drink it . He that eateth Christs body drinketh it also , and he that drinkethe his blood , eateth it lykewyse . He that eateth his body , together drinketh his blood , & he that drinketh his blood , eateth his body . For which cause , he that is eaten here , the infinite wisdom of God , expresly said , Qui edunt me , Eccl. 24 adhuc esurient , & quibibunt me , adhuc sitient . Those that eate me , yet shall hunger , & those that drinke me , yet shall thirst : Wheare we see the same God that we eate , the same we may drinke , the same wisdom is meate & drinke , and consequently , a spirituall milke . The lyke our Sauiour saide of lustice , calling it both meate & drink , Beati qui esuriunt & sitiunt iustitiam , Mat. 5 Blessed are they that hunger & thirste after righteousnes . The Eucharist ther fore either eaten or drunke , filleth the soule with righteousnes , & therefore , quencheth the thirst as drinke , & susteineth the body as meate . The Theologicall reason hereof , may easely be yelded , for all spirituall foode , is aswell drink as meate : because as drink it cooleth the feruent desyres in parte , & as meate , it mainteyneth with grace & vertue , the spirituall lyfe of the soule .

By this we may manifestly perceaue the foolish importunitie of the Lutherans & Caluenistes still calling for the cupp , censuring the church of sacriledg for depriuing the laitie of the chalice . For if they coulde penetrate the manner , nature , and effectes of spirituall foode : they woulde neuer fall into such an absurdine . For he that eateth Christes body , both eateth & dtinketh his blood , aswell as the prieste , & he that drinketh his blood , eateth no lesse of his body , then he that receaueth his body . For in the Euchariste vnder the rynde of breade , there lyeth nothing but that lyeth vnder the rynde of wyne in the Chalice : nor contrariwyse , nothing vnder the rynde of wyne in the Chalice , but the very same is receaued vnder the rynde of breade in the hoast : In so much as he which participate the both of the breade and wyne , & he that onely particrpate the of one : receueth as perfectly and intierly , the body & blood of Christe , as he that communicateth with them both : Yet for a more sensible & externall signification , the priest offereth & consumeth them both , but the substance receaued , & the effectes instilled into the soule , are as intier & complete in one , as in both : in a myte , as a mountaine : in a dropp , as a butte .

By this it appeareth , that Christes bodie in the the Sacrament , as drink quencheth the thuste , by fulfilling the seruent desyres of them that loue God : by coolinge the flames of concupiscence , by mitigating the vehemente affections of worldlye delightes : As meate , it restoreth the loste forces of our soules by sinne , augmenteth our grace , encreaseth our spirituall lyfe , & finally affordethe all those effectes of meate , in a more excellent degree to our soules , then any corporall meate to our bodies : & therefore is meate & drinke , and milke , for sucklinges of God .

Milke , of all meates , is one of the most simple nonshments that we haue : It needeth neither baking , boylinge , nor roastinge , as other meates requite , for in the mothers breste , it is baken , brewed , boyled , & roasted : & so the infante without any other sauce , simply & solely , draweth it from his mothers dugge .

By which proprietie we are admonished , that with four simple wordes , withowt any tergiuersation , labour , or payne : the priest drawethe this sacred milke from the breste of Christs loue . And how lyke infantes with simplicity not curiously questioninge how it was made , how conueyed vnder the formes , how it lodgeth vnder those veyles of breade & wyne , howe we oughte to sucke it : for infantes vse noe suche interrogations , but simply suck that their mother geueth . So the infantes of Christ begotten with his blood should simply receaue , that their mother the catholick Churche , ministrethe vnto than : & folow that ccuncell of the Apostle , 1 Pe. 2 Quasimedo geniti , ifantes rationabiles , sine dolo , lac concupiscite , As new borne infantes , desyringe milke without deceipt , not without reason : for the best reason that an infante can haue , is to suck that his mother geueth . And so the greatest reason that the wisest children of Christ can yeld , is not their owne iudgmente , but the Churches , in interpreting scriptures , in iudging of the conferences of places , in ordevning the manner & vse , of this blessed foode .

Moreouer we may learne , how as this Sacrament is the meat of our soules all the tyme of oure peregrination : so we shoulde lyue alwaies lyke infantes in lyfe and conuersation , simple lyke Mat. 10 Mat. 18 doues , & innocent lyke babes , not sinisterly suspectinge , not maliceously circumuenting , not peruersly dealinge with any man : but simply , really , humbly . For this simplicity bringeth great peace to our selues , and makethe vs gratefull to others ; It winneth greate fauour with God , & therefore is excedinglye commended in scriptures . For with whom doth God moste familiarly talke and conuerse ? with the simple , Cum simplicibus sermocinatio eius Prou. 3 With the simple is his talke . What vertue of Iob obiecteth God againste Sathan , to declare his piety & vertue , but simplicitie ? Homo simplex & rectus , Iob. 1 a man simple and righte . When Christ propounded to his Disciples the patern they should folow to come to heauen , tooke he not one of these simple babes , sayinge , Nisi efficiamini Mat. 18 sicut paruuli , non intrabitis in regnum coelorum . If you become not lyke infantes , you shall not enter into the kyngdom of heauen ?

Much more might be said of this exiled vertue , but that I think the commendation of Christ so great , that all I can say , woulde rather diminish the glory , then adde any lustre vnto it .

There is noe meates or drinkes , amonge the infinite varieties that God haith imparted to men , that onely & solely mantayneth them so longe , as milke . For childrens meate & drink , cates & wynes , baked & boyled , first course & seconde , all consistethe in milke . Whereby we may see , how this Sacrament most liuely is expressed . For in lyfe euerlasting , at the table of god , all our prouision , meate & drinke , shall be the conteyned in this Sacramene , for it alone will suffyce . And therefore now that I haue the sacred brest of my Sauioure filled with this deifyed milke , boyled with the heate of loue : I will imitate theinfantes as S. Chrisostom willeth me , Hom. 90 ad popul . Autioch . who weepe & crye for the dugge , & will not be quyet till they haue goten it : so soone as they see it , with what promptnes they rowle their heades to it ? howe hungerly they presse it , and thruste theire faces vnto it ? Euen so ought I moued with the want of this diuyne milke , with sighes of my hart , with teares from myne eyes : preferr it before all treasures . When I see it I should stirr vpp all the vertues of my soule , to claspe it in my mouth , and with the affections of my hart , endeuour to make a moste perfecte vnion with the brest of Christes diuyne loue . Neither neede I to doubt , that when my Sauiour shall hearc my cryes , that he will denye my requeste , since he haith inuyted me many yeares agoe , to this wyne and milke , promisinge the sayle thereof , without either gould or money , onely he craueth oure thirste Isa. 55 & comming . Omnes sitientes venite ad aquas , & qui non habetis argentum properate , emite , comedite : Venite , emite absque Argento , & absque vlla commutatione , vinum & lac . All you that are thirstie , come to the waters , & you that haue noe money , hasten , buye , & eate : Come & buy without money , or withoute any exchaunge , wyne & milke . Who haith witt , & will refuse to accept so liberall an offer ? Who will dye for hunger , hauing a sea of wyne , water , and milke , runninge before his doare ? How can we excuse our selues , if we want vertue , hauing prepared , so forcible meanes , to furnish vs of all vertue ?

AS HVNGRY AND NEEDY . CAP. 11

THe poore Lazarus depryued of Luc. 16 garmentes , vlcered with soares , staruinge for hunger : laide crauinge the crummes that fell from the ryche mannes table . And such a Lazar , sweete Iesu , lye I before thy mercies gate . How I was naked & wounded before , I haue reueyled , sweete Lorde , vnto thee : My soule lykewise I feare is not free from the botches & byles of internall concupiscence , for my misery surpasseth , because my spirituall forces , procede not onely from forain foes , my ghostly enemies : but also from them that seme domesticall fre●des , who lodge vnder the same roofe with me . All this armie of calamities , O blessed Iesu , haith assaulted me : but now hunger & spirituall famine , moste oppresseth me , & who will tell me where I shall be releued , but thy louinge & beloued Mother ? Esurtentes impleuit bonis , & diuites dimosit Luc. 1 inanes . The hungry he hath filled with good thinges , and the ryche he haith sent emptie away . What good thinges be these wherewith the hungtye shall be satiated ? Suscepit Israel puerum suum , Israell haith receiued his child , & with him , omne bonum , all Sap. 7 goodnes . But O blessed virgin , I desyre but the crummes which fall from that indeficiente Table . Here I see thou telleste me , I shall receaue the best dish , the cheefest parte , yea the whole banquet : So it is , & otherwise it could not be , for the crummes , the least bittes of that Table where God is the foode , are as greate , as full , as perfect , as the whole : There is no difference in essense , or quantity : All the perfections of God , all his attributes & proprieties : all as intierly remaine & dwell in the smalest graine of musterdseede , as in the highest Ceader of Libano , or in the whole vastnes , of the immensiue heauens . Therefore in geuinge vs in this Sacrament his person to be our foode , in the lest moate of breade that fallethe from the Eucharist : he is as wholly , as in an hundreth loaues : But yet for the externall rinde , we may call it a crumm of breade , in regard we see not the bewtie of his deitie , we taist not the full effectt of his loue , we enioy not the amplenes of his deligtes : Therefore we may call this , a crumme of that light , bewtie , loue , & ioy , which his Sainctes possesse , who sitt continually at his table in heauen

Neither feare I here that it should be said , nemo illi dabit , none will bestowe these crummes vpon me , for I know , no auarice , no scarstie , can enter into his howse , where all glory & treasure flow , Gloria & diuitiae in domo Psal. 111 eius , Glory & riches in his howse . And whose glory moste shynethe , in communicatinge him self , & what he haithe , to men . Yet I remember one that came begginge to his doares as I doe , & had the repulse at the beginning , when it was answeared her , that it was not conueniente , to caste the breade of children to dogges : Yet she replyed ( & so will I ) Etiam domine , catelli comedunt de micis quae cadunt de mensis Mat. 15 Marc. 7 dominorum suorum , The litle dogges O Lord , eate the crummes , which fall from their maisters tables . I am sweete Iesu , for my sinns , worse then a dogg , for although he haith no reason , yet he haith noe malyce : But alas I know not how to transforme my self , & chaunge my doggish lyfe , & becom by louing & seruing thee , lyke a man : but by eating the sacred crūms which fall from thy spirituall table .

Therefore good Lorde , let them fall into the center of my hart , and I will preferr them before all kingdoms and worldes . I doubte not , but this foode can transform dogges into men , & men into Angels : For we proue by dailye experience , that the coales as black as inke , by the vertue of fyre , become glowing lyke goulde , and so longe as fyre possesseth them , so long they kepe theire coloure : But coole them with water , or any way extinguish their heate , you shall see them returne , to their former hellish hewe : So sweete Iesu , it standethe with me , my soule by vyce , is become doggish & peruerse , my sinnes haue stained it most filthily : Thy blessed body guildeth it , reneweth it , deifyeth it : But if I kepe thee not , if I let thee depart , I knowe it will returne to the former deformitie , as b●ack as a coale , that was as whyte as snowe .

AS THE THREE KINGES CAME TO ADORE CHRIST . CAP. 12.

THe three Kinges , by postinge Mat. 2 night & day , seeming rather to flye then goe , guided with a starre : founde Christe at laste , wrapped in cloathes , an insante on his Mothers knee . Here sweete Iesu , I come a far of , because my soule haith wandred with distractions , & impertinente affaires , farr from thee . The starr that guydeth me , is my faith , a light sente by thee from heauen . Here vpon thine Altar , I fynde thee , the verye fame that they worshipped , attired with the ryndes of bread & wyne . They being Kinges , lefte theire states , laboured night & day for almoste a fourthnight : They came into Ierusalem , & like three Apostles , preached thy kingdom , not fearing to be called in question , for declaring a new heire of that kingdom : but stoutly & coragiously asked , vbi est quinatus est rex Iudoeorum ? Where is he that is borne king of the Iewes ? This corage of theires , this extraordinary diligence , this admirable desyte to fynde forth Christe , confoundeth my base mynde , my negligence & remisnes , in searching my Sauiour , in preparinge me to this Sacrament . What haue I abandoned for Christes loue ? scarce so much as Peters nette . What long Iournaies haue I taken , to laboure in his seruice ? to conuert wicked sinners to a good life ? to mortifye my passions ? Suche iournaies and laboures , as he that put his handes vnder his arme-pittes , and for feare did sitt him downe sayinge : Leo Prou. 26 est in via : A Lyon lieth watching in the way : So I am affrayd with mine own fancies . Ah I know too well , that if I intend to enter into the land of promise , flowing with milke & honye , I must depart with Abraham , de vr Caldeorum , Gen. 11 & 12 the Citye of the Caldyes : I must leaue my countrie & parentes : If I desyre to heare the voyce of my Lorde god , I must forgeate my howse Psa. 44 & frendes : If I will fynde Christe with the three Kinges , I must take a long iourney , abandon my state , not regarde Ierusalem , the tumulte of the worlde : That is , if fleshe or bloode , kinsman or frend , countrie or Kingdom , withdraw me from the seruice of God , hinder my deuotion , impeach my spirituall increment in grace : I will leaue them , I will depart from them . O that I knew in practise , this poynt so exactly , as I am assured in speculation , that it is most necessary , for all spirituall men , & those who desire effectually to serue God , for intmici heminis , Mat. 10 domestici eius . The enemies of man , his cohabitantes . Howe easelie doe frendes withdraw me from prayer , to kepe them company ? How often neglect we to serue the law of God , & so to displease him , to please them ? How often feele we our harts moued to professe our faith coragiouslye ? to proceede to perfection feruentlye ? to exercyse workes of piety diligently ? & presently the verye memory of frends , parents , & countrie , cast vs from the byas ? Let vs therefore examine oure soules , let vs with Dauid swepe oure Ps. 76 spirits , & cast out the dust & filthe of these preposterous affections : & then we may appeare , before this blessed babe , this child in body , and man in soule , this man in flesh , and God in person .

The Kinges would not shew them selues before the Monarch of all kingdomes , without their tribute & offeringes of recogniscence . For he that had commaunded , that none shoulde appeare before him , withoute somepresent : inspired them to offer , three Exo. 23 misticall giftes , of goulde , mirh , and incense : the which conteine great secrets . Cipr. de stella & By goulde , they confessed his dluinitie , for so his spowse longe before magis . Cant. 5. had described him , by callinge his head , aurum obryzum , moste pure gould .

By Incense , his preisthode : to whom it apperteined to offer .

By Mirh , his manhode and mortalitie , yet to be preserued from corruption , by the vertue of his resurrection : Non relinques animam means , in Psal. 15 Act. 2 inferno : nec dabis sanctum tuum , videre corruptionem . Thou wilt not leaue my soule in hell , nor geue thy holy one to see corruption .

Here with them I confesse , that in this Sacrament inhabiteth ( sweete Iesu ) thy diuinitie , the essence & substance of God , comon to all the three persons , besides thy proper person , the second hipostasis of that holie Trinitie , vnited to the nature of man .

Moreouer , that the Father & holy ghost , are not onely presente with thee by their essence & power , as they are in all places , nor onely by newoperations & effectes , as in iustification & glorie : but more peculiarly for thy diuyne presence : In so much that if it were possible , to seperate from them , all other sortes of presence , yet for the verie connexion and dependance , the issuing & proceding of one person from an other , both the Father & the holy Ghost , of necessitie should be present with thee : For neither thy Father can continuallye generate thee , nor you both breath out the holie Ghost , except you were all three presente , and one indistante from an other : as the Mother can not be absente from the childe she beareth in the bearing , nor he that breathethe , distante from the spirit he breatheth in the breathing .

I confesse likewyse , that thyne office of preisthoode , here is exercysed , thine ineruent sacrifyce is offered , thy passion most expresly represented , that from this oblation ascendeth to heauen , the sweetest odoures , and moste fragrant smells , that euer our deserte coulde yelde .

Finally I acknowledge thee mistically mortall in this Sacrament , by the sacrificiall diuision of the soule from the body , & the blood from them both , yet without corruption , without death or paine , preserued with the mirh of immortalitie , & gifte of impassibility .

These three regall oblations , teach lykewise , all them that com to Christ especially by receiuing him in the Eucharist , what dispositions or offerings , they ought to bring .

By gould , they exhort vs to present vnto him our soules guilded with Charitie . For as gould excelleth all mettalls , so Charitie all vertues : As gould of all mettalls is most durable , so Charitie remaineth after deathe , thoughe 1 Cor. 13 faith & hope vanish away . As goulde cometh from the fyre more glistringe & bewtifull : so feruent Charitie in the fyre of temptations & tribulations , receaueth a more perfect glosse & lustre .

As gould buyeth all thinges , & so in valew counteruayleth all the wealth of the worlde , so Charitie buyeth god him self , and with him , all treasures in Col. 2 heauen & earth . Therefore this spirituall goulde , I will offer to the kinge of my soule , more gratefull I knowe vnto him , then all the goulde which Ophir , or India , can afforde .

By incense , they admonishe vs of prayer and deuotion . For as Incense burned , ascendethe into the ayre : So our prayers hett with the fyre of Charitie , ascende to heauen . As Incense yeldeth our corporall sences a moste delightfull smell : So prayer to the spirituallsente of God , presenteth a most fragrant odour . As from a litle Incense procedeth a mightie odoriferous exhalation : So from oure prayers , proceede most ample effects , as remission of sinnes , endowment with grace , the fauour of God , & lyfe euerlastinge .

The incense then of prayer , I will exhale , from the heate of my harte , & request him as man , our true preist & mediatour , to put it into the censer of his most purifyed loue , & so present it before the face of his Fathervpon his alter , in the Temple of his celestiall Ierusalem .

By theire Mirh , they aduyse vs of mortification , that we must crucify & kill our sensualitie & inordinate passions . For as Mirh haithe a corrosiue vertue , apte to eate and consume the moist & putrifyinge humoures of the body : So mortification eateth & consumeth : the pestilent humoures of the soule . As Mirh preserueth mennes bodies from corruption : So mortification , the soule & the body , from death & damnation . And therefore to my Sauiour deade for me , I will offer this most affectuall & swete Mirh of mortification , that by our vnion in death , 2 Cor. 1 we may be vnited in lyfe .

AS A SHIPP TOSSED AMONGE SHELVES AND Rocks , in the tempestious sea of this worlde . CAP. 13.

ALthough my feete treade vpon the firme & stedfast lande , yet my soule continuallye sailethe vpon the mouable & vnconstant sea . For what sea can be more vnstable , then the humoures of men ? what tempest more terrible , then the temptations of Sathan ? what billowes more boisterous , then swellinge passions ? what thunder & lightninge comparable , with indignation and ire ? What gulfes or whirle wyndes more danngerous , then concupiscences & inordinate affections ? what shelues more perilous , then the alluringe delightes of the world ? what rockes can more hardly be passed , then the infinite occasions ministred by the world , to cast away the vessels of our soules .

Therefore I come to thee , sweete Iesu , to succour me in this important nauigation . This Sacramente muste be the meane to conducte my frayle 2 Cor. 4 Barck to the hauen of lyfe euerlasting . For I conceaue the carkas or keele of this shipp , to be the substance of my soule : the cabbans & hatches , her powers , faculties , or habilityes : The mayne maist , Christe crucifyed , who oughte to be fixed in the verye middeste and center , of euery Christians soule : The pylot , my Faith . The anker , my hope : the sayles , my Charitie : The gale , gods grace : The compasse , his law : The carde , the Scriptures , councells , Traditions , & voice of Christes Churche : The fraighte , merittes & good workes : The maister of this shippe , my person or substance : The nettes & sauegardes , my body : The hoales & ventes , the multitude of sences : The pole starre , the glory of heauen , the state of all felicitie . But if I haue nothing to eate , what will all this furniture doe me good ? This Sacrament , is the bisket brought a farre of : for which cause my barke may well be called , Nauis institoris , Prou. 31 , de longe portans panem suum . A passengers shipp , bringing his breade a farre of . Therfore I besech thee good Lord not to permitt that I proceede , in this my longe nauigation , without the prouision of thy blessed body . For I know the Eucharist will not onely serue me for breade , but lyke a tree that groweth in the west India , whose woodd , barck , leaues , rynde , frute , & roote : serue for all thinges necessary , to the furnishing of a shipp . It planteth more firmly the crosse of Christ in my hart , vnyting that blood he shedd thereupon , with myne . It confirmethe my faith , strengthnethe my hope , reuyueth my Charity . Wynde and fayre wether can not fayle in that soule , vpon which the Eucharist breatheth : It teacheth the pylot , directeth the compasse , animateth the Maister , discouereth the hauen , loadeth the vessell , with good woorkes & grace , & finally waftethe it into the Portes of eternall blisse .

O howe happy weare mariners , if they coulde carry with them at theire pleasure , such a sea-iewell , to haue wynde & wether , and so conninge a pylott to conduct them all their voyage . But how much more happie are the good Christians who often communicate , & carry almost continually in their hartes this pretious treasure ?

They may securely passe amonge the temptations of the deuill : They with facilitye may ryde amonge the shelues of sensualitie : They morning & eueninge , slepinge & wakinge , in prosperitie & aduersitie , in fair wether and foule , haue one that watchethe most vigilantly , & protectethe them most carefully . Yet I remember once that in thy presence sweete Iesu , the Mat. 8 rebellious seas , had almoste drowned thy disciples , & thou notwithstanding as one that seemed vnmindfull of them , didest slumber & sleepe . Where was then thy prouidence & Fatherly care ? Ah that sleepe couered a moste vigilant harte , for he lett them come to some perplexities , to teach them , & by them vs , that when we are plunged into the bothom of seas of temptations and crosses , we shoulde euer haue confidence in him , because he loues vs most faithfully : and faithfull frendshipp most appeareth in succouting a frende at suche pinches . For in prosperitie frendshippe is commonly shewed , but seldom known , in aduersitie , seldom it is shewed , but manifestly knowne .

THE PRODIGALL SONNE . CAP. 14

SOmtyme I will present my soule Luc. 15 before my Sauiour , as the prodigall Sonne , who receaued in baptisme & iustification , his portion and Patrimony of grace : yet in processe of tyme , loathing the seruice of God , & desireous to enjoy the vanities of the worlde , by sinne & wickednes : departed from his Fathers house , folowed riotous company , ingulfed himselfe with transitory pleasures : and at last fell into such misery , that he neither enioyed god , nor the delights of the worlde . For god permitteth often yea by his Fatherly prouidence , withdraweth occasions & meanes of sinne , from them whom he intendeth to recall from their wicked waies . Sathan asso when he haith haled soules from God , of mere enuy & malice , endeuoreth as much as may be , to molest them . For although he woulde , that men should sinn , yet he geueth them no more baite , then he thinketh sufficient to couer his hookes . For which cause we rede in the scriptures , that 4 Reg. 3 Sap. 14 Psa. 105 Acost . li. 5 ca. 19 & 20 he caused his vassals that adored him as a God , to offer their owne children in Sacrifyce . And Acosta , in his story of the Indians recounteth the horrible butcherie of this infernall tyrant , how somtimes they sacrificed vnto him , at the leaste 5000. And at the death of any noble man , he caused them to bury all his deareste frendes , seruantes , & adherentes , to serue him , and beare him company , in the other lyfe .

The prodigall sonne then by gods prouidence , & the deuils spyte , was gladde to feede hogges , & fill his bely with huskes of pease , that is , desyted the verie dreggs of worldly pleasures , & coulde not haue them . For either they wante money , or opportunitie , or abilitie to accomplish their vngodly & vitious desyres , who leaue God & serue the deuill . For in fyne , the tyde of theire iolitye fyndethe an ebb , because either pouerty pincheth them , or sicknes crossethe them , o●som indisposition or other , disableth them .

As the prodigall sonne , after that the light of heauen , haith illuminated the darknes of my harte , and opened the eyes of my soule , to consider the dignitye of my Christian state , the abiect & vnworthy lyfe I haue liued in , Quanti mercenarii , in domo patris mei Luc. 15 abundant panibus . Howe many of my Fathers hirelings , haue abundance of breade : I will fall before my heauenly Father in this Sacrament conteined , & will crye , Pater , peccani in coelum & coram te , iam non sum dignus vocari filius tuus . Father , I haue sinned against heauen & before thee , I am not nowe worthye to be called thy sonn . I know his bowels of mercy , his hart burninge with loue , can not but fall vpon myne vnworthy neck yea vente his breast that I may drinke of the floodd of his loue .

Many moe discourses deuout soules may here of them selues fynde owte . For loue is wittye , grace pregnante , Christ vigilante , & the verie presence of our Sauioure , sufficiente to moue matter and affections , to all feruente soules , that desyre hartely to returne vnto him againe .

TO HONOVRE GODS SAINCTES . CAP. 15.

BEcause I knowe this Sacrifyce to be offered dailye to God , in recogniscence of his diuyne maiesty , supreme dominion , continuall prouidence ouer the worlde , and also to glorifye him in his blessed Sainctes : Therefore somtyme I will communicate in honoure of some of them , at which tyme , I may runne ouer these fyue poyntes .

First thank God moste affectually , for his manifoulde graces , which he vouchsaifed to imparte to that Sainct , without which , he had neuer obteined a crowne of glorye . Wherein I may extende my Meditation , to the grace of predestination , vocation , iustification , conseruation , fynall perseuerance & glorifiication .

Praise God & his Saincte , for the good vse of goddes grace , that he so valiantly resisted tentations , accepted inspirations , freqnented the Sacraments & especiallye prepared him selfe deuoutly to receiue this pasporte to glorie , sealed with the flesh & blood , of Christ Iesus .

If this Sainct did excell , in any one particuler vertue ( as all did in some ) I will consider as neare as I can , the nature & qualities of that vertue , and how I may imitate him therein : as S. Peter , in loue of God . S. Paule , in zeale of Soules . S. Iohn , in purity . The Martyrs , in fortitude . The Doctors , in conuerting infidels , heritykes , or euill Christians . The Virgins , in chastitie . The Confessoures , in workes of mercy .

I will desyre this Sainct , to vouchsaife to accompanye his prayers with mine to God : that this blessed Sacrament , which I am nowe to receaue , distill into my harte , aboundance of grace , that I may vse well the manifoulde fauoures god haith bestowed vpon me , that I may imitate him in that speciall vertue , by which he gaue so cleare an example of gods goodnes , to all the worlde .

When I receaue the Euchariste , presently I will offer my selfe vppe to God with my blessed Sauiour , in my body & soule , to praise his maiesty for all his benefites , rayned from heauen vpon his Saincte .

AS A HART THIRSTING THE FOVNTAYNE OF LYFE . CAP. 16.

FOr that my Sauiour in this Sacramente , may well be compared to a Fountayne and springe of lyfe , euer swelling with new sourges of lyuelye water , euer pure , euer sweete , euer freshe , euer open , euer common : Therefore lyke a thirstye harte , pursued with the infernall hound , of hell , wounded with the dartes of sinn : loaden with the mudd & myre of vyces , & euill customes : faintinge and weary with so many temptations , crosses & afflictions : I will repaire to this longe wished remedie , for all my calamities : where I may quench my thirste , cure my soares , wash away my sports & staynes , renew my forces , & finally in the fountaine of lyfe , reuiue my self againe : & therefore till I com to it , I will not cease to crye with Dauid , Quemadmodum desiderat ceruus ad fontes Psa. 41 aquarum : ita desiderat anima mea , adte deus . As the hart desireth the fountaines of water , so desyreth my soule thee o God .

AS . A PILGRIME . CAP. 17.

AS longe as we carry this liuing corps , or dyinge body abowte with vs : so longe Peregrinamur a domino , we wander from our Lord . & therefore in this myne exil● , wandering 2 Cor. 5 lyke a pirgrime , banished owt of my natyue countrie of paradise , in the wildernes of this worlde , in the vast desert of Egipt , where nothing cambe founde necessary , for maintenance of lyse : with the feruent affections of my harte , I will call vpon God , that he will lett fall from heauen , his consecrated Manna . I will stryke with the force of my loue , vpon the rocke of my faith , whence-from I know will issue that sacred liquor , which will confort my soule & body , all the tyme of my peregrination : desiring my Sauiour in this Sacramente , to succoure his poore pilgrime , in so long , so necessarie , so daungerous , & so profitable a voyage : That he will couer me with the cloake of repentance : put on my feete , the shooes of diligence : on my heade , the hatte of his heauenlye prouidence : in my hande , the staffe of constancye and perseuerance : in my bagg the prouision of meate & drink , his sacred flesh & blod , without which I shoulde be constrayned , eyther to returne to Egipt , and there be slayne by Pharo : or dye in the deserte , and there be deuoured of beastes .

AS A FAITHLES SPOWSE TO HER HVSBANDE . CAP. 18.

THe Prophetts of God inculcate Iosue . 24 nothing so much to the Iewes , as the expostulation of their faith vyolated to God : that they hauinge married their soules to him , as to their onely husbande , they brake their promise by folowing Idolls & superstitions .

Therfore they ceased not to exclame against them , calling them strumpets , Ier. 2 & 3 whoares , adulterers , & common harlottes : yet exhorting them to returne againe to their former husbande , and he would receiue them as louingly as euer he did before .

My case not being much vnlyke to theirs , by vowing to God in my baptisme , & promising so oft in my confessions , to renownce the deuill , the fleshe , & the worlde , to eschewe all sortes of sinn , to obserue most exactly his law , neuer to offende him mortally againe : yet so often afterwardes transgressing his commaundementes , when small occasion was offered , and would to God not often sought .

Trulye I may well be called a spirituall harlott , an vnchast spowse , to my sweete Sauioure . But now I will demurr noe longer , I will returne to the soule of my soule , to my faithfull constant , & inuiolable louer . Here. I will appeare before his face , fall prostrate vpon the earthe , and with the flame of my harte , the sighes of my breast , the sobbes of my throate , the teares of myne eyes , the woordes of my mouth , the submission of my body : Crye for pardon of my faultes , grace of amendemente , vnion of affections , and finally , that by the vertue of this Sacrament , we may be duo in Eph. 5 Gen. 2 carne vna , two in one fleshe .

AS A PROPITIATION FOR THE DEAD . CAP. 19

THe common bounde of naturall affection , & right order of supernaturall Charitye , enforceth me to succour my parents , frends or Christian bretheren : who nowe in Purgatorye for the reliques of theyre sinnes , satisfy the iustice of him , who letteth passe no good woorke without rewarde , nor sinne be it neuer so litle , without some punishmente .

And therefore since I firmlye beleue & vndoubtedly ought to beleue , that of all remedies , none can be of more force & efficacie , then this blessed sacrifice , I will offer it vpp to god most affectually , to redeme them out of that miserie , the which I shall persorme the better , if I sett before the eyes of my confideration , thefe fyue pointes .

The horrible tormentes that those good soules suffer there . For accordinge to the receaued opinion of most learned doctoures , all the paines that euer were inflicted in this world , may be called painted , in respect of them which in verie deede are reall . The which doctrine , as in some greate sinners ( who repented not longe before their death ) I hould it most certaine : yet in other good soules who departed but with some fewe veniall sinnes , as idle woordes , and idle thoughtes , I thinke it not probable for diuers reasons , & so I doubt not but those learned doctoures , were of the same opinion . But howsoeuer it be , the secrett sinnes of men be many , & nocman seethe the faultes of other menns hartes : Therefore it were wisely , charitably , & discrectly done , to prouide for the worste .

Lett vs consider , that we by gods grace , one day must passe that fyre , for , vniuscuiusque opus , quale sit , ignis 1. Cor 3 probabit . The fyre shall trye euery mannes woorke what it is . For fewe there be who bringe so good wheate , Mat. 3 into the barne of God , that there remaineth not some chaffe to be burnt in the bottom . Therefore if we be carefull now of our brethren , the prouidence of God will be carefull of vs : & in lyke necessities will stirr vpp som good soule or other , to pray , geue almes , or fast for vs . For questionles the prouidence & iustice of God , are most punctuall in repayinge good woorkes with proportioned rewards , as I could largely declare if I intended not breuitie .

That this Sacrifice , besides the particuler application of the Preist , and those that heare masse , or participate the Sacrifice , generally is applyed by the Church , to them that suffer in purgatorie : & they principallye receaue the effectes thereof , who in this lyfe , with more deuotion harde Masse , receaued the blessed Sacramente , applied it to succour the soules in purgatorye . Because right reason requyrethe , that to suche persons , it shoulde be more peculiarlye appropried , then to others .

The verie nature of compassion , if we had none other motiue to stirr vs vppe hereunto , were sufficiente . For who is he , that if he did see any good Christian in a fornace burning for half an houre , & would not vouchsaife to heare a masse , or receaue the Sacrament , either whollye to deliuer him or at leaste , to diminishe the greater partes of his payne ? Surelye I would say , he had not the harte of a man .

That by deliuering such a soule , we winne a perpetuall aduocate in heauen for vs , because that soule entring into glorie , where all vertues flow & lyue in their cheifest perfection : will not be ouercome with curtesie & beneuolence , but by the vertue of gratitude , will repay abundant intereste , for the loane of ou● few satisfactions .

AS A GRATEFVLL OBSEQVIE VNTO GOD FOR all his Sainctes . CAP. 20.

AS God floweth with goodnes , & willinglye communicatethe his treasures : so he desireth that men shoulde acknowledge them and be thankfull , and especially for that I know one of the chefest causes of the institution of this Sacrament to be , for to call to memorie , the passion of our Sauiour , as was declared in the booke of causes .

Therefore somtime I will communicate , with intention to geue moste hartie thankes to my louing Lord , for all his benefites : The which I shall be able the better to performe , if I meditate these pointes .

1 The multitude of his benefites : of nature & grace allreadie receaued , & of glorie promised .

2 The manner of geuinge , that is , wiht most affectuall loue .

3 For our good , not for any interest .

4 The greatnes of his blessed giftes , as Lyfe , Grace , Incarnation : And amonge the reste , this blessed Sacrament .

5 Without our deserte .

6 Not demaunded . For who euer asked of God , his soule or his bodye , or to be a Chtistian ?

7 When we were his enemies . And in particuler , howe often did he call me to serue him , when I moste of all fledd from him .

8 How deare his giftes were to him : They touched him euen to the quick . For in the incarnation ; & this Sacrament , he imparted his onely Sonne , his owne essence & substance : & with him , all the riches of heauen & earth . For my part , to shew my self gratfull , I ought first , to acknowledg & confesse these graces to procede , of gods mere liberalitie . 2 That I am not able to acquyte them . 3 That I desire to be gratefull as neare as I can .

4 To prayse & magnify my benefactor with the blessed virgin sayinge . Magnificat anima mea Dominum , My soule doth magnify our Lorde . 5 To Luc. 1 geue him thankes most affectually for them . 6 To procure accordinge to myne abilitye , to shew by woorkes , the efficacye of myne intention , by deedes of Charity , to those that stand in corporall or spirituall necessitie : by endeuoringe so much as lyethe in my power , that all nations & tonges may blesse & glorify him . 7 To inuyte all creatures to praise God for his benefytes : To requeste all the quieres of Angells , to singe theire sacred Alleluia in his holy Temple , & supplye my defectes . 8 I will humbly request my sweete Sauiour , who haith vouchsaifed to be present with vs , and pleased with his flesh & blood to feede vs : that he will condingly prayse god & thank him for all , because I know that he alone can do it sufficiently & with that infinite perfection , such graces require .

AS MOVING TO PRAIER . CAP. 21.

LAstly for that no man liueth on earth , that dependeth not of god , & many tymes falleth into suche necessities , either of soule or bodie , in suche distresse of grace , or temporall commodities , that without some particuler fauoure from heauen , hatdlye he can wade out of the depth , of such extremities . Therefore vnderstanding that God will geue his giftes , but yet he will be demaunded : according to the exigence of my necessitie , I will fall downe before my Sauiour , & requyre his fauoure . Neither doth this-Decree , preiudicate the depthe of his bountie , & liberalitie . For in that he will not graunte vs graces & fauoures ordinarily , without praier , it is a great grace & fauour . Because a troupe of vertues we reuiue , by praying to god , & so meritt the more and enable our soules , the better to resist all sortes of vyces & sinnes . For who praieth and exercyseth not his Faith , in beleuinge that God can graunt his request ? His hope , that God will heare him ? His Charitie , in louing him , of whom he expecteth good ? His humilitie , in confessing by the verie asking his owne in digence ? His patience , in expectinge that he demaundeth ? His fortitude , in resisting the difficulties , which occurr in prayer ? His religion , in professing God the author of his good .

Moreouer by prayer we come to be familier with God , for mutuall conference & often talking , engendreth familiaritye , which is a speciall treasure .

By prayer also these giftes which we receaue of God , are more glorious , & by meritt , due vnto vs , which is a worthier tytle for vs , then if they proceded of pure liberalitie : As if a king should geue two horses to two captaines , who doubteth , but if the one receaued his for worthie exploytes in warr , & the other of the kinges mere affection , that that were more glorious to the former , then this to the latter . Moreouer , as Fathers will haue their children , to aske them what they neede , that thereby they may knowe what bonde they haue to their parents , & so loue them the better , and ioine their hartes more affectually . So god will geue vs his graces by prayer , that we acknowledge the speciall dependance we hould of him , that by knowing it , we linke our hartes more surely vnto him of whom we receaue daily so many , so greate , and so necessary fauoures . Finally , that we kepe the better , that which we obteyned by great labour : for thinges sone gotten , are commonly contemned : & purchaced with difficultie , highly prized .

For the aforesaid causes , I will prostrate my soule before my blessed Sauiour , whom I know of excessiue charitie , to remaine in this blessed Sacramente , expectinge continually , that his people resorte vnto him , and present their supplications . Here as a prouident maister , he will haue vs to exercyse those vertues that we learne in his schoole : As a deare frende , increase our familiaritie , by often conuersinge : As a liberall rewarder , bestow his giftes to our greater glorye : As a louinge Father , by often askinge reueale vnto vs , how in necessities we ought to haue recourse vnto him , and consequently louehim more constantly , of whom , we depende continuallye : Finally as a carefull Pastour , who after he haith wandred with his flock a longe tyme through vaste & barren desertes , entring into a fertill & frutefull medow , would teach them not to trample the grasse , or make small account of that they came to by so great labour . The same reasons moue me , in all myne important busines & negotiations , not to determine or put in execution , any one , except with the children of Israell , I communicate my matter with God aboue his arck : that is , by receauinge or prayinge , before the blessed Sacramente thereby represented . Because I doubt not , but he is more ready in this Sacrament , to hear our sutes , graunte our petitions , and further vs in all goodnes , then he was to them in the ould testament . For there appeared but an Angell , a messenger , an embassadour : Heare resteth God , the sender him self , and the king of glory . It were an iniurie & disgrace to the Kinge , that anye man should thinke his embassadoure more liberall and bountifull , then his owne person . Therfore assured that my Sauiour will prefer my sute to the supreme court of heauen , where for his cause , I shall be sure of fauour , or his diuine maiestie without any further mediation : will presently graunt my petition .

I meane verye often to frequente these places , Chappels , or Churches , where I may freely conuerse facie ad faciem , face to face with my Sanioure . And if I seme to suffer at first a repulse , I know that procedeth not of euill affection towardes me , or that he will not heare me : but to make me more feruent , more instant , more diligent ; To cause me exercyse often the multitude of vertues , which concurr toeuerie godly prayer : To say to me as he said to the woman of Canaan , O Mat. 15 mulier , magna est fides tua , O woman great is thy faith : To geue me more then I demaunde , rewarding both the demaunde , and manner of demaundinge .

Many moe sortes of comminge to the blessed Eucharist , deuoute soules moued with the inspirations of the holy Ghost , may fynde owte dailye , as with Abraham after the victorie of his Gen. 14 enemies , to encounter with Melchisedech , The figure of oure Sauioure Christ , who offered vpp in Sacrifyce breade & wyne : to lye with Elyas in 3 Reg. 19 any tentation or affliction , vnder the Iuniper tree , desireous to be dissolued & walke to the mountaine of God . To arme ourselues with Dauid against 1 Reg. 17 the mountain of slesh Golias , with the syue pure stones of Chiristes wounds , to be cast owt by the slinge of Faith , wouen with the nett of Charitie .

To prepare vs with Iudith , with the Iudith 10 ornamentes of vertue , with bewtie of the soule & prouision of victualls : to ouerthrow Holophernes , and all the hoast of Nabugodonoser : that is , Sathan & all his infernall furies .

Theese I say & dyuers others might be applied to our present purpose : but because I perceaue , the Treatise passeth the precinctes I intended ; therefore I must cutt of much of that matter , which might be handled : aduertising onely the reader , first in all these Discourses , or Meditations , to demaunde light & grace of our Sauiour , to penetrate & vnderstand them perfectly , and to receaue some spirituall profitt by them .

2 Not to pray or meditate abstractlye , that is , in generall alone , but to applye alwayes generalities , to youre own particuler estate : as for example . If I consider how sinn haith wounded my soule , I will wey in particuler , what sinnes I am most addicted vnto , & how they especially , haue cutt and mangled my soule .

3 I will euer applye my meditation to practise to flee vice , folowe vertue , serue God , flee temptations , &c. For then our Meditations are efectuall , when good woorks , accompany good thougtes .

4 Meditation , & affection : discourse and deuotion , in all good praiers goe linked together : for those meditations are to smale effect , which abyde onelye in the witte , and passe not to the will : and may well be compared to a barren desert , without well , fountain , fludd , or springe : whereas those that extende them , to the effectes of the hart ; are not vnlyke faire & fatte medowes or frutefull countries , who haue their landes whollye interlaced , with riuers of water : or as our bodyes are not compacted whollye of fleshe or bones , but haue in all places & partes the norishing vaines dispersed : euen so meditation , interlaced with deuotion & discourses of the witt , with affectes of the will , fatten the substance of the soule , & cause abundance of vertues , meritts , & all goodnes .

THE THIRD PART . WHAT WE OVGHT TO DO After receauing of the blessed Sacrament .

NOwe we approche neare the principall parte of all our Discourse , that is , the verie moment when we must receaue into our bodies & soules , this breade of lyfe , our blessed Sauiour God & man : and all that tyme the curtaine cloathes of bread & wyne , are not torne & consumed , with the naturall heate of our bodyes . This parte we mighte haue adioyned to the second , at leaste the former parte : but because of distinction , & for that it requirethe the same disposition that the latter , therefore I thought good to ioyne them both together , as if it were a complete enterteinement & conuersation with Christ .

This pare importeth more then both the presedent . For the other two prepared the woodd , layde it together , blew the syre : but here the flame must issue forthe : The other two scowred the peeces of vertue , charged & put them in a redines , here must folow a volley of spirituall shott : The other prepared the palace of the Soule , adorned the chambers , ordered the feast Here the Kinge must enter , here he must be mett , here interteyned , here the banquet muste be serued in , here samiliarly , intrinsecally , domestically , Christ & the soule must conuerse .

Therefore if euer in this lyfe all vertues ought to appeare at once , in their most glorious a●tyre , in their moste amiable countenances , in their sweetest aspect , especially here , where they must enterteyne the Kinge of all vertue , the prince of all bewtie , the glorie of all grace : They must encounter him from whom they proceded , & to whom they tende .

Here the soule oughte to bende all her faculties to exercyse their principall operations , & vertue to execute her principall office . Therefore here I would request of my blessed Sauiour , that I had witt , meanes , & spirit , to deliuer in this discourse , such matter & conc●iptes , as I conceaue to be necessarye , for him that participateth this Sacrament . But being in vetye deede destitute of them , I must recurre vnto thee sweete Iesu , which will not deny thy fauour I know , to so iust a petition .

THE DISPOSITION OF Our Imagination , & apprehension , in receauing the Euchariste . CAP. 1.

ALL the affections of our soule , folow the apprehension thereof : & according to the perfections or imperfections of them , these be more or lesse perfecte . Therefore to moueand inflame oure affections , we must direct and enforme our apprehension : the which the booke of causes of the institution , haith largely as I hope , performed . But one poynte was reserued for this place , as nearest to motion , and most forcible to stirre vpp deuotion : that is , to imprinte in out mindes , a most perfect conceipt & image , of the presence of Christe in this Sacrament of his diuinitie and humanitie . For I doubte not , but if we had a liuely apprehension of the presence of God : our hartes woulde be much more moued in receauing , then commonly we fynde them . And for that we do not onely participate our blessed Sauiour , as present in the Euchariste : but also in regarde that the whole Trinitie is present , as three behoulders , vewing this heroicall acte , of all others most excellent : Therefore I will exactly consider their presence , that by consideration of God receaued , & God behoulding : myne attention may be more respectiue , & mine affections more feruente .

THE PRESENCE OF GOD behouldinge . CAP. 2.

IT importeth so much the exercyse of our spirit , to consider deepely , wey exactly , imprint liuely , & renew often , the presence of God : that among all the Meditations which spirituall The effectes of considering Goddes presence . men frequente , I take it to be one of the moste profitable & moste necessary . For who attendethe that God presently behouldethe him , and dare be so impudent as to committ anye sinne , or expose his soule to the 1 Auoiding of sinne . daunger of sinning ? What seruante durst euer transgresse his maisters commaundement in his presence , & that notoriously with a most heynous iniurie , his maister marking and behoulding , but one full of all malice & wickednes ? 2 Obseruation of his commaun dementes . Who will not obserue punctually , intierly , & completly , all the commaundementes of god , if he fixe the eies of his soule as carefully vpon the eies of God , as the diligent maid her eyes vpon her Mistris , leste her worke should difplcase her ? Sicut oculi Psa. 122 ancillae in manibus Dominae suae , ita oculi nostri ad Dominum deum nostrum . As the eyes of the hand-maid in the handes of her Mistris : so oure eyes vnto oure Lorde God , saide he that serued God corde perfecto , with a 3 Re. 11 3 Familiaritye with God . perfect hart .

The often & attentiue consideration of Goddes presence , remouethe not onelye sinne from vs , by strikinge in oure hartes a terrour of his maiestye , whom we know so potent & mightie to reuenge , & presently to behoulde . but also engendrethe in the soule , a most swete conuersation , familiaritie , & communication in all affaires . For if the child had a Father most louinge wyse , & able , and alwaies presente : what busines , what matter of importance , woulde he lett passe , withoute communication with his Father ? what frende if he had the lyke frend , would not reueale vnto him all his secrets ? What spowse , if she had the like husbande , would not make him partaker of all her affaires ? Therefore God being our Father , our frende , & the husband of oure soules , o howe happye were we , if daily , hourly , & as often as oure frayle lyfe sufferethe : we did looke vpon him standing presente by vs , within vs , rownde abowt vs ? But contrariwise how vnhappy are we , that hauing such a treasure so neare vs , so rarely remember him , yea lett whole dayes passe , & neuer marke him : that we forgeate him that gaue vs memory , that we neglect to see him who gaue vs sighte , and without whose helpe we shoulde not be able to see our selues ? Questionles we ought rather to wonder , why we alwayes remember him not , then so often to forgeate him .

This familiaritye and conuersation , 4 Confidence in God . will cause an admirable trust & coufidence in God . For he that pondereth in his hart that god is present , that he behouldeth what occurreth , in what daunger he is plunged , what enemies assaulteth him , what wronges he suffereth , what crosses he carrieth : such a man ( I say ) knowinge by longe experience , & fami●iarity , that God louethe him : will accounte litle or nothing , all contrary encounters & tribulations , hauinge present his defender . wherefore Dauid said , Prouidebam Psa. 15 Dominum in conspectu meo semper quoniam a dextris est mihi , ne commouear . I did prouide , that god shoulde be alwayes in my sighte , because he standeth on my righte hande , leste I should be troubled . Hereupon ensueth 5 Peace of conscience . an admirable peace & tranquillitie of minde , & a mirth & iubilye of harte . For who will not reioice , to haue god present , to protect him from all euills , whom he is assured will permitt noe crosse not affliction , to fall vpon him , 1 Cor. 10 but for his profitt & ghostlye good . And therefore he added , Propter hoc laetatum est cor meum , my hart reioyced . Psal. 15 6 Feruoure in goddes seruice . Hencefrom procedeth diligence & feruour in all our exercyses . For as all workmen labour more diligently , when he for whom they worke , ouerseeth , because they still consider how henoteth theire diligence , mark ethe their negligence , & with his onely presence , by a silente voice , praiseth the one , & reprehendeth the other : Euen so those that make the presence of god the often obiect of their Meditations , by litle & litle , increasethe feruoure of all their actions , & consequentlye , effect them more circumspectly , with all their complementes , circumstances , & perfections , lest he whose eies are most pure , shoulde perceaue anye blott or steyne , in them . Where such feruour , peace , & familiaritie lodge , 7 Abundance of Merittes . can not but flow abundance of good workes , & merittes : and by them the woorkes deserue in this life , a ryche payment of grace , & in the other , an honorable rewarde of glory .

By which discourse appeareth what excellent effects the frequent consideration of goddes presence workethe in our soules . For thereby we auoyde sinne : auoyding sinn , we kepe exactly his commaundementes : by keping exactlye his commaundementes , we grow in familiaritye : by growinge in familiaritie , we conceaue an inexpugnable confidence : by Confidence , peace & tranquillitie : by peace , feruor and diligence : by diligence , aboundance of good woorkes & meritts : by meritts , increase of grace & glorie . So that this chayne more pretious then goulde , or rychest stones , ascendethe by linkes from hell to heauen , from sinn , to glory , from abandoninge the deuill , to the perfect vnion with God .

Vpon this baise & foundation , well may we buylde our spirituall edification : the which , as we may easely lay it , so once well layde , hardlye it can be ouerthrowne or vndermyned .

The greate Sainctes of god and his speciall frendes , as they knew the importance of this poynte , so they made the presence of god familier vnto them . From whence proceeded these voyces , Deus in cuius conspectu , ambulauerunt Gen. 48 fratres mei Abraham & Isaac : God in whose sighte , haue walked my Fathers Abraham & Isaac . Domiuus , in cuius Gen. 24 conspectu ambulo , mittet Augelum suum tecum . Our Lord in whose sight I walk , will send his Angell with Psal. 5 thee . Dirige in conspectu tuo , viam meam . Directe my way ( that is my Psal. 5 workes ) before thy sighte . Ambula coram me , & esto perfectus , Walk before Gen. 17 me , & be perfect : With manye moe such lyke , which geue vs to vnderstand , that these seruantes of god , instructed by god him self , in all their actions considered the presence of god : that they labored and exercysed their vertues before his face . For they were not ignorant , that wicked men litle weigh the presence of god , they neuer remember it , they think he scarce marketh their mischeife : Sed circa cardines Iob. 22 caeli ambulat , & nostra non considerat : He walketh aboute the poles of heauen , & considereth not our affairs : But the godlye said , Oculi nostri semper Psa. 24 ad Dominum : Our eies are alwaies fixed vpon our Lorde . For as he seaceth not to behoulde & marke vs : so we will not seace to mark & behould him .

Comming then to receaue the blessed Sacrament , where the eyes of god are most opened , who passe & pearce with their subtill beames , into all the secretts of my soule . If euer I had nede to walk in his sight , consider his presence , obserue what there is in me , that may offende him , or in anye case dislyke his diuyne maiestye : Here I ought especially to note it . Moreouer , if euer the presence of god , did cause in one worke all these 7 effects , aboue mentioned : I doubte not but here particulerly , to be made partaker of them . Therfore though all my life shoulde be , a continuall carryinge of my self before god , & a consideration of his presence : yet here principally , the verie maiestie of this acte , enforceth me to represent vnto my soule , the most lyuelye picture of godds presence that is possible . But I know that simple people , & som that think them selues wyse , can hardlye frame theire imaginations , to conceaue the presence of god in all places : because our corporall organes , or instrumentes of our soule , minister vnto it none but corporall shapes , formes , & similitudes . How then may we guyde and directe them to frame a conceypt of gods presence ? To the wyser sort it were sufficient to say , that God is immensiue , and that as by his eternitye he comprehendethe all tymes : so by his immensitie , he fillethe all places . They know that where God worketh , there he is present : & therefore workinge in all places , conseruing and cooperatinge wth his creatures : of necessitie he must be in all places . This proueth that notable induction of Dauid , Si ascendero Psa. 138 in coelum , tu illic es , si descendero in infernum , ades : Si sumpsero pennas meas diluculo , & habitauero in extremis maris , illuc manus tua dedncet me . If I ascende into heauen , there thou art , if I descend into hell , I shall fynde thee presente : If I take my winges in the breake of the day , & dwell in the extreme coastes of the sea , thither thy hand will guyde me : so that by his operation & cooperation with him , he inferreth his presence .

These theologicall reasons , would satisfy the more learned sort , but those that haue not studied Diuinitie , will hardly perceaue them . Therefore by som reall and palpable similitudes , I think good to help them in so necessary a matter .

First lett them take a similitude vsed 1 Meane to conceaue gods presence . by S. Augustine , in his confessic̄s , that all this mighty masse of the world the earth with all thereunto apperteininge , as mettalls , mineralls , stones , trees , herbes , beastes , men : the water with all thereunto belonging : the sea , riuers , fountaines , lakes , fishes : The ayre with all birdes that inhabite it : the element of fyre : the tenn heauens , with all the armie of starrs & planetts : the cmperiall heauen , with all Sainctes & Angells : & then I imagin all these as a sponge , cast into an immens●ue ocean sea , where the water passeth through it on euery syde , enunoneth it all abowt , yet the infinite vastnes of the sea , remainethe without it : So god entreth into all his creatures , his substance & essence , pearceth the most secrett corners of them rewnde abowt : yet aboue the highest heauen , the vastnes of his immensity , is boundles & vnmeasurable without all boundes , limittes , or precincts , Quen● coels coelorum capere non possunt , 2 Par. 6 Iob. 11 ●xc●ls●or coel● est : Whom the heauens of heauens , can not conteyne : he is higher then heauen .

An other similitude we may borow from many places of the Scripture , that attribute eyes to god : If we conceaue his maiestie as an infinite cleare & penetrating eye , dispersed abowte the whole world : that what creature soeuer we looke on , we presently conceaue therein the vnderstanding of god by the forme & shape of an eye to encounter with oures . For really Gods vnderstanding seeth vs better , & all we doe in euery creature , then all the eyes that euer he created if he ioyned them together all in one . Omnia autem nuda & aperta sunt oculis eius . Heb. 4 Prou. 15 & 23 Vide Iob 10 2 Par. 16 Psa 10 Ier. 16 In omns loco , oculs Domini contemplantur bonos & malos . In euery place , the eyes of our Lord do behould the good & the wicked , Oculi Domins , contemplantur vniuersam terram . The eyes of our Lord doe behoulde the vniuersall earth .

This example I would wishe as familier & 24 23 65 90 138. Eccl. 23 15 17 34. Ier. 16 Dan. 10 Amos. 9 Abac. 1 Mich. 7 2 among Christians , as I iudge it necessary for them to imprinte in theire foules the presence of god in all things .

And without all doubte , by some small di●igence & practise , this godly exercyse will becom so familiar , that if they would , they can not but consider God almost in euery good woork they doe .

The wordes of Dauid the Prophet will open vnto vs , the way to fynde owt an other meane to consider gods presence : Apperui os meum & attraxi Ps. 118 spiritum menm , I opened my mouth & drew in my spirit , that is , as when we breath , we drawe into our bodies this vitall ayre , by which our bodie liueth & is conserued : so let vs think that as this ayre penctrateth , kepeth , refresheth , with the substance & presence our bodies : so god the spirit and lyfe of our soules , with his substance & presence , penetrateth , conserueth , refresheth , & in syne cooperatethe , in all thinges with vs , In ipso vinimus , Act. 17 mouemur , & sumus : In him we liue , we are moued , & consist : which Diuines declare in other tearmes , but to the same effecte , that god is in all things secundum essentiam , potentiam , & presentiam : By his essence , power , and presence . By the perfection of his immensitie , caelum et terram implet : He Ier. 15 filleth heauen & earthe , & so thereby is present . His power & vertue produceth , conserueth , and woorkethe , with all thinges . And therfore where he woorketh , his power muste be .

And because his power & substance , his omnipotencie and essence , are all one : therefore they of necessitie must Both lodg in one rowme . By his immensiue presence , we are in him , as birdes in the ayre , & fishes in the sea : By his power & essence , we liue and are moued , for withoute theire presence , we could enioy neither of them , viz. lyfe or motion .

An other meane to consider the presence of God , we may draw from the erroneous opinion of certaine blynde Philosophers , who as they wente ●ameringe in the darknes of nature , so they hitt of som truth though corrupted with many errours , the which will serue our purpose , if we take the pure liquor & leaue the dreggs .

They said that God was in all parts corners & secrets of this worlde ; that he gaue lyfe , motion , operation , and vnderstanding to all his creatures : & informed this world in such sorte , as our soule informeth the body . In this they were deceaued : but in the formet they hitt the marke a-right . For god is no forme or soule of the world , because the soule nedethe the bodye to make a man , & otherwyse it is vnperfect : But God of him selfe consisteth most perfectlye & completlye . But if we seperate from the soule all imperfections , as to be a parte , to stande neede of any bodie , to depende of it in operation , to enform it as a diuine substance : then we may conceaue the maiestie of God , as a complete and most excellent spirit , diffused through the whole world , as a soule throughe the whole body of a man . 1 For as the soule is a spiritt , so God is a spiritt .

2 The soule inhabiteth in euery part of the bodye : & God in euery parte of the world . 3 The soule geuethe lyfe & beinge to all partes of the bodie , according to their capacities : & God imparteth lyfe & beinge to euery creature , according to their natures . 4 The soule concurreth with the body to all motions & operations : and God with all the world in euery action . 5 The substance of the soule , wholly resydeth in the whole body , & wholly in euery part : & God reigneth with his presence , in the whole world , & wholly in euerie parte . 6 The soule seperated from the body subfisteth by it selfe : & god withoute the worlde in him self .

Many moe conueniences might be brought , but these I think sufficiente to frame a most maiesticall conceipte of Godds presence in the worlde , as of a most simple , intiere , & perfecte soule , in so huge & mightie a bodie .

When I present my self before the blessed Sacrament , I will conceaue the presence of God , vnder some one of these similitudes : The which as it impoiteth much to stirr vpp deuotion : so it will not be harde , if in other of my spirituall Exercises , I was accustomed to put it in practyse . Neither will I barely weigh & marke , his presence , as a thing that litle concernethe me : but I will note all those reasons & perfections in him , that may stryke terrour , feare , loue , reuerence , & deuotion , to prepare my soule , the better to participate my blessed Sauiour : the which are these . 1 That he seethe most perspicuously , what preparation I was able to make , by the helpe of his grace . 2 What I ought of necessitie , gratitude , & congruence , to haue done . 3 What I haue performed & what I haue neglected . 4 That a small crroure in so weightie a matter , is accounted a greate offence . 5 That he standeth armed with the sword of his iustice in one hande to punishe me , & with the other hande openinge the breaste of his mercy & loue , to cherishe me : brandishing the one to terrisy me , & offeringe the other to animate me . 6 That he desyreth most earnestlye , that I receaue this Sacrament most feruentlye . 7 That he is most readie to help me , & to furnish my soule with his grace , to enioy the vnualuable treasures of the Eucharist . 8 I will meditate how he regestreth in the booke of lyfe ( his eternall memorie ) howe I came prepared or vnprepared , what glorye I merited , or what torment I deserued .

Disposed with these Meditations , as one inuironed , with the presence , power , & substance of God , as Moises Exo. 19 with him in the clowde , or as an immensiue sea of brightnes & lighte : I will prostrate my soule before the blessed Trinitie , acknowledging these three persons & one God , the lyfe of my soule , the light of myne vnderstandinge , the force of all my good affections . I will confesse my selfe miserable and vnable to prepare me to receaue my sweete Sauiour , except they indew me with grace , & effecte that they commaunde . Here I will request the Father to shew his power in me by geuing me strengthe to ouercome all temptations & difficulties : The sonn to impart his wisdom , that I may see all the stratagemes of Sathan , & how to carrye my self in & after receauing : The holy Ghost to enflame me with loue , that all the senewes of my soule may be stretched here to the vttermost of their abilitie , to loue him most faithfully , who bought my loue so dearly .

THE PRESENCE OF CHRISTES HVMA nitie . CAP. 3.

IN the last Chapter was declared , that our Sauiour Christ accordinge to his Diuinitye , and all the three persons in Trinitie , were presente in the Euchariste . 1 By the attribute of their immensitie , where by they fill all places , & are indistant from all creatures . 2 By the admirable effecte of their omnipotencye , by inserting the nature of man , into the stocke of the seoonde person by incarnation . 3 By the particuler worke , reall presence , & peculiar vnion of Christs bodye , with the formes & accidentes of breade & wyne , not by Hipostaticall connexion , but by Sacramentall coniunction . 4 By the admirable dependance that one person haith of an other , that where one is of necessitie . the other two must be with him . All these maners of presence , we comprehended in the precedent Chapter , of Goddes diuine presence : Here onely we will consider the presence of Christes humanitye , & what we may note therein as mouinge to deuotion .

That Christs humanitie , really , sub stantiallye , corporallye , liuinglye , in sense , flesh , blood , bones , & soule , without extention , or dimention of place , allodgeth in this Sacramente , was proued in the booke of causes of the institution . And therefore intending here not to deale with protestants but Catholikes : I meane not to passe any further in this poynte .

As for the other , the consideration of Christs humanitie , may diuers waies stirr vpp our remissnes in deuotion , & reuyue the feruour of Charitie : because not onely as God he seeth & marketh all thinges done or to be done in this worlde : but also as man , by the manifest contemplation , of his fathers essence , as in a moste cleare Christall glasse , he behouldeth all the worlde , in vniuersall , & euery member , portion , & part , in particular ; & consequently me with all the course of my whole lyfe : The sinnes committed , repented , pardoned : his graces imparted , accepted , effectually put in execution , my preparation to this Sacrament with all circumstances therof , as tyme howe longe or how short : as place in priuate or in publique : in the Church or my chamber : the manner how , intensiuely or remisly : with what difficultie or facilitie : with what helpes , or what hinderances : with what intention , for charitie , or for vanitie : for goddes glorie or hipocrisie : to increase in deuotion , or for some sensible consolation .

All these he behouldeth , and a thowsand tymes better in god , then I know them myselfe . Therefore euidently it appeareth , how carefull & vigilante , I ought to appeare before so exacte , so continuall , so zealous , so Ieleous a behoulder . 2 With the corporall eares of his bodie , with his corporall eyes , he heareth all I speake , & seeth all my externall carriage & demeanour of my body . This opinion I know defended of many excellente dinines : how-beit I am not ignorante , that som houlde the contrary : Yet it semethe to me , most certaine & not to be doubted . Because it is possible , ( as easely I could declare , & none will denie ) it is conuenienre for Christes complete glorie in body , it is a perfection includinge no deformitie or indecency : why than shall we imagin him depryued thereof ? This I thinke the Spowse intended , when speakinge of Christe her loue she saide , Enipse stat post pa rietem Cant. 2 nostrum respicieus per fenestras , prospiciens per cancellos . Loe he standeth behinde oure wall , looking forh of the windowes , behoulding through the grates . The veyles of breade & wyne , are his windowes & grates , & through them , he may well see vs , although we can not discerne him , but onely by Faith beleue his presence .

But o that it were possible for me , to frame in my mynde , a perfect resemblance and purtrate of those chnstail lampes , who for euer woulde l●ghten my hart : of those druine flames that S. Iohn see glowing & blazinge : They Apoc. 1 questionles would inflame my congeled loue . O that I mighte reade , in those bookes of Charitie , what druine affections , possesse that sacred breast . O that I might pearce with mine eles those liuinge windowes , to vew the secrett thirst of his hart , of my spirituall perfection . But since my corporall eyes sweete Iesu , can not encounter thyne , as they did his whom they Mat. 26 caused to raine a bitter showr of teares : yet with myne vnderstandinge , with my conceipt , I will behoulde them , admyre them , reade in them , rest in hem , as cabinetts of loue , and regilters of truth . 3 The glorious bodie of Christ gliteriug with light , & adorned with the most exquisite coloures that euer the omnipotent hand of god enriched and bewtifyed his creatures withall that body before myne eyes , as a most gliteringe Sunne , shynethe gloriously vnder the clowdes of bread & wyne . And if it were not that our faith should meritt , quickly he coulde dissolue them , & shew an other sorte of blazinge light in earth , then all the starres & planetts , cast together in heauen . 4 I will fixe the eyes of my soul vpon those fyue fountaines of grace : those fyue cataractes of mercy & iustice : those fyue seales of loue : those fyue ensignes of triumphe : those fyue gates of paradise : those fyue sacred springs of blood , whence from issued the redd sea wherein the infernall Pharao , with all his trowpes , were drowned , and the Children of God defended .

My Sauioure bewtifyed with these glorious woundes , with more gorgeous ornamentes embrothered , with more riche stones embossed , then euer nature see , now , now will enter into me . O quis mihi dabit pennas sicut Psal. 54 columbae , volabo & requiescam . O that I had winges lyke a doue , I woulde flye & reste , in cauerna macerioe in the Cant. 2 hoales of this broken wall . All this glorie , all this lighte , all these coloures , all these ornamentes , all these woundes , all these riches : must passe into my bodye . O sweete Iesu thou alone can prepare me , worthily to receaue them . For , Consideraui opera tua et expaui . I haue weyed thy woorkes & trembled . Consideraus eum timore Iob. 23 sollicitor . Consideringe him , I am trobled with feare .

THE PRESENCE OF ANGELS . CAP. 4.

IF thowsandes of thowsandes Angels Dan. 7 serue him : if tenn tymes a hundteth thowsande minister vnto him : if non Iob. 25 sit numerus militum eius , there be noe nomber , that is , his souldiers are without nomber : no doubt but all beinge administratorii spiritus , seruing spirites Heb. 1 that in what place soeuer their Lorde remaineth , they resort thither to honour him with their presence : They attende vpon their kinge , to glorifye his maiestie : They waite vpon theire Captayne , to feight againste his enomies . For although the nomber of Angells can not preciselye be knowne which god created in the beginning : yet moste certaine it is by the aboue cyted scriptures , that he produced them in an excedinge greate nomber , & according to the more receaued opinion of Diuines , the blessed Angels , who still continew in their natyue puritie , and neuer stayned their natures with sinne , now vewinge the face of God , are more in nomber , then all men , women , & children , that euer were created from the beginning of the worlde , or shall be to the latter ende .

This I coulde proue sufficiently , if I intended not to auoyde prolixitie .

But supposing it as certaine , noe doubt but many of so infinite a multitude attende , in all places , that their Lorde will vouch saife to blesse , with his diuine presence , to accempanie him , to prayse him , to glorify him : Lesse may we doubt of all the good Angells , to whose custody are committed , those persons that communicate : because if euer they shew them selues vigilante about vs , if euer their prescnce be necessarye , if god , mittet angelos suos in Psal. 33 circuitu timentium cum : Will sende his Angells to be in the circuite of them that feare him : qnestionlesse at this tyme , we neede moste theire helping handes , their protections & inspirations . Therefore before I receaue my Sauiour , I will reuerence them & humbly craue their helpe , to prayse God for me , & particulerly I will requyre my gardian Angell , to defend the gate of myne imagination , that none vncleane or impure thought , passe that way , by which my god must walke .

Then I will consider such poyntes in the Angells , as may stirr vppe my deuotion . 1 That if they attende so diligently & reuerently vpon god , in regarde of his maiestie & excellency : what ought I to doe , who am to eate him , to harbour him in my harte .

2 By seinge them so pure in nature , so vnspotted with any sinne or imperfection , remaininge in their originall integritye : I will take occasion to debase my self euen to the abisse of nothing : considering how heynouslye , how often , I haue offended this theire souerainge Lorde . 3 The great desire that Angells haue of my feruent deuotion in receauinge this Sacrameut . because , if they reioyce so muche in the conuersion of a sinner to god : what Luc. 15 will they doe in the mariage day ? If the first wrytinge of my name , in the Booke , of the Citye of Ierusalem , gaue them an occasion of an extra ordinarye ioy : O what will myne aduauncement in grace , preferment in glory , myne internall vnion with god yelde vnto them ? 4 The loue of Christ , so boyleth in those spirituall brestes , that as they bende all the forces of their mindes & hartes , to vnite them selues with him : so they woulde draw all men in the world to the lyke vnion . And for this cause , we see howe vigilantly they attende vpon vs , bringing vs euery morning , an vniuersall torch , to call vs vpp to the sighte & loue of him , who created both sunn & moone .

Peruse the scriptures , & you shall fynde , what diligence they vsed , inwaiting of Abraham , defending of Iacob , Gen. 18 Gen. 32 Exo. 14 Tob. 5 Iudith . 13 Gen. 16 protectinge the children of Israell , conducting yong Toby , assisting of Iudith , comfortinge of Agar , & in fine , how continually they endeuour , to induce all men to vettue , & to withdraw them from vyce . Therefore to increase their loue to me : I know no better meane than to encrease my loue to Christ . 5 How beit they confesse Apoc. 15 them selues fellow-seruantes to all them that serue god , and suffer for his faith : yet I will acknowledg , my selfe but a base vnworthy drudge , in the princely palace of Godds Church , & therfore request them as cheife courtiers , attendinge alwayes vpon the Kinges owne person , alwaies before his face , in high fauour & authoritie , in his heauenly court , to fauoure my sute vnto their Lorde . I aske nothing el● , but that he will vouchsayfe to geue me grace to loue & serue him , with that perfection & integritie , he wishethe that I shoulde loue & serue him , and that they will help me to receaue him worthily , & kepe his holy spirit diligently , at this present communion .

WHAT IOVGHT TO DOO When I receaue the blessed Sacrament in my mouth . CAP. 5.

ALthough in receauing my Sauiour in my mouthe , my tonge kepe silence , yet my hart shall crye , & reuiue all those feruent thoughts that kindle the flame of myne affects .

Somtyme I will conceaue the Eucharist , as a most pretious and Soueraigne medicine , prepared , tempered , & qualified , with the infinite wisdom , loue , & power of God , to cure all my soares of sinnes , inordinate passions , concupiscences , vyces of nature , defects & imperfections .

Somtime as a ball of heauenly syre brought downe by Christ , to inflame the hartes of all men to loue God . Ignem veni mittere in terram , & quid Luc. 12 volo nisi vt accendatur , I came to cast syre on the earth , & what will I , but that it be kindled ? For most truly deus noster ignis consumens est . Our God Deut. 4 Heb. 12 is a consuminge syre . Somtime as a moste glisteringe sunne , muche more bewtifull & shyning , more pure and bright , then this we daily vew to illuminate my soule & shake of all fogs & mistes , that sinn & Sathan had darkned it withall : And though it be veiled with a corporall clowde , yet that impeacheth nothing the spirituall glory & brightnes thereof . Somtyme as a tender infant in bodye , wrapped in breade and wyne , yet perfect god and man , to endew my soule with simplicitie , and stirr vpp a most tender and siliall affection vnto him , as my father .

Somtime as a fountaine of lyfe , to coole the furious flames of my rebellious flesh : to watter the feldes of vertue , that God haith sowen in my soule : To washe the staynes & spottes of my hart : To quenche the burning thirste of my breste . Somtime I wil lay my mouth to the syde of my Sauiour , & suck owt the purisyed spirit , of Charity & loue , moste perfectlye disgested in the fornace of his hart . Somtime I will inuyte him to come , by sayinge in my soule , Veniat dilectus meus in hortum Can. 5 suum . Lett my loue come into his owne garden . Veni Domine & nolitardare . Come my Lord , linger not , Relaxa facinora plebi tue , Remitt thy people their offences . Veniat desideratus Agg. 2 cunctis gentibus , Come thou desyred of all nations . Somtyme I will humble my selfe with Abraham and say , Loquar ego ad Dominum , cumsim puluis Gen. 18 & cinis . I shall speake to God beinge but dust & ashes . Domine non sum Mat. 8 dignus vt tntres sub iectum monm , sed tantum dic verbo , & sanabitur anima mea . Lord I am not worthy that thou enter into my howse , but say the word , & my soule shall be saued . If the heauens Iob. 15 sweete Iesu , be vnpure in thy sight alas how shall I appeare before thee ? Iob. 26 & 41 If thy ne Angells doe tremble : why shall not I consume and vanish to nothinge ? Vere non est natiotam grandis Deu. 4 quae habeat deos appropinquantes sibi , sicut tu Deus noster . There is noe nation haith their Godds so neare them , as the catholick Church , sweete Iesu , haith thee .

AFFECTES . CAP. 6.

AFter I haue swallowed all the riches of heauen & earth Christ Iesus , in the blessed Euchariste , because he remainethe so longe with me , as the veyles of breade & wyne are not dissolued with the naturall heat of my stomake . Therefore I will procure to geue him that interteynement that my spirituall pouertie can afford : for herein I know consisteth the principall good that I must receaue by this Sacramente , next after the grace imparted , ex opere operato , that is , sor the onely woorke of receauing .

I knew some godlye and religious men , who all this whyle did nothing els , but crye both with tonge & harte Diligo te Iesu , I loue thee o my Iesu , I loue thee o my Iesu . And this aboue a hundreth tymes they reiterated : and truly they toulde me that they founde singuler comfort & consolation . And certainely in those who loue God affec tually , & tenderly : I doubt not but as these actes or affectes of Charitie passe all other in worth & meritt : so they passe in causinge spirituall ioy & consolation . Others I knew , who would onely attend to kepe their soules from all thoughtes , impertinent cogitations and affections , that they might heare the voice of Christ within them . For doubtles he that vouchsafed to be eaten , will not disdaine to speake vnto them who desyre to heare his voyce , to execute his will . This deuotion can not but yealde great contentation and delight to all those persons that lyue retyted , from the worlde , & haue not their soules pestered with terrene cares and negotiations : for such men can best discerne , the origen of intetnall thoughtes & inspirations , but the common sorte or weake capacityes , can hardly atteine to such perfections .

The manner which I practise and I know many moe daily to exercyse , I was taugdt of a most godly & learned religious man , who as he loued me well , so he was content to delyuer me this treasure , the which he for humilitye , woulde not diuulgate to others , yet with godds grace for charitie I will deliuer it .

For a quarter of an hour after he had receaued , he did meditate nothing but onely breake forth into sundrie affects exhaling from his hart to heauen , the swetest incense of vertue , that his feruour could raise , or such a guest would inflame : The which for memory sake he comprehended in this one worde , Agape . By A , the first letter , he vndeistoode Amor , & with it , Faith , & Hope . By G. gratiarum actio , thanks geuinge . By A , Animus , courage , bouldnes , resolution . By P , Petitio , demaunding or requestinge any thinge at Goddes hande . By E , Exinanitio , Abasing & exinanitinge him selfe to nothinge .

These noble acts of most excellent vertues , he practysed after this manner . O Iesu I beleue in thee , I hope in thee , I loue thee . I beleue in thee sweete Iesu , but augment my Faith . I trust in thee , but confirme my hope . I loue thee , but inflame my Charitie .

O my Iesu , I beleue thou art present now within me ; Ah , now I hope thou wilt help me . O my Iesu , for this thy comminge , I woulde gladly loue thee . He gaue thankes in manner declared , in the last Chapter of the secoude discourse . O Iesu I geue thee infinite thankes , for thy singuler fauoures & benefites , & this especially in vouch saifing to visitt me thyne vnworthy seruant . O you Angells geue thankes for me . O all you creatures of God , supplye my defect . O Iesu , thanke thou thyself , for I am not sufficient . His courage & resolution he exercysed thus : O Iesu I know I can not doe any thinge for thee , withoute thy helpe : but powre thy grace vpon me , & what would I not doe for thee ? What temptations soeuer assault me , with thy grace I will resist valiantlye : What aduersity soeuer befall me with thy grace I will beare it patiently : what crosses soeuer thou wilt impose vpon me , with thy grace I will carry them with alacritie . O that I might haue that supreme fauour of thee , to suffer imprisonment , to be buried in a close hoale alyue : to be cheaned , fettered , & at last executed for thy faith & religion . Ah my Iesu with thy fauoure , I will neuer hyde my face , I will neuer be ashamed to professe thee : Si consistant aduer me castra : non timebit Ps. 26 cor meum . If fortes assaulte me , my harte shall not feare . If all the furies of hell inuade me , if all the trowpes of heritiques persecute me : yet with thy grace , I intende to resiste them , all they shall not quayle my courage . I will becom lyke an Oliphante , who looking on blood , is more incensed : So I by participatinge this thy blood , will be more corragious against thyne & myne enemyes . His Petition was either vniuershall , or particular : as O sweete Iesu , conuert all infidils & herityke , that they may glorify thee & participate this Sacrament . Graunt me grace , that I may carrie my selfe conformable to thy will . Somtymes according to his Meditations before the communion , he demaunded som particuler vertue , that he then moste of all stoode in neede of , or was necessary for his present state : His debasing & abiectinge him selfe , proceded from reuerence to the Maiesty of Christe , whereby he broake forth into these affectes . O my Ielu , what am I , & what art thou ? I am a miserable sinner , & thou a most mercifull God : I dust & ashes , thou lyfe and immortality : I by my wickednes lesse then nothinge , thou by thyne infinite perfections , all thinges . Yet o abisse of all bountie , thou wouldest not disdaine my miserable , corruptible , sinfull & contemtible body , for thy temple , thy pallace , thy throne , thy habitation of rest . O my God , what am I able to doe to please thee ? All is nothinge : Here before thy heauenlye courte , I confesse my weaknes & impotency , but thou o Lorde , Suscipe a terra 1 Re. 2 Psa. 112 iuopem , & destercore erige pauperem , Take vp from earth the needy & rayse from the dunge hill the poore . This humiliation and abiection , he ●oulde me , engendred in his soule , a nomber of most godly respects , or motions of humiliation , of reuerence , offeare , of woorshipp , of carefulnes , & vigilancie , in all matters that concerned god . And these effectes , he often repeated & reiterated , yet stayinge theare most , where he felte the holie Ghost especially to concurr . Moreouer , now he would bow down his bodye in signe of reuerence , adoringe Christe in his harte : Now extende his armes abroade in sign of loue & desyre to embrace him : Now he crossed them to foulde him : Now he woulde speak to the Father , now to Sonn , now to the holy Ghost : And so with varietie of his spirituall repast , he fedd his Soule aboundantly . This godly Exercyse , as I know it to be most forcible to stirr up deuotion , cause consolation , effect peace & tranquillitie of conscience : So I am not ignorant , of how great meritt it is before God , & how sufficient to reforme a mannes whole lyfe . Therefore because all can not vnderstand the latin woord Agape , & the others signifyed by the letters , I thoughte it not amisse , to sett downe an english woord to helpe all those to whom this Treatise may be seruiceable , & that is Faith : By F , I remember , Faith , hope , & Charitie . By A , Abiection , Abasing , Annihilation of my selfe before God . By T Thankes , geuing . By H , Hart & hardnes , courage & Fortitude , resolution & bouldnes in all affaires , concerning the glorie of God & saluation of my soule . E , representeth vnto me , eleuation or erection of my soule to god , the which I may compasse , by these three effectes , Praieror petition , Oblation , & resignation . Of prayer we spake of before , the other two , be reserued for the next Chapter .

OBLATION AND RESIG NATION . CAP. 7.

ALL I am & all I can , by better right & dominion , doe belonge vnto God , then to me : and for many tytles , I must acknowledg them due vnto him . Therefore after I haue receaued my Sauiour , I will offer my self wholly vnto him : for in all my lyfe I could neuer perform this oblation at any better tyme , because the presence of Christ will enrich & ennoble this emptie vessell . And since my God would Sacrifyce him self for me : here I will sacrifice my soule to him , for so I know he intendeth I should doe , & signifyed it to S. Peter when he lett fall that Act. 10 misterious sheete with four corners full of vncleane beastes , & willed him to kill & care , therebye signifying the church of gentyles comprehended in the foure partes of the worlde , wherin were to be killed , by godds word , & efficacy of his grace , all vncleane beasts & made meate apt for the table of god . For as by death , the soule is seperated from the body : so by mortification , sensualitie from the soule : concupiscences , from Charitye : sence , from reason : and oulde Adam , from newe Christ . The manner of this oblation & consumed Sacrifyce , may be in this sorte .

O most bountifull maker to whom all thinges are dew , to whom nothing can be presented , correspondente in dignitye : yet because I am thyne by right , & owe vnto thee all Homage : here before the court of heauen , the Angells & Archangels : Cherubins & Seraphins , thy deuout Confessoures , vnspotted virgins , holy Doctours , valiant Martyrs , glorious Apostles , & aboue all , the blessed Virgin : I offer solemply my body & soule , my witt & will , what habilityes of nature or fauoures offortune thou hast bestowed vpon me : all I consecrate to thy glory : I will vse orrefuse them , as it shall please thee : accept good Lorde , this Sacrifyce of thy poore seruant , for if I had better , better would I offer : but he that geuethe him self , geueth all . And as thou hast vouchsaifed to impart thy grace vnto me to desyre thee , & to offer my self vnto thee : so good Lorde deny me not thy grace to perform my desyro & therein to perseuer till death : O sweete Iesu say Amen .

My resignation foloweth consequently to my Oblation , sor by this I will putt my self in the handes of god lyke vnto soft waxe , & request him to form me after his fashion , as clay in the potrersshopp , to be cast according to his pleasure : As a table without any letter , desyringe him to write in the forefronte there of , that I may in all things , doe his will . This in speculation , semeth very sweete & easyo to be performed , but the execution carriethe with it extreme difficultio . For the conformitie of our will with godds will , is the mayne poynt of all Christian perfection : yet by his grace , the violence of our peruerse nature , may be broken if we vnderstande well in practise that Regnum coelorum vim patitur , & violenti , Mat. 11 rapiunt illud . The kingdom of heauen sufferethe violence , and the forcible doe enter it . For in very deede as water can not be remoued out of the sea , & lifted vpward wihout violence so our heauie and terrestriall flesh , can not be eleuated to heauen , without some force & vyolence . wherefore godds seruants , now with meditations , now with mortifications , now with frequenting the holy Sacraments , now with spirituall bookes , now with exhortations , now with one godly Exercyse , now with an other : reuyue their soules , renew their forces , enable them selues to resist temptations & other encounters dailye & hourely offered them by their ghostlye enemies .

CIRCVMSPECTION OR CAVTION . CAP. 8

AFter so many feruent desyres , affectes , oblations , resignations , & good purposes ( leste they shoulde seme rather complements & courtlye ceremonies , then sincere deuotions , & reall resolutions ) either immediatly after my resignation , or atsome other more conuenient tyme that day I will make an anotomye of my soule , & search out euety corner thereof , to imploye it whollye and fullye , in the feruice of God , and attehiuemente of Christian perfection , the which I am assured God will accept most willingly , because he haith exhorted vs therunto in the scriptures , so often and so earnestly .

Three thinges for this intente I will prouyde for most diligently .

First to auoyde all sortes of sinn most carefully .

To procure the honour & glorie of God most seruently .

To keepe an internall peace in my soule most exactly .

Theb. Sacrament affordeth grace to accomplish these effects : & no doubt but my Sauioure will exacte them of me , therefore I will endeuour to practyse them so neare as I can : the which I shall be able to performe the better if I folow these rules or considerations .

For the performance of the firste poynte , to auoyde all sortes of sinne , 1 I will examine my soule , to what wce or sinne I proue by experience , & dailye feele my self most inclyned : for fewe men the worlde did euer see , that bended not more to one sinne , then an other ; som to pryde , som to choler som to glottony , som to auarice &c 2 Whether I perceaue the vyce whereunto I am inclyned , to wither & fade away , or to grow and enlarge the branches . 3 If I fynde it either growinge , or as it were houeringe still in the same manner , I will examine & search owt the causes : as if company , exercyse , or som other occasion hinder me from vertue , then I knowe the same may consequently bring me to sinn . 4 I will meditate what meanes or remedies , I may vse to auoy de such euill neighboures with intention to put them in execution effectually . 5 I will aske som spirituall men & especially my ghostly father , how I may ouercom such an euill inclination , & according to their directions , helpe myself as well as I can .

Much here might be handled in generall , how we should extirpate any vyce , or plante any vertue , but it were not so conuenient for this place .

The seconde poynte & of noe lesse importancethen the firste , we may put in practise by obseruinge these rules , 1 If we glorifye God in our selues , by prayer . 2 By receauing his Sacramentes deuoutly . 3 By mottifyinge our bodies for his honour . 4 By effecting all thinges we can conuenientlye with feruour & deuotion , offering euery Exercyse we doe , to his glorie . In others . 1 By our modestie & externall gouernment , without pryde or vanitie in our attyre , gestures , or any actions . 2 By woordes os edification prudence , and discretion , that they smell of deuotion & pietie , & carry the colour of that hart wherein they were dyed . 3 Because I vnderstand Goddes glory to consist , in true and humble subiection of my soule , to his diuyne maiestie , in a seuere iudgment & rigour to my selfe , & in bowells of mercy and compassion , towardes my neighboures : Therefore about these three obiects , my discourse shall be occupyed : how I may increase in euery one of these , the honour of god by endeuoring to conuert heritykes , confirm catholikes , correct sinners , reduce offenders to a better lyfe , induce the vertuous to more perfection . 4 With the most sincere affection of my soule , I will demaunde of my blessed Sauiour , that he will teach me wherein I may glorify him most : and by experience I finde this petition , by a common effect of great consolation , to be most aceptable vnto God . For in verie deede , how can such a prayer be but gratefull , wherein a man venteth the verie center of his hart , to exhale owt such heauenly desyres , so reasonable , so affectious , so pure , so worthy of man , so sutable to god ?

5 The nature of loue , will finde out twentie new inuentions how to glorify god , & by sealinge euery one with the Image of Charitie , relatethe them all to his honour & glory . Therfore he that loueth , lacketh not meanes to glorify god .

The thirde pointe of tranquillity & peace of conscience , as it resembleth the lyfe of the iuste , to a certaine state of blessednes : so it helpeth them excedinglye , to make progresse in all sortes of vertue . For as delight is the whetstone that sharpneth all our actions : so peace of conscience , reuyueth & geueth a new edge , to all religious operations . Wherefore he that intendeth a paradise in earth , let him procure this internall peace : He that would auoyde many difficulties that a good lyfe carrieth incident vnto it , let him inioye this peace . These meanes may serue them that desyre it . Firste all men trye by experience , that there be two sortes of cogitations , som of vertue , som of vyce . Vertuous thoughtes leaue after their departure , a sugred taste & sweete contentation : Vitious thoughtes thrust in their stinge , and afterwarde the soule feeleth the paine of poysen by temorse of conscience & vnquietnes of mynde .

He then that intendeth peace must of necessitie auoyde all vitious cogitations so neare as he can , & especially those of flesh & blood , the which as they molest vs oftnest , so their stinge is most sensible : yet if we fall into any of these , the remedye of presente repentance , presenteth it selfe : aske pardon of God , & this paine will be released .

2 After the holy Euchariste is receaued : a man must be verie circumspect in his woordes , & in all other actions as eatinge , drinking , conuersing , &c. That he doe not spill & powre owte , that water of lyfe , which by communicating he receaued . For deuotion , and peace of mynde , as in an instant , God distilleth them into the soule : so in an instant they vanish away . And let him by litle & litle withdraw him self from sensible delightes which nature affordeth , & sensualitie earnestly affecteth : For internall delight & sensuall pleasure , though honest & lawfull hardly consorte together . Therefore learned men counsell those that would make progresse in spirit , to vse pleasure & play , as medicines : not to satiate , but for necessitie : not as men that liue for pleasure , but as they that take pleasure to liue . 3 A man muste often renew his purposes , & reserue in the treasory of his memorie , som affectuall iaculatorye prayer , or eleuation of his mynde to god , which was distilled in the heate of his feruoure , when he receaued the Eucharist , as , Inflame me sweete Iesu with thy loue . O my Sauiour , fortify me against all temptations . When shall I see thee O Lorde ? When shall I freelie possesse thee ? By Effects of dartinge prayers . experience I fynde , these prayers most forcible , to collecte & vnite the soule with God , to engender great peace , to be of great efficacie , to make vs to consider the presence of God , to prepare vs to prayer , at what tyme soeuer . They are bellowes that blow away the ashes from the coales of vertue , & so reuyue them . They carrie away the defects & imperfections , the distractions and inordinate passions , which couer the bright colour of gods grace . They are dartes launshed from the harte of mans loue , to the hart of gods loue . By them we may kepe our feruour from one sonday we communicate , to another . By them finally we seme to flye to god , to enioye in this lyfe , the swete communication of his heauenly delights & familiar conuersation in loue , the which they onelye vnderstande who haue proued : howbeit for all men god haith prepared it : The which I befeche him graunte to all those that desyre to taist it in this lyfe , & possesse it in the other . Sweete Iesu say , Amen .

LAVS DEO .

A BREEFE TABLE OF ALL the principall matters , conteyned in this Treatyse , necessary to be committed to memorye .

THE Disposition of the Soule , to receaue worthely the blessed Sacrament , confisteth in , 1 Preparation by these acts of vertue . 1 Humilitye , in acknowledging all preparation too litle . 2 Feare , which is either Seruyle Filiall Angelicall 3 Faith in beleuinge 1 what was necessary to be beleued in all ages . 2 The articles of Faith . 3 All that the Catholick Church beleueth . 4 Hope , the which confisteth in 1 Expecting our last ende of God , & the meanes to attcheeue it 2 Louing God as beneficiall vnto vs . 5 Charitie by 1 Vnion with God in will . 2 Vnion in affection . 3 Zeale . 4 Extasie . 5 Beneuolence . 6 Greife for sinnes paste . 7 Resolution to obserue intierly gods commaundementes . Presentation before Christ , as 1 A Beggar naked . 2 A Man wounded . 3 A Sonn to his father . 4 A frende to his frend . 5 A Sonldier to his Captaine . 6 A Scholer to his maiseter . 7 A Creature to his Creator . 8 A prisoner to his rede mer. 9 A Garden for him to enter in . 10 An infant to his mothers dugg . 11 Hungrie & needie . 12 The three kinges who came to honour Christe . 13 A shippe tossed . 14 A prodigall sonne . 15 One comminge to honour goddes Sainctes . 16 A hart thirstinge the fountayne . 17 A Pilgrime . 18 A faithlesse spwose to her husbande . 19 A propitiation for the deade . 20 To offer a gratefull obsequy for all his Sainots . 21 A motion to prayer . 3 Enterteinment , which confisteth in , Consideration of The presence of God behouldinge . The presence of Christes humanitie . The presence of Angells . The manner how Christ commeth , as A 1 Medicine to cure all maladies . 2 Sunne veyled with clowdes . 3 A flame of fyre . 4 With his woundes open , to fill my soule with grace . 2 Practise of affectes . 1 Faith . 2 Hope . 3 Charitie . 4 Fortitude . 5 Thanks-geuinge ? 6 Demaunding some fauoure . 7 Exinanition and debasinge . 8 Oblation . 9 Resignation . 10 Caution . In 1 Auoyding sinnes . 2 Glorifyinge God . 3 Conseruing of peace .

¶ A Conclusion , Conteining an Admonition to al the reuerend and religious Priests in England .

AT last , the zeale of my affection conuerts my pen to you ( my beloued brethren ) ar whose perfection this Treatise leuelleth especially , as them whome feruent preparation to the sacred tucharist concerneth principally . For God hath appoynted you his connaturall instruments , and supernaturall workers of these admirable wonders , you consecrate these heauenly hoastes , you offer this immaculate sacrifice , you seperate the soule of Christ from his body after a diuine maner , you draw in crueotly Christs blood out of his veines , you consume this sole christian holocaust , you diuide it , you distribute it , you communicate the people . To you belongeth to admit or reiect all those who present themlelues before this sacred Altar : you procure that others ascend prepared , you shut these conduits of Gods grace to all them that bring not golden vessels of charitie , to carry away this diuine liquor . O what preparation requires the maiestie of God , the principall agent of this sacrifice of you his selected instruments ? ● stote sancti , quia ego sanctus sum , be Leu. 11 , & 19 , & 20. you holy ( saieth hee ) because I am holy , for which cause hee commaunded , that in the hie Priestes forehead shoulde bee grauen in a plate of golde , Exod. 28. Sanctum Demino , holy to our Lord , that all might reade how holinesse & sanctitie especially concerned the priests of God . For what is holines and san●●nie but an abstraction and seperation of the soule from earth and al terrene delights ? but an eleuation to God and all heauenly exercises ? and who ought to be more voyde of the former , & indued with the latter than they who are the peculiar possession of God , who by the sacrament of order haue wholy dedicated themselues to his seruice , than they that cry , Dominus pars hereditatis mee , God is a part , or rather , Psal. 15. the portion os my inheritance , than they that concurre with God as sanctified instruments to so holy a sunction : you then whom God hath instituted as second causes in spirituall affaires , ought to conforme your selues as beams in brightnes to their orient sunne , as cristall streams in purity to the fountaine of life , as the hands of Christ to so pretious a body , as a faculty of God to so diuine a spirite , as secundarie priests to our Sauiour Christ lesus the Pastor and vniuersal Bishop of our soules . O sacerdotium 1 Pet. 2. regale , gens sancts , popul●● acquisitionis : you hath God peculiarly elected as spirituall kings ouer the soules of his people , in your handes hath he put the kingdome of heauen , for you keep the keies , you o Math 18. pen and shut the gates , you exalt the miserable to kingdomes by loosing their sinnes , and you cast into perpetuall thraldome , by retaining their crimes , you manage the body & soule of Christ the king of glorie , you with your words set a K. in his throne vppon the altare before you , a king is your offering , a king your sacrifice , a king you eate , a king you dispense vnto the people , you represent the person of a king , you offer your sacrifice vnto a king , therefore most aptly the Apostle calleth your vocation particularly , Kingly . therfore degenerate not from your royall estate , but with couragious victorie of your passions and inordinate affections become kinges of your selues . Be not like many base Princes of the world , who raigne ouer countries & serue their owne concupiscences , who commaund their vassals , and are ouer-ruled by their owne vices , all stories are full , al ●●tions confesle it , dayly experience in many co●●●●meth it . As you are chosen by God from amongst men populus acquisition is , so by sanctitie and holi ne●●e seperate your selues from men . You should shine in this darke night of heresie , in this firmament of Albion , like so many starres , like so many Abrahams in Gen. 11. Vr of Caldie , like so many Lots in those fiue infanous Cities , like so many Iobes in terra itus , in that Gen. 19. vngodly country , like the appletree among so many barren plants in the desart , or like our maister Can. c. 2. Christ as lillies among so many thornes , your sunctions are many , and of the worthiest in dignitie , & cheefest in sanctitie , all which the Eucharist perfiteth and enobleth , if your preparation be correspondent to your vocation : wherefore as the sea sendeth her aboundance of water , venting hir vaines by fertelling streames to fatten the land , and the earth returneth them againe , that after they may flow with greater excelle , so ought the Priests like the land , open the concauities of their harts , and receiue the lacred influence of the Eucharist , and afterwarde with the feruent course of a continuall and infatigable preparation , returne all their graces and fa●ours receiued from heauen , as answerable dispositions to the blessed sacrament , that afterwards they may flow into the soule , & fertil the faculties thereof with new vertues & spirituall increase . God hath ordained you as mediators betwixt the people and him , that your prayers ascend like incense to please Ad Heb. c. 5 his maiestie , not onely for your owne sinnes , but also for the sins of the people : therefore you must border on both extreames , participating flesh and Ad Heb. 2 bloud with the people , but spirite and vertue with God : and well remember that the twelue tribes of I●●●rael were grauen in precious stones , embossed in gold , and by Gods appoyntment carried vpon A arons breast , vpon the nearest part to his heart . So deare brethren , ought you to conceiue of the souls committed to your charge , that they are precious stones , imbossed in bodies that once shal stune more 〈◊〉 15. glistetingly then gold , Quando mortale hoe iuduet imm●rtalitatem ; When this mortalitie shal be cloathed with immortalitie . For what can be more preuous , then that which Christ thought prizable of his own bloud ? at what rate ought you estimate those soules whom God hath endued with his grace , Christ diued in his bloud , ransomed with his death . I he dea rest Iewelles that our Sauiour possesseth vnder the cope of heauen , be hath committed to your custodie . for this cause he gaue you grace in your orderu for this cause the holy ghost annoynted your harts with his gifts , when the Bishoppe annoynted your hands : for this cause at your discretion , he hath left the disposition of his bodie and bloud , that you as good pastors might feede his flocke in conuenient time and season . Ah but you must consider that the hie Priest carried , not onely the names of the children of Israel vpon his breast , but also vppon both his shoulders , to signifie that they were a burden to Luc. 15. him : You know the pastor of al pastors , after he had wandred long to reclame the straying sheepe vnto her fold , he would not lead her in his hand , but cast her vppon his shoulders , to teach all pastors what paine & diligence they ought to vse for the preseruation & conseruation of their flocke . But by what meanes shal this burden , euen heauie for the shoulders of Angels , be supported by a fragill and weake man , who at euery let fainteth , and daily falleth ? What remedie presently restoreth lost forces ? ●●ely nothing more quickly than wine , than the blessed Sacrament : for I knowe not howe by a most secret manner , the vapours of wine almost as soone as it entreth into the mouth , comforteth the braine , and the heate thereof , almost in a moment disperseth it selfe thorow the whole bodie . O what inflamed prayers , what cordiall sighes , what effectuall supplications shoulde euerye Priest present before the maiesty of God , when he offereth vppe this sacred ●oast ? How with Moyses holde vp his hands to hea●en , Exo. 17. till his people were in fight below against the infernall and worldely ennemies of their soules ? Howe with Elias by force of prayer open the cararacts 3 Reg. 18. of Gods grace , that he would powre downe vpon the hearts of their flocke that pluuiam voluntari●m , Psal. 67. that voluntary raine ( proceeding from a good will , and causing a goodwill ) to refresh and restore them , which effecteth all goodnesse in the spirituall sieldes of Christs church ? O how acceptable will those prayers sound in Christes cares , which the Priest offereth to him layde vppon the altare ( as a lambe killed for the sinnes of the world ) for the sins and offences of his people ? O that euery Priest now in England , from the bottome of his heart , at the presence of Christ in the holy Masse with teares of compassion and incensed defires of feruent cha●●●ie would imitate our hie Priest Christ Iesus vpon the crosse , in offering vp their supplications for the sinnes of the people , to the holy Trinitie : soone we should exterminate heresie out of the hearts of our poore brethren , soone we should banish the troupes of sins that now swarme in England , soone with this barley loafe rowling vpon their soules , we should o●erthrow Iudic. 7. the tents of Madian .

Truely , if these prayers be not heard , I know not , ●●eet lefu , what praiers thou wilt heare , for they are offered by thy minister , at thy altar , before thy preseace , by thy commandemet , to thy glory , for the saluation of many . No man can deny but that the precept of praier and deuotion toucheth al sorts of persons . yet more particularly the Cleargie , for their state and vocation , as the bond of iustice and equitie appertaineth to all men , yet especially to Magistrates , in regard of their office and publike authoritie . For which cause deuout Priests stint their houres daily for their prayers , meditations , and spirituall exercises , spending their time in deuotion , that others either consume friuolously in transitorie pleasures , or anxiously in heaping vppe worldly trashe , or idlely in impertinent affayres . O what comfort is it to the labouring husbandman , while he soweth his seede with toyle , and sweat , to see his Curate praying with teares for a plentifull Haruest ? How reioyceth the Marchant while his shippe raungeth in the wilde Ocean , to behold the pastor of his soule by prayer , pacifying the wrath of God , and calming the tempestuous seas ? How boldly marcheth the souldiour to the field , grounded vppon a iust cause of watre , knowing that while hee fighteth against his enemies in body , his ghostly father oppugneth them with his soule finally , all the lay people putte great trust and confidence in al their negotiations , in the deuout prayers of godly Priests .

Your second function not much inferiour to the precedent , yet most necessary for your flocke , and greatly furthered by your diligent preparation to the Eucharist , is to teach the people and instruct them : Labia sace●dotis custodient scientiam , & leg●m Mal. ● . requirent , ex are eius , quia angelus domini exercitumn est . The Priests lips shall keepe knowledge , and they shall seeke the law from his mouth , because he Luke ●● . is the Angell of our Lord of Hosts . Your mouth must bee the treasury of the seculars knowledge , they must haue recourse to you in all their difficulties , you must expounde the scriptures vnto them , you must resolue their doubts , either belonging to faith or good life . This cannot bee well performed without true doctrine , and vertuous examples , by teaching by woord and deede : good it is to teach well , laudable to preach well , but if good life bee not annexed , the preacher destroyeth with one hand , that hee built with the other : and as our eies certifie vs better of that they see , then the cares of that they heare , and printeth a deeper impression in the minde , so an ill example disswadeth more , then a good sermon perswadeth , such corruptnesse carrieth our vitious nature . Wherefore God commaunded that Moyses should cause to be grauen in a plate of gold tied to Aarons brest , Doctrina and Veritas , Exod. 28. Doctrine and Trueth , or as the Hebrew text hath , light & perfection : because the priest ought to teach the people , illuminating their mindes with the light of doctrine , and perswade it effectually by vertue and perfection . I remember that in the life of Saint Francis is registred , that once hee called one of his brethren to go with him a preaching , the good and obedient religious man went with him : S Francis passed from one side of the Citie to another , and almost compassed the whole , euer obseruing to go through those streetes , where the multitude was most frequent , yet alwaies inclining his eyes to the ground , neuer speaking to his brother who did toe like : when they came home , O father quoth the good simple brother , when wil you preach ? Saint Francis answered , brother , dost thou thinke wee haue not preached all this while , our modest behauiour , silent tongues , mortified countenances austere attire , retired eyes from worldlie vanities , this day hauo made a good and reall sermon ; & so in verie deed they did : for I doubt not but many of his bretheren preached and proficed not so much by their sermons , as he did by this example . Therefore Christ called his Disciples Lux mundi , Math. 5. the light of the world , the which illuminateth , not onely our eyes , but also heateth our bodies . I know deare brethren , that the state of priests in England , incurreth daily manie daungers , and in hazarding theyr liues for Gods true Religion , theyr merite cannot bee but great : yet you must thinke , that hauing opposed your selues against the Diuell , he will not permit you to be quiet , and if hee find you disarmed in soule with prayer and meditation , and vncloathed with the garments of grauitie and ecclesiasticall modestie , and as secular in soule as in apparrell , doubt not but his dartes will wounde deepely , therefore vie this externall libertie , which necessitie ofter ensorceth you , to disguise your selues withal , rather as a thing counterfeited for a stage , then to take any pleasure or delight therein . And when you come to the holy Alter , there excuse your selues with teares , aske of the Father of light , that he powre downe from heauen , the beams of his fauors : light your lamps at his link , expell all cloudes , that this sunne may communicate his raies to you so many earthly plannets , demand of him who teacheth all men , that hee teach you , to whome hee hath committed the charge to teach others . He illu●inateth Io. 1. all men that come into this world : he is lux mundi , the vniuersal light , he imparteth wisedome to Io. 9. all without expostulation : he makes the tongues of Sap. 10. infants eloquent : hee indueth yongmen that keepe his lawe , with profounder piudence than hoarie Psal. 118. haires . Ah deere soules , be not obscured with mysty thoughts , hauing before you the fountaine of eternall light , let not worldly fancies inuegle your wits , whom Gods veriue feedes , let not sensuall delight dazel those eies which haue beheld so often the life of al purity .

The administration of fiue sacraments , Baptism , Penance , matrimony , extreme v●ction , and the Eucharist , is the third flower that adorneth your gatland : this function comprehendeth fiue faculues or abilities , like so many diamonds , pearles & rubies , that decke your spirituall crowne . All these you are bound for twoo causes to administer in grace without blot or stain of mortall sin , otherwise you commit a most hainous crime & horrible sacrilege . The first reason is , because the instruments of god must haue due proportion & conformitie in holines & sanctity with their principall agent : E. Leu. 11. & 19. & 20. & 1. Pet. 1. stote sancti , quia ego sanctus sum : be you holy , for I am holy , that is an vniuersall precept giuen to al those that as instruments attende vppon the maiestie of God The second reason , natural reason it self yeeldeth , for why did he endue you with grace in your order , but that you should keepe it , and administer his sacraments woorthily ? therefore vniuersally he that abuseth Gods sacraments for these two causes , in curreth a most hainous offence . But hee that celebrateth in a mortall sinne , committeth diuers and most intollerable sacrileges . I trust in God that none of the zealous priests in England , so well instructed , so nigh their death , so fortified with gods grace in this tempestuousdea of persecution , will forget their dutie so farre , that they dare but once thinke deliberately to presume to ascende to his sacred Altar contaminated with a deadly crime . Yet in al multitudes generally , hath beene , is , and will besome defections , the Angels were not so pure , but among them there remained some dregges , Lucifer and his complices to be cast to the channel of hell . The Apostles trained vppe by Christ in all vertue and iustice , lacked not a theese : the seuen Deacons instructed by the Apostles themselues , Math. 25. continued not long without an heretike : if the Church haue fiue wise Virgins , fiue foolish will thrust into their companie : if like a net it be cast Math. 13. into the sea , it taketh all sorts of fish , the good and the badde enter both togither : if like a Barne Math. 3 it receiue the Corne , the chaffe must not bee left behinde : If like a folde it containe the flocke Io. 10. of Christs Sheepe , the Heard of stinking Goates will crowde among them : and finally , cockle and corne in natures fieldes , and Christs Church , must alwyed growe togither . Therefore if among Priestes some liue not so orderly as their vocation requireth , let not the world wonder , because in all multitudes it hath beene vsuall , Math. 8. Necesse est vt scandala vinian● , ve tamen homini illi per quem scandalum venit .

Howbeit , I trust in God neuer such a Iudas shall appeare among you , yet lette vs imagine that such a monster should rise vp : and without regarde of his dutie to the maiestie of God , without consideration of his owne vocation , without respect of this venerable sacrifice to be offered , without weighing how he iniurieth the church which admitted him to this dignitie , should presume with a defiled mouth , a stained soule , a polluted tongue , to ascende to Gods sacred Altar to consecrate this dreadfull Sacrament . O into how many & howe horrible sacrileges this impious wretch plungeth his miserable soule ? How dare this member of sathan ioyne himselfe as a member of god , with god to effect so diuine a mysterie ? Qua ● . Cor. 6. societas luci ad tenobras , qua conuentio Christi ad Belial ? What consort can there be betwixt light and darkenes , God & Belial ? With what face can he appeare before God , to celebrate this sacrifice flowing with flouds of loue and charitie , who hath renounced Gods friendship , and proclamed open warres against him ? Howe can that hellish breath exhale those wordes of infinite valew in person of Christ , whom al●ttle before hee crucified in himselfe with the nayles of sin vpon the wood of his hart ? If Saul 1 Reg. 15. lost his kingdome , because he presumed to sacrifice , which appertained not to him : If Oza fel down dead for vpholding the Arke , which was not his office : 2. Reg. 6. If king Ozias was c●st in a leprofie for offring 2. Para. 26. incense , which belonged to the sons of Aaron , shal not this vnworthie wretch perswade himselfe , that an other sort of reuenge is reserued for him , whose sin so farre exceedeth theirs in enormitie and wickednes as the lakes of ●odoma in filth , the clearest streames of Iorden ? Howe many circumstances here concurre , all aggrauating his offence , and rendering it more heinous ? The person elected of God . and chosen to so hie a dignitie , whose ingratitude doubleth the crime , Dilectus mens in domo mea fecit scelera multa , my once beloued ( but now accursed Hier. 11. ) in my house committed many crimes , hee that did eate bread with me did lift vp his heele against me , he that was bound for so many reasons to loue Psal. 14 & Io. 13. me , he thus vngratefully doth abuse me .

The circumstance of the sacrifice offered encreaseth the offence , for the principall function of Priesthoode , and most essentially thereunto annexed , is the act of sacrificing , al other whatsouer giue place therunto : Yet herein this caitife in the chiefest funtion most vildely transgresseth : and specially in offering so pretious a treasure for the sins of al the faithful , hee himselfe sinneth therein most vnfaithfully al his touching , crossing , diuiding , augment & amplifie the defor mitie of his delict. The consecration was sufficient to damn him to hel , but the consumption wil drowne him deeper , there he was an vnworthie agent , here an vnwoorthie patient , there hee offended in producing God irreuerently , here he sinneth in not being deified for his demerite : for if the Apple Adam ate poysoned him Oen. 3. and all his posteritie , if that poore Prophet seduced by another Prophet for taking a small repast 3. Reg. 13. was deuoured of a lion , who will not iudge but hee that eateth Christs body vnwoorthily , iuditium sibi a Cor. 11. mandueat , eateth that b●dy and soule of him that both shal be his iudge , and the cause of his condemnation ? O what indignitie is this , that God for loue shoulde lay his sonne , his onely sonne , his wisedom , his life , al his treasure in thy hand , to ofter , to eate , to distribute , and thou to cast it into a body , a den more sit for diuels than a temple for Christ ? Art thou not afraide , that while he entreth into thy mouth he put not forth one of his hands and roote out that accursed tong that was so presumptuous to breathe vpon his bodie , to vtter the words of consecration , to touch so vnspotted an host ? the plague of the Bethsamites 1. Reg. 6. one daie shal condemn thee to death , because thou wouldest not learn by their harmes how to behaue thy self in the handling of this sacrfice , for they being punished so horribly for looking but vpon an arke of wood , crie aloude & say , what shall becom of thee in treading Christs body vnder thy foote ?

The third sacrilege , or rather deilege this ingrateful miser incurreth , consisteth in the irreuerent administration of this sacrament , for if hee onely come but to the altar , to communicate others , without celebrating , yet by touching and dispensing the Eucharist in a mortal sinne , hee sinneth mortally , and committeth a sacrilege : this we learn by Oza , a Reg. 6. who vnworthily touching the Arke against the precept of God , was punished by death of the bodie , a figure , to declare how he that handleth this sacrament irreuerently , incurreth the death of his soul : for the same reason those that touched any dead body , Leu. 11. were vncleane among the lewes , and could not be admitted among the faithful , til by washing and other ceremonies their vncleannes was taken away , and what could this type more liuely represent then a stained body made vncleane , by touching a soule dead in mortall sinne , the which ought not to touch the body of Christ , or any holy sacrament , without expiation and sacramentall washing ? For he that handleth the Eucharist with hands bedawbed in dust and mire , sinneth mortally for his irreuerence to so soueraigne a maiestie , without doubt he sinneth more hainously , that handleth it with hands polluted and defiled with sinne . Besides , the dispensation of the Eucharist , ex officio , and publikely belongeth to holy orders , and therefore hee that dispenseth it , in deadly sinne offendeth mortally , because to that effect among the rest god imparteth his grace vnto his ministers . Let vs nowe after Masse , consider with the internal eies of our soules , the lamentable state of this miserable & detestable wretch , he that was elected of God , chosen his peculiar & deare seruant , admitted to the cheefest functions in earth , indued with grace , made a mediator betwixt god & man , now is become a reprobate , a seruant of sathan , a slaue of sin , stained with sacrileges , made abhominable to god , & almost vnprositable to his people . Oquomodo obscuratum est aurum , mutatus Ier: 4. est co●●r dispersi sunt lapides santuarii in capite 〈◊〉 platearij . O how is his gold become dark , the finest colour changed ( the image of God into the shape of the diuel ) the stones of the sanctuarie dispersed in the head of euery streete , the iewels of al vertues troden vnder foot , his functions dispised , for doubt not but he that vseth this trade , shortly wil become , not only disgraced in the sight of God , but also contemptible to men . Some Priestes of the meaner sort I haue knowne relapse into heresie , & afterward to reclame their errour , yet they confessed that the cause of their ruine came not by anie perswasion of diffidence in the Catholike religion , or trueth of Protestancie , but in regard of the lewd behauiour in life , and irr●uerent exercising of their functions , whereby they daily wallowed from one sin to another , and so at last to warrant their pleasures the better , they plunged into the abysse of heresie and insidelitie : this I could shew , if need were , vnder their owne haudwriting , diuulgated among their friendes , and at this present diuers hue nowe in England , in externall shew , Protestants , who suffered I know , first shipwracke in life , then in religion , they passed thorow the gates of sensualitie , before they entred the hel of heresie . Therfore deare brethren , learne by their losses betimes , to corred your owne liues , for we carry this pretious treasure of the Eucharist , as we daily proue , in vasis fiotilibus , 2. Cor. 4. in earthen vesselles that quickly are broken . Beware of emulation and dissention in agible matters , take heede of gluttonie and superfluities in eating and drinking , but aboue all , eschew dishonestie & impuritie , for as this vice impugneth often , and vehemently , so without mortification , fasting , and praying , and a diuine influence from heauen , it can not be ouer-ruled , continua pugna rara victoria saith saint Augustine , the temptation of lust is a continuall fight , yet rarely men win the victorie , heere many seruauntes of God most miserably haue miscarried , heere they who soared aboue the skies were caused to stowpe , heere I see Gods Priests extreamely honored , or extreamely contemned : for those that are knowne so leade their liues irreprehensibly in puritie and chastitie , they are accounted consequently good and religious men , and the reason is manifest , for that a man cannot obserue chastitie , except he liue in Gods grace and fauour , wherein consisteth true holinesse and sanctitie : and if he ouercome the greatest enemie , the lesser will casily be vanquished . Contrariwise , those Priestes that giue but any signe of impuritie , I know not howe , but all men abhorre them , they dare not commit any secrets vnto them , they resemble persons that the diuell ruleth and possesseth , those that see them at the altar , tremble at such a spectacle . Therefore in gestures wordes , deedes , and all occasions , let vs auoyde all things that may insinuate or giue any light shew of propension or inclination of our soules to such a filthy sin , let not any conceir or imagination thereof make deepe impression in our minds , but let vs flie from them as serpents , and poisoned Coccatrices , which infect , onely with looking on vs .

And since you are the true Nazarites , elected peculiarly Numb. 6. of God , seuered from the rest , sanctified by him , and consecrated vnto him , let that be verefied in you that Hieremie pronounced of them , Candidiores Lam. Hie● . 4. niue , nitidiores lacte , iubicundiores ebore autiquo , sapphir● pulchriores : whiter than snowe , cleaner than Psal. 50 milke , redder than olde yuorie , more beautiful than saphires . Whiter than snow , by the washing of your fins with the teares of repentaunce . Lauabis me , & super niue dealbabor , thou wilt wash me , and I shall be made whiter than snow , clearer or purer than milk , for infantlike simplieitie , sinceritie and puritie , redder than redde yuotie , coloured with the graine of Christs vermilian blood , by receiuing the Eucharist , more beautifull than saphires , adorned with all sorts of vertues , by internall grace and externall grauitie . Ah take heed that he soretel not you that lamentable theme , which he prophesied of them . Ibidem . Denigrate est super carbones facies corum , non sunt cogniti in plateys , adhasit cutis corum ossibus . I heir face is become blacker then coales , they are not knowne in the streetes , their skin oid cleaue to their bones . For the soule leesing the beauty of Gods grace , becommeth as blacke as the Diuell : when the priest lacketh the shew and colour of godlines , the people neither reuerence him as they ought , nor acknowledge his dignitie , because the flesh and fat of vertue is gone , there remaineth no more but skinne and bone , that is , externall attire , and the internall character , and therefore no maruaile if he be deformed . L●t this disgrace befall them that cannot liue continent , but must leade a sister , and so immediately leap out of their vnchaste beds into their vnholy communion , let them come presently from clipping and embracing their minions to feed vpon their faithlesse bread : Such ministers are sutable to such a sacrifice , and such preparation to like oblation . But come you with fasting and praying , with shirts of haire , and loynes gided , with feruent faith , strong hope , and inflamed charitie , bathe your eyes with teare , inconse your breasts with sighes , adorne your hearts with loue . Let him finde your soules a garden with fragrant flowers of vertue , besette with lillies of chastitie : a Temple with prayer , leuotion , and Religion , a heauenly paradice , with peace of conscience and tranquilitie .

FINIS .

A TABLE OF THE CONtents of this Treatyse . That noe man can prepare him self worthily to receaue the B. Sacrament . 1 That God requyreth a certaine preparation of them that receaue . 7 Two sortes of preparation . 17 Preparation before we communicate . 25 Of Feare . 32 Of Faith . 37 Of Hope . 40 Of Charitye . 45 How to vnite our soules to God , in preparing them to receaue him . 51 Vnion in Affection . 55 Of Zeale . 62 Of Extacie . 63 Of Beneuolence . 67 Greyfe for sinnes past . 69 Of purpose to obserue intierely the commaundements of God . 74 THE SECONDE PARTE . Of Preparation , when we communicate Naked . 84 Wounded . 96 As a Sonne to his Father . 101 As a Frends to his frende . 107 As a Souldyer to his Captaine . 124 As a Scholer to his Maister . 1●8 As the Creature to glorify his Creator . 163 As one cheyned by enemies . 173 As a Garden . 178 As an infant to his Mothers dugg . 188 As hungrie & needie . 197 As the three Kinges . 201 As a shipp cossed . 209 As the prodigall Sonne . 214 To honour Godds Saincts 217 As a harte thirstinge the fountayne of lyfe . 219 As a pilgrime . 220 As a faithlesse Spowse the her husbande . 222 As a propitiation for the deade . 224 As a gratefull obsequy vnto god for all his Saincts 227 As mouing to prayer . 230 THE THIRD PART . What we ought to doe after receauing of the blessed Sacrament . 239 The disposition of our Imagination , in receauing the holy Eucharist . 241 The presence of god behoulding . 243 The presence of Christs humanity . 260 The presence of Angells . 266 What we oughte to doe , when we receaue the blessed Sacramente in mouth . 271 Affects . 274 Oblation & resignation 282 Circumspection or caution . 286 Faultes esecaped in the prinringe . Pol 147 Lin. 9 Offinde god . ( Adde ) & porish . 151 Liu. 4. it natural witt . ( Adde ) or diuine Faith . 210 Lin. 10. delightes of the worlde . ( Adde ) What Syren more craftie , then our flesh & sences ? 253. Lin. 17. then all the eyes , ( Adde ) and witts .