A treatise, shewing the possibilitie, and conueniencie of the reall presence of our Sauiour in the blessed Sacrament the former is declared by similitudes and examples: the latter by the causes of the same.

A Treatise of the Blessed Sacrament .

That the Body of Christ is really in the Blessed Sacrament . The first part .

AMong Catholikes , I knowe it were superfluous , to indeuour with large discourses , to proue this Question : Because , relying their iudgements vpon the Catholike Church , whose definition in all ages hath beene most manifest , they need no other proofe or demonstration , Yet , partly to comforte them , partely to confirme that faith they haue embraced , I thinke ir not amisse , with some few similitudes , or palpable experiences , to open alitle the vaile of this Arke , and discouer some secretes , which either seeme impossible , or inexplicable , imitating herein the ancient Fathers , which explicate the mysteries of the Trinitie , Incarnation , Resurrection , and others , with corporall similitudes , and examples : yea Christ himself scarse spoke but in Parables , now comparing grace to Io. 4. & 7. Mat. 13. Mat , 25. water , now his church to a net , nowe the faithfull to fiue wise , and fiue foolish Virgins ; and the reason heere of I take to be the blindenesse of our wittes and dulnesse of our capacities , who are not able to comprehend any spirituall mysteries without som corporal resemblances , as most plainly appeareth in the Sacrament of the holie Trinitie , which cannot be vnderstood in it selfe , but in some effects , euen as wee cannot beholde the Sunne in his spheare , but in the water , or thorow some cloude . Knitting therfore the iugement of Christ his church , the decrees of Councils , the consent of Fathers , the reportes of Histories , the practise and vse of al christianity , I think that any man , not bewitched with wilfulnes , and but of an indifferent iudgement and capacitie , might easily discerne the veritie of this essential poynt of christianitie : For supposing here ( that no man but senslesse can deny ) that God was , and is able to effect this mysterie , and ( as the learnedest Protestants haue confessed to me ) with what words more plainly could he expresse his minde , hauing bread in his hand , than by saying , This is my bodie that shall bee giuen for you , This is my Mat. 26. Marke 14. Luke 22. 1 Cor 11. bloud which shal bee shed for you ? Al Euangelists with S. Paul conspiring in the same wordes , in like sense , neuer mentioning trope or figure . And if euer Christ had occasion to be plaine and apert in his speach , questionlesse heere where he gaue a Lawe , and enacted a Statute for his church . Who is ignorant that Laws ought to be perspicuous , because it is necessarie that al men should know them ? And therfore we see God gaue the Decalogue in so perspicuous a maner . Here he instituted Exod. 20. a Sacrament for his Church , but how plaine was hee in the institution of Baptisme ? Here he ordained a principal ceremonie Mat. 28. of religion to be practised : & who Math. 13. knows not how clearely he deliuered the ceremonial law to the Iewes in Leuiticus ? Here he was priuate with his disciples , to whome it was giuen to knowe mysteries , although to many others in Parables , and therefore it was conuenient , in plaine termes to ●eueale this so profound a mysterie to them . Here finally Christ made his last wil and testament : al men confesse that willes must be most manifest , lest the executors should not agree about the sense thereof . Therefore Christ giuing a law , instituting a sacrament , appoynting a religious ceremony , conuersing priuately with his disciples , and making his last will and testament , had sufficient occasion , I thinke , to conceiue through his infinite wisedome , that here was no place for metaphoricall figures , symbolicall senses , or harsh speeches subiect to sundry interpretations . This reason conuiceth my wit , & so perswadeth my vnderstanding , that supposing the thing possible , I maruell any man can deny it . And therefore since the venty of catholike religion is so true , certainely all arguments obiected against it , consequently are conuinced to be false , whereunto followeth , that they may bee answered , as in like maner we affirme all arguments which can bee vttered against the holy Trinity to be Paralogismes & soluble . And for better intelligence , and more fuller conceit , I meane to propound the chiefest , and rather answer them with naturall similitudes , or other supernaturall mysteries , then seriously assoile them according to the principles of Diuinitie , where of most readers are not capable .

First , some will demand , how is it possible that such a great bodie , as that of Christs , with al parts and members , shuld be cowched or conueied vnder so little an hoast , vnder a crumme of bread , or a drop of wine ? I demaund before I answer , if it were not as great a myracle , for to make a church or mountaine enter into a hole no greater than a barley corne ? No man can doubt of it : but this I will shew you done by nature .

Go to the toppe of Paules steeple , and there view the country about , the mountaines , hilles , plaines , valleis , the riuers , the gardeins , meddowes , orchardes , churches , houses , beasts , and men , heauen aboue , and earth beneath : now after such a mightie prospect , shut your eies , and in your mind you shall see all within , which before you saw without , in the same order , situation , correspondence , and proportion . Now I wil inquire by what monstrous gate passed in whole mountaines , villages , and riuers , and pallaces ? By the smal circle of the apple of the eie , no greater than a barly corne . But how was God able to cowch such a quantitie , or such a masse , in so little a moate ? The reason is , because the mountaine entring into the e●e , putteth on a certaine spirituall garment , although the forme of the mountaine imprinted in our eies , of it selfe be corporall , and extended like other materiall qualities in the subiect . This same similitude most aptly declareth the mysterie of Christs bodie in the sacrament , because it receiueth a certaine spirituall garment , that maketh it to bee in euerie parte of the hoast , as the image of the mountaine representeth the whole mountaine in euerie mans eie without confusion , or imptoportion . I demaund whether is more myraculous , to make a man with all his limmes to bee placed in no greater roome than a needles point , or a thing , which of it selfe is lesse than a needles point , without anie addition of substance , to be dilated as much as a man ? The latter we see daily , why then do we wonder so much at the former ? The soule of man requireth no place , but of it selfe fully and perfitly can refide in lesse than a needles point : yet we see it dilated and spiritually extended as faire as the bodie . Yea God himselfe filleth al places , whose entire & compleate substance requireth no place , but wholy may refide in one indiuisible point .

Is not the highest heauen the vastest bodie , and the mightiest masse that euer God created ? and yet according to the most accepted opinion in the schooles of Philosophers it inhabiteth no place .

If God by his omnipotencie coulde 4 Mat. 9. make a CAmmell passe through a needles eie , who wil denie but that he can put , by the same omnipotencie , the bodie of Christ in a little hoast ? Therefore well saide S. Cyprian , Panis quem Christus discipulis Cipr. ser de co●na Dom. suis porrigebat , non effigie , sed natura mutatus , verbi omnipotentia factus est caro ; that bread which Christ gaue to his Disciples , not chaunged in forme , but in nature , by the omnipotencie of the worde was made flesh . We see that Christ in manie miracles suspended naturall agents from their most proper and necessarie actions , as fire Dan. 3. from burning in the furnace of Babylon : 4 Reg. 6. the iron from descending in the prophets hatchet : S. Peters bodie from drowning Math. 14. when hee walked vppon the water : whie may hee not heere suspend the bodie of Christ from extending it in place ?

Pro. Secondly , how can one bodie be in so manye places at once , in Englande , France , Flaunders , Italie ? &c.

I answer : how is my soule whole in my head , whole in my handes , & whole in my feete ? If then one soule may bee intire in three places , there is no repugnance why one body may not be in diuers places ; for the repugnaunce is alike in both . If you say , the soule hath a certain connexion , or continuation in the bodie , which Christes body hath not in such distant places , this auaileth not : For who can proue , or euer did proue , that it is impossible for God to cut off my arme , and keepe my soule in it , and transfer it into Fraunce or Italie , leauing the same soule in my body here in England ?

We heare the Preacher in the Pulpit , whose voyce is but one , yet fiue hundred receiue it , and euery one the same sound in his eare .

We see in looking glasses , if there be a hundred little ones about a great glasse , in euery one of them our faces intire . Whether is more difficult , to conceiue one body in many places , or many bodies in one place ? Surely , I thinke no mortall man euer yet could yeeld a sufficient reason ; but we know most certainly that two bodies were in one place when Christ issued out Luke 2. Math. 27. & 28. 10. 20. Mat. 16. Luke ●4 . of his mothers wombe reseruing her virginitie , when he rose out of the sepulcher it being closed with a mightie stone : when he entred to his disciples the dores being shut , when he assended vppe to heauen , the incorruptible sphears reseruing their places . What is more impossible , that a body should be in two places , or a body putrified and rotten to be restored to all his qualities , quantities , and other proprieties ? no doubt but this which wee all beleeue shal be fullfilled in the finall resurrection of all flesh .

Thirdly how can can the body and bloud of Christ , being so little in comparison , be resident in so many hoasts and buttes of wine which in all the world are consecrated and reserued in the tabernacle at one time ?

Pro. Tel me how the soule of a child entring in the conception of the infant into so small and little a body without any addition can extend and dilate it selfe through the whole body of a man ? tel me how Gods indiuisible substance , without addition , mutation , or alteration , filleth the whole world ?

So. Do we not proue by daily experience how a little storax or frankensence , resolued into smoke keeping the same matter and quantitie only by rarefaction to bee sufficient to fill a whole church ? besides , those that vse to worke quicksiluer proue most palpably , how this mettal being set vpon a fire in a pot assendeth al in smoke , and filleth a most large roome , yet after with external colde being congealed , the selfe same quicke-siluer falleth downe againe , and is brought to a very small quantitie . Euen so the body and blood of Christ , although for a time they be enlarged yet when the cloude is passed , the externall vailes of bread & wine are consumed , the body is as it was before , and so shall remaine in all eternitie .

Fourthly how can those accidents , that whitenes , that quantitie , that moystnes , that drynesse , hang in the aire without their substance , as a house sustained without any foundation , the rinde without the choare .

Pro. He that vnderstandeth the mistery of Christs incarnation effected by the omnipotent hands of God , cannot call in question this difficultie in the blessed Sacrament , because it is as naturall for a substance to subsist in it selfe , as for an accident to be inherent in an other , and yet God seperateth from the humanitie of Christ his person and manner of subsisting ; why then may he not seuer fro these accidents their adherence to another ? and somuch the more , because Christs humanitie is inserted in his diuinitie , which hardly can be conceiued without some mutabilitie , which cannot be in God .

If arte or nature can make such admirable seperations , as wee dayly proue , this pointe cannot seeme so vnprobable . Did not the Romains trie pure wines from mingled by putting them in an iuye dish , through which the water dropped and left the wine behinde ? Doth not quicksiluer seuer golde incorporated with other mettells from them all ? are not the Potecaries able out of all hearbs , fruits , trees , and flowers , by fire to drawe the moisture from the terrestriall substance ? and shall wee say that God is not able , to distill the accidents from their substance , and drawe the internall substance , like sweet oyle , from the barke of accidents ?

Fiftly , how can there be such chopping and changing of substances of bread and wine into the body and bloud of Christ , and yet no externall signe appeare , as we Ioh , 2. see apeared in the changing of water into wine , and in the rod of Moses conuerted Exod , 4. into a serpent ?

Plinie recounteth not vnlike effects of Plin. l. 2. c. 5● . thunder , that it melted the mony in bags sealed with waxe , and yet no signe in the world appeared either in the bagges or waxe . And Scneca affirmeth , that sometimes Se●● . l. 2 , c. 31. it melted the sword , not indamaging the scabbard : and why may not God change the substance and leaue the scabba●d of accidents , since he is the Author of nature and wadeth deeper into the bowells thereof then any externall or internall agent ?

In Christs incarnation , there was a change of mans nature , the which lacked his owne person and was vphelde by the person of the sonne of God , and yet externally those that see his body , viewed not this change by any sensible effect . In iustification also a sinner is wholy renewed within , and made a new creature , and yet what externall shew appeareth of this internall mutation ?

Sensible miracles and signes were granted , especially by God , for the conuersion of infidels , and therfore were not effected so often among Christians after they had receiued the faith : for as S. Greg. saith , Fides non habet meritum , vbi humana ratio praebet experimentum , Faith hath no merite , where humane reason yeeldeth proofe : therefore it was expedient that this mysterie shoulde be vailed , that our reason might possesse a sensible obiect surpassing al reason , and onelie by faith to be beleeued .

Sixtly , how is not the body of Christ consumed by so many , who daily since the first institution , for so manie yeeres haue eaten him ?

Pro. Christ , to occurre and answere this reason in the 6. chapt . of Saint Iohn , first wrought the wonderfull miracle by feeding 5000. men , besides women , and children with fiue barly loaues , and two fishes , with the aduantage of twelue baskets : I say he wrought this myracle before hee beganne to deliuer them the mysterie of this Sacrament , thereby to prepare themselues to answere this Obiection : that if with so little he could feed so many , and make so much remaine more then he receiued at the beginning , how can he notfeed millions , with his body , and yet preserue it as entire as it was , when he first gaue it ? Christs body doth no otherwise heere then oure soules doe euerye day in our bodies , because as bodies continually exhale forth some partes , the which wee restore againe by meate and drinke : these parts dayly thus exhaled , our soules cease to informe , and yet they neuer consume nor deminish , euen so Christs body residing in diuers hoasts , ceaseth to bee in them lesing those places without any other consumtion or alteration .

Wee see the sunne so many yeres hath euery daye brought newe light to the world , euery minut he changeth his place without defect or consumption . And why shal not the Sunne of Iustice lighten the worlde in this Sacrament , and yet change euery minute his place without corruption or decay ?

Seauenthly how can he abide to passe into such vndecent places , as mens stomaks whose breaths many scarse can tolerat ? Pro. How doth his diuinitie fil al places how vndecent and vncleane soeuer , receuing no infection by them : but as the sun beames beating vppon a dunghil , neither are infected nor defiled , in like manner the body of Christ adorned with the beames of immortalitie and impassibility , receaueth no impression of any infectious or noysome creature .

So. The stinch of sin much more annoied the smell of his soule , when he conuersed in earth among sinners than this could molest his body , and yet it was not vndecent he should suffer that , but a signe of extreme loue and mercy , so it is not vnseemly his body should bee where those defects be , suffering nothing but onely remaining there to worke most admirable effects in his creatures , to their great profit and his exceeding charitie , as shall hereafter be declared .

Eightly what becometh of the body of Christ , after the formes of bread and wine are corrupted ? assendeth it to heauen ? then is it continually in voiage . Doth it stay in the stomacke ? but that is most vndecent .

When a mans arme is cut off , what becommeth of his soule that informed that arme ? doth it perish ? then he that lacketh an arme , lacketh a piece of his soule . Doth it hang in the aire ? But the aire is not organized to receiue the information : finally , it ceaseth to inform the arme , it leeseth that subiect and place , keeping the place in the bodie where it was before : euen so the bodie of Christ leeseth the place it had in the stomacke , and keepeth the place it had before in heauen .

So. As the Sunne in a moment spreadeth his beames from East to Weast , euen so Christ , his body from heauen into the sacrament : and as if a clond hinder the vertue of the Sunne , the light ceaseth , the Sunne remaineth where it was : euen so , when the forms of bread and wine perish , Christs bodie ceaseth to bee there , but remaineth in heauen , as he was before .

Ninthly , when the Hoast is broken , how is not the bodie of Christ broken also ? why are not seperated the legges from the body , & c ? why heare we no crackling of bones ? why see we no effusion of blod ? Pro. When a looking glasse is broken , do you not see in both the peeces your face as entire as when it was whole ? euen so , when the hoast is broken , in both partes thereof remaineth the bodie of Christ as entire as it was in the whole .

Sol. Albertus Magnus recounteth not vnlike Albertus Mag. trac . de Temt . cap. 22. effects of thunder , that it burns somtimes the shooes , but hurteth not the feet , it singeth the haire off the head and face , without any annoyaunce of those partes . Besides , hee that mangleth the body can not mangle the soule , which keepeth her immortalitie : likewise hee that breaketh the hoast , impeacheth nothing the incorruptible and indiuisible maner of Christs sacramentall presence in the blessed Sacrament .

Tenthly , how can Christs body be in the Sacrament without confusion , beeing whole coarcted into so little a place , for it seemes that al his bodie should be pressed to nothing ?

Pro. This may bee most perspiciously resolued by the first similitude we broght of the whole countrie , which entreth into the eie without confusion , and our faces which we see , euerie one in an others eie , with al delineaments most intire , without any disorder or improportion .

When Christs bodie entred , the dores being shut , or issued out of his mothers wombe , was his bodie pressed to nothing ? Io. 20. Luc. ● No , that were corruption , and not perfection , and vndecent for so decent a bodie .

I am here to aduertise the gentle Reader , that al similituds which Fathers bring to declare the misteries of our faith , as the incarnation , trinitie , grace , charitie , &c. do euer dissent almost in as many things with the mysterie , as they agree with it . Therfore maruell not if some of those I haue brought iumpt not in all things with the mysterie , as they agree with it . Therfore maruell not if some of those I haue brought iumpt not in all things with the blessed sacrament : for if they should , they were not similitudes , but the same things .

Besides , consider how many wonderfull workes wee daily prooue effected , which we would haue iudged impossible before we see them , as in a geographicall glasse , the compas , and such like . Now inferre hereupon , that if men by naturall skill can reach but our capacitie , how far can God go beyond it ?

Lastly , not onely heretikes , but also infidels exclaime against Catholiques , that it is a thing , not only vndecent and horrible to eate mans flesh , & drinke his bloud , but also impious and irreligious to eate their God , for what , say they , is more absurd then for God to abase himselfe to be eaten , and more abhominable then for his creatures prophanely to deuoure him ?

This obiection might as wel bee made against Christes incarnation , death , and passion , for it seemeth as vndecent for God to lie in a womans wombe for nine moneths , for him that is life it selfe to die , as to be eaten in this Sacrament : for what need had he of his creatures that he shuld toile so much for them ? why could he not haue forgiuen them all their offences of his owne accorde , seeing the fault was committed against him ? But the wisdom of GOD ouer-reached these carnall and cloudie conceited men , and therefore determined meanes surpassing all vnderstandings and deuises . Wherefore , as in the mysterie of Christes incarnation , the Fathers and Doctors indeuoure to search out the reasons which moued the maiesty of God so extraordinarily to exmiruite himselfe to become man : euen so we will here procure to vnderstand some reasons why so familiarly he did debase himselfe to be our foode .

The second part of this Treatise .

The first cause of the institution of the blessed Sacrament , to communicate himselfe to euery one in particular .

SVch is the nature of Goodnesse , that it doth not only perfit , enrich , and adorn the subiect wherein it resideth , but also enableth it with an ouerflowing vertue to communicate it selfe vnto others . Bonum Lib. de Diu. nom . ca 4. saith Dionis . Areop. est sui diffusiuum , Goodnes spreadeth it selfe abroad : and for this cause we see the Sunne , for that it is good in it selfe , communicateth his Vertue vnto others , dispersing his beames vpon the earth : the aire , because it is good conserueth the soule : the sea in regard of natiue goodnes allodgeth the fishes : the earth indued with the like , lendeth her lappe to mettalles and hearbs : in fine , since all creatures that bountiful hand of God framed receiued in their first printing some form Gen. 1. of goodnes . Vidit Deus cunctaque fecerat & erant valdè bona , God did see all that hee had made , and they were very good : consequently they receiued vertue to communicate their goodnes to others . And thus all creatures bee good in themselues● and profitable to their neighbours . Besides we prooue by daily experience , how they are not content to lend their frends some little parcell of their perfection , but as much as they haue , so much they bestowes so that the sphere of such their communication aunswereth in proportion to the degree of the naturall substance and engrafted perfection , so that earth produceth earth , water bringeth foorth wate● fire kindleth fire , a horse ingendereth a horse , an eagle breedeth an eagle , a man begetteth a man , wherevpon the Philosophers grounded their Axiome Omne simile generat sibi simile , euery like produceth like . If these drops of goodnes fallen from God their immensiue ocean sea , if these beames of perfections issuing from their euerlasting Sunne , if these dying leaues of bountie , shaken off that neuer fading tree of life , extend the limits of their goodnes so far , what bounds can containe his goodnesse which is boundlesse ? what measure can be prescribed to him that is immesurable ? where shall his bountie border which is infinite , nothing being equall to God ? Therefore his natiue goodnesse enforced him to communicate himselfe to mankinde , which mistery was effected by incarnation . But because this fauour in substance was onely proper to Christes humanity , though in operation , vertue and efficacy sufficiently offered for all : therefore the bounty of God was not extended enough , it lacked a farther communication , that euery man in particuler might participate his infinite bounty and perfection , not in vertue alone , but in substance also . The Sunne lendeth the earth his beames , yet the substance remaineth in heauen : but lo in this blessed Sacrament God hath with his beames ioyned the sunne , with his deuine vertue linked his diuinity , and not onely by effect , but also by person entreth into the breasts of all the faithfull , which come to receiue him . Here he maketh euery man partaker of himselfe , of his substaunce , as well deuine as humane : And therfore the sphere of his goodnesse cannot be farther extended , since euery one receiueth that which is infinite and God himselfe .

The second cause to be an Epitome or an abridgement of all Gods wonders .

AFter that God had rowsed from nothing Sap. 11. the mightie masse of this world , polished it in number , measure , & weight , the last worke those artificiall hands finished was man , who as an epitome or an abridgement comprehended in himselfe the degrees of all creatures : thereby giuing vs to vnderstand , that as often as we looke vppon man , we should call to our memories , how many goodly creatures , and how admirably God had created and prouided for his cause : euen so after that God in the olde Testament , and Christ in the new , had wrought infinite miracles and wonders , one of the last which Christ solemnly manifested to the world was this blessed Sacrament , as a memoriall of all his wonders , as an abridgement of al his miracles , that therby seing this Sacrament , we should expend what wonderfull miracles he had effected for vs , and what singular graces he had bestowed vp on vs , the which it seemeth Dauid standing a loofe off in his high turret of faith did contemplate , when he saide , Memoriam fecit mirabilium suorum misericors & miserator Dominus , escam dedit timentibus se , Our merciful and pittiful Lord instituted Psa. 110. a memory of his wonders , he gaue food● to them that feare him . that all miracles and singular wonders which God euer wrought , are comprised in this Sacrament or the like easily , it might be proved ; A few I will number , leauing the rest to the discourse of euery sound d●uine . What wonder shewed God first to the worlde by creation ? of nothing to make all : here many learned diuines holde that Christs body exsisting in heauen is created anew , for they say it is possible for God to create my soule and body againe in Fraunce , I beeing in Englande , as for to reproduce in the resurrection those formes , qualities , and accidents , which perished by death and corruption in the graue , and truly this manner of speach diuers fathers Cip. de eaera Dom. vse , calling this action , by which Christs body is placed in the Sacrament , creation : more ouer it plainly apeareth , that when the formes of bread and wine are corrupted , God produceth a new substantiall matter to sustaine and vpholde the new accidents . If you discourse ouer the miracles of transforming Lots wife into Gen. 19. Exod. 4. & 7 a Piller of salte , the rod of Moses into a serpent , the riuers into bloud , water into Ioh. 2. wine in the mariage , transubstantiation presently representeth the same . If raising vp of the dead , if giuing sight to the blinde , if in satiating a number with so little , most plainly it shall appeare hereafter , that this Sacrament causeth life euerlasting , that it openeth the eyes of the soule , that it feedeth millions and neuer consumeth . Therfore most true it is , that this Sacrament is an abridgement of the wonders that God wrought , and it selfe one of the greatest wonders of all . And therfore they may well cease now , who admired so much Archimedes for contriuing a spheare of glaffe , wherein hee had comprised the motions of the heauens , since in this sacrament are vnited all the admirable operations , wonders , and miracles , which proceed from the hands of the soueraigne work man of heauen and earth , grace and nature .

The third cause to deifie the soule .

THe Philosophers and Phisitions with iointo assent approue this principle to be of an vndoubted verity . Ex quibus constamus ex issdem nutrim●r , with those things we are nourished of which we are made . For being compounded of flesh , bones , heart , liuer , braines , sinewes , wee cannot liue except we be fed with flesh , bones , heart , liuers , finewes , to nourish our bones , heart , liuer , &c. which position must not be so grosly conceiued , that we ought to eat bones , or liuers , to nourish our bones , or heartes , for many eate nothing but roots , hearbes , fruites , bread , fishes , neuer touching flesh , or bones , and yet are nourished . But that whatsoeuer we receiue for fustinance , cannot restore the partes which by continuall resolution vanish away , except the meate wee take be first conuerted into the substance of those partes which are to be repaired . Therefore that bread wee eate doth not nourish the heart before it be conuerted into the substance of the heart , it feedeth not the bones till it be changed into the substance of bones , it restoreth not the braines , till it become of the nature of braines . The Iust therfore in scripture being called gods , Ego dixivos dis estis & filij Psal. 81. and Io. 10. excelsi omnes . I saide you are gods , and all the sonnes of the highest : and participating in their soules a diuine nature , Diuinae naturae facti consortes , Being made pertakers 2. Pet. 1. of the diuine nature ( if the Philosophers propositions be proued true ) ought to haue a diuine foode , the which no doubt the wisdome , goodnesse , and power of God knew , would and could prouid for them , as we see afforded in this Sacrament . This seemed Christ to insinuate when he saide , Qui manducat meam carnem , & bibit meum sanguinem , in me manet Io 6. & ego in co . He that eateth my flesh , and drinketh my bloud , abideth in me , & I in him . By which wordes are propounded two admirable vnions , the one is , that God is in vs , the other , that we are in God , by eating this celestiall foode . That God herby dwelleth in vs , it cannot be called in question , because as meat entreth into vs , remaineth in vs , and is vnited with vs , euen so Christ entereth really , remaineth really , and is resident so long as the vailes of bread and wine are not consumed . But O Lord how can we be in thee , since that no man is in the meat he eateth , but rather the meat is in him ? how then is it true , he that eateth thee remaineth in thee ? yet infallible truth it is that those that eate Christ are in Christ . For this difference we finde betwixt this diuine foode and other corruptible meats , that they haue not life in themselues , nor giue life , but receiue life of the body , and of insensible and inanimate creatures become sensible and animate substances , but Christs body so feeds the soule that it giueth life vnto it : Qui Ioh. ● . manducat me , vinet propter me . He that eateth me , the same also shall liue by mee . And therfore as God is saide to be in the Iust by grace & charitie , and they in him , so by this Sacrament Christ is in vs , and we in him . Herevpon it followeth , that men are deified in two sortes , by receiuing this Sacrament , first by a reall communication with Christ , whom they harbour in their bodies , and therfore of S. Cyprian are called Baiuli Christi carriers De caena Dom. or bearers of Christ , and others terme them Christoferi : secondly they are deified in soule , by receiuing this grace , which is a diuine coniunction and admirable participation of his deitie , by which they are made diuinae naturae consortes partakers of the diuine nature .

The fourth cause to vnite the faithfull after a certaine reall manner .

CHrist our Sauiour making his praier to his Father , among other graces hee Ioh. 17. Hec expositio est Cirill ? lib. 11. in Io. ca. 26. & Hillari lib. 9. de trinit. demanded , he asked this for all the faithfull , that as his Father was in him , and hee in his Father , so the faithfull should bee one thing . Christ is in his Father , because he really and essentially participateth the same substance with the Father , and his Father is in him , for that he possesseth the same nature and substance , with his sonne . It was vnpossible that the faithfull should in such sort participate one common essence , because the infinite perfection of God chalengeth this as a proper dignitie , to haue a nature communicable to diuers persons . But since that mans nature was not capable of such fecunditie , our prouident Pastor prouided a way to keepe his flocke together , and to vnite them , not only by affection in minde , but also by a certaine reall and substantiall nature wherein they should be made all one , and most excellently resembled vnto the blessed Trinitie , which was effected by this Sacrament : for by giuing them all the same body and bloud , he caused them to be vnited in one substance , one nature , & essence , and that more excellent than their owne naturall substance was . Wherefore al those that receiue their body may bee called one body , as S. Paule doubted not to call them when he saide , Vnus panis , vnum ● . Coria . 10 corpus , multi sumus , omnes qui de vno pane participamus , beeing many , wee are one bread , one body , all that participate of one bread . And for this cause ( as wee say ) all the three persons in Trinitie are one God , euen so all the faithfull by a certain maner are one body : and as the starres in the firmament , though of themselues very different , yet are vnited al in one indeficient fountaine of light , so all the faithfull fituated in the firmament vnmooueable of the Catholike Church , are vnited together and made one in this blessed Sacrament : but with this difference , that the starres haue not the Sunne in them , but ●nely the light , whereas the faithful haue the Sonne of all light continually springing within them . Iosuah thought GOD Iosu . ●● . shewed him a singular fauour , and woorthily al admire it , that God at the request of a man shoulde staye the course of the Sunne till he had ouercome his enemies : But what would he haue saide if God had brought the Sunne from heauen , and put it in his hand to haue vsed it at his pleasure ? so hee hath dealt with vs in this Sacrament , by drawing his eternall Sonne from heauen , to dwel in earth , to be held in our hands , to be receiued as foode , to ioyne vs all that be in his church , to fight against al visible enemies , as tyrants , and heretikes , and inuisible foes , as the Divel and his infernall ghosts .

The fift cause , to vnite the faithfull in affection .

AS the bodie of man containeth diuerse parts of contrary nature and disposition , the heart being hote , the braine cold , fleame , moist , melancholy , drie , spirits of a fiery nature , bones of an earthly , all the foure elementes in sundry partes holding predominion , yet the soule keepeth them in peace , conserueth a most sweet harmony , containeth euery one in his office : euen so this blessed Sacrament ioyneth Christs seruants , Greekes , and Egyptians , Iewes and Gentiles , poore and rich , learned and ignorant , in an admirable bond of loue and vnitie , if they receiue it with that preparation , and vse it as they ought : the Isai. 11. which vnion , loue , and peace , I say the Prophet foretold was too slowe ouer the earth , after that little cloude which Elias 3 Reg. 18. behelde had powred downe this blessed Sacrament vpon it , Habitabit ( saith he ) lupus , the woolfe shall dwel with the lamb , the libbard shall rest with the kidde , the calfe , the lion , and the sheepe , shal lodge all together , and a little childe shall leade them : he meaneth , fierce , cruell , and intractable men , sauage nations , and barbarous countries , shall be brought to vnion , peace , and loue , no doubt but principally by vertue of this sacred communion : this common soule will cause euery one to keep himselfe in order : this little childe which we fold with our breasts in this sacrament , will guide , pacifie , and comforte them all : for what inflameth men , one to loue another principally but resemblance and similitude ? Why doe kinsemen so affect one another , but in regard of resemblance of bloud , and similitude of complexions ? And therefore they are called , Consanguinei and Kinsemen . And what similitude can be greater then this , whereby good christians are made Verè Consanguinei Christi , In very deede the kinsmen of Christ . Yea rather identified or made one with the selfe-same bloud , the selfe-same body and soule , which no kindred euer did participate , because they haue the like bloud and bodies , but not the same , nor the same soule . The dignity and worth of those which be partakers of this sacrament may easily inuite al men to loue them . For as we prise and admire all those whom we acknowledge to be of account , so surely wee ought to esteeme those who are bathed with the bloud of Christ , who are indued with his grace , whose bodies are liuing temples & pallaces to allodge this royall maiestio . If the ground was holy where the Angell onely in a bush sp●ke to Moses : If the mountaine was sanctified where the celestiall Exod. 3. Exod. 19 Act. 29 spirits gaue the law : If the napkins and girdles of Saint Paule wrought miracles , because they serued so great a seruant of God , O in what reputation should we haue those blessed men which we know receiue so often , and keepe so long the king of Angels , the head of all the Apostles in their bodies .

The sixt cause for the exercise of faith .

IN the summe of all Diuinity I find 10. difficulties hardly to be conceaued , and consequently , not easie to be beleeued .

The first is , howe God hath free will . 2. how he knoweth those future effectes which neuer shal be , but if some circumstances did occurre , they would fal foorth . As for example , Vae tibi Bethsaida , Woe Math. 11. be to thee Bethsaida : for if in Tire &c. 3. how God doth predestinate , 4. the mistery of the Trinity , 5. howe Adams sin can be transfused or communicated to his posterity , 6. the mistery of Christes incarnation , 7. howe that which once was corrupted , shall afterwards be repaired in resurrection , 8. how a spirit can be dilated in a body , 9. how the corporall fire of hell can torment a spirit , the 10. is this admirable Sacrament , the which in my iudgement for difficulty surpasseth them all . For if you can but resolue me in one or two questions about eache of them , I wil make you sufficiently conceiue them all . As plainely I could make it appeare discoursing ouer euery one : but because al men , yea very few are capable I will omit them . For in this Sacrament first you haue heard difficulties about the wordes , how they can effect that they signify , 2. howe they effect it , 3. in what time they effect it . Secondly you haue inextricable difficulties about the bodye of Christ , 4. by what action is it produced . 5. by what maner consisteth it in an indiuisible sort , 6. how doth it reside there without confusion , 7. howe doth it not penetrate those accidents , 8. or what vnion hath it with them , 9. what opposition findeth it with the substance of bread , 10. howe is it not by so many that feedeth vppon it consumed , 11. howe can it be disperced in so many places , 12. how can it be extended to such a masse of bread , and such a quantity of wine , 13. howe in breaking the hoast Christs body is not diuided , 14. how can there bee as much in one hoast , as in 10000. 15. how passeth the difficulty of transubstantiation . Thirdly there are difficulties about the substance of bread , 16. what becommeth of the substance of bread , is it annihillated or resolued into aire ? 17. when the formes of bread and wine are consumed , how returneth it again ? Fourthly , there be not a few most difficult questions about the accidents , 18. how they remaine without their subiect , 19. how one hoast pe●etrateth not another , 20. how they concurre to the production of grace . I omitte many more which might be touched about the sacrifice , effects , and receauers of this Sacrament . But these onely I haue propounded , that the faithfull Christians might perceaue the singular wisedome of God in prouiding them so present , so palpable , so daily an obiect to exercise their faith . For questionlesse there is more merit of faith where the obiect hath greater difficulty to bee vnderstood , because there principally we captiue and bridle our wittes to obey God in faith . Wherefore I cannot but commend the deuotion of those faithfull christians , who in all temptations of faith , haue recourse vnto this Sacrament , and say , good Lord Credo adiuua incredulitatem meam , I Marke 9. doe beleeue , helpe my incredulity : Likewise I take one of the dispositions or preparations very proportionate to the receauing hereof to bee a resolute faith , to beleeue the reall presence of Christ in this Sacrament , protesting to liue and die in the professing of this vndoubted truth , in despight of all heresie or errour .

The seuenth cause , for the increase of our hope .

TWo things by the vertue of hope we expect at Gods hands : wherfore both we are apertly assured to obtaine , by the institution of this Sacrament if wee bee not faulty on our partes : the former for principall , though last in effect , is life euerlasting : the latter though as it seemes not so worthy , yet first in execution , are the means to atchieue life euerlasting . As for them most liuely our hope we see erected by this sacrament . For who is so foolish to thinke that God will deny him any thing necessary to saluation , since he hath left him his body , soule , person , bloud , & life , for a meane , for a ladder to make him to ascend into heauen ? If saint Paule reasoned Roman. 8. wel , God gaue vs his sonne , & how will he not giue vs all with him , speaking of his incarnation ? so nowe I wil reason , Christ bestowed his body and bloud to bring vs to life euerlasting , and howe can he deny vs the lesse , who hath granted the more ? how wil he debarre vs of al treasure in heauen , who hath giuen vs the Lord of al treasure of heauen ? Had not the Iewes a most stedfast argument ( when they wandered in the vast desart of Egypt ) that GOD firmely pretended to conduct them vnto the land of Promise , Exod. 14. when hee sent his Angel with a pillar of fire , as a torch bearer , to guide them in the obscuritie of the night , and with a cloude like a fanne to defend them by day from the scorching beames of the Sunne , when he euery day rayned Angels foode to sustaine Exod. 16. them ? al which were figures of this Sacrament , as hereafter shal appeere . And may not wee in like manner saye , that Christ hath left vs an inuisible proofe , that hee pretendeth neuer to faile in meanes necessary to life euerlasting , hauing presented a pillar of light , a cloude of raine , a celestial Manna , to illuminate our vnderstanding , to coole the fierie flame of concupiscence , to feed our soules to eternal life ? And therefore hee saide , Manducauerunt patres vestri manna in deserto , & mortui sunt , Your Fathers didde eate manna in the desart , and they died . Qui manducat hunc panem , viuet in aeterno , Hee that eateth this bread shal liue for euer , Iohn the sixt chapter : In like sorte we may be assured of life euerlasting : for hee that prouideth such forcible and excellent meanes , questionlesse intendeth to impart the end , yea he that we receiue is the end himselfe , Haec est vita aeterna , vt cognoscant te verum , Deum , & quem misisti Iesum Christum , This is life euerlasting , that they know thee the onely true God , and whome thou hast sent Iesus Christ : the seuenteenth chapter of Saint Iohn . And he hath auerred most certainly , that those which worthily eate this food , haue euen in this life life euerlasting in them . Qui manducat meam carnem , & bibit meum sanguinem habet vitam aeternam , & ego resuscitabo enm in nouissimo die , Hee that eateth my flesh and drinketh my bloud , hath life euerlasting , and I will rayse him vppe in the last day : Iohn the 6. chapter : that is , they haue the second person in trinity , who is life euerlasting , both the obiect and the giuer .

The eight cause , to inflame our charitie .

ARistophanes saide that loue was of such nature that it affected so to vnite louers , that they should become one thing : but because this was impossible to bee done , either without the destruction of one , or both , therfore it inforced them to procure all those vnions which were possible , as the same iudgementes , opinions , desires , habitations , table , apparell &c. And indeede this opinion of Aristophanes we may confirme by daily experience : For what els pretend those who so vehemently embrace one an other , but as it were one to enter into another , and vnite themselues in one , for the vehement affection of loue . Why did Iob say , Quis mihi det vt de carnibus eius saturemur , who will Iob 31 giue me that wee may bee filled with his flesh , but to declare that the vehemency of loue desired this vnion ? How possesse the three persons in Trinitye such vehement and ardent loue , but for the vnion of one substance in three persons ? That which men thought impossible to God was possible , and that which nature affected , was by the Author of nature & grace in this mistery effected : for herby imparting his body vnto men without destruction of either , he caused an vnion of both , whereupon ensued that the loue of God could not but be singularly increased towards vs , because as fathers loue most vehemently their children , because in them they see a part of their owne substance , disperced in their bodies , though after many chaunges and alterations : So God vewing his whole substance , without any mutation or change in nature or qualitie , his body and bloud , his soule and person , really remaining in vs and ioyned with vs , cannot but loue vs exceedingly , much more then any father his children . And we for the selfe-same cause are moued to loue him for the same vnion , or rather identification of substance . For who is so base minded , or cold in affection , that lifting vp the eies of his soule to heauen , admiring the infinite Maiestye of God , where millions of Cherubins and Seraphines stand in his sight , veiling their eyes with their golden wings , lest they should be dazelled being not able to behold the infinite brightnes of his glory ? who I say after this consideration would not open all the vaines of his heart , and resolue them into loue , seeing this soueraigne Maiestie to discend from heauen to earth , to dwell with a poore worme , to lodge with a miserable man , one that many times had offended him , to couer himselfe vnder bread to be eaten of him , and to enter into his body to be eternally vnited with him ? Zacheus thought Luc. 19. he shewed him a singular fauour , to come into his house : the Centurion passed a Luc. 7. litle furder and saide his house was not worthy of him . But here what shall wee say ? he entereth not to receiue , but to giue , not to cure the body , but to saue the soule , how can that heart not be enflamed with loue , which hath a burning flame of fier glowing so neere , I meane the heart of our Sauiour Iesus Christ ? How doth not those veines swell with affection which are filled with the pretious bloud of their most affectious and zealous GOD ? How doth not that soule exult for ioy at Christs presence beeing so neere , when Saint Iohn Luc. 1. Baptist exulted for ioy in his mothers wombe , conceauing but our Ladies voice ?

The ninth cause , to be an ornament of the materiall Churches .

IN the olde Testament ( which was a modell of the new ) wee see that God had a speciall care to prouide the Arke , the Cherubines propitiatorie , with all the ornaments and furniture of the interiour Exod. 25. Tabernacle , or Sanctum sanctorum , into which none could enter but the high Priest , and he only once a yeere . this as the Apostle apertly declareth , signified Hebr. 9. how Christ was to offer vp once a bloudy Sacrifice for the redemption of al the world . Yet this was but the Allegorie of these ceremonies , which God had not only instituted to signifie what was to come , but also ordained them for the present vse and religion of the Iewes , as Circumcision , Manna , the Pascal lambe with al the rest , the reason therfore which moued the diuine wisdome of God to ordain this so maiesticall a place , so reuerend and ful of ceremonies , was to strike into the peoples mindes , a great conceit of him , a reuerence and respect , a feare and humilitie in that place .

The like , with out al doubt , stood with his prouidence , in instituting this Sacrament , that we should haue in our temples the true Ark of his couenant , whence-from he was to giue answere , to imprint in our heartes at the view of his tabernacle a reuerend feare , and a fearful loue of his maiestie : for if we were Angels , and needed not corporall senses to pourtraite or represent the maiestie of God vnto vs , little it woulde auaile vs , to haue present such rites & ceremonies , but because our soule in this exile is drowned in the body , and cannot ascend to God , but by fixing the first and second step in externall sences , and corporall imaginations : therfore our prouident Sauiour condescending to our infirmities , ordained a sensible presence for his maiestie , thereby to strike into vs reuerence , feare , and respect , and so in effect it seemes that experience teacheth . For when I enter into an heretical church without light , altare , or image , and especialy without the body of Christ , me thinks I come into some vast prophane hall , or at best , some great schoole , for it carrieth no shew , nor casteth any smel of religion . Whereas entring into a church of Catholikes , al that I see breatheth pietie and religion , the lamps and lights represent the indeficient glory of heauen , and brightnes of Gods elected , the Images giue mee to vnderstand the multitude of Saints and Angels , who assist the maiesty of God in his eternal temple , whereas day and night they neuer cease his praises : the Altare leades me to that incruent sacrifice , which daily is offered to the liuing God , for all the faithful in Christs church : and in fine , the presence of Christ in the Tabernacle mo●eth me to reuerence , to look into my selfe , to carry me circumspectly in that older as such a presence requireth . For as wel noteth Saint Chrys. When Courtiers come before the Kings presence , they are careful and circumspect what they doe , they roll their eyes about their garments , lest any spotte or blemish in them might offend the Kings eyes , they ponder theyr speeches , lest any vndecent word should escape from them , they forelooke al theyr gestures & actions , lest any of them should appeere vngrateful to the king ? And how doe faithfull Christians when they come before Christ in the Church ? they looke into their soules , weigh their words , consider their thoughts , and in fine , beware that nothing proceed from them , that in any sorte may displease so diuine a maiestie : for indeede , as the same Authour wel aduertiseth , by the presence of Christ in the Sacrament , the church is conuerted into heauen . For as we prooue the kings Court and Throne is not his pallace , his gardens , his golden galleries , his ●orie beds , his chaire of estate , his pearled canopies , but the person of the King is the essence of the Court and Throne , al the rest be accessary to him , euen so the court and throne of heauen is not those spheres , those angels , those saints , they be all ornaments , they be accessary , they waite vpon Christ , which is the very essence and substance of the court and throne of heauen , who nowe dwelling in the Church hath changed it into heauen : and questionlesse , where Christ as , there cannot but be a multitude of Angels attending his Maiestie , beholding his glory , as Chrys. witnesseth .

The tenth cause , to be the end and consummation of all the other Sacraments

WHen I consider the seauen Sacraments of Christs church , me thinks I conceaue God as an immensiue Circle without bound or limit , whence from issueth six Sacraments , as lines , who end all in the center of Christs body in this Sacrament , or else that the other six are great flouds of grace which water the earth of Gods elected , yet all running amaine to the ocean sea , which is this euerlasting Challice , or else , that the seuen Sacraments , resemble the seuen Planets , whose influences cause such admirable effects in this corporall world , all yet receiue their light from that which standeth in the middest , I meane the Sunne ; euen so all Sacraments draw their vertue and grace from the contented of the Eucharist . Cipr. sermde caena in ritulo Dionis . li de eccles. Hiera●c . Wherfore S. Cip. called it , Consummans Sacramentum , a Sacrament consummating , and Dionis . Areop . termeth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 August tract. 1 20. in 10. Sacramentum Sacramentorum , the Sacrament of Sacraments . For as he saith no Sacrament is present without this , and that for two causes , the former is , in regarde that the Author hereof imparteth grace , vertue , and efficacie , to all other Sacraments , for out of his side issued all the Sacraments of the church . Another reason is , because all other Sacraments are peculiarly ordained of God to this , and as S. Dioni . saith , haue not their complete perfection without it . By originall sinne the gates of Paradice were shut , and wee all debarde from the tree of life , which only immortalized the eaters . By Baptisme the gates are opened , and accesse is graunted to eate the Fruite of the Tree of life , this Sacrament which grew vpon the crosse . But actuall sinnes caused death againe , and bolted the gates as fast as before ; the which the Sacrament of penance vnbolteth againe . The Sacrament of confirmation peculiarly God ordained for the saithful , that therin they might receue force and strength to confesse the Soule of this Sacrament Christ Iesus , and all the misteries of our faith , denied by infidels , blasphemed by Iewes , impugned by Heretikes , among the which none hath bin more assailed , nor more earnestly defended then this , and as I thinke there is no pointe of christian religion , vppon which more books haue bin written , then on this matter . How order aymeth at the body of Christ , none can call it in question , since all the seauen orders of the Church are wholy directed vnto the right consecrating and administrating of this Sacrament . Matrimonie , by representing the vnion of Christ and his Church , consequently vnfoldeth vnto vs , the coniunction of Christs fathfull flocke with their heauenly Pastor in this Sacrament , for as man and wife in Matrimony are one body and one flesh , so by the virtue of the Eucharist , Christ and his faithfull are one body by reall vnion , and one soul by naturall affection . And for that this Sacrament of Christs body was to bee a viation to conduct men , specially in the last point of their liues , when they enter the harbour of eternall life , therfore to dispose the soule , to take awaie all melancholie and discomforts caused by sicknes , and lothsomnes to leaue this worlde , our blessed sauiour prouided the extreme vnction , and then all Sacraments end in the Eucharist .

The eleuenth cause , to arme vs against our enimies , and especially against the deuill .

THe common enimies of al Christians , well knowne and daily proued , are the diuell , the flesh , and the world , who openly , and secretly , by force , and trechery , omit no occasions , wherein they thinke to preuaile . Against them all three , our vigilant Captaine hath armed his souldiers with this sacrament . How he protecteth vs against the diuell heere I will deliuer , reseruing the other two to the next discourses . First of all , most certaine it is , that the blessed Eucharist is not only meat to feed our soules , but also armour , force , and strength to defend vs in battaile : so saith Dauid , Parasti mensam in conspectu Psal. 22. meo aduersus eos qui tribulant me , Thou hast prepared a table before me against those that vexe me . And what other table can he meane of but this which Christ hath set before all his faithfull ? what other table can fortifie him against his enemies but this , wherein is eaten , Fortitudo gentiarum the fortitude of the Gentiles ? the reason why this celestiall foode armeth our soules against the assaults of our enimies , may easily be deliuered , for little would it auaile a souldier armed without , with helme , currats , picke , or what furniture soeuer , if he were destitute of naturall force and strength of body to mannage his weapons , if for hunger his vitall spirits failed , if he were so weake he could not strike a blowe : therfore meat is necessary to restore his lost forces , to repaire his strength , and consequently , to arme him within against the troupes of his enimies . So internally doth the Eucharist fortifie vs by spirituall nutrition and vitall sustentation against our ghostly foes . The diuell , as GOD signified by that monstrous Leuiathan mentioned in Iob according to Saint Gregories exposition , like a great whale Gregor. in 40. Io. did swime in the tempestious Sea of this worlde , deuouring men like fishes , casting them downe into that fiery stomacke of his infernall furnaces : at last he came to Christ , and as he caught for a baite , his Humanitie , he was taken with the hooke of his Diuinitie . In like sort pretending to inuade those who are blessed with this thrise blessed bread , thinking to take them naked , findeth them most strongly armed , and those which he made acounte in hell to haue troden vnder feete , by vertue of this bloud , shall triumph in Hom. bi ad Pop. Antioch . & hom. 45. in lo. heauen ouer his head . For as Saint Chrisostom saith , Tanquam leones spirantes flammas sic discedimus ab illa mensa diabolo terribiles effecti , as lions breathing flames of fier , so depart wee from that table being made terrible vnto the deuill . For what flame of fier can more affray then the presence of Christ , at whose name all the infernall crew do tremble and shake ? They feare no doubt that which carieth this sacrament in his breast , should foile their forces , as Dauid did Goliath that tower of flesh , ( their figure 1. Reg. 17. and slaue ) with a little stone , the picture of Christ residing in the Eucharist , they know well enough their dartes are shot against a wall of flint , which reboundeth to their owne harme and shame , when they impugne a soule armed with Christ : yea for feare they dare not approach , but as a seruant of Christ saide , S. Kather. de sienn● . fly from a soule seruent and full of charitie as a number of stinking flies , from a boyling pot vppon the fire , because they know they scorch their bodyes by ceazing vppon such a preye . Therefore Iob. 17● in all temtations of Sathan which vexe vs vehemently , let vs runne to this defence , and say with Iob , Pone me iuxta te & cuiusuis manus pugnet contra me , Put me next to thee , and then let any hand fight against mee .

The twelfth cause , to arme vs against the worlde .

BY the world here I vnderstand all the wicked men , who professe themselues friends of the world and endeuoure to induce the seruants of God to sinne and wickednesse , as Infidels , Heretikes , and wicked Christians , against all which this blessed body doth singularly defend and protect vs .

Who cannot but call to memory that memorable miracle wrought in the furnace of Babylon , when the blasphemous Dan. 3. Nabuchadonozer affecting deitie caused Sidrac Misac & Abdenago to be cast into the vehement flames of fire , because they would not adore his statue ? but what effect had it ? what could he preuaile ? nothing . What was the reason ? because he saw one with them walking like the sonne of man . They which had Christ with them ( for him the Angell there present represented ) in the very middest of flames walke with alacritie , care not for torments , in the calme of their dolours they praise and glorifie God . For I would demaund of any true seruant of christ , what persecution , what what losse of goods , what imprisonments , what rackes , what gibbets , cutting or mangling can affright him who hath receiued Christ into his heart in the blessed sacrament ? specially when he considereth with mature deliberation , that that all these torments and many more are nothing in comparison of that the very sonne of GOD suffered for his loue . Moreouer if wicked Christians deride thy fasting , continencie , long praiers , and mortifications , what consideration can better defend thee then the presence of Christ , who passed ouer all the alphabet of mortification most exactly for thy sake ?

The cause why this Sacrament so defendeth good soules against the wicked assaults of the world , I take to be the great abundance of charitie and grace , whch Christ offereth to those that receiue his body worthily : for ( as after shall be declared ) heere our Sauiour oepneth his hand , & disperseth his heauenly treasures most copiously . This celestiall dew , or rather this supernaturall flame so kindleth the hearts of all good soules , that it causeth them to loue , prize , and esteeme God exceedingly , and consequently to desire nothing more , than to haue occasion to com to that supreame and heroicall act of charitie , Ponere animam pro amico suo , to 10. 15. yeeld his life for his friend : For thereby they assuredly know they shal be like vnto him whome they doe claspe in their breasts : they wel vnderstand , that loue more appeereth by suffering euil for their friend , than in dooing good for him . And for this cause I would councel , yea , and I am perswaded , if the precept , of receiuing the Eucharist bindeth out of Easter ( as commonly Diuines holde it doth ) that specially those , who eyther are to be examined or arraigned , or executed for religion , ought to prepare themselues with this Sacrament if they can do it conueniently : for as Saint Cyprian saith , Idonius esse non potest ad martirium , qui ab Ecclesia non armatur ad praelium & mens Cip. in cp. 54 deficit quam non recepta Eucharistia erigit & accendit . He is not fit for Martirdome , whome the Church hath not armed to battaile , and there the minde faileth , when the Eucharist receiued erecteth not and inflameth . For how can thy be better prepared to spend their blood for Christ , then when they are armed with the blood of Christ ? or when will they answere more courageously in the defence of Christs religion , then when they are replenished with the chiefest fruite of his passion .

The thirtenth cause , to bridle our concupiscence .

THe sting of originall sinne made such a deepe wound in the inferiour partes of our soules , that although they bee cured by Baptisme , yet the scarres fester againe , except they be continually fomented with some heauenly medecine the which our carefull pastour hath prouided in this Sacrament : whose vertue better shall be perceiued by the declaration of both the sore and the salue . Concupiscence is an inordinate appetite of the soule , inclining it to follow the delights of the flesh , proceeding from sin , and bending the soule to sin . This salue is a Sacrament eleuating soules from earth to heauen , from sence to reason , from carnall delights to eternall pleasures , proceeding from god , containing god , and leading to god . Whence from followeth that as dastards are terrefied only with the memory of their potent aduersaries , euen so the fury of concupiscence , is greatly asswaged only by the memory of this sacrament , when it perceiueth that Christ must lodge in that house where it resideth . For it well knows that if the high priestes in the olde law could not offer their solemne sacrifices , but prepared with continencie , if none durste approache neare the mount Exod. 19. where God by his Angelles gaue but two stonye tables contayning the lawe , 1. Reg. 21. & Mat , 12. except the abstinency from their lawefull wiues hadde armed them , if Dauid coulde not eate the loaues of proposition . but disposed with coniugall chastitie : if 1. Cor. 7. S. Paule woulde haue married men to abstaine for a time , to be more fit for praier , howe then dare concupiscence debostlie breake foorth into inordinate appetites ? how dare she desire those delights vniustly , when those are debarred which might haue vsed them lawfully ? Do wee not see what care the true friendes of Christ haue euer had to handle his body with all puritie ? If Ioseph of Aramathia take the Matt. 27. body of Christ to bury , he foldeth it in a most pure sindon or fine white cloth , if it be laid vpon the Altare , none is ignorant how cleane the corporalls are , where vpon his precious body resteth : and shall wee thinke that externall creatures are so requisite , and internall puritie , not much more to be affected ? No no , the soule of him who receiueth this Sacrament , ought to be a corporal , without staine of fleshly delights or impuritie : if concupiscences are so restrained with memory of the puritie requisite to this holy Communion , if the Sunne cast such a light before it appeare aboue our horizon , how can darkenes abide after it be risen ? in what fetters and boltes shal it be cast , when Christ entreth , when he sheweth his face ? for most certaine it is , that the loue and charitie of Christ heere imprinteth in the soule the supernatural comforts , hee most liberally lendeth to the deuout receiuers , extinguish the flames of concupiscence , as the cloud in the desart hindred the scorching Psal. 104. rages which parched the children of Israel , Psal. 77. and the fresh water which gushed out of the rocke , quenched their thirst . Likewise after that good soules haue harboured this precious balme , what fragrant smells of deuotion , of modestie , of pietie , of religion issue out of those mouthes , distil from those handes , spring from those eyes , who haue seene , toucht , and tasted their saluation .

The foureteenth cause , to giue life to the Soule .

THis cause , motiue , or effect , of the institution of the Eucharist , our Sauiour welnie tenne times inculcateth in S. Iohn which breedeth some difficultie , because al the other Sacraments communicate to the receiuers the same effect : for a sacrament is a visible sign of an inuisible grace , instituted for the fanctification of the soul , the which cannot be without grace , which is the life of the soule : for as the bodye without the soule is dead , euen so the soul without grace lacketh life . Howe then peculiarly doth Christ ascribe the life of the soule to this Sacrament since it is common to all the rest ? Diuers causes I think may be rendred . First , for that in the other sacramentes God distilleth his grace by droppes , in this where he disperseth it with his owne hands he powreth it forth in abundance : and therefore they may be said , not to giue life in respect of this . Euen as we call flesh onely meate , not that fish is not meate , but in respect of fleshe wee scarce account it meate . Secondly , because in this Sacrament men participate , not onely the life of grace in the soule , but also the body and soule folde within them the reall and substantial life of Christ , wherwith they are made one thing , one bodye , one life , wherefore Christ said , Qui manducat me viuet propter me , He that eateth me , shall also liue by Io. ● . mee . And , Sicut misit me viuens pater & ego vnio propter patrem , & qui manducat me viuet propter me , as the liuing father hath sent mee , and I liue by the father : And hee that eateth mee , the same also shall liue by me : that is , as my father sent me by mine incarnation , and I liue for the vnion which my diuinity receaued from my father , euen so those that eate mee , shall liue for the vnion they haue with me .

Thirdly , for that we here receaue the intire and compleate cause of life euerlasting both of body & soule , the which wee doe not in other Sacramentes , and therefore Christ saide , Qui manducat meam Io. 6. carnem . Et bibit meum sanguinem habet vitam aeternam , & ego resuscitabo eum in nouissimo die . He that eateth my flesh , and drinketh my bloud hath life euerlasting , and I will raise him vppe in the last day . Since therefore this foode in general causeth life , and for so many particular reasons yeeldeth life to the receauers , wee may well call it the fruite of life . And as often as we eate thereof , we haue accesse to that tree of life planted in paradise by whose fruit our forefathers had kept their Gen. 3. bodies immortall . As often as it entreth into our mouthes wee sucke the vaine of life , drawing the incorruptible bloud out of our Sauiours side : for al other meates , do what you can , they so restore life , that they destroy life , and at last , by their continuall action exhaust al the forces : but this Sacrament yeeldeth eternal life both to the soule and body , and although the body die , yet by vertue of this foode , it is to rise againe .

The fifteenth cause , to dignifie his Priests .

BEeing once in company with certaine Protestants , yet ciuil men for conuersation , one of them being a Minister , asked what was the cause that Priests were so accounted in times past among the Papists , and ministers so little prized now among the Protestants . He himselfe answered first , Truely ( quoth he ) I thinke it proceeded of confession , by which they kept the people in great awe and reuerence . Nay quoth the other , it was the good life of those Priestes which made them esteemed , and the ill life of our ministers which causeth them to be contemned . I then concluded the matter , and told them they had both touched good strings for we commonly reuerence them whom wee know are thorowly acquainted with our state , and vnderstand our imperfections ; besides , we respect sanctitie in whom soeuer we find it , but especially in them whose state requireth different life from the rest : but to make the harmony more perfect , I thinke the chiefe cause was the dignitie of consecrating the bodye of Christ , al these three make a good consort in Musicke , to haue power ouer his reall body by consecration , and ouer his mystical bodye by remission of sinnes , and to leade a life continually correspondent to them both , cannot but strike into the peoples hearts a great reuerence and respect : Let vs omit the two latter , & onely speake of the former .

What greater authoritie can wee imagine could God giue to man , than to put in his hand the vse of his infinite power , to worke so many myracles , to effect such a worke as surpasseth the creating both of heauen and earth , when , where , and as often as hee woulde ? Simeon thought thought it so great a thing , to take Christ but once in his armes , that he loathed after to liue in the world , and cried , Nunc dimittis seruum Luc. 2. tuum in pace , Heere the Priest euery day , not onely handleth , but also maketh present and eateth . The three kinges came from forraine countries to adore him : but the Priest can bring Christ from heauen , and lay him vpon the altar . Saint Marie Magdalen bathed Christs feet with tears , Luk. 7. but what flouds would she haue shed once to haue eaten his body or dranke his blod ? What greater dignity coulde a man haue conceaued then to be made instrumentes of Gods Omnipotencie , that their words should be more effectuall than al the deeds in the world ? What more imminent glory could they haue imagined , then to offer vp daily that sacrifice which our sauiour offered once vpon the Crosse . These thinges bee so great , that whole bookes would scarce suffice to Register them all . Reade Saint Chrysost: de sacerdotio , and you shall see howe he extolleth their Authority .

The sixteenth cause , to haue God vnder sensible obiect to heare our praiers .

ONe of the greatest impediments that the seruants of God suffer in praier , is a certaine diffidence or doubting that they pray in vaine , that none heareth or attendeth what they say , whereupon followeth a tediousnesse and loathsomnesse in praier , which impeacheth , not only the merite , but also the effect and impetration , which often requireth continuation . True it is that wise and faithfull Christians conceaue the presence of God in euery place , but because it is so insensible , because it proceedeth from the intellectuall faculty , it causeth no great impression in the soule : therefore our prouident maister foreseeing this imperfection ordained such a presence as should stande well with the merite of faith and also greatly Exod. 25. & 37. further our deuotion . As in the old Testament God prouided the propitiatorie where he placed two Cherubins folding the Arke with their winges , and he from thence gaue answere vnto Moses and the Priests to all that they demanded of him : that thereby the people might enioye a perpetuall sensible obiect to stirre more deeply in their mindes a more liuely conceite of the presence of God then they coulde imprint without it . Besides this , corporall presence helpeth vs greatly in praier , to recal vs when we are distracted , for such is the imperfection of our meditations , that we cannot prosecute them , but by corporal imaginations , the which wee proue to be so wauering & inconstant , that if we fix not our mindes fully vpon some corporal & sensible obiect , our selues will be wandring in al the coasts of the world . But by this presence of Christ our imagination keepeth at home : as soone as it beginneth to range , this Sacrament with a silent voice , but a crying maiesty admonisheth him of his duty , that talking with so soueraigne a king , he must not but speake to the purpose , & attend what he answereth . Thirdly it causeth vs to humble our selues , the which is most necessary for ●eel . 25. Luke 18. praier , because oratio humiliantis se nubes penetrabit , the praier of him that humbleth himselfe wil pierce the cloudes . And the publicane for this cause obtained his petition , wheras the Pharisie was reiected : and what can enforce a man more truly & profoundly to humble himselfe before God then this food where the son of god doth humble , yea abase himselfe so low for man ? Fourthly in the Arke , as S. Paul witnesseth , Heb. 9. were the tables of the law , the rod of Aaron wherwith he did so many miracles in Egypt , and a vessell of Manna that god rained in the desart : For god would haue them to set perpetually before their eyes the memories of his admirable benefites he had bestowed vpon them ? And haue we not most liuely represented al these three in the Eucharist ? who vieweth but the tabernacle wherin our sauiour resteth , and remembreth not the new testament subrogated for the old , Christ for Moses , the law of grace for the law of feare , the two precepts of charity , like the two tables foulding the x. commaundements ? who seeth this sacrament & presently recordeth not what woonders Christ wrought in earth , how he conducteth the faithfull through the red sea of his pretious bloud , wherein are drowned all infidels for their incredulity , being made to the one petra scandali , a Rom. 8. 1 Pet. 2. stumbling stone , & to the other lapis angularis , the corner stone ? finally who beholdeth here the presence of Christ & imediatly may not easily see the vessel of manna , the foode of his chosen people in the desart of his life , the foode of Angels discended from heauen , the food that finally must conduct them to the land of promise ?

The seuenteenth cause to abolish veniall sinnes .

IF we were arriued to the hauen of eternall life , and ascribed citizens of that celestiall Ierusalem , whence there is neither Eph. 5. macula ruga nec , spot , nor wrinckle that is , neither sinne , nor inclination to sinne , we needed no remedy to wash away our sins , but since our habitation for a while must be cum habitant . Cedar , in a worlde subiect Psa. 119. to temptations of Sathan , euill examples of the vngodly , allurements of the flesh , infinite occasions of offences , since we are seduced by so many extraordinary passions blinded in iudgement , and feebly in affection , prone to vice , and slowe to vertue , Lac. 3. therfore the very iust doe vtter these voices , In multis offendimus omnes , in manye things ● 10. 1. things we offende all , ( and ) si dixerimus quod peccatum non habemus , nosipsos seducimus , Prou. 24. If we shall say that we haue no sinne , we seduce ourselues : and , septies in die cadit iustus , the iust falleth seuen times a day . Neuerthelesse the iust are planted , Psa. 1. by the riuer side : if some little imperfection staine them , if some mudde cleaue vnto them , these cristal streames wil wash it away , this blessed Sacrament beeing their dayly foode , will scoure their dayly defects . For we know well that dayly meate supplies dayly wants , and that which either sunne or labour consumeth , that meate repaireth : so in the Sacrament it befalleth wherewith the soule is nourished , that those defects , which either by worldly mallice , or carnall delights were contracted , by this consuming fier are released . If Dauid coulde say , asperges me domine Psa. 50. hisopo & mundabor , lauabis me & super niuem dealbabor . Thou shalt purge ●mee O Lord with isope & I shal de clensed , thou shalt wash mee and I shall be made whiter then snowe . If the bloud of kiddes or calues sprincled with isope could wash him so from sinnes ( which drew all their vertue from this Sacrament ) so that hee should become whiter then snow , how white then shal become those soules from the spots of sinne whose heartes & soules are sprincled with the blood of Christ . I must confesse with Saint Augustine , that Christ washed his disciples feete before he made them pertakers of his table , the which did signifie the spirituall washing from veniall sinnes , for none ought to powre downe this pretious liquor but Tract. 56. in 10. into a challice most pure and neate .

Yet what if after some indifferent diligence made , or for some other present occasion , one come to this Sacrament with some veniall sinnes , shall not wee thinke that our bountifull Sauiour will like the sunne consume those little cloudes of ignorance ? like an Ocean sea drowne those sparkes of concupiscence : like a magnificent king taking possession of his crown and kingdome ( I meane the soules of his seruants ) forgiue those little faults committed , and say as he saide to Zacheus , Luke 14. Quia salus huic domui facta est , This daye saluation is made to this house . For if wee consider but the qualities of veniall sins , and the nature of this Sacrament , wee shall finde such correspondence of perfection in the one opposite to the imperfections of the other , that none can deny but that this foode of life , to veniall sinnes is a present death : venial sins are not main but light offences of god , but this sacrament yeeldeth extreame contentation to God , wherein his sonne , who comprehendeth all his loue is contained . Veniall sins dispose to mortall , and consequently , tend to damnifie the soule to death , but this sacrament is life , bringeth life , and encreaseth life . Veniall sinnes coole the feruer of charitie , and this Sacrament enflameth charitie . Veniall sins cause some blemishes in the soule , and consequently distemper the beautie therof , by a little disgracing the exact figure and similitude of the Trinitie , this Sacrament deifieth , adioyneth new colours , and repaireth the portraite againe . For who can better do it then he that came of purpose to refine it ?

The eighteenth cause , to be a perpetuall Sacrifice .

Priest , Sacrifice , Religion , are so linked together that it is imposible to finde one without the other : for there can be no Priest that hath no sacrifice , nor any Heb. 5. religion where there is not both Priest and sacrifice . Because , what is religion but a publique profession of a multitude to worship god ? and what publike worshippe can bee exhibited to GOD without a reall and externall Sacrifice ? For the better vnderstanding hereof it is to be noted , that in all ages , and in all nations , and in all religions , they euer vsed some sorte of Sacrifices : for if wee looke into the lawe of nature wee shall finde , Abell , Abraham , Iob , offering vp sacrifices : if wee discend to the law written , there will appeare an admirable number appointed in Leuiticus . If wee come to Christ in his last supper , and vppon the Crosse we shall finde him sacrificing . Besides , wee may obserue that all their sacrifices almost consisted in killing beasts , or in the destruction of some creature , as in burning insence or such like . Now if we demaunde , for what reason did they kill bulls , calues , or lambes , how know they that GOD would be pleased with them ? what needded he bulls , or calues ? nunquid manducabo Psa. 49. carnes ●aurorum aut sanguinem hircorum potabo ? shall I eate the flesh of bulls , or drinke the blood of goates ? by the resolution of this doubt we shall better perceiue why Christ left this Sacrament as a perpetuall sacrifice for his church . Three reasons then may bee yeelded : the first , because by sacrifices men acknowledge GOD the first maker , conseruer , and last end of all creatures , the which they intend to professe by the externall action of sacrificing , because in killing an oxe , and burning of him to ashes , they depriued themselues of all vse of all profit , whereby they signified that all was due to him of whom they had receiued all . The second reason was , because the holy ghost moued them to vse such bloudie sacrifices to prefigurat the passion of christ once to be offerred vp on the Crosse . Thirdly to shew by the death of beasts , & that they deserued death for their sins , that they offered the one to God in lieu of the other . By these three reasons , wee plainly see , that wee in the lawe of grace haue as great need of a reall and externall sacrifice , as either the Iewes , or those that liued vnder the lawe of nature , For need not wee as well as they to acknowledge the dominion and right of GOD ouer this worlde ? is not hee our Creator , our conseruer , our last end , as well as theirs ? ought not wee as well to represent the sacrifice of Christs passion passed , as they to prefigurat that which was to come ? do not our sins , as well deserue death as theirs did ? and are not we bound as well to craue pardon for them as they ? for these three causes therefore , and many more , our Sauiour instituted this sacrifice of the altar : where by the incruent death of Christ we acknowledge the eternall dominion of God , and render him infinite thankes for all his gifts , as well of grace , as of nature , and therefore principally it is called Eucharistia , that is , gratiarum actio , thankesgiuing : besides , we represent most liuely his passion according to that precept of Christ , Hoc facite in ●eam Luke 22. commemorationem , do this for a commemoration of me . Finally , we cry O Father of heauen and earth , loe , we deserue death , and 10000 deaths , but here wee present the death of thy sonne his body quod pro vobis traditur , which is giuen for Luke 22. you , his bloud that is shed promultis in remissionem peccatorum , for many vnto remission Mat. 26. of sinnes , take and accept his death for ours

The ninteenth cause , to be a sacrifice most like his passion .

Diuers ancient fathers expending those 1 Cor. 11. wordes of S. Paul , Quotiescunque enim manducabitis panem hunc & calicem bibitis , Cip. ep. 3. Chrisost. the ●phi . occum . mortem domini annuntiabitis donec veniat , As often as you shall eat this bread , and drink in locu● Pauli . the chalice , you shall shew the death of our Lord vntill he come , affirme that this Sacrifice is the very passion of Christ , that heere he suffers , he is broken , he is changed , he is offered in a reall sacrifice after an vnbloudy manner , for all the greeke texts haue it in the present tence , this is my body which is giuen for you , this is my bloud which is shed for you : & Saint Paul hath expresly , this is my body 1 Cor. 11. that is broken for you . The manner also how Christs body is here sacrificed to god so plainly expresseth the passion of Christ that if there were no other text to proue it , the very correspondence would seeme 10. 19. to shew it sufficiently . For howe did Christ die vpon the cross ? by the deuision & seperation of the soule from his body . Et inclinato capite , tradidit spiritum , & bowing his head , he gaue vp the ghost . What was the cause of this seperation ? the issuing of abundance of bloud out of his body , and there remaining no life : wherefore both philosophers phisitians & diuines say , Anima est in sanguine , the life is in the bloud , Deut , 12. & experience teacheth , that many die by venting too much blod out of their veins . can shew a reall separation of the soule of Christ from his bodie , and a reall separation of his bloud from his body here , then we may easely infer , that in this sacrament there is not onely a true , real , and externall sacrifice , but also the very same that was vpon the Crosse , though in maner as shal be declared they differ . It is a receued opinion among al learned diuines that the words of consecrating , Hoc est corpus meum This is my body , do effect that they signifie , that as God by saying , Fiat lux , let light be , made light , so by saying , Hoc est corpus meum , This is my body , is presently put the bodie of Christ vnder the forme of bread : moreouer , that they effect no more imediatly than that they signifie , therfore by the vertue or efficacie of consecrating imediatly there is only the body of Christ in the hoast without any soule : true it is , that there is no host that hath not the soul of Christ , but that is not by the imediate force and vertue of consecration , but by sequele , by a following , or as they call it , per concommitantiam , because the soule is ioyned with the body in heauen , therfore consequently the body bringeth the soule with it , but if the soule were not in the bodie die , as it was vpon Goodfriday , then if any of the Apostles had consecrated , the soule of Christ had not bin in the hoast , but the dead body as it was in the graue : so that by consecrating of Christes body wee haue a reall separation of soule and body , and only an vnion of them by sequele and consequence , I call the seperation reall , for that where the action is reall , that which is effected by the action , must likewise be reall . In like sort the words , Hic est casix sanguinis mei , This is the challice of my blod , make that they signifie , and therefore hecause they signifie only blod , consequently they put by their force and efficacy only bloud in the challice without body or soule , although by sequele both the body and the soule descend into the chalice , for the bloud being in the veines , it draweth the veines , the veines beeing fixed in the body , cannot but naturally draw the body with them , the body harboring the soule , likewise bringeth it for company . As for example , the woman of Samaria that drew Io. 4 vp water with a cord from the wel , she immediatly drew the cord , but by sequele came the paile , because it was tied to the corde , and with the paile , by sequele the water , & with the water ( if there had bin a fish ) had followed a fish : the priest out of Christs side drawes first the bloud , immediatly follow the vaines , to the vaines the body , to the body the soule : for which sequel this sacrifice is called incruent , and is most decent , perfectly representing the maner of Christs death and passion .

The twentieth cause , that it might be a holocaust or burnt offering .

THree sortes of externall sacrifices we reade in holy scripture , were in vse among Louie . 1. 43. the Iewes , holocausts or burnt offerings , pacifying hoasts , & hoastes for sins . The first were offered to God in reuerence of his maiesty , the 2. in thankesgiuing for his benefits receaued or expected , the 3. for expiation of their sins . The first was al burnt vpon the altar , the last were partly offered to God , & partly imparted to the priests , the second were deuided into 3. parts , one was offered to God , another bestowed of the priests , & the third fel to the offerers share . The lawe therfore of grace being most complete & excellent of al others as it required a most excellent sacrifice in substance , so it exacted al sorts of sacrifices included in that one which ether tended to the greater glory of god , or the benefit of his worshippers . Therefore in this sole & solitary sacrifice he clasped them al as most plainely shal appeare : for here are many consumptions in this sacrifice , which euidently conuince that it is a burnt offering . First it is burnt here as Christs sacrifice and holocaust was burnt vpon the Crosse : that is , with the infinite & extinguishable flames of his charity . For questionlesse as he there offered himselfe and fired his sacrifice with loue , to redeeme al the world , euen so here his sacrifice burneth with the same affection , to saue all those in particuler for whom it is offered . Luke 22 Desiderio desideraui hoc pasca manducare , with desire I haue desired to eate this pasche . Secondly the substance of bread and wine by this sacred action of transubstantiation are not reduced to ashes as when the holocaustes were burnt vpon the altar , but so consumed that they wholy vanishe away , and leaue nothing but their skin and rinde behinde . Thirdly the priest by receiuing it , consumeth it wholy . It is likewise a pacifying hoast , because , by it we acknowledge the infinit benefits we haue receued , and especially that benefit of our redemption the which we do not onely represent , but also most diuinely exercise : by this also we respect the last benefite of all that is life euerlasting , Hic est pamis pro Io. 6. mundi vita , This is the bread for the life of the world : finally , it is an hoast for sinnes , not onely in regard of the grace it conferreth as a Sacrament , but also for that it worketh to the purging of our sins as a sacrifice , because in the old Testament goates bloud , and calues bloud did expiate them Heb. 9. from their delicts , howe much more the bloud of Christ ? in this our Eucharist exceedeth both the pacifying hoasts , and the sacrifice for sinne , that it is whole offered to God , whole receiued of Priests , whole participated of the people : whereas theirs for the imperfection of them coulde not but be dismembred . Hereupon I will infer that those people are happy who can daily be present at the sacrifice of Masse to be made partakers of the admirable effects of this diuine oblation . For if the Iews resorted to Ierusalem out of all nations at Easter to offer vp their paschall lambe , to represent their deliuery out of Egypt , if God accepted that shadow of this sacrifice as a gratefull obsequie and louing duty , O with what deuotion ought we to resorte to Masse ? what assurance may wee conceaue that God will accept this sacrifice more then the bloud of a thousand lambes or calues ?

The one and twentieth cause , to be a satisfactory sacrifice for the soules in Purgatory .

THis blessed sacrament doth not only sanctifie the soule as all other sacraments do , but also , as a sacrifice , it hath force to impetrate of God many graces and fauours , to incite vs to vertue , and to withdraw vs from vice : yea the blessing hereof is so ample , that it adorneth and profiteth the Church millitant , and succoureth also those soules , which suffer in Purgatory : not vnlike the ocean sea , which serueth not only for the commerce of men in forraine countries , to nourish and maintaine the fishes which lodge in her wombe , to fructifie the earth with riuers and raine : but also it passeth throgh the lowe parts , & there concurreth to the generation of mettels , stones , & other minerals . In like sort , the blessed Sacrament is not content to ioyne the faithfull in vnitie and concord , to nourish those soules which harbour in the catholike Church , to engender in them vertues and good workes : but also it extendeth fauours and satisfactions to them that doe liue in Purgatory , that inhabit the lower partes of the earth . This effect none can deny but professed enimies of christs church : for the protestants themselues generally confesse , that the p●imitiue Fathers , both caught & practised such oblations for the dead , howbeit impiously they cal this piety of Fathers Pastours and Doctours of Christs church superstition & error . But what madnes is this , so arrogantly to condemne a matter not of mere speculation , but of dayly practise , exercised through the whole church , at such time as pietie & religion was most feruent , many of those authors , either the apostles schollers , or schollers vnto them , or at least that could render euident testimony what al the faithfull beleeued & practised in those dayes . Whosoeuer , I say , condemneth this exercise of errour , consequently confesseth himselfe to be a foole , and Saint Agust Lib. 6. de f●cerdot & hom. 69. ad pop. Ant●o . & in litt , c. calleth it expresse madnes , to infringe any thing obserued vniuersally in the whol church : And specialy without scripture , authoritie , or reason . Here I omit scriptures , Fathers , and histories , and suppose the matter as an infallible truth , that this holy sacrifice profiteth greatly those souls which be in Purgatory according to that saying of ●aint Chrisost. Non temere sancitum est ab apostolis vs in tremendis misterijs defunctorum agatur commemoratio , sciebant eniminde vtilitatem mnltum illis contingere , lucrum 2. Mach. c. 3● S. August . proueth the fame out of this place , in lib. de cu●a agend● promortuis . multum . It is not wihtout cause ordained by the apostles , that in the dreadful mysterys , the memory for the dead haue their place , for they were not ignorant that they receiued great profit therby , great gaine . For if the sacrifice that Iudas Machabues caused to be offered in Ierusalem had vertue by the merrits of Christs passion to redeeme those soules out of purgatory , how much more this blessed hoaste shal be propitiatory to those which the contented herein redeemed wth his own boud ? who can deay but that all the● . Sacraments a●e those fountaines , whence Esay had promised we shuld draw liuing Isai . 12● ters with ioy , Hauristis aquas cum gaudio de fontibus Saluatoris . you shall with ioy draw water out of the fountaine of our Sauior : if sacraments be ordained to sanctifie the receiuers , and participate the graces and effects of christs passion for the receiuers , questionlesse this sacrifice which holdeth the substance and nature of all other sacrifices , which are instituted as impretratorie for others , participateth the effects of Christs passion profitable for others , and those which by impetration one member of the catholike church may obtaine Zach. 3. for an other . Since therfore Christ suffered both for the quicke and the dead , this sacrifice must be a conduct to conuay the graces and effects of Christs passion to those that are dead in body , though liuing in soule , and so much more copiously , how much more neerer this sacrifice toucheth God , how much more it standeth with the dignity therof , how much more this effect most securely is granted , and with how much more deuotion the person dead was affected to this sacrifice , or the offerer more feruent at the oblation , or the procurer more zealous of expiation .

The two and twentith cause , to be a sacrifice of thankesgiuing for the Saintes in heauen .

AS the heart in mans body , and the sunne in this visible world spred their influence and vertue aboue them , beneth them , and on each side : euen so this blessed sacrifice beeing the heart of the catholike Church , and the sunne of this spirituall world , communicateth vertue to the church millitant about it , to those that suffer beneath it , and to the triumphant which dwelleth aboue it : and as the heart disperseth not all effects it worketh to all partes , but vseth an accommodate discription according to the qualities & nature of euery parte , euen so this sacrifice extendeth sundry effects agreeing to the diuersities of members : to those that suffer , Christs satisfactions : to those in earth , diuers helpes and succours to auoide sinnes , temporall commodities , sundry graces , and vertues ; to thofe in heauen , thankes to God for their happinesse , and praises to them for their passed triumphes . This notable Eucharistiall effect the very practize of the catholike church , continually representeth vnto vs in the holy Masse , which she offereth to God , nowe for Apostles , now for Martires , now for Virgins , nowe for Confessours , the which practise was in vse in saint Ciprians time , who caused Cip. epist 37 the daies of martirdomes to be noted , that in the holye sacrifice the Martyres might be mentioned . If heere therefore we conuert our eyes to God , to Christ , to the Saints of heauen , to the Church in earth , we shall find that this oblation can not be but most gratefull and glorious to them all . For , what can be more gratefull or glorious vnto God than to see the blod of Christ mingled with the bloud of martyres , and both offered vp together ? what can God esteem more , than to receiue an oblation of virginitie , ioyned with the infinit puritie of this sacrifice ? how acceptable wil the vertues of Confessors appeare in his sight , burnt as sweete incense with the Manna of Christs deified operations and merites ? howe gloriously will that Garland appeare decked with roses , lillie● and violets of golde , set with pearles of this pretious Manna , and rubies of this bloudy challice : none can be ignorant how glorious the oblation is to Christ , for since his Saints be members of his body , & by vertue of this Sacrament so vnited vnto him , that they be Caro de carne eius , Genes. 2. Matth. 19. Marc 10. Eph. 5. and , ossa de ossibus eius , flesh of his flesh , & bones of his bones , by offering vp himselfe : here he sheweth the triumph of his Crosse and Passion , he representeth the admirable vertues of this blessed Sacrament and sacrifice , in vertue whereof they were norished , defended , and protected , against so many perils and dangers in the desart of this life , and as by a viaticum conducted vnto the desired land of Promise . The Saints of heauen in like case , can not but exceedingly reioyce to see theyr brethren , so gratefull to God for their benefites receiued , and offer vp so worthie an hoast in recognoscence of heauenly fauours God powred vpon them . Questionlesse they can not forget them in heauen , who are so mindfull of them vppon earth , and as their charitie is more feruent , so their care will be more vigilant . The church finaly to whom it appertains to praise God in his Saints , triumpheth in both most admirably , presenting to God the merits of her spouse , & her children , insulting against the Diuell , flesh , and world , who could not preuaile against them inuiting the rest that remaine , with glorifying them that are gone , to follow their vertues and good examples .

The three and twentieth cause , to shew the magnificence and liberalitie of God .

BOuntifulnes beneuolence declareth & beneuolence gifts , but when the giftes mount to excesse , then beneuolence is caled magnificence , the which God hath manifested to the worlde most wonderfully in this Sacrament . What gaue hee ? His body and bloud , and with them his person and diuinitie : so great a gift as none can exceede it : for as God surpasseth all that is not good , so this Sacrament all that is not the same thing with it . Who gaue it ? God himselfe . If a meane gift be giuen of a king , men greatly prize it , bicause the person of a king dignifieth the gift , but being so great a gift , and moreouer , imparted by God , herein the greatnesse encreaseth . How deare was it vnto him ? as deare as his owne life , for the selfe same : if he had giuen a thing superfluous , or not esteemed , or not necessary , then we wold haue made lesse account of it , but being so neare him , and so deare vnto him , we cannot but highly commend it . With what affection gaue hee it ? Freely , not of constraint , yea with a most feruent loue . Cum dilexisset suos , in finem dilexit eos , whereas he 10. 13. had loued his , vnto the ende he loued them , Chrysost , & Euth . in eum loc. that is , giftes that come freely are much more estemed , then those which proceed of necessitie . To whom doth he giue it ? To men , mortall , and miserable creatures , yea , and to many that then were his enemies : if he had bestowed it of his Angells or blessed Saints in heauen , it hadde not bene so admirable , but bestowing it vpon fragile men and sinners , it exceedeth all admiration . At what time gaue he it ? At the houre of his death , when his passion was approaching , hard before hee was to spring water and bloud , to imprint his loue more in our memories , and to make vs admire the gift the more , that at what time we were most spitefull against him , he was most carefull for vs . In what maner ? to be eate : if he had giuen vs his bodie to haue bin adored , as the three kings adored him , it had beene a greate fauour , and this but in one church at Ierusalem , Mat. ● . wee would haue deemed it a singular grace , and euery man would haue thoght himselfe happy that could haue gone thither to worship it . If he had bin something more liberall to haue bestowed it vpon vs , to weare in a iewell about our neckes , with what care ought wee to haue kept it ? what a rare iewell had this beene ? what Pearles , or Diamondes comparable ? but his magnificent hand found out a more bountifull way , by giuing vs to eate . To whom committed hee the consecration ? to all Priests , if he had onely granted it to the Pope of Rome , truely it had beene an ineffable benefit to all his church : but he knew , Bonum , quo communius , eo melius , good , the more common , the better it is . When may they consecrate it ? once in their liues ? once a yeare ? when , and as many hoasts , and as often as they will . O admirable goodnesse ! O explicable bountie ! Who must receiue it ? all men : what once in their liues ? once a yeare ? as often as they can conueniently prepare them selues ? What ende pretended he in such a gift ? his owne profit , or commoditie ? nothing lesse : to giue vs life euerlasting , to enioy him for euer . He giues himselfe , the only remedy or means to enioy himselfe . What beneuolence can be compared with this , that God woulde giue God , so deare vnto him , with most inflamed loue to miserable men , to sinners , at that time they intended his death , to be made meate , of all priests , for all persons , at all times to giue vs life euerlasting ? you Saraphins speake let men be silent .

The twenty fourth cause , by diuers meanes to allure vs to loue him .

SVch are the loathing affections of our soules , as the appetities of our bodies : for we proue by experience , that one sort of meate , though neuer so good doth distast vs , and cloy our stomacks if it be vsed long : and in our soules if that we continually exercise one meditation of the same matter , at last it disliketh vs and becommeth tedious . Our blessed Sauiour knowing wel our infirmities , & il dispositions as in the first creation he prouided so many fruits , fishes , beasts , and birdes , that with the variety of tastes we might recall our appetites againe : so in the spirituall pasture of our soules he prepared sundry subiects to change our distasted affections , as in holy writ pregnantly appeares . For if the creation of this worlde did not delight our meditation , then wee might passe further and weigh the punishment of sins , in casting Adam out of Paradise , Genes 3. in destroying Sodoma in the vniuersall Genes. 19. diluge : if this please vs not , then to admire the prouidence of GOD in Abraham , Gen. 7. Isaak , Iacob , Ioseph : if this were lothsome , then he propounded the captiuitie Exod. 2. of Egypt , the captiuitie of Babilon , the captiuitie of the Romaines : plagues 3. Paral. 36. inflicted to the Iewes , for vniuersal transgression Luke 19. of his lawes : if with this we were wearied , loe the whole life of Christ , wherein wee haue such aboundance , and varietie of foode for our spiritual repaste , as wee could desire : yet if this seemed tedious , he hath set vs downe our foure last periods , of death , indgement , heauen , and hell . But finally knowing that there was no meate , either more pleasant for taste , or profitable for health , or of more force , & efficacie then himselfe , he therfore propounded himselfe as the obiect of our meditation , and the subiect of our affection : yet foreseeing that as the very Num. 11. celestiall Manna did loath the children of Israell in the desart , so euen God himselfe foode of all foodes at last would discontent vs . therefore to preuent this inconuenience he accommodated himselfe in diuers manners , propounding his deity to vs with such varietie , that none but indurated hearts could in al sorts distaste it . First , he presented his diuinitie vnto vs Rom. 1. by his creatures , that whilst wee reade in the booke of nature the admirable wisedome , power and goodnes of GOD ( all which wee may manifestly discouer in euery creature ) wee might loue , worship , and adore him . If this meat seemed too grosse for corrupted appetites , he opened the booke of faith , there vnder veiles , and shadowes , tropes and figures , discribing himselfe , the Trinitie , and other wonderfull attributes of his deitie , the which he promulgated by Patriarches and Prophets in the olde testament . But this was somthing obscure , therfore he clothed himselfe with flesh and bloud , he came as one of vs , for because children did communicate Heb. 2. Heb. 1. in flesh and blood he would be pertaker of the same ? and being the expresseword and image of his father , he reuealed vnto vs the secretes of his fathers breast , thereby to stir vp more our drousie and dead affections . Yet this was not sufficient to satisfie our desires , for paines must shew loue , and exceeding paines , exceeding loue . Loe he would not faile , he apparelled himselfe with a multitude of most cruel & exorbitant paines to giue vs matter to ruminate , & besides to moue our hearts to loue . Yet here he ended not , for if paines could not strike the stroke , hee thought vnion with vs , corporal meat , & spirituall foode , would preua●le , therfore he cloathed himselfe with the huskes of bread & wine : and finally promiseth to giue vs himself in blisse clothed with glory . Wherfore he hath earied himself with vs as carefull mothers with their sicke infants , whose tastes being disguised , if they know some one meat will do them good they prepare it in diuers maners , that with variety they may alley the loathsomnes of ordinary diet , so God hath disguised himselfe in diuers maners to moue vs to think of him & lodge him . First he couered him selfe with all his creatures● , then with the vailes of figures & shadows , after with the flesh of man by incarnation , then with the rindes of bread & wine in the Sacrament , next with the paines in his passion , and finally for euer with glory after his resurrection .

The twenty fiue cause , to be the immediate obiect of our Religion .

OVr sauiour Christ as he came to power down the fluds of his deuine grace among the faith●ulll , so he endeuoured to cause them worke and exercise vertues correspondent to that grace : for which intent he inuented an admirable manner how to deify al our actions , & transfer our common vertues from their ordinary course to a most iminent & excellent degree of perfection . Therefore he being God and man , would haue al our actions imediatly to be done to him . For which cause hee saide , Qui vos audit , me audit , he that heareth Luke 10. you , heareth me . Wherupon did ensue Matth. 10 that that which before by human prudence was but credulity , now by the precept of Christ did become deuine faith . Likewise , Quod vni ex minimis meis fecistis , Matth. ●● . mihi fecistis . As long as you did it to one of these my least brethren , you did it to me . Qui vos recipit me recipit , he that receaueth Matth. 10. you , receaueth me : So that almes which Luke 10. by naturall vertue is ordained to succour the poore and relieue their misery , by the institution of our sauiour becommeth diuine , 10. 13. because it is immediatly offered to him . For the same reason Saint Paule instructed Ephes. 1. of Christ ex●orted euen the very Col. 3. Tit. 2. 1. Pet. 2. seruants to obey their froward maisters as Christ himselfe , thereby exalting obedience to a higher perfection . In like sort it falleth foorth in religion : for we see in the old lawe this vertue yeelded worship to God but mediatly , a far off , they could Exod. 19. Hab. 9 Leuit. 16. Exod. 30. not ascend the mountaine , it was not lawfull to enter into sanctum sanctorum . Their sacrifices had for their immediate obiects , Buls , Calues , and Lambes : But the Catholique Religion immediatly by means of this Sacrament hath accesse to God . And as that feruent Magdalen immediatly exercised her Religion vpon the person of God , when she powred the pretious Marke 14. oyntment vpon his heade , and those Luke 8. holy women , who ministred meate and drinke vnto him , did a worke of mercie Marke 16. vnto God , and all those who adored that sacred humanity , immediatly worshipped his person and diuinitie : euen so all those who either minister light , vestments , or other furniture of the altare , immediatly direct their offering . So that as in the temple of Salomon there was nothing 3. Reg. 6. bare , but al guilded with golde , so there is 2. Paral. 3. nothing offered here concerning the body of Christ , but it is guilded with a deified religion respecting the person of the son of God . How many faithful christians at this present wish with all their harts to haue beene present that time that Christ liued vpon the earth ? how would they haue harboured him in their houses ? how prepared his garments ? how diligently dressed his wounds ? with what fine sindons wrapped his body ? with what sweet spices embalmed his corse ? This desire I cannot but commond , howbeit I take all seruices , obsequies , oblations done to this blessed Sacrament , of as great merite and more then those which had bin imployed to Christs person liuing in earth : for the same diuinitie and humanitie in both are alike , and besides here we haue a greater difficultie to beleeue . For they that liued with him , sawe his humanitie with their corporall eyes , and only beleūed his diuinity : but here wee beleeue both diuinity and humanity , and consequently according to our beliefe , refer our deuotion , religion , and oblations which therfore are more meritorious , for merit increaseth where faith & loue are strongest : and commonly , there they be strongest where they haue strong difficulties .

The six and twentieth cause , that the manner of our saluation should be correspondent to the maner of our first preuarication .

THe principall cause why our Sauiour tooke flesh , and came to redeeme this worlde according to the common decree of diuines , was to abolish al sins from the world , but specially originall , because it was most ample ( for many bee conceiued & borne in it who neuer actually offend ) & indeed , the very roote of al other sins . Therfore our most diuine Phisition determined to make the salues of our sores , not vnlike the causes of our woes , and by the same order extinguish al sin , by which it was brought in . We know the causes of Adams sin were these : the serpent , that is the wicked Angel , the woman , Adam himselfe , the tree of good & ill , with the fruit therof , and finally , the desire to be made like vnto God . Which al sixe our Sauior hath matched , answerd , & most diuinely opposed six like in our iustification . An Angell Gabriell to denounce Christs incarnation , A Virgin to make her maker , Christ a man by nature & wisdome in his mothers womb , the tree of good & il , the crosse of christ where al the world might know the immensiue goodnes of Christ who died for vs , and the pestilent poison of sinne that caused an innocent to die so cruelly , the fruit is this blessed sacrament that blossomed out of Christs fide vpon the crosse : finally , the desire of deitie and immortalitie , proper effects of this sacrament , the which intice all good christians to receiue it . By this plainly appeareth the conformitie of our reprobation , with the causes of our perdition . That euen as the scorpion carieth a sting to poyson & a iuice to heale , so a tree yeeldeth a fruite of death , and a tree yeeldeth a fruit of life . But were it not an horrible abuse to conuert this bread of life , into bread of death , and make that a poyson , which was ordained to bee a remedye against poison . I am afraide that many had better haue swallowed poison then eaten this sacrament : for poison in fine had but killed the body , and this killeth the soule . All those who come not prepared , who iudge not the body of Christ from other prophane meates , these kill their owne soules . Many , as S. Ciprian Cip. de caen Domini . saith , Lambunt quidem petram , sedinde nec mel sugunt , nec oleum , They licke indeede the rocke , but thereof they suck neither hony nor oyle . And after hee addeth , Quibus expedit suspendatur mola asinaria in collo eorum , & demergantur in profundum maris , To whome it is expedient that a milstone were hanged about their necks , and that they were drownd in the depth of the sea . But who be these ? Those Matth. 18 Marke 9. Matth. 22. which come not with a wedding garment , those that haue not a firme purpose to abstaine from all deadly sinnes , those , who haue other mens goods , and doe not restore them , those in fine which come not with charity . For this Sacrament by a natural proposition supposeth the receiuer to liue spiritually . For a deade body cannot digest meate or nourish it selfe . And therfore he that is not in charity , offendeth hainously , by receiuing this sacrament , haling ( as S. Chrysost. saith ) the kinges sonne through the mire and durte : Neuerthelesse , I do not deny , but in some cases this sacrament giueth life , euen to the soule that is dead in sinne , if bonafide hee come to it with attrition , although hee hath committed some mortall sinne which hee inuincibly remembreth not .

The twenty seuenth cause , to be caried about in processions .

ALthough this holy and auncient custome of carying the blessed Sacrament in procession was not in any place appointed by God nor deliuered by tradition from the Apostles , but instituted by the Church , yet all faithfull Christians ought to conceiue , that Christ in the institution hereof , by the depth of his wisedome did foresee this worthy ceremony , and intended , that in the peace , & glory of his Church it should bee put in execution . No better argument we need to proue it then the practise thereof : For without all doubt his prouidence and the holy ghosts assistance woulde neuer haue permitted or induced the Vniuersall Church to appoynt it and obserue it , except they had intended and allowed it . And truly no reasonable man ( in my iugement ) can improue this sacred and religious honor . For if the Iewes , to obtaine fauours of God , either to ouercome their enimies , or to auoide some plague , or to procure some grace , or to glorifie God , 1. Reg 4. and 14. Iosu. 3. 3. Reg. 6. ● . P●● . 5. solemnely , publiquely , and ceremonioufly , did carry their Arke in procession : and God in confirmation of this vniuersall deuotion , & vnited religion , granted , them almost euer that in such cases they desired , with howe much more reason ought the elect people of Christ celebrat this venerable action ? First , thereby declaring claring the triumph of Christ and his church ouer Paganisme and heresie : for the triumphs of the Romans in that night of gentilitie , were not onely to renowne their captaines with that glorie to incite their youths to immitate their valour and fortitude , but also to make an vniuersall ioy , and a common congratulation among the people for the ouerthrow of their enemies & amplification of their Empire ? In like manner by this solemne procession and triumph of Christs people , who concurre to professe their ioy and internal comfort they conceiue in their hearts to see the empire of his church so far propagated , so well conserued , and the enemies of God confounded . The second reason may be to demand publikely som fauour of God , either spiritual or temporal , specialy when it is common to many : as we see the Iewes in all their publique necessities had their ordinary refuge to recurre vnto the Arke . And no doubt but these vniuersall praiers where so many soules are ioined about this sacrament ( as their common and indiuiduall heart ) shall not returne backe againe in vaine . Thirdly , to confound heretikes or ennemies of the church : for what shame is it for them to see how they sweat & toile to impugue it , and these to endeuor , not onely more to defend it , but also to adore and worship it ? For which cause I cannot but commend that singular deuotion , that in som countries catholiks haue euery thursday In Flanders . & sunday to go solemnly in procession with this hoast : for be they sure , thogh heretikes while they haue a little light of temporall holy ghosts assistance woulde neuer haue permitted or induced the Vniuersall Church to appoynt it and obserue it , except they had intended and allowed it . And truly no reasonable man ( in my iugement ) can improue this sacred and religious honor . Forif the Iewes , to obtaine fauours of God , either to ouercome their enimies , or to auoide some plague , or to procure some grace , or to glorifie God , 1. Reg 4. and 14. Iosu . 3. ● Reg. 6. 3. P●r. 5. solemnely , publiquely , and ceremoniously , did carry their Arke in procession : and God in confirmation of this vniuersall deuotion , & vnited religion , granted , them almost euer that in such cases they desired , with howe much more reason ought the elect people of Christ celebrat this venerable action ? First , thereby declaring the triumph of Christ and his church ouer Pagamsme and heresie : for the triumphs of the Romans in that night of gentilitie , were not onely to renowne their captaines with that glorie to incite their youths to immitate their valour and fortitude , but also to make an vniuersall ioy , and a common cong'gratulation among the people for the ouerthrow of their enemies & amplification of their Empire ? In like manner by this solemne procession and triumph of Christs people , who concurte to professe their ioy and internal comfort they conceiue in their hearts to see the empire of his church so far propagated , so well conserued , and the enemies of God confounded . The second reason may be to demand publikely som fauour of God , either spiritual or temporal , specialy when it is common to many : as we see the Iewes in all their publique necessities had their ordinary refuge to recurre vnto the Arke . And no doubt but these vniuersall praiers where so many soules are ioined about this sacrament ( as their common and indiuiduall heart ) shall not returne backe againe in vaine . Thirdly , to confound heretikes of ennemies of hte church : for what shame is it for them to see how they sweat & toile to impugne it , and these to endeuor , not onely more to defend it , but also to adore and worship it ? For which cause I cannot but commend that singular deuotion , that in som countries catholike haue euery thursday In Flanders . & sunday to go solemnly in procession with this hoast : for be they sure , thogh heretikes while they haue a little light of temporall fauour , while some stronger froces maintaine them , yet when as night comes , when humaine force faileth , Dagon must fall , the Arke and the Idole cannot long 1. Reg. 5. continue together , though m●col deride Dauid for daunsing , yet shall she die barren , 2. Reg. 6. I meane , their heresie shal not spread farre .

The twenty eight cause , to nourish our soules .

CAro mea ( saith Christ ) veré est cibus & sanguis meus veré est potus , my flesh is meate indeede , and my bloud is drike Io. 6. indeede : if then his flesh be meate , and his bloud drinke , and that truely in very deede , hereupon it foloweth , that al those perfections which agree to meate and drinke , as they nourish the body , al those must appertaine to this foode as it nourisheth the soule : and those imperfections that meate and drinke ordinarily cary with them , that this Sacrament haue not , but surpasseth them in a most eminent dgree . First , meate if it be not had at conuenient times , causeth in vs a desire or a hunger : So this Sacrament in good Christians if they liue long without it , inflameth their soules to procure it . For if Dauid saide , Sitiuit anima mea ad te deum Psal. 41. fontem viuum , My soule hath thirsted after God the liuing fountaine . Well may we say : Sitiuit anima mea ad te deum viuum , My soule hath thirsted after thee the liuing God . Meate delighteth the taste , and this Sacrament filleth with ioye the veines of the soule : and therefore was figured by Manna that had Omne delectamentum Sap. 16. suauitatis , All delight of sweetenesse . Meate restoreth the forces loste , and so conserueth life , this sacrament by giuing grace repaireth the harms of concupiscence , encreaseth feruour , and augmenteth our spirituall lilfe . Meate helpeth nature to disgest many ill humours , and this sacrament is not onely a meate , but also a medicine , And ( as Saint Cyprian saith ) extinguisheth sinne . Meate causeth growth , and whosoeuer participateth De coena Domini . 5 this foode , encreaseth in spirit : for by receuing the life of charity and grace , the soule cannot but grow in vertue and perfection , as hee that commeth nearer the sunne participateth more light and heate . For these resemblances of meate with the blessed sacrament , we may per ? ceaue the reason why our blessed Sauiour instituted it vnder the formes of bread and wine , thereby to teach vs by these externall signes , that as bread and wine feede our bodyes , so Christs f●lesh and bloud our soules . But for all these perfections or commodities of temporall meats , they haue adioyned as many imperfections and defects , the which this blessed foode of life wanteth . For corporall meats if they delight vs , the more we eate of them , our delight is lesse , and at last wee come to loathe them : but this meate , Qui comedit adhuc esurit , & qui Ecde . 24. bibit adhuc sitit , hee that eateth of it is the more hungry and hee that drinketh , the more thirsty : and none we see so much desire it , as those who most frequent it . Corporall meates cannot cause a body that is dead , to returne againe to life : but this spirituall foode giueth life vnto the dead , Qui manducat me , & ipse viuet propter me . Io. 6. he that eateth me , the same also shall liue by me . Corporall meate although it repaire our forces lost , yet the continuall alteration and disguising of it , diminisheth our naturall heat , because , Omne in agendo repatitur euery agent in doing suffereth againe , so that at last euen meat it self would extinguish our outward facultie , if we had no other cause of death . But he , who eateth at this table of life , Non gustabit Io. 6. mortem in aeternum , non morietur . he shal not tast of death for euer , he shall not dye . For as the soule can neuer dye , except it leese the grace of God , and that it cannot leese of necessitie , but of free will , so the grace of God can neuer be consumed , but by a peruerse wicked will , and therefore in aeternum , for euer of it selfe it conserueth the soule in life , because in very deed it is life . Corporall meates faile in force , for they alwayes cause not the body to encrease in strength or quantitie , but after certaine yeares the body doth not only cease to grow , but also it begins to decay , and in fine declineth to death . But such is the vertue of this holye Eucharist , that euery time it is eaten , it addeth a new degree of growth . yea and for most part , when a man declineth most in body , and commeth nearer his death , in spirit & soul he encreaseth most , because he then hath most heat of grace todisgest this sacred foode , for which admirable effects Dauid wel say in person of those that receiue this Psal. 22. heauenly refection . Dominus regit me , & nihil mihi deerit in loco pascuaeibi me collocauit , Out Lord doth gouerne me , & I shall want nothing , in the soile of his pasture he hath placed mee . For all pastures in respect of this are barren desarts , all repasts compared with this , leaueth soule euer fainting . These pastures are alwaies greene with grace , enameld with flowers of vertues , watered with the heauenly dewe of Gods assistance , and finally , haue the pasture continually attending his sacred flocke .

The twenty ninth cause , to effect the resurrection of our bodies .

BY the vniuersall preuarication of Adam 1. Cor. 15. all his posterity incu●red in particular the death of soule , and corruption of body : whereunto they onely are subiect , who discende from him by naturall generation . Because that God had so decreed , that as from him we were to draw our nature , so by his good demeanour from him , we should receiue our grace . But through his transgression by communicating vnto vs a part of his substance poisoned with the sting of originall sin , hee imparted together the mortall woundes of body and soule . Our Sauiour Christ , whose substance was vnspotted with crime or offence , pretending as life to destroye death , communicated vnto vs his diuine substaunce , to giue the soule the life of grace , and the body immortality of glory . For who can wonder , if Christs body touching the bodies of good souls which receiue him with deuotion , resuscitate them to life againe , since the touche of Elizeus bones had vertue to restore the 4. Reg. 3. vitall spirit to a dead carcasse ? If seede sowne in the field , although it die in the ground , retaine vigour & virtue of spring so liuely againe which was communicated vnto it by the roote , why shall wee not imagine that our bodies keepe a certaine vertue , a relation to this sacrament , the onely roote of immortality ? For if the soule receiue grace , the body concurreth , it is an instrument , and therefore if it bee compartner in paine , why not in gaine ? And if Christs soule sanctifie our soules , shall not this bodye glorifie our bodies ? Yea both his body and soule will immortallize both our bodies and soules : and therefore hee saide , Hic est panis de caelo Iohn 6. descendens , vt si quis ex ipso manducauerit non moriatur , this is the breade that descendeth from heauen , that if anie man eate of it , he die not . For although hee die corporally , yet by vertue of this food by the touch , by the relation to the soule whose instrument it was , Christ will raise it vp againe . Without doubt it standeth greatly with the prouidence of God , that Christs body should cause their resurrection who receiue deuoutly this sacrament : because , as wee saide aboue , in this hoast Christ is sacrificed , and those that participate it woorthily , in affection suffer and die with him , therefore reason requireth , that as they die with him , so they shall rise with him Si compatimnr , & conregnabimus , Rom. 8. if we suffer with Christ , we shall be also glorified with Christ . And more plainely , Reformabit corpus humilitatis nostrae Phil. 3. configuratum corpori claritatis suae , Hee will reforme the body of our humillitie , configured to the body of his glory . For if we mortifie our bodies , to make them like his body by crosses and pains . Doubtlesse he wil reuiue them with delights & glory , causing them to be his like his body in eternall ioy . For which cause we must for a while intreate our bodies not to groane vnder the burthen of Christs commaundements , not to repine at fasting , not to murmure at mortification , not to loathe long prayers , not to grudge to liue in prisons depriued of many false pleasures the worlde affoordeth , for all these will passeonce . When death comes , our conscience will reioyce . But when our Sauiour after death shall iudge vs , and see our crosses conformable to his , our pains for his glory , our tribulation for his confession , Hiems Cantie . 2. transijt , imber abijt , flores apparebunt in terra nostra , the winter is past , the showre is gone , flours wil appeare in our ground : then shal we know that all earthly ioyes were meere toyes , and euery transitory crosse an eternall crowne .

The thirtieth cause , to be a viaticum , or prouision for our voyage .

THis holie Sacrament for three causes may be called Viaticum . First , because our Sauiour in his passage instituted , receiued , distributed , and gaue authority to his disciples to disperse it . Secondly , wee are to receiue it , wander as pilgrims in the desarts of this worlde , where spirituall foode can hardly be had , and therefore it was prefigured in the celestiall Manna which God rained vpon the Iewes whilest they wandred in their peregrination towards the land of promise . Thirdly , because peculiarly our Sauiour intended to prouide vs of it , as of a defence , when we are to depart out of this world : for his deuine wisedome did most prouidently fore see , that our ghostly enemies would specially imploy their forces to impugne vs in the last periode of our life : ( according to that was foretold in Genesis , that the serpent should insidiari calcaceo seminis Gen. 3. mulieris , supplant the heele of the womans seed ) for thereupon dependeth the triumph of God , the Church , and the soule , ouer the diuell : the confusion of hell and the glory of heauen . In this last conflict therefore so dangerous , our Sauiour would arme vs with his owne body and bloud , that the infernall fiends seeing the bloud of Christ , should be inforced to let that soule passe in security , & medle no more with it , then the distroying Angell with the children of Israell , when he saw this bloud painted ouer the dores with the bloud of a lambe : yea as so many grisly busaloes they should bee terrified and affrighted euen with the very sight of this vermilian colour . An excellent figure of this effect wee find registered in the acts of Elias , who beeing persecuted by that impious Iesabell 3. R●g. 19. loathing his life , and desiring death , fledde into a deasart , and there casting himselfe vnder a luniper tree desired of God to ende his dayes , and with that fell a sleepe : presently an angell came to him , and awaked him , willing him to eate , for yet there remained a longway : he rose vp , and found set at his head an imber cake , and a cup of water , he eat and drunke , and walked for two dayes by the strength of that food , till he came to the mountain of God , Oreb , wheras our Lord came vnto him . What can more expresly declare the manner , the vertue , the effect of our viaticum , then this ? while the faithfull , Phil. 1. weary of this world , lie on their death beds , wishing to be dissolued , to liue with Christ in the sweet shade of the catholike church , the Priest presenteth vnto them the bread of life , willing them to eat , for a long way remaines , a troublesome voyage they haue to passe , they receiue , and then by the vertue therof proceed in their pilgrimage vnto the holy mount of heauen , where they shall see God foreuer . O happie soule that resteth in the desart of this miserable world , vnder the shade of such a tree , from whence falleth the fruit of life , I meane the Catholike Church , wherin is planted the crosse of Christ , which beareth this fruit of saluation Well saide the spouse , sub vmbra illius quem desideraui sedi , Cant. 2. & fructus eius dulcis gutturi meo , vnder the shade of him whome I desired I haue sitten , and his fruite was sweete vnto my throate . If it be so sweet in this life , growing in an vplanding country out of the natiue soile , how sweet wil it bee in heauen , when these vailes shall be broken , when these parings shall be taken away , when our taste shal be quickened . when we shal eate it with God himselfe vpon his owne table .

The one and thirtieth cause to win virgins to God .

SOme sage Philosophers and wise phisitions counsell noble women , not to commit , the nursing of their children to others of base estate & meane condition , but that they shuld giue them suck themselues , the reason say they is most euident , because the rusticke milke engendred in these clownish bodies , will greatly alter the delicate and noble complection of the child , for although we in our stomakes alter & change those meates we receiue , and bring them at last to bee of our temper and substance , yet in the verie alteration our bodies feele , in tract of time , most notable effects of them : for hot meats inflame them , cold meates refresh them , moist meates , dissolue them , drie meats vnite them . This doctrine being true , as experience pregnantly proueth , euery one may see how fit a food for virgins is this blessed sacrament : for if we consider Christ our sauior therin contained according to his diuinitie , his father the first virgin of al others ( as Nazianzen Nazianz. in Carmine , calleth him ) conceiued him alone in the wombe of his vnderstanding : if we expend his humanity , it was borne of a virgin without a father , if wee wey Christ himself god & man , we shal find him al his life to haue obserued most strictly a virginall puritie . This blessed bread entring into our bodies adorned with so many admirable titles of virginity , how can it but alter our sensuall and base appetires by eleuating them to the complexion , temper & pure disposition of Christ ? shal corporall meats work with more efficacie their effects in our bodies , than this celestiall his prerogatiues in our soules ? No no , it is more excellent than so , Dilectus meus candidus Cantic. 5. & rubicundus electos prae millibus , hic est fios campi , & lilium conuallium , My loue is Cantie . 2. white and red , chosen before thousandes : this is the flower of the field and lilly of the valley . His garmentes are lilly white wyth chastity , and scarlet red with passions of loue , and such effects he imprintes with the seale of his body in the soules of the faithfull . The which effects , considering and admiting one exclamed , Quid b●●um , Zach. 9. & quid pulchrum eius nisi frumentum electorum , & vinum germinans virgines ? ? what of his is good ? & what of his is beautifull , but the wheate of his elected , & wine that springeth virgines ? O holy Prophet , dost thou meditate the maruellous workes of God , and canst thou finde nothing more admirable than this ? View the creation of the world , consider thy Fathers in Egypt , Gen. 1. Exod 7. and 8 , 9 , 10 11 , 12. Exod. 14. what maruelous miracles Moses wrought how he passed the red sea so wonderfully : looke vpon God himselfe , and thou shalt see an abisse of goodnesse , a fountaine of wisdom , an indeficient power . How then saist thou ? Quid bonum & quid pulchrum , eins nisi frumentum electorum ? Questionlesse , what of his is good , and what of his beautiful , but the wheat of his elected , & wine springing virgins . He knew wel what he saide : for in this Sacrament al the riches , goodnes , and beauty of heauen and earth Christ comprehendeth , in quo sunt omnes the sauri absconditi ? in caelo & terra , in whom Col. 2. be al the treasures of wisedom and knowledge hidden ? in heauen and on earth : and as for the workes of God , if S. Aug. saide , the iustification of a sinner was an effect of a more difficul●ie than the creation of heauen and earth ( because God made them alone by his infinit power , but here besids the same power of God , there is required the consent of man ) I may wel then infer , that in this sacrament where he iustifieth sinuers , by giuing them the life of grace and glorie , where he springeth virgins against so many harde encounters of the flesh and the diuell , he worketh a greater work than the creation of heauen & earth and therfore Quid bonum & quid pulchrum eius nisi frumentum electorum & vinum germinans virgines , What of his is good , and what of his beautifull , but the Wheate of his elected , and Wine springing virgins : far from Christs table that wine of which saint Paul said , Nolite inebriari vino in quo Ephes. 5. est luxuria , bee not drunken with wine wherin is riofousnes , because this foode causeth both abstinence and continence .

The two and thirtieth cause , to render by gratitude a certain equalitie to God for all his benefits .

BY the common consent of sacred diuines , one of the principal causes which moued the son of god to take flesh , was to satisfie the iustice of his father , to pay an equal ransome for our sins , for no man can call it in question , that if God would , hee could of his liberality , mercie and bounty , haue released all mankind , haue forgiuen vs our trespasses , but then he had not satisfied his iustice : therfore man being not able to pay it , God found out a way by making himselfe man to discharge it . In like sort after the incarnation , & so many and so rare benefits God bestowed vppon vs , there remained a perpetual debt & gratitude for vs to answere so many fauours of creation , consetuation , redemption , vocation , iustification , election , do the promise of life euerlasting : I say there remained a bond of gratitude to defrayal these graces , & such being the nature of gratitude , that it ought to render more then it receiueth for if it yeeld lesse it is not content , if it repay equall , it affordeth nothing proper : therfore what remedie was ther for man to be grateful to god for so many & so singular gifts , since he had saide , Non accipiam de Psal. 49. domo tua vitulos neque de gredibus tuis hircos , quoniam meus est orbis terrarum & vniuersi ; qui habitant in eo . I will not take calues of thy house , neither goates of thy flockes , because the world is mine & al that dwell therein . Our sauiour Christ did well foresee this imperfection of ours , and therfore he thought to prouide a remedie , & questionlesse by no better meanes then this facrament : for since there is nothing in this world , more woorthy , or more excellent , then god , whom we had receiued in Christs incamation , life , passion , & in promisse for glorie , yea , he had bestowed himself vpon vs in this sacrament so often as wee could eate him . Our fauior therefore with such profound wisdom contriued this Eucharist , that he ordained it as a gift of God to vs , and as a present of vs to him . For as all the lambes and calues offered in the olde testament were more iustly & by higher dominion belonging to God then to men , yet because God had giuen them to men , and granted them the vse , he accepted them as gifts and offerings vnto him . In like sorte he hath imparted to his church , this sacred foode , to sanctifie it , and also , to be a perpetuall sacrifice , a continuall offering to God , for all his benefites and graces bestowed vpon her , that she may with the holy prophet say , Quid retribuam Psal. 1●● . domino pro omnibusquae retribuit mihi ? calicem salutaris accipiam , What shall I render to God for all that he hath giuen mee ? I will take the cup of my Sauiour . Therfore I may boldly call of God for more fauours , since I haue beene so gratefull for these . And for the same cause I shal be able to performe whatsoeuer I haue promised to him . Moreouer , as oft as in the holy Masse we offer to God this blessed holocauste , we may say in humilitie of spirit , and with thankes to our Sauiour , wee offer vp as great a present to God , as euer God gaue , or is to giue vs , and as we may truely averre , as by our sauiours incarnation and passion wee paide an equall ransome for our sinnes : so by this oblation we offer vp an equall present for all his benefits : and for that we are not able to answere the loue which God gaue his gifts withall , we must , by the vertue of gratitude , acknowledge our insufficiencie , wish to increase in charitie , and especially desire our Sauiour in this sacrament according to his humanitie , that as he doth pray for vs in heauen , so hee will supply our wants in feruent loue and gratitude , for so many and so singular fauours .

The three and thirtieth cause , to comfort our soules by spirituall ioy and deuotion .

THat insoluble probleame which Sampson once propounded , and could not be answered , except he had reuealed it vnto his vnfaithfull wife , ( De comedente exiuit cibus , & deforti egressa est dulcedo ) Iudg. 14. meate came out of the eater , & sweetnes issued forth from the strong , might eafily be solued now by any deuout catholique : for as they said , Quid fortius leone ? quid dulcius melle ? What is stronger then a Apoc. 5. lion ? what is sweeter than hony ? so we may say , quid fortius Christo leone de tribu Iudae & quid dulcius Eucharistia quae habet omne delectamentum suanitatis ? what is stronger than Christ the lion of the tribe of Iuda ? and what is sweeter than the Eucharist , which hath all the delights of sweetnesse ? For as ●ap. 16. out of Samsons lion dead he drew a honie comb , euen so out of Christs side hanging vpon the crosse , islued forth this sacred foode sweeter then honye or the honie combe , the which was figured in manna , Psal. 118. and 18. Sap. 16. that had all sortes of sweetnes that taste could desire . And no marnaile if this food be canded with such delights , since the ioy of angells , and ; the obiect of all blessednesse is therein contained . I know the Spouse did say of christ , Fasciculus mirrhae Cantie . 1. dilectus meus mihi inter vbera mea commorabitur , a nosgay of mirrhe my loue to mee shall rest betwixt my breasts . For the bitternes of mirrhe is alayed heere with the sweetnes of sugar : & well with trickling teares of penance and compassion are conioyned excessiue ioyes of loue , as Cip. de e●● Domini . S. Ciprian well noted and proued by experience , Vide ( saith he ) quomodo his qui Christi commemorant passionem , intra sacra officia quasi per quosdam canales de interioribus fontibus egrediantur torrentes , & super omnes delitias lachrimis nectareis anima delectatur , marke what floudes issue as it were by pipes from internall fountaines for them who remember Christs passion in the office ( he means the masse as appeareth after ) and howe the soule aboue al delights is delited with sweetest tears . But I know many will say they haue often done their indeuour , they haue prepared themselues according to their smal possibility , & yet they remaine as barren as the mountaines of Gelbo , vbi nec ros nec plamia , where fell 2. Reg. 1. neither dew nor raigne . I answer first , that often it seemeth to haue vsed diligence , when indeed we can not be excused from negligence . The Pharisie thought he did wel prepare himselfe to prayer by fasting Luke 2. twice a weeke , and yet it was hypocrisie and no preparation : for selfeloue is so subtile that except the grace of God lighten our eies wel , we can hardly perceue it . But let vs suppose that a soule hath endeuoured to prepare a lodging for this King of glory after such a sort as God requireth of our trailtie , & yet to remain in the former arriditie and drienesse . Then I aunswere that veniall sinnes , which hinder not the effect of grace , as they ordinarily coole the feruour of charitie , so they hinder the sweetenesse of deuotion ; because that this sensible delight , which proceedeth from the superiour parte of the soule and affecteth , the inferiour , may easily be staied by inordinate loue , hope , or delights . For the loue of God is so pure , that it cannot abide any smell of sinne and wickednesse , and therfore deuotion is sometimes called spirit , and deuout men spirituall men : the spirit therfore is like winde , the which if you close it in any thing as a hallown , giue it but vent with a pinnes pointe , and you shall see how by little and little it vanisheth away : euen so deuotion , if you vent the soule with vaine thoughts , sundry worldly desires , heady affections , idle wordes , it quickly wil be dspersed . Besids , there is a reasonable deuotion a tranquilitie of minde , a resolut egood wil , which breedeth a great contentation , although we want sensible delectation . But finally , let a soule indeuoure to expell venial sins , let it attend quid loquatur in ea dominus what Pal. 84. what our Lord will speake in her , let it frequentafter the receit acts of faith , hope , & charity , humilitie , submission , with good attention , & let it not doubt of deuotion .

The foure and thirtith cause , to illuminate our mindes .

When I beholde this sacred body , and this liuing bread , enter into the breasts of Gods seruants , me thinks I see a king enter into his kingdome , or ascend his throne where he sits to rule his state . a pastor euter among his flocke , to protect and guide them , a Pilot to ascend his ship , to direct her to the hauen of eternall life , a sunne rising vpon their spirituall horizon to illustrate Gods diuine mysteries , to reveale many secrets touching their saluation , which the night of sin had obscured : finally , it seemeth that there passeth into euery ones soule a new eye , whereby they may discerne the colours of God from the coulours of the deuill , the flesh , and the world . For who will maruaile if from Christ , contained in the breasts of his faithfull , issue raies of light , beames of wisdome , floudes of vnderstanding ? is not he as God the light of his Father , Lumen de lumine light of light ? is not he as the second person in trinitie , speculum fiue macula & splendor lucis aterna , A glasse Symb. concil , Nice●i . without spot and the brightnes of eternal light is not he according to his humanitie a temple of light , in quo sunt omnes thesauri Col. 2. sapientiae & scientiae Dei , in whom are al the treasures of the wisedome and knowlege of God , is not he our Prophet , our pastor , our doctor , our maister , sent from heauen to giue light to the world ? did not he call himselfe lux mundi , the light of the world ? Io. 2. how then wil he withdraw the beames of his light from those soules , who come deuoutly with oyle prepared in their lamps to receiue light of that indeficient fountaine ? especialy he himselfe hauing confirmed Matth. 25 it by saying , Quamdiu sum in mundo , Iohn 9. lux sum mundi , as long as I am in the world I am the light of the world . Which effect will be counted more certaine if we cal to memory that admirable light which Iona that receiued by eating a little hony : for , 1. Reg 14. what proportion had hony with opening his eies ? or the hony comb with restoring sight , but that God would depaint in that fact , as in a little Image , the effect of this Sacrament , that reuiueth the eyes of the soule to see God , and closeth them from the view of the world ? But this admirable operation of the Eucharist , was not onely registred in the olde Testament , but also expresly proued in the new , and heare accomplished indeede , that there was foretolde in figure , when Christ the light of the worlde of set purpose fained himself a pilgrime , to instruct the twoo wandering pilgrimes in faith , the veritie of his death . Luke 34 passion , and resurrection : afterwardes intending to drawe awaye the thicke vaile which hindered them for knowing whom he was , although in his talke their heartes So S. Aug. vnderstandeth this place of the Sacrament lib. 3. de consensu cuang . c. 11. theoph . in 24. Lu. author . imperf. hom. 69 in Matth. did burn , yet they could not discouer who he was : at last , by reaching them this new sight , this new sunne , presently their eies were opened , & cogneuerunt eum in fractione panis , and they knew him in the breaking of the bread . And in very deede , the common experience of good Catholikes may easily assure vs what light they receiue from this life of light . For I haue considered diuers times what shoulde bee the cause that-many worldlings prize so much the pelfe and trash of this life , caring nothing for Sacraments , praiers , spirituall affayres , life euerlasting ; thinges so important , so necessary , so highly to be esteemed , & others leaue patrimonies , despise courts , refuse honours , centemne plesures , abhorre riches , & only attend to fasting , praying , deuotion , meditation , mortification , contempt of themselues & the world : Truely I am of opinion , that one of the principall causes is the often receiuing light from this sacrament in the one , & the lacke of the other : euen as the cause of al fecunditie is the presence of the same in the spring , summer , and authume , & the absence of it in winter cause of all sterillitie , the aboundaunce of heate and light in the one , and the scarcitie of both in the other .

The thirtie fiue cause , to be a commemoration of his Passion .

CAsting mine eyes in one prospect ouer the whole time from the beginning of the world vnto the latter ●nd , it all appeareth vnto me nothing else but a solemne triumph of our Sauiour Christ : the which consisteth in the preparation , the triumph , & the memories or monuments thereof : for as the Romaine Emperours after they had atchieued any worthy victorie against their enemies , they gaue notice thereof to the Senate of Rome , and described to them al the valiant exploits , howe great a conquest they had made , what cities , what prouinces they had subdued , what great good did redound to their common-weale : the Senate vnderstanding this good successe , prepared waies for him to passe , adorned Gates wherein he was to enter , addressed Chariots to conduct him and his traine , hanged their streets with tapistrie of arras , veluet , gold , and cloth of tissue . And last of all , erected arches , piramides , pillars , statues , collosses for monuments & records to their posteritie , engrauing in them , the whole substance & circumstances of the victory . The like ( it seemes ) befalleth in the triumph of Christ , in his Chariot of the Crosse : for before his comming , al the old Testament was nothing else but a preparation , letters sent by God to those people , by Moses , by prophets , by patriarches , to dispose them to beleeue , expect , & defire the day of this triumph , insomuch , that some of them wished the heauens broken , that hee might discend , loathing to stay any longer , he prepared his way with giuing a law and ceremonies , hee decked the streetes with sacraments and sacrifices , he adorned the gates , I meane his temple with infinite varietie of furniture , of cherubins , of lions , of floures . After Christ came into this life , hee marched for three Matth. 21. Marke 11 Luke 19. and thirtie yeares , and at last , came into the Citie of Ierusalem , where the people spread their garments , the children carried boughs of palmes and oliues , & bicause the vngrateful Iews would not erect a triumphant Arch , nor engraue his victories in pilars of marbl , or piramides of porphirie , he erected himselfe a monument , a memory of his triumph , his death & passion , the sacred Eucharist ( because he triumphed in dying , & by his passion woon the field , so that the victorie , triumph , and death were altogether vppon the Crosse ) a blessed Arch more durable then marble or brasse . Herein hee hath engrauen his passion as before was declared : here euery one may reade the sum of his paines , and therefore rightly he said , Hoc facite in meam Luke 22. commemorationem , This do for a commemoration Psal. 110. of me : and Dauid before , memoriam fecit mirabilia suorum misericors , & misereatur dominus , escam dedit timentibus se . Our mercifull and compassionable Lord instituted a memory of his wonders , he gaue food to them that feare him , besides al the seruices , masses , sacraments , and what appertaineth to pietie or deuotion , after Christs comming , it hath some relation , it serueth in part for a memorie , a thanksgiuing , or a representation of this glorious triumph of Christ . And questionlesse it concerneth vs much , often to remember the passion of our sauior , since he hath instituted so diuine a monument , to reduce it into our memories , & at no better time then when we communicate : for God is a fountain of liberality , yet he would haue vs remember his benefits : for as he that acknowledgeth them , disposeth the giuer to bestow more , so he that acknowledgeth them not , dries vp the fountaine towardes him . And such is the goodnesse of God , that he would institute a memorie of his benefits , that wee therby remembring them , might merite more , and so receiue new continually .

The sixe and thirtieth cause , to moue vs to loathe ●●at the world loues .

THe holy and deuout S. Francis , inflamed with the loue of God , was accustomed to breake out into this affectious voyce , Deus meus , & omnia , O my God , and al , the which hee had learned of a him , who was a man according to the heart of God , and many yeares before had cryed : Quid mihi Psa. 72. est in caelum , & à te quid volui super terram . What is there for me in heauen , or besides thee , what do I desire in earth ? These voyces it seemed they vttered for two causes : first , because he that possesseth god enioyeth al things , as our sauior expresly declareth , Quaerite primum regnum dei , & iustitiam Matth. 6. eius & caetera adijcientur vobis , And the reason is euident , for if Amicorum omnia sunt communia , amongst friends al things are common , he that is Gods friend , possessing his hart by frendship , consequently is made partaker of all treasures , for which cause the good old father said to his elder son , Fili , tu meoum es , & omnia mea tua sunt . Son , thou art with me , & al mine are Luke 15. thine . The second cause I take to be , by reason that whatsoeuer God created , or man can do , ought to be related vnto god , & so far vsed or refused , how far we see standes with his loue , honor , & glorie . For as God made vs to loue him and serue him in this life , to enioy him after in the other , so wee ought to direct all our actions , vse all his creatures , prize or contemne them , no more , nor no lesse , then we see conduceth to this end . For which two causes most pregnantly appeareth how the holy Eucharist inforceth vs after a verie palpable manner , to despise and abhorre whatsoeuer this impious worlde affecteth : for who is so sencelesse , that hauing before his face a fountaine of most pure and Christall water , will range abroad to seeke filthy puddles and mirie-fennes to quench his thirst ? Hath not this sacrament all thou canst desire , insomuch , that the verie beautie and pride of the field cannot be absent . Et pulchritndo agri mecum est , and the beautie of Psal. 49. the field is with me . Wish , see , aske whatsoeuer the world affordeth , heere thou shalt haue it comprised . Desirest thou riches ? here lie the treasures of God : wishest thou pleasure ? De torrente voluptatis potabit te , Psal. 35. he wil giue thee to drink in the floud of pleasure . Wouldest thou sow the flower and crop of al goodnesse ? Ostendam tibi omne bonum , I will shew thee al good : crauest thou long life and happie daies ? Qui manducat Exod. 33 Io. 6. hunc panem , viuet in aeternum , He that eateth of this bread , shal liue for euer . Affectest thou in fine all pleasures in one , all goodnes in one , al wisedom in one ? Io here Deus meus & omnia , my God and all . For al creatures out of God lacke many perfections , they are good , but not full . As a cup of salt water in the sea is perfecter then in a veslel , for there being ioyned , it may continualy be preserued , it is incorporated with the whole , & may serue for many notable effects ; seperated , it falleth to corruption , & serueth to few vses . Al creatures in God liue in the prime of their parity , ther they lacke imperfection . Therefore ( my soule ) disdain to view these fading floures , these roses with thornes , these bees with stings , these golden aples of Sodoms loue , these Syrens sugered songs , conuert thy eies to this blessed Eucharist , view in thy Lord a paradise of pleasure , beutie without corruption , profit without displeasure , ioyes without deceit , continual delight without satiety : and then I know thou wilt breake forth and cry , Deus meus & omnia , my God Psal. 72. and al , nam gustato spiritu , deficit omnis caro , for the spirit tasted , al flesh faileth . Then I know thou canst not but direct al thy actions , vse all the creatures of God for no other end then his glory , for this hart will becom like a flame of fire , that burneth al it incountreth , & conuerteth them into fire , so thy loue wil thinke , speake , and worke al for God , and in God , and consequently , loath what the world loueth not for God

The thirty seuenth cause , to be a confirmation of his testament .

IT hath bin an vsuall custome with God , to confirme and seale his pacts and promises with some sensible sign , that by such palpable obiects , men might better conceiue & remember them . For if he promise Noe & his posteritie , neuer after to ouer flowe the vniuersall earth with a deluge , he imprintes his seale in the clouds , ●ehes . ● . & for his armes , leaueth the rainbow . If he promise Abraham to multiply his seed as the stars of heauen , and to giue him the land of Canaan , he causes him to deuide his sacrifices in two partes , and in confirmation Genes. 15. of his pacte , he sendes a lampe of fire , which passeth through the midest of them . If Moses sent from God giue the law written in tables of stone , if he promise to accept them into his peculiar people , hee Exod. 24. confirmeth his couenant with a bowell of bloud , wherwith he sprinkleth all the people . If GOD vsed such stately seales to ratifie his promises to his people in the lawe of Nature , and the lawe written , questionlesse hee will not omitte them in the lawe of grace , where the couenaunt concerneth a greater benefit , wherein are comprehended in a more iminent degree al these fauors of God , promised in times past , the which he sealed so solemnly : and therefore in confirmation of this newe testament , he instituted this blessed Sacrament and sacrifice , Hic est ealix noni testamenti , this is the challice of the new testament , affirme the three proclaimers of Christs law , Mathew , Marke , and Luke , with the Apostle S. Paul . But what couenant maketh Christ with his people , that he ratifieth with the seale of his owne body and bloud ? Here Hieremy speaking Hier. 31. by himselfe , and by S. Paul , or rather , God by them both , Ecce dies venient dicit dominus , Hebr. 8. & consummabo super domum Israell & super domum Iuda testamentum nouum , Behold , the daies shall come , saith our Lord , and I will consummate vppon the house of Israel & vpon the house of Iuda a new testament , &c. see the place . In these wordes God promiseth fiue things to his church , first , that hee wil forgiue al them , which enter into it all their offences , the which he effecteth by Baptisme , and this Sacrament . Secondly , that they should know God euery one , little and great , the which he performeth by powring of faith into their soules : thirdly , that he will write this law , not in stone tables , as Moses did , but in fleshie heartes , and consequently they shal be more mollified and pliable to obserue them , and not so indurated as the Iewes , the which he fulfilleth , by induing them with charitie . Fourthly , that he would be their God , and they should be his people , that he would haue a fatherly prouidence ouer them , the which he accomplisheth with his owne presence . Ecce ego vobiscum sum vsque ad consummationem Matth. 28. seculi , behold , I am with ye all dayes , euen to the consummation of the world , and by sending the holy ghost , which docebit illam omnem veritatem , he shall Actes 2. 5 Iohn 16. teach her all trueth . Finally , that he will neuer forsake nor abandon his Church as he did the Iewes Sinagog , the which we haue prooued by the continuance of the catholike church , from Christs time euen till these our dayes , although persecuted by emperours , impugned by heretikes , troubled by so many euill Catholikes , Matth. 16 yet the gates of hell could nothing preuail against it : the propagation also of his church was promised by God , & sealed with his sacrament , that this vine tree planted by Christs own hands , should delate the branches from sea to sea , and to the worlds end the extremities thereof , in Psal. 79. such sort , that rather lande shall faile to propagate this Church , then her amplification shall finish . Wherefore God shall not be knowne onely in Iudea or Siria , but in all the prouinces of the world , since we Psal. 75. see depriued of these promises the protestants Churches , eclipsed for fifteene hundred yeares , and concluded in corners of the world , in some few Cities of Germany , in Geneua , and England : it is no maruaile if they haue broken the seale of the blessed sacrament , where with by infallible assurance the maiestie of God confirmed them . But the Catholike Church possessing all , holdeth the sacred Eucharist as a perpetuall confirmation , the which ( as 〈◊〉 it was sayde ) comprehendeth both the significations and signes of all the other promises made and confirmed by God in passed ages . For God promised to Noe , not to drowne the worlde anie more with water , and Christ promiseth heere , his Church shall neuer whollie bee ouerflowne with sinne : hee tooke for a signe the Rainbow , the which the sunne causeth by reflection of beames in watrie cloudes . O what a goodly rainbowe the sunne of neuer-fading light effecteth heere ? what glistering beames of glorie powreth his diuinitie into that sacred humanitie ? what beautifull raies spring from that glorious soule , and adorne with brightnesse and most liuely colours that immortall bodie ? if it were not for merite of our fayth , wee might see through those cloudes of bread and Wine , another sorte of Rainbow , then Nature in her most stately circle euer behelde . God promised to Abraham , to multiplie his seede as the stars of heauen , and where are they multiplied but in the Catholike Church ? hee allotted vnto him the lande of Canaan , and heere the kingdome of heauen , hee commaunded Abraham to diuide his sacrifice in two partes , and sent a Lampe of fire from heauen to passe betwixt them , and what coulde more expresly figure this sacrifice ? Are not heere diuided by vertue of Consecration , the soule from the bodie , and the bloud from them both ? and doth not both the diuinity and soule of Christ not passe , but firmely stande in middest of these parts ? God gaue the law by Moses , and promised the people to defend , protect , & accept them for his : but here with a more careful prouidence , with a more forcible meanes , with more plenty of grace , with more abundance of light , with more copie of internall inspirations & externall helps , he declareth his vigilant care and fatherly watchfulnes ouer his Church , more then the sinagog . Moses sprinkled the people vppon theyr garments with the bloud of dead beastes : but here Christ sprinkled the harts of the Apostles with his bloud that euer liueth . Hereupon we may inferrre a practicall illation , that if as often as we view the rainbow , wee may easily reduce to memorie the promise God made , neuer to drowne the world , so by seeing this glorious rainbow , or rather gracebow , wee may call to our considerations , the mercie and goodnesse God , in pardoning our sinnes , and let vs beware to looke vpon it with polluted and defiled soules , lest it chance to 1. Reg. 6. vs , as it befell to the Bethsamites , who curiously beheld the Arke which did not appertaine vnto them , for otherwise hee that seeth the secrets of our hearts , will sting vs in such secret sort , as both horror and confusion will vndoubtedly ensue , either ●n this life , or in the life to come , or both .

The eight and thirtieth cause , to be a trumpet to blaze the glory of God .

GOd , whose sayings are doings , can speake as well by workes as wordes , & blaze his name , as amply by silent facts , as shtill tongues . Therefore most zealous of his owne glory ( that is , desirous that men shuld know his maiestie , and in knowing it , render him that dutifull praise , honour , worship , and homage , as such a soueraigntie requireth ) iustituted this glorious Sacrament . The which so effectually bringeth it to passe , that if al tongs and pens were ioyned in one , they could not discribe nor speake the thousand part that this silent trumpet soundeth : because we see imprinted in the very heart of nature , that the crop , the flower , and perfection of euery thing ought to be prescnted to God . Why did Abell sacrifice vnto him the fat of his flocke , but bicause that euen nature had written in the forefront of his Gen. 4. soule , that God was the woorthiest , and consequently deserued the best ? why didd God himselfe , in the appointing of his oblations and sacrifices prescribe alwayes the best to be singled for his seruice , and that neither lame nor blinde , nor anie defectious beast , should appeere in his sight , but as hee himselfe gaue vs to vnderstand , that if terrence princes disdaine to accept Malac. 1. base and vnworthy presents , howe much more hee to whome all Monarchies doe yeelde homage , and laye their Crownes and Scepters vnder his feete ? Why did the prophet Dauid say Sacrificia medullata offeram tibi , marrowed sacrifices I will offer to thee ? So compleate and perfect sacrifices , O Lorde , I will offer vnto thee , that the very bones shall not lacke theyr Psal. 65. perfection , but bee filled with the flower of fatnesse , their natiue marrow . But for what reason a holy Prophet ? Because , if wee haue receiued all from him , reason requireth wee should returne the best to him . This vniuersall , auncient , and naturall instinct , the faithfull before Christes time performed with great dilligence and exquisite ceremonies : and indeede it was conuenient they shuld , for the glorifying of God , for the reuerence of his maiestie , to acknowledge him the beginning of all , the end of all , the conseruer , the prouider , the gouernor of all : and besides , in hym to be an abisse of perfection , goodnesse , wisedom , power , and such like att●ibutes . But what proportion had al these to god ? what glory yeelded the death of a Bull to such a Highnesse ? When Solomon offered 2. P●ral . ● . a thousand to an idoll , they were too base , and therefore God reiected them , he thought them not sutable to such a maiestie : and therefore Dauid hauing no better , and seeing God refusing beasts & calues , at last thought his owne heart was something more agreeing , and therefore hee saide , Quoniam sivolnisses sacrificium dedisse , Psal. 50. vtique holocaustis non delectaberis , sacrificium deo spiritus contribulatus , cor contritum & humiliatur Deus non despicies , If thou wouldest , a sacrifice I had giuen thee , but with burnt offerings thou art not delighted , a sacrifice to God is a contrite spirite . Salomon perceuing the infirmities of their sacrifices , and seeing God distasted with them , thought in the multitude of offerings make some little shew of the infinite glorie he iudged due to God , and therefore ● . Reg● 8. he offered two and twentie thousand oxen for one sacrifice , but not in millibus taurorum , in thousands of bulles was Gods glorie sufficiently declared : what remedy ? shall God be frustrated of his glorie , seeing al the world he created for his glorie ? Malachie the Prophet will straight make answere , or rather , God by Malachie , Ab ortusolis vsque , ad occasum , magnum Malac. ● . est nomen meum , in gentibus & in omni loco sacrificatur , & offertur nomini meo oblatio munda , quia magnum est nomen meum in gentibus . From the rising of the sun to the setting , my name is great among Gentiles , and in eueryplace it is sacificed , & a pure oblation is offred to my name , bicause my name is great among Gentiles . Marke how he repeateth twise , Magnum nomen meum in Gentibus , My name is great among Gentiles , bicause among the Gentiles , his maiestie was admirable to bee esteemed and glorified , therefore he ordained the blessed Eucharist , that they considering the worthie dignitie and infinite perfection of this sacrifice , might breake forth into a wonderfull admiration of the maiestie , wisdome , and power of God , to whom so pure , so rare , so glorious a sacrifice was offered . The which is that glory GOD pretended to win freely by men in this world : and the deuill affecting deity , procured by thest to steale some parte : yet God would not that after this house once appeared among Christians in the most partes of the world , whereunto this sacrifice was inducted , that idolatry should greatly preuaile . For the light of this sun dispersed the vermine of the earth , and caused them to retire into their caues . So that now all nations in the world knowe that Gods maiestie is infinit , to whom an infinite sacrifice is offered , that he is most worthy in himselfe , to whom so worthy an oblation is presented . And what more glory can be desired of man ? is not this Clara notitia cum laude ? a blazed notice with praise ? that they acknowledge and confesse God infinite in goodnes , & that of meere bountie he bestowed vpon them so ritch , so pretious , so infinite a treasure ? do they not protest , by offering vppe this maiesticall sacrifice , all those perfections that either nature teacheth , or faith beleeueth , to be rooted in him as their origen and fountaine ? and this is to make , Nomen eius magnum in gentibus , his name great among Gentiles , and is effected by this sacred food and glorous sacrifice .

The nine and thirtieth cause , to giue vs a taste of the ioyes of heauen .

WHen the children of Israell drewe neere their promised inheritance , a lande flowing with milke and hony , because our prouident God did foresee the hard encounters they should meet withal before that entered into the firme possession , he thought conuenient to giue them a taste of the aboundance and fertilitie of that soile , to the intent , that feeling the fruit , they should not grudge at the paine : and therefore he mooued them to send the scowts to suruey the country , and discouer the commodities . They launch forth , passe the principall partes , auoyde sundry dangers , retourne with such huge clusters of grapes , ( it being vintage ) that Numb . 13 they were not able to carry them in their hands , but with poules to beare them vppon their shoulders . Euen so our blessed Sauiour , knowing , that the faithfull children of his church were to be assaulted by many potent , inuisible , expert , and ghostly enimes , as the victorie was more important , and the foile more daungerous , so he thought with a preamble of internail ioy , to encourage them to tolerate a moment of paine : for which effect , he being our scowt , and hauing viewed the lande of euerlasting promise , he brought vs the bloud of grapes , this fruite of that soyle , to indnce vs with the sweetnes , greatnes , and taste thereof , to suffer with alacritie , to resist with a courage , to inuade with valour , to expugne with glory , all crosses , encounters , enimies , temtations , that either aduersitie could impose , or sathan inuent , or persecutor inflict , or our alluring flesh stirre vppe against vs . And that is the sacred Eucharist , the which is not only ( as aboue wee haue deliuered ) a portraite of all the admirable workes of God , but also a most liuely image representing vnto vs , the vniuersall ioys of heuen . For in what consisteth life euerlasting , our future felicity ? In the glory of our soules and bodies ? In what maner are our foules blessed ? by seeing , foulding , louing , reioycing , in God : and our bodyes are glorified by the redundance , distillation , and influence of our soules : Al which , most exactly this sacrament affordeth : because in very deed , he that seeth this sacrament , seeth God , as those that saw Christs sacred humanity , the vaile of his person , were said to see his diuinitie : and those that view her maiestie , though masked , are saide to see the Queene . Besides , in life euerlasting , the blessed comprehend , fould , and ( as it were ) spiritually , by their vnderstanding , claspe God in their soules , Sic currite , vt comprehendatis , 1. Cor. 3. so run that you may obtaine , willed he , that God had admitted to see these secrets , and the spouse , Tenui eum , nec demittam , Cantic. 3. I held him and I wil not forgo my holde . For really there wee shall holde in eternall possession , that we heere expected by hope . And who sees not how all those that receiue this glorious bread , fould it in their breasts , keepe it , and quietly possesse God and all his perfections ? And who is so stonie hearted that loueth not him that lieth so neere his heart ? or who is so indurated , that this bloud doth not mollifie ? or who is so voide of affection , that this so affectious a God , would , and doth not moue to loue ? what ioye proceedeth from these spirituall imbracings , from this vnion of spirits , from this matching of the soule with her center , from this vitall refection , from this heauenly conuersation ? let him tell that sayde dulciora sunt vbera tuae super vinum , Cantic. 2. thy paps are sweeter then wine , let him tell that felt quàm dulcia eloquia Dei super Psal. 18. and 118. mel & fanum , how sweet are the words of God , sweeter then honye or the honye combe , let him tell that called it pinguis Genes. 49. panis qui prebet delitijs regibus , fat bread which yeeldeth delites to kings . Finally , how by eating this Sacrament our bodies shall rise and receiue immortalitie , aboue was declared : and moreouer , in this present foode , the body of Christ which shal be the example of all glorious bodyes permanently remaineth . No maruaile it is therfore if feruent souls liue in a perpetuall iubilie of ioy and peace , since here in earth they participate a forme of the ioyes of heauen , if they desire to bee with God , whose company is so sweet and gratefull .

The fortieth cause , to bee a condigne sacrifice for Christ to offer to his father .

BEfore the institution of this sacrament of vnualuable value , the Euangelist S. Iohn ( who suckt his diuinitie out of that breast , whencefrom issued this Precious licour ) prepareth the readers ( for other Euangelists ) with a most profound & diuine preface , that after vnderstanding such an admirable mysterie , penetrating the depth of his reasons , they might be induced to beleeue it , sciens Iesus , Ioh. 13. &c. Iesus knowing that his father had giuen him all things into his hands , and that he came from God , and returned to God , he rose and prepared hmself to wash his Disciples feete , thereby insinuating with what puritie of soule the faithfull ought to participate the dainties of this table . In which compendious wordes hee yeeldeth three reasons , why it concerned the office , functions , and dignitie of our Sauiour , to institute this regall sacrifice . First because he being ordained by God our high priest , according to the Psal. 109. order of Melchisedech , and consequently hauing commission to institute a sacrifice in bread and wine after that former : since Hebr. 7. therfore God hath deliuered all things into his hands that appertained to his fathers glorie , his own honor , his Churches saluation , and dignitie of them all : it was most decent , that hauing receiued all , his sacrifice should comprehend all , and be offered to God in recognition of all , the which could not bee any other thing then God , who is all in all . Secondly because that knowing he came from god , that is , he issued from his father by natural , necessarie , eternal generation , equal in perfection , & vnited in the same essence , it did behooue him not to offer vp any mean present or base gift : no it could not stand with so soueraigne a maiestie , to institute any such sacrifice as could bee contained within the limited borders of humane or angelicall capacities : for if that vaine Alexander , though proudly , yet truely , vaunted , that Kings ought not so much attende to whome they giue , as who they are that giue , howe much more did it concerne our Sauiour Christ , king of kings , to offer a condigne present to his father , the Monarch of the worlde ? wherefore , as all his actions wherewith hee merited , were of infinite value for the dignitie of his person , euen so this sacrifice was to bee ordained of infinite prize , for the substance of the same : for there was no gift answerable to eyther of theyr dignities , or sutable to their Maiesties , but a sacrifice containing God , for nothing but God can be infinite in substance , for which reason wee haue God the giuer , God the receiuer , and God the gift , the which sacred consort cannot but yeelde a most sweete harmonie . Thirdly , knowing hee was to returne to his father , where incessantly the incense of his prayers were to ascend : therefore , as he accompanied them in earth with this immortall sacrifice , so hee woulde not haue them destitute in heauen , for although he be in heauen , yet hee it is , as fathers commonly doo teach , that offereth vppe this sacrifice : the priest representeth his person , Ciprianus De coen● Domini . & epist. 53. and therefore he saith not , Hoc est corpus Christi , This is the bodie of Christ , but Hoc est corpus meum , This is my bodie : after the same manner as Christ spake them him selfe . And for which cause Christs priesthood is called eternall , because he , vnto the worldes end , will neuer cease to offer it . Blessed be this sauiour for euer , who so diuinely prouided a sacrifice correspondent to his fathers maiestie , his owne glorie , his churches benefite , and euery Christians profite .

¶ The fortie one cause , containing ten Chapters . To discouer vnto vs the ineffable loue of God . That the loue of God in this blessed sacrament cannot be comprehended : and of foure loues concurring in it .

Chap. I.

WHen I enter into the profounde abisse of Gods loue , the base of al benefits , & life of all other loues , it seemeth I am calmed in the boundlessē ocean sea , where on each side beholding the four quarters of the world , I can discouer nothing but an immensiue and an endlesse wildernesse of water . If I look vpward to heauen , I see those lamps of light couered with a misty fogge . If I looke downeward , I finde a fragil barke leaking on all sides , that is , if I conuert mine eies in this sacrifice of loue to the institutor , to God , in whose glorie it is offered to the humanitie of Christ which is offered to the deuoute and feruent soules which participate of this offering , I finde no bonds nor limites , all affections swell so mightily : and like foure riuers deriued Gen. 2 , from one fountaine in Paradice ( I meane the essentiall loue of God the holy ghost ) to finish in the infinite sea of al loue God himselfe . Aboue my head what find I but cloudes and darkenesse in him whom this loue most concerneth , God almightie ? nubes & caligo in circuitu eius , a cloude and Psal. 96. darkenesse round about him , whome Nazianzene well compareth to a lightning , which vanisheth from our sight , before we can firmely fix our eyes vppon it . If I consider my selfe and my perfections , the which my crasie soule leaketh on euery side , I cannot but be afraide to intermedle with suche mysteries , since so deuoute a Prophet as Isav durst not speake of god Isa. 6. to the people , because his lippes were defiled , nor would attempt so difficult an interprise till the Seraphin had touched them with a burning cole , taken from the Altar of God , where fire did euer glowe . But shall we speake nothing then of the loue of god , the principal cause of this sacred supper ? because we haue so many dainties before vs , shall we die for hunger ? no , no , I hope the Angell of God in earth hath not once , but a thousand times purified my lips with this blessed & burning coale of heauenly fire , taken from gods holy altar , and the verie same that comforted the heart of his Prophet : therefore by his grace I will deliuer such discourses as hee in this sacrament hath vouchsafed ( as I hope ) to deliuer vnto me , remembring alwais , that whatsoeuer can be said of mortall men in commendations of such a mysterie , is as far beneath it , as men beneath God , and therefore God commaunded in the eating of the pascal lamb ( a most liuelie Image of this sacrament ) that they should deuoure , ( that is , swallow downe Exod. 12. without chewing ) the head , the intralles , and the feet : But to what end good lord , such immodestie ? had not these partes most neede of chewing , where there is most bones , gristles , and sinows ? god questionlesse had a further reach then that present sacrifice : hee aymed at this sacrament , where the head , the intralles , & the feete of this lambe must perforce bee swallowed , for the head of Christ is his 1. Cor. 11. diuinitie , Caput Christs Deus , The head of Christ is God : the intralles the secret and inexplicable maner of his supernaturall being , vnder the garments of bread and wine , as the intralles of beastes lie in secretest place of their bodyes , veiled with the skinne and flesh : by the feete scriptures commonly vnderstand affections , therefore Christs Godhead , his manner of being , his inexplicable affection , and loue must be swallowed downe : wee are not able to comprehend any of them , and therefore all we say is too little .

That God instituted this sacrament for loue . Chap. 2.

THe nature of loue is so sweete , so precious , so prized , feeding fainting soules , that in the verie maine of crosses and aduersities , the loue of God rendereth a most sufficient counteruailing consolation : wherefore , as it is neither loathsome nor tedious to loue God , so neither the long thinking , nor discoursing can be noysome or fastidious , crauing therefore the sacred gale of the Ghost , I will lanch foorth aloofe from the shoare , and saile into the deepe .

It is a most auncient and vndoubted trueth , that all giftes which God bestowed vpon the worlde , for the vniuersall or particular good of men , proceeded from the inexhausted fountaine of his loue . For which cause the blinded Philosophers could say that loue created this world . For what is loue ? to wish wel to one , to reioice in his good , to procure his good , to defend him from euil , to communicate vnto him his treasures , to make him partaker of his secrets . Al these actions , either be loue it selfe , or such effects and fruites as can not be separated from loue . Therefore if god freely of his owne accord , without any interest for our good , graunted vs so great a gift , who can doubt but that it springeth from loue ? Moreouer , his intention in giuing discouereth sufficiently the grounde of his gift : For what cause gaue he it ? To vnite vs together with him . And for what end this vnion ? That he seeing himselfe sealed in vs , might haue a sufficient and worthy obiect of his loue ; and wee seeing the same engrauen in him for a mutuall resemblaunce , might bee inflamed to affect him . For what cause gaue he it ? To imprint our soules with the life of grace . And why ? that he might loue vs , and wee him , for these be the proper effectes and fruits of grace . For what cause gaue he it ? To be a means to obtain life euerlasting . And why life euerlasting ? That there we might with the full power of our heartes exercise that loue & charity quae nunquam 1. Corint. 13. excidit , which neuer falleth away , that there the sailes of loue might swell with the full winde of the holy ghost . Finally , discourse ouer all those causes wee haue alleadged . you shall finde them euery one grounded in loue . And therefore let it be lawful for me to call this Sacrament a mirrour , a mappe , a flame , a life of loue , & interprèt Eucharistia bona gratia , good grace , a singular fauour , a superexcellent loue . Moreouer , whosoeuer wil runne ouer the effects of loue , and therby discouer the origen and fountaine of this vaine of life , he shall finde them most liuely in this little world of al pure loue depaynted . The fruits of loue be these , vnion , zeale , extasie bountifulnes . Foure riuers al issuing from one spring : and as this Sacrament , and the incarnation of Christ , of al the wonderfull works of God most manifestly declare his loue , so it were not amisse to declare the effects ofloue in them both , that the resemblance of both might render the matter more plaine : yet to auoide prolixitie , I will content me with the Eucharist , for by this the other may be conceiued : but first of all let vs see what wee vnderstand by these effectes .

All perfect loue requireth a certaine Vaion . vnion in substance , as was declared in the eight cause : but for that amongest men this was vnpossible without the destruction of one or both , therefore they procured all these vnions , which honesty & puritie of loue affect , and these are to be of the same iudgements and opinions , the same wills , desires , and affections , the same table and diet , the same place and presence , the like garments and attire , and finally , to expresse one another in all things as neere as they can .

Zeale after two manners proceedeth Zeale . from loue . First , zealous friends cannot tollerate any iniuries offered to their friends , but procure with greater , or as great diligence to defend them , their credit , goods , life , or what else appertaineth vnto them as their owne . Secondly , zeale cannot suffer consorts in loue , and therefore experience teacheth vs , what a griefe it is for the husband to haue a conceit of a riuall .

Extasie likewise abstracteth , or haleth Extasie . a louer from himselfe , and causeth him rather to liue there where he loueth , then indeede where hee liueth , for the force of loue transporteth excessiuely his minde , cogitations , and affections , from his owne affaires , and enforceth him to attende and procure whatsoeuer concerneth his friend : sometimes also it leadeth the soule so farre , that it is almost abstracted from the bodie , as diuers saints were rauished so with the loue of God , that they liued many daies in profound contemplation , feeding vpon the food of life , not taking any corporall sustenance .

Bountifulnes waiteth vpon loue , as a most Bountifuln●● faithful seruant , for friendes cannot but communicate their goods one with another , who before by friendship had communicated their hearts , & therefore they present one another with gifts , as signes of that good will they carrie in their minds , and to remonstrate vnto them , that as they haue taken possession of their harts , so also they may command them in their goods , for amicorum omnia sunt communia , among friends al things are common , and he that hath giuen the greater , will not sticke to impart the lesser : these effectes I haue set down cursorily , bicause the exact treatise requireth a whole booke , onely to shew how in this sacrament God shews them al.

That in the sacred Eucharist God effecteth all those vnions which proceed from loue . Ca. 3

AS I said before considering the admirable loue that God hath declared , by deliuering this sacrament to the world , that I was calmed in the Ocean sea , in the which similitude if we persist , I thinke I shal be able in part , to vnfold the vnion in substance , betwixt Christ and our soules , in the blessed Eucharist : for as the Ocean sea surcharged with an infinite multitude of waters , dischargeth it self in the Mediterranean and red seas , for the benefit of the inhabitants of Europe , Affrike , and Asia , not diuiding it selfe from them , but rather , by their meanes becommeth vnited to those coasts wheron they border , and the wombs wherin they lie : by which means the treasures of the one may be transported to the other , and the inhabitants of the vast Ocean may haue free passage into the red and Mediterranean .

Euen so the endlesse goodnesse of God swelling inwardly with an immensiue loue , dischargeth himself in these two seas of loue , the redde by the incarnation of Christ , & the Mediterranean by the institution of this sacrament : yet the main Ocean of his diuinitie remaineth vnited to his humanitie , and thereby bordereth vpon those soules whom he bathed with his bloud , and is conioyned with the breasts of them who receiue into them this Mediterane sea , by which vnion , the Citizens of heauen may passe freely among the colonies of the earth : therfore as Christs diuinity was substantially vnited to his humanity , euen so his diuinity and humanity are vnited in this blessed sacrament to their bodies & soules who feed at this table : and as from his diuinity proceeded all those graces & fauors wherwith that sacred humanity was spiritually annointed , euen so from his humanity linked with his diuinity issue all those sweete vertues & graces for the which this blessed bread was ordained . And therfore , as betwixt the sacred humatie of Christ and his diuinitie , there was a most diuine , reciprocate , ardent and continuall loue : euen so betwixt our soules & Christ , there should rise a mutuall flame , if we faile not , he cannot be defectuous . And as that sacred humanitie ( like the needle toucht with the adamant looketh euer towardes the pole starre ) was alwayes directed by his diuinitie : euen so ought wee in all our actions to square our intentions according as our Sauiour teacheth vs , whom we holde vnited in this sacrament : because he was giuen to vs as our maister , our doctor , and teacher .

Much more might be sayd of this substantiall vnion , but because it hath beene partly touched before , partly , because I intend not here to deliuer all I think may be said , but only to touch some few points or superficiall heads , leauing the rest vnto the prudent and discreet Readers of godly meditations . As for all other vnions which are rooted in this coniunction of our soules and bodyes with Christ , briefly they may be declared . For by this Vnion of conceitswith Christ effected by the Eucharist , Sacrament wee come to participate many of these conceites which heere GOD reueileth , and maketh vs partakers of , that were most darke and hidden from nature : because the very mystery it selfe openeth the eyes of our vnderstanding , to wade deeper into the secrets of nature , than euer philosophy could haue induced vs ; as that a substaunce can be wholy spoiled of his accidents , that the accidents can exist without the substance , that a naturall body can consist intirely without extension or circumscription of place : finally , all these 20. difficulties , which before were proposed to this purpose may be inserted . Moreouer , here our mindes are illustrated , with the diuine beames which issue out of Christes humanitie , as in the 34. cause hath beene deliuered . And then our iudgements are right and true , when they come to be conformable to the rule of all true knowledge , that is , the infinite wisedome of God , the which we attaine to by knowing God himselfe : for in him , & by him , we shal come to perfect knowledge , the which this sacrament affordeth & cognouerunt eum in fractione panis , & they knew him in the breaking of bread : for Luke 24. which cause the wisedome of God inuited all those that would be wise , to come and drinke of her wine she had mingled in this sacrament . Besides , our Sauior here Prouerb . 9. submits himself to the iudgement of men , for he maketh them the surueyors of themselues , Probet seipsumhomo , & sic de pane illo 1. Cor. 11. edat & de calice bibat : qui enim manducat & bibit indignè iudicium sibi manducat & bibit , non deiudicans corpus dominum , let a man proue himselfe , and so let him eate of that bread , and drink of the chalice : for he that eateth and drinketh vnworthily , eateth and drinketh iudgement to himselfe , not discerning the body of our Lord . If they iudge worthily , he entreth , if vnworthily , contents himselfe to accept their peruerse sentence , as he was content to tolerate the vniust iudgement of Pilate . Therfore the mysterie it self , the effects theròf , the vse and practise , shewes that God pretended an vnion of conceits in this Sacrament . The vnion of wil & affection we see most Vnion of affection . manifestly here effected : god loueth him selfe infinitely for his owne natiue goodnes , and here he giueth vs the life of grace and charitie , to h●lpe , to animate , to inable vs to lone him . God commaundeth vs to call in remembrance his death & passion , and here good soules afflict their souls with internal griefe and compassion . God intended to giue vs this mistery for a perpetuall sacrifice to bee offered vnto him : and here the religious christians confirme their willes with his , and daily offer it .

When I thinke of the vnion of friends , Vnion in company . who eate at one table , what ioy and mirth they conceiue in such imperfect refections and transitory societies , and conferre them with this sacred banquet , it seemeth no otherwise than to compare a painted dish of meate with one that is reall & substantiall , because here all that eate , feede of the very same , they receiue ioys of the soule : but especially to our purpose those that communicate at this table , eate of the same dish Christ ate on himselfe , for hee did eate this food we feed vpon : and thus he was verè commensalis : And besides , hee is the meate it selfe , that neuer was yet seene in the world .

The vnion of presence and place our Vnion in presence , Sauiour knew well concerned friendship and loue : therefore , as one that went into forren countries , he thought it not conuenient only to leaue a ring , a bare memory , but hee included himselfe in this ring of bread , he made himselfe the diamond , and so didde departe in externall shape and forme , but not in substaunce . Besides , what neerer vnion of place can there bee then in one breast , which is the dearest & presentest place that any man can desire : the which that Ladie well declared , who after her husbands death , for extremity of loue , could not permit his hart which had loued her so intirely , to be buried in any other place , then in her own breast , & for that effect she dried it to pouder , and so intombed it in the dearest , presentest , and cheefest place shee had , that was her owne breast , the nearest roome adioyning to her heart . What other vnion affecteth loue , which here we see not effected ? for attire heere is no diuersity , since Diuers other v●ions . one seate serueth both , & Christ entering the body of a begger , is clothed with rags , and harbouring vnder the heart of a king , is apparelled with scarlet & purple ? What other vnion can wee desire ? a societie of Souldiours in warres , loe here Christ and wee bee made commilitones , both fighting against our spirituall enemies , as in the eleuenth cause was deliuered : therefore , if those wicked complices of Cateline , before they attempt their trecherie against Caesar , drunke all of one cuppe of their owne bloud , to make them more bold and linked together , and it preuailed so much , that they all lost their liues before they failed or fainted to effectuate their conspiracie : howe may wee not bee accounted cowards and dastards if we flie away , if we faint in battaile , if wee leaue Christ , and runne to serue his enemies , since we haue promised fidelitie , and hee with his bloud hath inrolled our names in no better table then our owne hearts ? Since we haue both drunke the bloud of God , what other vnion can we thinke of ? Saint Paul said children communicated in Hebr. ● . flesh , and therfore to be like them he participated the same : but here we may say , because children did eate flesh , bloud , bread , and wine , therefore hee tooke the formes of them all . By this it appeareth how this sacrament may bee called communion , since it causeth so many vnions in substance , in secrets , in opinions , in affections , in desires , in diet , in place , in attire , in warre , in resemblance of naturall inclination .

That God shewed the second effect of loue in the Encharist , that is , zeale . Chap. 4.

NAture hath printed in the heart of euery sensible creature , of most necesfary instinct for their preseruation , that is , not onely to loue themselues in procuring good , but also in auoiding those euils which may impeach their health or conue nient being : ye a she hath lent them armor to defend themselues , & to impugne their aduersaries . Amity the cosin germaine , or rather , brother of this natural inclination , in like sort affecteth , not only the good of the beloued , but also protecteth & defendeth them , inuading those , who either molest or iniury his friends : this we see most manifestly in beasts , who for loue of their yongones attempt extreame perils , esteeme no dangers , inuade their enemies , fighting til death . The like we may proue in kinsmen , who esteeme al iniuries offered their allies to redound to their ignomie , and therefore by the law of amity they endeuor to protect them . Yea our sauior Christ touched with this zeale ( for so the scripture Iohn . 2 calleth this effect of loue ) seeing the temple of his father ordained for prayer & sacrifice , by the sacrilegious Iewes prophaned with theft and marchandize , mooued with indignation against them , regarding neither the gall of their phrases , the malice of the Scribes , nor the greedie mindes of the Marchants , but presently cast them out of the temple , such was his zeale of his fathers glorie , that hee could not tollerate to see him dishonoured , where he ought to haue bin worshipped . The like zeale if no greater , boyled in that sacred breast when hee instituted this sacament : for although he eternaly did foresee , that most sacrile giously this sacred foode of Angels shuld be blasphemed by infidels , troden vnder foot by heretikes , mangled and crucified by Iewes , harbored in most vgly and polluted soules , by wicked christians , yet for the zeale of those good catholikes he knew were deuoutly & religiously to receiue him , weyed nothing , iniuries , blasphemies , dishonors , treading or trampling , cutting , slicing , burning , or baking , so that he might vnite his elected vnto him , indue their soules with grace , bring them to the ioyes of heauen . O zeale of all zeales , O loue of al loues , most worthy of God , to permit himselfe to be trode vnder the fee● of wicked sinners , to exalt his faithfull to fellowes of angels . O holy Dauid , thou thoughtst man was greatly extolled , because that God had laide vnder his feete Oues & boues & pecora , Sheep , & oxen , and beasts of the field : but what wouldst thou haue saide , if thou hadst seene Christ in an hoaste , and for thy loue permit an heretike , to treade him vnder his feete , but Psal. ● . Magnus Dominus , & laudibus nimis , magnitudinis eius non est finis , our Lord is great , & most worthy of praise , and there is no end of his greatnes . O that wee could immitate in parte this zeale of Christ , and by gratitude acknowlege this singular benefit . Ah who would mone imprisonment , for the zeale of confessing that faith which hee appointed ? Who would bee grieued with fetters , stinch , grosse fare , hard beds , restraint of liberty , losse of life , to glorifie him who is so zealous of our eternall glory ? Ah deere christian , imagine to see the Iews or heretiks pricking this sacred , angelicall , and diuine hoast , with pinnes and kniues , in contempt of Christ & his religion , & all for thy cause , for that he instituted this sacrament for thee , to receiue & determine whatsoeuer shuld befall , to remaine so long as those formes retaine their nature & force : wold not such an horible spectacle on one side make thee tremble , and on thother side , the patience and loue of Christ dissolue thy heart , into a maine of teares ? yet too often such cases haue fallen , and many in England God knowes , haue bin present at such terrible tragedies , god pardon the actors . Moreouer this sacrament was instituted for many effects , the which all argue the zeale of the institutor , for hee did not onely ordain it as a meate or a conduct of grace , to confer many celestiall fauors vnto vs , but also as medicine to remoue many euils from vs , for doth not this preseruatiue from prison diminish the flames of concupiscence ? doth not this fountaine of light expel the cloudes of ignorance ? doth not this life of grace abolish the death of sinne ? doth not the heate of this boyling bloud , reuiue the remissenes and coldnes of our charitie ? all these euills , and more , our zealous Sauiour did well foresee and prouide for , in the institution of the Eucharist . The second sort of zeale ( which permitteth no consorts in amitie , that preiudicate the full scope & ample possession of the heart ) as pregnantly appeareth in this sacrament as the first , because hee that commeth hither vnprepared , not so disposed as this Table requireth , eateth his iudgement . For what reason ? 1. Corint . ● because he diuideth his loue , for in euery transgression of Gods commaundement , the sinner preferreth the loue of the creature before the Creator , and consequently , violateth that fidelity the spouse ought to the spouse of her soule , by making the creatures riualls with God , the which iniury GOD will not tolerate , for he intendeth to be beloued wholie , and entirely , and will haue no loue preferred , nor equall to his . The Diuell would be content to haue halfe our loue , because , by theft hee stealeth that belongeth not vnto him , but God , who is our Father , will haue it whole : as those two women which sued in contention for one ● . Reg. 3. childe before Solomon , the true mother would haue all or none , the false mother was contented with halfe , Nec mihi , nec tibi , sed diuidatur , Neither to me , nor to thee , but let it be diuided , sayde shee that would haue depriued the true mother of her right . Likewise Pharao was at last well contented that the children of Israel should depart out of Egypt , but Exod. 10. he would they should leaue behind them their heards of catel and flocks of sheepe : so the diuell would iuggle those soules he cannot draw to heresie or atheisme , with bestly delights & sensualities , that therby he might dismember their harts , & diuide them with God . But what said Moses ? we wil go al , men , women & children , cattell , sheepe , there shal not remaine so much as the hoofe of a beast in Egypt : So ought good soules to say , who prepare themselues deuoutly to receiue this bread of life , we will offer our selues wholy to God , bodie & soule , wits and wils , all we know and all we can , there shal no part of vs be left vnconsecrated vnto him . And indeed let vs really , and with sound iudgement consider without any particular inordinate affection : if my Sauior giue me himselfe wholy in his person , his soule & bodie by most intire & perfect loue , alas why should I diuide my affection from him ? why should I not sacrifice my selfe wholy to him , who dooth sacrifice him selfe heere wholy for me ? since I know certainely my loue can neuer be perfect except it be consummated in him . Besides , what an extreme iniury do I offer him , to prefer any before , or make equal with him ? is not this to plaie the part of the Iewes , who refused Christ Matth. 27. Marke . 25 & demanded Barabas ? is not this to spoile God of his regal crowne and dignitie , and set it vppon the head of a miserable creature ? For if God , be God , then hee must be loued as God , and aboue all , and all for him , because so eminent a maiestie , the title of creation , conseruation , redemption , iustification , and glorification , exact it of vs .

That God in this sacrament sheweth a certain extasie of loue , which is the third effect . Ca. 4

THe learned diuines following that notable saying of Saint Dio: Areopagita , Deus passus est extastim prae amore , God suffered extasie ( in his passion especially ) for loue , conclude that in verie deede our sauiour Christ was after a certaine manner abstracted from himfelfe for loue , the which although it seemeth something harsh , and hard to be admitted , yet in verie deede the effects were such , that hee seemed , for loue , to haue forgotten himselfe , his maiestie , and glory , to remember vs , for so saint Paul insinnuateth in these Phil. 2. words : exinnaniuit semetipsum , formam serui accipiens : hee exinnanited himselfe , taking the forme of a seruant . What is this exinnanition but an extasie , an abstraction from his glory , maiestie , and highnes ? he made himselfe mortall , passible , little , subiect to hunger , thirst , heat and cold , labour , sweat , and wearines : who was immortall , impassible , immensiue , who feedeth the birdes of the ayre , the fishes of the sea , the beasts of the land , the lillyes of the field , the angells in heauen : hee lieth in a manger hungry and cold : and he of whom was principally saide , non accedet Psal. ● . ad te malum , & flagellum non appropinquabit tabernaculo tuo , No euill shall come neero thee , nor no scourge approach to thy tabernacle , rauished out of himselfe for loue was made vir dolorum , a man of griefs Isa. 53. suffering so many and so horrible paines , that no mortall man can tell whether he shewed more loue in suffering for vs , or in glorifying of vs . But let vs now suruey the extasie he fell into , by instituting this sacrament , if it was an extasie to euacuat himselfe in shew of deitie , by taking the forme of a man . What , doth he not suffer a greater extasie here , by taking the form of bread ? for there he tooke the shape of a reasonable creature , but heere he beareth a shew of an insensible substance . S. Paul speaking of his extasie , affirmed that 〈◊〉 2. Christ liued in him , Viuo ego , non iam ego , viuit vero in me Christus , I liue , now not I : 〈◊〉 ● . but Christ liueth in me . If Christ liued not himselfe , but in S. Paul , and other faithful of his church ( of whom he spake as of himselfe , Saule , Saule , cur me persequeris , Saul , Saul , why persecutest thou me ? ) through the force of loue and affection ( Que potius viuit vbi amat , quam vbi animat which more truly liueth where it loueth , and not where it liueth ) how much more truly may hesay who claspes Christ in his breast in this sacred Eucharist , Viuo ego , iam non ego , viuit vero in me Christus , I liue , now not I , but Christ liueth in mee ? And let any reasonable man iudge if Christ here seeme not to put off , and vnapparell himselfe of his maiestie and glorie , permitting himself to be closed vnder a husk of bread at the Priests will , staying dayes and nights attending in the tabernacle to receiue our supplications , permitting infidells and heretikes to abuse , and sacrilegiously to handle him entring into poisoned soules , beggarly lodgings , and al indecent places that either malice or infidelitie can inuent : yea in some sort the extasie here surpasseth the extasie of Christ in his passion , for although there hee suffered , and here is impassible , yet there hee shewed himselfe by wordes , he answered for himselfe , he reprehended and argued them that offered iniuries , those blasphemies were for a small time , and those dishonours not so many : but here he neuer moueth , the blasphemies are innumerable , they haue continued in all ages . And therefore , when Moses and Elias talked with Christ in his transfiguration . De excessu Luke 9. quem passurus erat in Ierusalem , of his decease that he should accomplish in Ierusalem , that they might wel haue talked of this Sacrament , as I doubt not but they did , bicause , in very truth , both excesses of loue are admirable , and in mine opinion , Habent se sicut excedens & excessum , haue relation the one to the other , as the exceeding and the exceeded .

That God in the Eucharist sheweth his beneuolence , the fourth effect of loue . Cha. 6.

As the hearts of men lie hidden from their eies in the centres of their bodies , & the rootes of trees vnder the earth , in such sorte , as in themselues wee can not view their natures and qualities , yet nature hath taught vs certaine wayes howe to discouer them , the heart by motions , coulour , and pulse , the roote by the stem , branches , leaues , and fruit : euen so , loue harbouring in the bosome of the hearte , cannot be perfectly discerned of mortall men ( who wade into the depth of secrets by senses ) in it selfe , but by some coulours , the pulse , the fruit , some externall signe , and of al other , commonly it is declared by beneuolence , bestowing of gifts , conferring of benefites . So as S. Iohn intending Iob. 3. to make manifest vnto vs , the exceeding loue of God , touched this pulse , shewed this fruit , Sic deus dilexit mundum , vt filium suum vnigenitum daret , So GOD loued the world that he gaue his only begotten sonne . And Christ himselfe declaring the loue of Mary Magdalen shewed the externall beneuolence and fruits Luke 7. of her affection by annointing him with oile , by bathing his feete with teares , by drying them with hir haire , and thervpon inferred this comfortable illation , Remittuntur ei peccata multa , quoniam dilexit multum Many sinnes are forgiuen her , because she hath loued much : All faithful chrisstians that eat this fruit of life may easily perceiue the roote from whence it drew so sweete a substance to be the abisse of the loue of God . Yea I knowe not by what meanes there resteth imprinted in our mindes a certaine sent of loue . When we cal to memory this blessed sacrament , it seemeth to smell of the heauenly Orchards of paradise which breath no other aire then the loue of the holy Ghost , for I think there is none so simple that at the first prospect of his conceit when he considereth this gift presently imagines not , that it proceedeth from loue , and most truely might say , sic Deus . so God beloued Ihon ● . the world that he gaue his sonne , that all those that did eate him , should not perish but haue life euerlasting . Yea , while I wade alitle deeper in this matter , I know not how , but it seemeth to me , the three persons in trinity contend which of them should shewe more excesse of loue by excesse of benefites : not that there can bee any emulation or discention among those infinit louers and beloued , but that the effects be so wonderful & exceeding , that we know not which to prefer . To the father we ascribe power , to the son wisdome , to the holy ghost goodnesse , because the father was produced by none , the sonne sprung by vnderstanding , the holy ghost issued by loue . To the fathers omnipotencie we attribute creation , to the sonnes wisedome redemption , to the spirits goodnesse , iustification . Now let al diuines set their heads together , yet they cannot decide which of these benefits ought most to bee prized : neuerthelesse ( in my iudgement ) I take our redemption to surpasse the others , because in creation God gaue vs the naturall life of our bodies and soules with this world , and all the furniture thereof for our vse and domonion . In iustification he imparteth the supernaturall life of grace , with sundrie vertues , gifts , and fauors thereupon attending : but in our redemption hee gaue vs the life of God , which exceedeth the others so farre as God exceedeth man . And in this sacrament his person , life , soule , and bodie , and therefore wel may we extoll this gift , seeing God so extolled it before vs , and say , Quid bonum , & quid pulcrum eius nisi frumentum zach. 9. electorum & vnium , germinans virgines . What of his is good ? and what of his is beautifull , but the wheate of his elected , and wine that springeth virgins ? for indeede it is either the cheefest or next to the cheefest . Much more might be intreated here of this effect , by expounding all the circumstances of this gift , who giueth it , what is giuen , with what effect it is giuen , to what ende , with what cost , howe deare to the giuer ; but because partly they were handled before in the three & twentieth cause , of Gods liberalitie , shewed in the institution thereof , partly because I meane to touch it a little beneath , partlie for that all the causes wee haue alleadged are particular benefits that God bestowes vpon vs in this precious gift ; for these reasons I will omit much that might be saide , concluding only , that as great as God is , so great is his gift , and as great as is his gift , so great the loue from whence it proceedeth , and as great loue the gift it selfe requireth of vs , if we were able to afford it , but since we cannot answere one for thousands , let vs confesse our defectes , open to him our desires , and require our sauiour whom we receiue , to supply our wants .

That God sheweth all diuersities of loue in this Sacrament . Cha. 7.

OVr louing Sauior was not contented to vnfolde vnto vs the excesse of his loue , and the effects thereof in this Sacrament of loue , but also he hath vouchsafed to expresse all the diuersities and sortes of loue . The which I finde among Diuines and morall Philosophers to be in number foure . The first is , a loue of account or 1 Amor appretiatiuus . A prizing loue . price , for we are prepared by it to prefer our friend before our goodes , our fame , our owne dangers or life . The next may be called loue of feruour or vehemencie , 2 Amor intentious , An intensiue loue . as we see yongmen more vehemently loue their companions than they do either father or mother , neuertheles they had rather their friend shoulde die , than father or mother , if it were left to their election , because they loue their parentes after a deeper rate than their companions . the 3 Amor exten●iuus , An extensiue loue . other they terme extensiue , diffused , or a loue common to many , as the loue of a king towards his subiects , a bishop toward his flocke , a father to a multitude of children . The last and easiest to be discouered , is a certaine familiar and tender loue , 4 Amor familiaris , A familiar loue . as mothers beare to their infants , to whom they shew more signes of affection than to the elder , howbeit they prize the elder much more than their yonglings . It was most conuenient , that God instituting a Sacrament , proceeding from an abisse of loue , and ordained to mooue men to loue , should comprehend in it all sorts of loue : for if that Manna had all forts of tastes to delight the tongue , surelyreason required that this heauenly foode should containe Sap. 16. all sortes of loue to delight the will , the which most plainely shall appeare by the next discourses .

That God sheweth a prizing loue in the Eucharist . Cha. 8.

CErtaine vnlearned Philosophers considering the subordination of all creatures in this worlde to man , the heauens , the sunne , moone , stars , elements , stones , mettelles , mineralles , fishes , beasts , foules , with al that belongeth to euery one , in fitting and seruing him to some purpose : & besides , thinking their gods had no other felicitie than the rowling of the heauenly spheares and disposition of this inferiour worlde , concluded that the gods were made for men : and in very deede , if their principle had bin true , no man could haue denied their ilation . But what would they haue inferred if they had seene christians eate their God ? Questionlesse they might much more euidently haue confirmed their opinion . For when I thorowly consider with my selfe that god could die for man : and befides , would giue himselfe to him for meate , me thinkes if I had no other matter to meditate vpon all my life , this woulde serue men , by weighing the weaknes , miseries , and infirmities of men : and after , comparing them with the perfections of God : and then to see that God would make such an account of man , that hee would debase himselfe almost to nothing for his loue . This I say might cause the Seraphins to veile their eyes for wonder , and mortall men to be rauished with admiration . If a friend doe spend but his goods for his friend , so that of a rich man he becom a beggar , who would not think this loue exceeding ? Or howe few examples can we find of such amitie , althogh the occasion bee offered very often ? But how few will staine their credite , almost with a meere suspition to fauour theyr friends in any cause of great importance ? But how much lesse offer , and effectually giue their bloud for loue of their friend ? O blessed Sauiour thou art the onely true friend , who if all forsake vs , will receyue vs , and not onely impart vs thy goods , but thy honour likewise , and bloud to eate . If there were a father , who so affected his sonne , that he could spare no cost to help him to recouer his health , & for that end bestowed halfe a score such Cordialles as Plutare . i● Auton . Plin. libr. 9. c. 25. Cleopatra the Queene of Egypt eate one after her supper ( dissoluing a pearle shee had for a pendent with vineger which was valewed at 30000. pounds , ) there is no man but he would iudge he prized extreamely his sonnes life . Yet what haue pearles to bee compared with this Sacrament ? if God should conuey all the masse of this world , all the golde and siluer , all stones and iewelles , all creatures liuing , men and Angels , into a one bit ( as no wise man can deny it to be possible ) and would present this to thee , and say , lo , I giue thee all this to loue mee : woulde not all men iudge that god prized thy loue excedingly ? for which he offereth so great a prise ? and al this he performeth in this sacrament , & by thousands more . For al that is visible or inuisible in this worlde and ten thousand worlds more , our blessed Christ the second person in Trinity , which heare God freely bestoweth vpon vs in most noble and eminent manner , comprehendeth . And what demaundeth he in recompence but Fili prebe mihi cor tuum , quia amore langueo ? Prouerb . 23. Cantic. 5. Sonne , giue me thy heart , for I languishe with loue . Finally , muse & meditate with thy selfe night and day , and thou shalt not be able to imagine how God coulde haue declared more apertly the account hee maketh of euery one , then by imparting vnto vs this sacrament , for all the tresures in heauen and earth are herein contained . By this plainly appeareth the disloialty , ingratitude , and base mindes of too too many in Englande , who in their hearts know and approue the catholique Religion , and yet for feare of leesing their worldly pelfe , for some inordinate affection to their family , for some desire to enioy the pleasurs of the world , they most cowardly and vildely deny their God , by making profession externaly of a false religion . In what case will they bee when they shal appeare before the tribunal seat of Christ , who most iustly may condemne them , and infallibly will condemne them for preferring a litle trash before so pretious a treasure , and selling their hearts to the world for three miserable mites , and denying it to him for infinite millions ?

That God sheweth in the Fucharist a most intensiue loue . Chap. 9.

THe vehement loue of God in the institution of this sacrament , our sauiour well declared , before he came to deliuer vnto his Apostles authority to spread this heauenly fire about the world , in saying : Desiderio desideraui hoc pascha manducare vobiscum , Luke 22. antequam patier , With a desire I haue desired , that is , according to the Hebrew phrase , most vehemently I haue desired , as one should say , after my desire , yet still I desire , ( I can haue no ende of desiring ) to eat this pasche with you before I suffer . Sweete sauiour , hast not thou for 3. yeres before eaten it with them , & why desir est thou now so earnestly to eate it ? Ah hee aymed at this pasce , this sacrifice figured by that tipicall lambe , the which neither hee , nor they had eaten before . The like affection Saint Iohn declareth 〈◊〉 13. and confirmeth , by saying he loued them vnto the verie ende , that is , most vehemently , as Chrisost. and Euthin . interpret . And without doubt , if hee came like a giant running a race from heauen to earth , Psal. 18. for desire to vnite his person with our nature in his incarnation , he will post it to ioyne both person and nature with our soules in the Eucharist , as the spouse saide in the Canticles : Ecce dilectus meus venit Canic . 2. suliens per montes transiliens colles : Lo , my loue commeth , discending from mountaines , and running ouer hils , because the incarnation here taketh a most compleat effect , by the reall application of Christs bodie to ours . But for that ( as Aristotle saith , and experience teacheth ) loue delighteth not so much in generall , as when it is minsed in particular , euerie condition and qualitie being considered , therefore let vs wey the fauor & vehemencie of the loue of God , the conditions , properties and prerogatiues , al which S. Iohn in his reuelation had opened in a vision of Christ , Apoc. 1. which appeared vnto him , and after a corporall forme depainted , that afterwardes of all posteritie they might be better perceiued : hee saw one like the sonne of man apparelled with a long robe , girded to the breast with a girdle of gold , his haire was white like woll or snow , his eies like a flame of fire , his feete like brasse glowing in the furnace , his voyce like the voyce of many waters , he carried in his hand seuen stars , & out of his mouth issued a two edged sword , & his face was shining like the sun in his vertue . Al these darke mysteries signifie the vniuersal loue & prouidence of Christ towards his church , & therfore this sacrament being one of the most principall signes of his loue towards his church , they ought to bee verefied in it more ouidently then any other : the long robe signifies the Priesthood of Christ , for such a garment as heere is mentioned did properly belong vnto highpriestes , for thissacrament was instituted by Christ as our high Priest , and Pastour of our soules , to whome it did appertaine to prouide pasture for his flocke . This Robe was girded to his breast with a girdle of Golde , to signifie that whatsoeuer hee ordined or executed as high Priest was commanded vnto him by the eternall decree of the holy Trinity : For most certaine it is , that al ceremonies sacraments , lawes , or statutes our Sauiour ordained as man , for his Church , were ordained first in the supreme consistory of those sacred and indiuided persons : therfore the functions of his priesthood were girded with the precepts of God and restrained to certaine limits and bondes , for which cause he said : Descendi de caelo , non John 6 vt faciam voluntatem meam , sed eius qui misit me , I descended from heauen , not to doe mine owne will , but the will of him that sent me . This girdle was of gould , because whatsoeuer God commaunded , or Christ as man obserued , proceeded from goulden loue and charity , and our sauiour executed them with the purest loue of his heart : and therefore he said , In capite libri Psal. 39. scriptum est de me vt facerem voluntatem tuam Deus , meus volui & legem tuam in medio cordis mei , In the head of the booke it is written of me , that I may doe thy will : O my God I will , and thy law in the middest of my hart : which words S. Paul applieth 〈◊〉 10 to our sauiour Christ . Let vs now consider with what feruour or vehemencie of loue did he institute this sacrament : and because Christ loued vs both as God and man , eternally in heauen by his diuinitie , and in time , in earth by his humanitie : therfore lette vs first admire that which is diuine , and then that is deified , twelue conditions or properties of our sauiours diuine loue I finde vailed vnder these mysteries reuealed to Saint Iohn , first Antiquitie , second , Purity , third , Vehemencie , fourth , Fecundity , fift , Effecacie , sixt , Constancie , seuenth , Light , eight , Delight , ninth , Maiestie , tenth , Glorie , eleuenth , Liberty , twelfth , Iustice , all which I meane breefely to runne ouer .

First , Antiquitie .

THose snowie rockes and hoarie haires describe vnto vs the antiquitie of Christs loue , the which quality , the scripture commended in amitie , comparing old friendes to olde wine , and late friends to new wine , the which is both vnholsome for health , and mingled with many indigested dregs , neither must wee imagine , that this venerable bush preiudicateth the vigour of loue , or argue the decay in affection , as it doth in nature , for legs of brasse declare the force , & fiery eyes the greennesse of youth and feruour . But how ancient is the loue of Christ , wherewith he iustituted this sacrament ? beganne it when he was incarnated ? no , before when he created the world , yet more ancient : millions of imaginary yeares conceiued in that abisse of vnlimited time before the creation of the world : yet more elder , how old finally ? as old as God in that same poynt and moment of eternitie , when the second person in Trinity issued from the breast of his eternall father , in that same moment hee resolued himselfe to take flesh and deliuer it to his Church , in this venerable sacrament : Elegit nos in Ephes. 1. ipso ante constitutionem seculi , He chose vs in him before the constitution of the world , in which election , he prouided al means , both general & particular for his elected , to bring them to that glorious end . Moreouer by the infinite comprehension of his diuine wisedom , he knew all those in particular , who were to receiue the benefite therof . And besides , that there was an infinite multitude whom he might haue created if it had pleased him , who would haue profited him more , glorified him more , vsed this sacrament better then those that he created would do : hee did foresee also how many were to receiue it to their perdition , how many to abuse it to their damnation , howe many to blaspheme it to their eternall ruine : and for all this , his loue was so great , hee determined to giue himselfe wholly to all , for the generall loue he bore to all , and in particular , to his elected . O what a comfort and consolation this point wel disgested , wil minister to all good soules , who deuoutly participate this blessed food , when they consider that God himself had them present in particular before him , in the moment of his eternity , & did see most distinctly , and prouide most infallibly for them , to eate this heauenvly Eucharist , euery time that in particular Luke 12 they did communicate : for if a haire fall not from their heades without his care and prouidence , much lesse this angelicall foode falleth from heauen into their hearts . But what confusion may it bee to vs , when wee make reflection vppon our selnes , to call to minde , howe greene our loue is to God , no blossomes āppeare , it scares as yet is budded . Alas our hatred and iniquity is grayer headed then our loue and amity : for first wee beganne to hate him , then to loue him , to proclaime open warres , then to sue for friendshippe , and in the verie first instant wee came into this worlde , wee stood at defiance with him that made the worlde , Ecce in , iniquitatibus conceptus Psal. ●50 . sum , & in peccatis concepit me mater mea : Lo , in iniquity I am conceiued , and my mother conceiued me in sinne , sayde one of Gods canonized Prophets , and therfore wee may well bee compared to Vipers , who breake theyr mothers side , and rent her in peeces before they be hatched . Is this the first fruits of our life , to repay the benefit of our being with dispight ? Ah pereat dies in qua natus sum , Lette the day Io● 1 perish wherein I was borne , cursed bee that day I was conceiued , to bee an enemie to my God , O that it were not to be numbred among the daies of the yeare . But Matth. 20. what remedy now ? we haue all been Gods ancient enemies , lette vs now beginne to bee his friendes , and since wee come in the last houre , lette vs recompence with feruour , that wee lost with lingering , and alwaiescrie in our hearts , Heu bonitas , antiqua sero te delexi , O old goodnesse , too late I haue loued thee , and for this auncient loue to God the father , which wee receiue in this sacrament , in recompence of our long stay and imperfection .

Second , Puritie .

THe eyes of Christ as cleare as Christall , and as fierie as a flame , represent vnto vs two conditions of his loue , the clearenesse , his purity , and the flame his feruour : this purity of Christs loue declared the spouse in the Canticles , comparing his eyes to Doues washed with milke . It was not sufficient to resemble them to milke-white Doues , but besides , to signifie more purity , to Doues washed with milke : Quae lacte sunt lotae , which Cantie . 5● are washed with milke . That golde wee call pure which hath no other baser mettall intermingled , that water wee thinke pure that is not stained with mudde , that Wine wee say is pure that is not allayed with water , that loue in like maner wee account pure , which is not affected with any proper interest or commodity , for if we discouer one that professeth friendshippe , who wholly or principally aymeth at his owne gaine and lucre , rather than our good will and benefite , wee had rather haue his rowme than his company , because his loue is impure , and really hee seeketh more himselfe than his friend . In this blessed Eucharist , what interest can God pretend ? to forgiue vs our daily offences , to nourish our soules , to be vnited to him , to instruct vs in faith , to confirme our hope , to increase our charitie , to deificate vs , to giue vs a taste of heauen euen in this life : if these bee his gaines , I must confesse that he intendeth interest : but if all these bee our good , without anie Interest of his , well we may call his loue most pure and vnspotted . But some will say God is glorified by this Sacrament , all the world admireth his goodnes , praiseth his bountie , are thereby mooued to loue and serue him , But what gaineth he by al this ? was not he as fully glorified before the worlde was made , in himselfe , as after warde ? Yes doubtlesse , or else hee had not beene compleately perfite , and consequently , not God . And therefore , when wee haue doone what wee can to him , wee are vnprofitable , although wee be bound to perfourme all hee commaundeth or exacteth of vs . Moreouer , all that we do to glorifie him , is our good , and a cause why he will glorifie vs , therefore if he intend his glorie therin , he violateth no lawe of amitie , for that wee should loue and honour him as our chiefe good .

As pure as Gods loue is , yet from our heartes scarce can hee distill one drop of puritie : for suche is the best loue of all , that it carrieth some sent of our imperfections : not vnlike the water which in a Limbecke wee see distilled , that neuer ascendeth pure , but alwayes tainted with the filthy smell of a corrupted vessell , wherein the hearbes are baked : euen so our affections ascend in the sight of God for most parte , infected with some inordinate passion , some droppe of sensualitie , some smoake of vaine complacence , some drosse of proper interest , Ah Domine , imperfectum meum viderunt oculi tui , O Lord , thy eyes haue seene mine imperfections , Psalme a hundred thirty eight : those eyes so pure washed with Milke , more cleare then cristall , I know loath to looke into this muddie fenne of my vnperfect soule , their seat is vpon the margins of flowing flouds of loue , thy father and the holy ghost : and aboue the little cristall riuers of celestiall spirits , who purely loue thee , and for thy glory serue thee . How then will they vouchsafe to looke vppon such darknes , accustomed to behold such brightnes ? how can they but abhorre the marches of death , whose proper obiects are the fountaine of life ?

Third , Vehemencie .

IF eyes be seates of passions , windowes of affections , quiuers of loue darts , ryuers ioyned with the fountaine of the heart , it is no maruaile if Christ , intending to declare to S. Iohn , the force and fauour of his loue , appeared like eyes burning like a flame : because the fire that possessed his heart , could not bee contained , but required some vent . If the eyes of our bodyes had put on the garments of immortalitie , by which al sences are quikned , and new abilities added , we might reade in the eyes of Christ inhabiting this Sacrament , as in liuing bookes and maps of grace , the vehement loue which moued his diuinitie to institute this sacred Eucharist : but since we cannot with the eies of our soules beholde his deitie , nor with the eyes of our bodyes view his humanity , let it be lawfull for vs to argue his loue by naturall and moral reason : the which teacheth that wee must search the causes by effects , principles by operations , and according to the qualities and degrees of perfections in these , inferre the natures & degrees of perfection in them . The experience is manifest in luke warme water , in boyling water , and in a gloing iron , all which participate heat : but because wee perceiue that one heateth more vehemently then another , wee doe conclude , that they all are hot , yet exceeding one another in degree of heate . Most true it is , that all supernatural gifts which proceed from God , and are imparted to men , issue from an infinite power , wisdome , and goodnes , because they cannot be effected but by God : yet this consisteth rather in the manner of their production , then in their substance or degree of perfection : as for example , Christ changed water into Iohn 2. wine in the mariage , the manner of working this miacle in an instant with a word , without the helpe or concourse of any other cause , required infinite power : yet because the substance of wine , the degree and perfection of wine , was limitted and contained within the boundes of a speciall creature , therfore it required no infinitie of cause or principle , and therefore we see a vine can produce wine : But if God could create an angel of infinit vertue , perfection , or grace , then , not only the manner , but also the substance would exact the infinit power of God . By this discourse we may plainly conceiue , that this gift which GOD hath bestowed vppon vs , requireth , not only infinit power in the manner of producing it vnder the rindes of bread and wine , but also in the very degree and perfection : and consequently , being a gift , proceedeth from no limitred , but infinit loue in degree and perfection , because , the effects being infinit in degree , argueth a principle in like proportion , and therfore we may wel conclude , that this gift and Gods loue weyed both in a ballance haue not one dram of difference . What loue can equall this ? what greater excesse coulde God shew ? Nam infinitum est , vltra quod non est accipere . A thing infinite , is that that receiueth nothing beyond it . If all the loues in the world , how ardent , how feruent , how vehement soeuer , were compared with this , they would appeare as little sparkes , in respect of the vast ocean fier that rouleth vnder the moone . But if we adde here vnto the value of this loue , the dignitie and worth , the vehemencie therof would better appeare . For as one droppe of Christs bloud in this sacrifice ought more to be prized then millions of worldes , euen so one graine of this loue ought to be preferred before all the loues that euer were , are , or shal be . For which cause our Sauiour saide once , Qui amat patrem vel Mat●h. 1● . Luke 14. matrem plus me , non est me dignus , Hee that loueth father or mother more then mee , is not worthy of me , that is , he deserueth to leese an infinit good , an endlesse loue , that preferreth a base and limitted loue before mine : and for the same cause hee is worthy of eternall hatred who so little accounteth such excesse of friendshippe .

Fourth , Fec●nditie .

BY glaunces of eyes and words of mounth the heart exalteth the vapours of affections ; And therefore our Sauiour with eyes like fire , and voyce like the sound of many waters , discouered to saint Iohn the conditions of his loue , by the flame of his eyes , the vehemencie , by the noyse of his voyce , the fecunditie : for as the water which falleth from heauen rendeteth the earth fertill and aboundant with flowers and fruit , euen so this sacrament embrothereth the soile of our soules with the flowers of vertue , and leadeth them with the fruits of good workes . Marke sayth S. Ciprian , what they do , and consider what Cip●ia●us De coena Domini . they doo speake , who hungring and thirsting after righteousnesse , are satiated ( hee meaneth with the Eucharist ) what a holy odour that fulnes breatheth , good works , decent maners , chaste effects , quiet senses , that internall sinceritie spreadeth abroad . But who euer sawe water that restoreth dead trees to life ? the Eucharist restoreth , and therefore it is called panis vitae , the bread of life . What water could euer preserue Ioh. 6. a tree alwayes in vigour , and enable it eternally to beare both floures & fruit ? the Eucharist inableth Qui manducat hunc panem viuet in aeternum , hee that eateth of Ibidem . this bread shall liue for euer . What water euer did change the nature of trees , and caused a crab tree bring foorth figges , or a briar to beare grapes ? The Eucharist causeth , by bridling concupiscences , it changeth carnall affection into spirituall , and sensualitie into virginite : what heauenly dew had euer virtue to make one tree produce al sortes of fruits ? the Eucharist maketh , for by deifying the soule with grace it is disposed by theologicall and morall vertues to effect al good works , which are fruit to be presented to the table of God almightie . But it is to be considered , that the noyse was caused by a multitude of waters , for the loue of God doth not onlie fructifie the soule as water , but also it washeth it after a much more excellent manner than water , and therefore pruneth the trees , and trimmeth them . This water conuerted into bloud mixt with wine before consecration desired Dauid , when he was spotted with sinnes , saying , Asperges me Psal. 50. Hab. 9. Domine hisopo , Sprinkle me ( O Lord ) with hisope dipt in bloud . What bloud ? Not of calues nor bulles , but figured by them , the bloud of Christ . And what will it doe ? lauabis me , & super niuem dealbabor , thou wilt wash me , and I shal be whiter than snow : for water of life so cleanseth sinnes , that it adioyneth a new beautie : as if there could be a water , which washing a blacke More did not only purge the filth from his face , but also added a whitenesse which he neuer had . Such effects worketh the Eucharist : for it cleanseth , not onely the soule from sinne , but also adioyneth a colour of gold , a supernaturall brightnes , a participation of Gods deitie : and beautifieth it so exceedingly , that it becommeth Diuinae ● . Pet. 1. naturae consors , partaker of the diuine nature : Other waters by washing consume the substance of that they wash , but this water is mingled with wine , & both conuerted into bloud , and therefore nourisheth . fortifieth , and addeth a new vigour to Plut. in Lycurg . the soule , like that bath of wine Lycurgus ordained to wash yong infants withal immediately after they were borne , to fortifie their ioints , corroborate their sinewes , and with the heate to consume superfluous moysture : other waters by clensing other things defile themselues , but this water remains in cristal purity , & rather ioyneth a new lustre of glorifying god . Many spots there be in nature which water cannot wash away : but there is no stain of the soule , but this bloud is able to cleanse it fully . Another water concurred to forme that noise which Christs voice resembled , & that had force to quench the thirst : for he that drinketh this conuerted water , shal neuer thirst againe , because Christ hath so registred it in S. Iohn , qui bibit ex hac aqua Iohn . 4. non sitiet in aeternum , he that shal drinke of this water , shall not thirst for euer : for as all medicines require a time for operation , so this Sacrament after a small time wil extinguish al inordinate affections , & fil our souls ab vbertate domus domini , from Psal. 33. the fruitfulnes of our Lords house .

Fift , Efficacie .

THe stars which he carried in his hands represented the 7. Angells , who were presidents ouer the 7 churches , the which he bare in his hand , because hee mooued them alto labour , industry , and diligence : for the loue of God cannot be idle : wherfore the holy ghost , who is essentiallye loue , descended vppon the Apostles in forme of fire , which neuer can rest , but alwayes is in motion . He is compared also to winde , the which ceasing to mooue , ceaseth to be . And to a fountaine , which leeseth the name , when it leaueth to run , si amor est , operatur , si non operatur , amor non est . If it be loue , it worketh , if it worke not , it is not loue . And questionlesse our Sauiour most diuinely sheweth the effecacie of his loue in this Sacrament : For what meaneth those wordes , in finem dilexit eos , to the end he loued them : but that Ihon. ●3 . his loue contended to effectuate al things necessary for their saluation euen vnto the extreame day of his life ? the very present daunger and certaintie of his death coulde not stay the force of his loue to omit one iote of that his father had commaunded and perscribed vnto him . Who doubteth but the patience of God expecting continually in the Tabernacle that we come to worship him , to loue him , to pray vnto him , to mooue vs to deuotion , argueth the effecacie of his loue , and continuall affection to do vs good , He stands like the sunne which beateth at the windowes of our hearts , if we wil open them , he is alwayes ready to enter in : he remaineth there as a riuer of Christall water , running by our doores , if we wil not draw it vp , the fault is ours , the riuer neuer staieth his course : yea , our sauiour lamenteth Isay 5● . that we wil not drinke of it , crying Sitientes , venite ad aquas , You that are thirstie come to the Waters : but more liuely in the Canticles , Christ argueth our negligence and sheweth his diligence , Aperi Cantic . ● . mihi soror mea , amica mea , columba mea , immaculata mea , quia caput meum plenum est rore & cicinni mei guttis noctium . O my sister , my loue , my doue , my vnspotted , open the dore to me , bicause my head is ful of dew , and my lockes of the night droppes . So it seems to me when I enter into the church , when I see in the morning the lamps burning before him , that with a most effectuall voice hee cries , I haue expected heere at the doore of thy heart all this night to enter in , lo the testimony , the raine of the night , and the dew of the morning haue passed ouer my head at last come and receiue me in , that I may say Salus huic domui facta est , saluation is made to this house , & Luke 1● blesse thee as I blest Obededom for receiuing my ark . Moreouer , when he enters into our bodys he vanisheth not away as soone as we haue swallowed him , but remaineth till our stomachs haue digested those formes of bread and wine : who seeth not that this long demurre discouereth the efficacie of his loue ? for what other ende staieth he so long behinde these vailes of Cantic. 2. bread and wine looking out of those windowes , and beholding out of those grates , but to induce our soules to looke on him , as he looketh on them , and to call vs after the forgiuenes of our sinnes , to prune the vine trees of our soules , to labour for the fruit of vertue , for the kingdome of heauen ? I am hiems transijt , imber abijt , & recessit , flores apparuerunt , tempus putationis aduenit , 〈◊〉 . vox turturis audita est in terranostra ; now the winter is past , the shower is gone , flowers haue appeared , the time of pruning is , the turtle is heard in our lande . Finally , the efficacie of his loue he declareth most manifestly , by conducting all those into the hauen of felicitie , who worthily participated this heauenly mysterie . For the loue is fully consummated when it possesseth the last effect of all intended , the which none can doubt to be the complet fruition of loue .

Sixth , Constancie .

The stabilitie & firmnesse of those legs of brasse open vnto vs the stabilitie & constancie of the loue of God : for as they sustaine the body most friendly from falling : euen so the constancie of loue preserueth it from changing : in the first condition of Gods diuine loue , wee declared the antiquitie , and how in the very first moment of his eternitie ( if eternitie can haue a moment ) by the force of his loue he intended to institute this sacrament . The which loue hee kept so firmly without change and alteration , that although the sinnes of menwere so many , so horrible , so demeritorious of his loue , that they forced him to drowne the world , to burne whole countries , to send plagues , wars , & famine among men to destroy them , y●● they all could not alter his loue , to cause him to omit this sacrament . But if he had foreseene that all men vniuersally afterwardes were to accept this benefite with recognoscence , with loue with deuotion , the constancy of his loue had not bin so admirable : but foreknoing that many shuld receiue it to their perpetuall damnation ( & no doubt but a great number be now frying in the inextinguible Fo●naces of hell , who hundreds of times harboured this sacred hoast in their breasts ( as Martine Luther who confesseth himself to haue saide masse deuoutly for 15. yeares , with a multitude more of Apostates & sacrilegious heretikes ) this greatly confirmeth his constancy . This abisse & secret of Gods loue , as it is one of the main points touched in predestination & precognition of god , why he would permit the reprobate to haue as free accesse to sacraments , to grace , and all other supernatural meanes , as the elected , howbeit hee did euidently foresee they should be an occasion of great danation , so by resoluing it , many other such like controuersies may be decided , therefore I wil set down two or three poynts which may sufficiently content any wise man , & also declare the loue of God in permitting the reprobate to abuse such heauenvly treasures . First we must beleeue as an article of our faith , that God is infinite , wise , good , and omnipotent : by his wisdom he foresees al things which concerne his iustice , his charitie , mercie , the good of man , & the glory of his maiestie . But if I knew all , and were vitious or malicious , he might effect many things against right and iustice : but being infinite good , no malice or iniquity can stain the crowne of his dignity . Yet albeit he were wise & good , yet infirme & weak of force , he might know many things conuenient , yet for lacke of power , not effect them , to supplie this defect , he hath annexed his omnipotencie , so that what hee knoweth & intendeth hee can put in execution . Omnia quaecunque voluit facit in coelo & in terra . Al whatsoeuer he willed he did in Psal. 134 heauen and in earth . By this discourse we may infer , that when we admire the wonders of gods works , & find something that seemeth either against his iustice , wisdom , or goodnes , we ought to bridle our iudgements with these three infinities , of wisdom , goodnes , & power . Secondly for the merite of faith God woulde not discerne the iust from the vniust , the good from the bad , in his visible church , for diuers most necessarie and important reasons , and therefore it was expedient that all externall and visible meanes shoulde bee common to both , for otherwise the elected should haue bin confirmed in grace , & the reprobate in malice , that those could do no ill , nor they no good , which was contrary to the nature of man . Thirdly , if God did foresee , many would abase this sacrament : he did foresee the cause before the effect , that is , the abuse proceeded not because he did not foresee it , but because man would most wickedly abuse it , the which was the cause why he did foresee it : he therefore Eccle● . 15 laying before man fire & water , good and ill , life & death , who can blame him if men rather burne then bath themselues ? Lastly such is the goodnes of god , that he wil open the treasures of his grace , euen vnto the wicked , that therby the elected may extol his bounty , & the reprobate cōetmn their own ingratitude , for if wee account those men most vertuous who do good to strangers , to wicked men , and those that haue smal deserts , without doubt the infinite goodnes of God is a sufficient cause to do good to men without any deserts at all , and therfore no maruel if we tollerate the reprobate to feed vpon his table , because his loue is so constant towards the iust , that hee will rather permit the reprobate to abuse him , then the iust to leese him .

Seuenth , Light . Eight , Delight .

HIs face as bright as the sun in the greatest force , in the cheefest vertue , in the prime of light , vnfoldeth many excellent conditions and properties of Gods bright enflamed & beautifull loue , the which instituted the sacred Eucharist , was not blinded with ignorance , nor vailed with the clouds of passions , nor led in a prodigal error : for lack of consideration , the which defects do often inuegle vs , because as the sun neuer maketh eclips nor shadow neare it , selfe : euen so this son of iustice , Apud quem Iam. 1. non est transmutatio nec vicissitudinis obumbratio , With whom is no transmutation , not shadowing of alteration , cannot be blemished with spot of ignorance , blot of error , or stain of passion . And therfore we must not maruel if we can find out so many and so weighty causes which moued him to institute this sacrament , for Amor est ingeniosissimus , loue is most inuentiue where it loueth , & can finde forth infinite meanes to procure , conserue , & increase loue , wherefore our blessed sauior , Candor lucis aeternae , Sap. 7. & speculum sine macula , the whitenesse of eternal life , and the looking glasse without spot , was not content that his loue should onely bee beautified with aboundance of light , but also he dispersed his raies vpon al those who condignely receiue him into their harts : for he knoweth very well that derstanding is the eye of loue , and that in blisse we shal loue him best , because there we shall know him most . By which circumstance of Gods loue wee may inferre the force and perfection therof : fo● hee that with infinit wisedome knew his own maiestie , our misery , the admirable excellence of this Sacrament , the estate of his church , the causes of the institution , the effects of it . the good vses and abuses therof ; could not but be inflamed with a most ardent fire of loue in granting vs such a benefit . For let any man expend in particular , and he shall trie this illatiou to bee most manifest . To loue and light followeth Deligh● . delight , & therfor the face of Christ shining like the sunne , sheweth what delight is adioyned to Gods loue . For one of the chiefest causes of delight we haue vppon earth , is the light of the sunne : & therefore the blinded Tobie to whom day and night were all one could say , quale Iob. 5. mihi gandium qui lumen coeli non video , what ioy haue I that see not the light of heauen ? the delight that God conceiued by the institution and effects of this sacrament , which he did foresee so profitable for vs , & so glorious to him , without dout was ineffable . The which he gaue vs to vnderstand by the good father , who ranne to meet his prodigall sonne dum adhuc à longe esset when he was yet farre off , and Luke 15. there imbrased and kissed him , and after bringing him home , with what affection thinke you caused he that vitulum saginatum the fatted calfe ( a most perfect figure of this sacrament ) to be killed , to reioyce and feast with his sonne ? if his delights be to dwell with the sonnes of men , Dilitiae Pro●●b . ●● meae esse cum filijs hominum , my delights are to be with the sonnes of men , what extreame delight had he to institute the Eucharist , the very sinew and ioynt , the glew and chaine , wherewith he did foresee that men and God should perpetually be linked together in loue and vnitie ? If hee reioyced Io. 1●● to foresee his disciples and the rest of his flocke ioyned in friendship and amitie , what extremitie of ioy did possesse that sacred brest , when he did see them so vnited with his body and bloud , that they had cor vnum & animam vnam one hart , & Actes 2. ●● one minde , and all animated with his diuine life ? If he that planteth a tree with his owne hands , could foresee what excellent fruite it would yeeld , what ioy would he receiue in planting of it ? if the founders of colledges might foreknowe what rare schollers , preachers , and bishops shuld ascend from these foundations , how gratefull would it be vnto them ? with what alacrity would they proceede in their building : euen so our sauiour reioiced greatly , foreseeing the admirable good of the Eucharist , howe many straying soules by it were to be reduced ? how many proud and ambitious to become humble and milde : howe many as fierce as lions , as gentle as lambes , how many lasciuious , chaste , how many consecrated to gluttony , modest and temperate , how many as brittle as glasse , perseuer most constantly in virginity ? this obiect I say so wonderful for excellencie , so gracious for varietie , so rare for difficulty , so glorious for merit , could not but greatly content him , whose contentation is to see the compleat contentment of vs .

9 , Maiestie . 10 , Glory . 11 , Libertie .

THe brightnesse of Christ face in the ●●●th . 16. Marke 9. Luke . 9. mount of Thabor represented vnto his three best beloued disciples the glory of his maiesty , or the maiesty of his glory , the same it insinuateth here because he would giue vs therby to vnderstand , that his loue is no common or vulgar sort of affection , but most marestical & glorious . This word maiesty questionlesse is more triuiall then vnderstood , for I am of opinion that fewe conceiue the depth of the signification , because that maiesty properly we giue kings , thereby signifying their dignity , whiche proceedeth from their authority , power , & dominion they possesse ouer ther kingdoms . This same transferred to God . signifieth the dignity he possesseth , by the right title he enioys of the ful dominion ouer the world , which proceedeth from three perfections of God , for that he is the first beginning , the last end , and conseruer of all things . The loue of god in instituting this sacrament , was most maiesticall , because therin he shewd his dominion ouer al dominion , that is , the compleat right he had in disposing of his owne person , as a king should giue himselfe to redeeme his kingdom , his loue by al reason ought to be deemed most kingly and maiestical , for in renouncing his right , he sheweth his ful authority : euen so our sauior by debasing himself so low , & in a certain sort renouncing his right , declareth most manifestly the maiestye of his loue . By ordaining this sacrifice of himselfe , hee manifesteth , likwise the maiestie of his loue in the aforesaide three perfections . For none but he that hath full and complet dominion ouer God can institute a sacrament or sacrifice wherein the contained is God , and consequently he sheweth himselfe to haue power and authoritie ouer all that appertaineth to God . Besides , instituting it to conserue our soules , he declares how to him properly belongeth our spirituall conseruation : and since this sacrifice tendeth to God , as the finall cause of all our supernaturall good , he revealeth vnto vs that he is our end and that by possessing his loue , we attaine our consummate felicitie . Therefore it proceedeth from a loue maiesticall , containeth a maiesticall , and tendeth to a maiesticall .

Tenth , Glory .

THe glory of God cannot be seperated from his loue , for as all his other attributes , and internall actions , are the selfe same thing with his deitie , so is his loue , and therefore as infinite in perfection as the rest : we call his loue glorious , because it issueth ( speaking according to the capacities of our wits ) from the light of glory , whereby God is blessed in himselfe : besides , it is one essentiall part of his selicitie to loue himselfe , and therefore wee ought the more to prize this loue , that hauing before it all goodnesse , all beauty , all delight , al wisdome , al power , and in fine , al perfections , it would vouchsafe to extend it selfe to vs , and impart infinitie goodnes as though it were not sufficiently satiated at home . It is lastly glorious , because it appointeth a sacrament wherin Gods maiestie is exceedingly glorified , & our soules and bodyes are embalmed against corruption , & preserued for glory in life euerlasting .

Eleuenth , Libertie .

HIs walking among the seauen candlestickes manifested his libertie , that he was not bound so to one church , but that he might leaue it & go to an other , nor so restrained to any , but that he might leaue them al : forcertain it is , that as he freely & of loue without need created this world , so freely , & of loue , he instituted the Eucharist , and as he created the world , not from the beginning , but after an eternitie , to giue vs to vnderstand , that he who enioyed al felicitie , a whole eternitie , without the world , had no neede of it , but onelye for our good and his loue he produced it in tyme : in like sort he instituted not this blessed Sacrament strait after Adams falnot for foure thousand yeeres after , to manifest vnto vs , that for our profite and his loue , not for any other interest , he instituted it at his departure out of this world .

Twelfth , Iustice .

THe two edged sword which issued out of his mouth declareth the vindicatiue iustice and reuenge of loue , because , as his goodnesse is vehement in louing , so his iustice is exceeding in punishing , for feruent loue bordereth alwayes vppon extreames , either extremely hating , or extreamely affecting , the experience wee may see in Putifars wife , who as vniustly Genes. 39. hated Ioseph for his chaste deniall , as before shee vehemently loued him for her vnchaste desite : the which example , although it be of impure loue , yet it declareth the nature of loue . For as a riuer that hath free passage runneth mildely and calmely , if it be staide from the naturall course , it swelleth and threatneth a ruine of al that hindereth the way , euen so loue , if it can passe quietly wyth that it pretendeth , loue surpasseth all waters in calmenesse : but if the course be stopped , it swelleth , and either as water , it wil wash away whole citties , or as fire , blowe vp whole mountaines . Our blessed Sauiour therefore in this Sacrament of loue hath ballanced his loue , and his ire : if loue cannot preuaile , reuenge shall take effect : for this sword cutting on both sides threatneth a punishment to disloyall louers : with one side it cutteth them who refuse his loue , by not accepting this Sacrament , & with the other , those that accept it not well . The first are Infidels , the second Heretikes and ill christians . Pagans reiect his loue , Heretikes impugne his loue , ill Catholikes abuse his loue . But let them not doubt , since they will not accept the cup of his honied affection , they shall drincke the gall of his bitter hatred . Moreouer , this double edged sword signifieth the punishments God inflicteth in this worlde vpon those , who abuse his loue in this sacrament , of death , madnesse , and horrible diseases , as infinite examples alleadged in Vide S. Cip●libr . de laps . 1. Cor. 11. histories most euidently declare , & Saint Paul seemeth to affirme , who after hee had reprehended the Corinthians for irreuerently receiuing the sacred eucharist , he adeth Ideo inter vos multi infirmi & imbe●illes , & dormiunt multi , therefore there are among you many weake and feeble , and many sleep : and in the world to come , for he that eateth it not , or vnworthily , cannot haue the life of grace , without grace hee is dead in sinne , the death of sin transferreth the soule to the eternall death of hell . Besides , this dubble cutting sword representeth the mortall woundes both of bodie and soule , that it causeth in them who receiue it not as they ought to do , for questionlesse as those which receiue it worthily shall bee receiued both in bodie and soule after a more particular manner , then infants who receiue it not at all , euen so those that eate it vnworthily , shall deferuedly be punished particularly both in Sap. 11. bodie and soule , because proportion of paines must bee correspondent to transgressions , In quo quis peccat in eodem punitur , In that one sinneth , in the same he must be punished . Ah what a terrible sight will it bee to them to see him comming in iudgement , both accuser and iudge , who irreuerently , irreligiously , and impioussie handled him , by sacrilegious consuming the sacred Eucharist ? What confusion will it bee to see that face which in a manner they did spitte in , by despising his loue ? what flouds of gall will those eyes poure into their consciences , which came once to glannce streames of sugered peace into their soules ? what an eternall sting will those lips pricke in their hearts with saying , Ite à me maledicti in ignem aternum , Ger Matth. 29. ye away from me ye cursed vnto fire euerlasting , which once were called Famus distillans labia tua , Thy lips are a distilling hony combe . Ah , loue then wil be changed into hatred , and his cheereful lookes Cantic. 4. into a frowning countenance . Therefore let vs entertaine him with loue here , that with the like he may entertaine vs there .

That God shewed in the Eucharist an extensiue loue and a tender or familiar loue . Ca. 10

THe breadth of heauen , and the depth of the abisse who can measure ? the 4. ●sdr . 4. vastnesse of the sunne , or the vehement brightnesse , whether most excelleth ? if these be hard to determine , what shall we say of the feruour of Gods loue , whether the extension or intension , the vehemencie or the amplenesse , the height , or the largenes thereof , ought more to be esteemed ? first God hath limited his loue in this sacrament to no citie , as he did his sacrifices to Ierusalem , to no particular nation , as his old Testament recites , and ceremonies 3. Reg. ● . ● . Pa●al . 6. and 7. were contained within the narrow bonds of Iuorie . But from the rifing of the sun Psal. 75. vnto the setting : Non est quae abscondat se à calore eius : there is none can hide himself Psal. 18. from his heate : Ab ortu solis vsque ad occasum Ma●●e . 1. magnum est nomen meum in gentibus : From the rising of the sunne vnto the setting my name is great among Gentiles : he restrained it to no definite time , as all sacrifices of the Iewes , like so many errant plannets , were to leese their light in the appearing of the sunne , whose light shall neuer faile , but first the world shall leese his forme , before this sacrifice shall leese 1. Cor. 11. his glorie . Moreouer the priests be not determined within the straites of any pedegree , as the sacrifices of Moses within the tribe of Leui , neither the quantity of bread nor wine our louing sauiour prescribed for consecration , but left it freely to the Priests intention to consecrate so much of that which may be present before him , as shal seeme good vnto him : neither limited he any time , but left it to be the receiuers deuotion : if they could prepare themselues worthily euery day , he is content they should communicate euery day , and so thousandes of priests as they daily liue by breathing this vitall aire to conserue their bodies , so they daily sucke the bloud from Christs side to feede theyr soules . Consider how many masses are said euuerie day in Italy , Spaine , France , Germany , Flanders , Powland , England , Ireland , Scotland , and the East and West Indians , where there be now almost as many Catholikes as in all Eupore , and vppon sundaies and other feastiuall daies howe many millions communicate . Imagine how these vaines of Christs sacred body , like the foure maine riuers that issued out of Paradise , giue sufficient refection to al this innumerable multitude : if we had the eies of our soules open to view Christs precious body and bloud glorious and shining , fixed in this sacrament , & shining in their breasts , we should behold another sort of spangled firmament in earth , then wee do see in heauen in the clearest winter night . Consider moreouer the fragrant smell , the spirituall odour , which continually the Catholike Church dispersed through , the whole world , exalteth from this diuine sacrifice , and sendeth vp to heauen in recognoscence of the infinite benefit of Christs passion , and the manifold graces we haue receiued from his maiestie . If God would declare it with a corporall shew , the heauens , aire , & earth would be couered with this sacred insence . Blessed be his name for euer , who so farre extended the sphere of his loue , that he would haue all men , at al times , of all qualities , in all places , to be licenced to haue free accesse vnto him , in such sort , that the verie angels admiring the admirable sweetnesse of the Church , presenting her selfe daily in these sacred oblations , before the vniuersall court of heauen , and wondering how such grateful smels ascend from such barren deserts , said , Quae est ista , quae ascendit de deserto dilici●s affluens , C●●tie . 8. enixa super sponsum , who is this which ascendeth from the desart , flowing with delights , leaning vpon her spouse . His His familiar ●out . tender affection yeeldeth little to any of the rest , for as mothers most tenderly and familiarly deale and conuerse with theyr little infants : euen so our blessed sauiour with vs in this sacrament . But he farre surpasseth all mothers in the tendernesse of his affection , for mothers giue their children cold milke , that is , indigested bloud , but Christ imparteth the best bloud in his breast , and besides , all his substance . Of diuers mothers wee reade , who came to that fiercenesse and crueltie , that to releeue their famine they embrued theyr hands in their childrens bloud , bereauing them of that life that naturally they had once imparted to them : but wee neuer read of mother that killed her selfe to feede her children . O sweete sauiour thou Psal. 101. art the only pellicane , thou launch est thy heart to feed thy flocke , thou diddest die to nourish thy children with this bloud of life . Ah how sweetly dost thou conuerse with those , who deuoutly conuerse with thee . Thy conuersation hath no bitternes , thy friendship no gall : yet few doo feele I know these tender affects of Christ , because Sapientia non habitat in terra suauiter viuentium , Wisedome dwelleth not in the land of daintie liuers , for it is an infallible veritie that the ioyes of Christ , and the pleasures of the world cannot consort together .

The fortie two and last cause , to be the ende of all the Sacraments of the olde Testament .

AS great and maiesticall subiects are signified with many names , as God , Christ , the incarnation , blisse , this sacracrament , because we cannot impose one to signifie them compleatly , therefore we supplie this defect with the multitude , euerie one signifying a part , euen so the prouidence of God ordained many simbolicall figures and pictures of sacrifices in the old Testament , to depaint the blessed Eucharist , because we could not fully conceiue the maiestie thereof in one , wherefore hee appointed a number . Not vnlike to great Princes , who are not contented in one card to draw their whole kingdomes , but commaund for more distinction euerie prouince and Countrey , euerie citie & territory to be seuerally described .

Some sacraments God instituted to signifie the matter or external formes of the Eucharist , such were the sacrifice of Melchizedech , in bread and wine , & the bread of proposition . Some represented the forme , life , and soule of this sacrament , our blessed sauiour heere offered vnto his father , and of this sort were all the lambes , sheepe , doues , turtles , and bloudie sacrifices , for they both represented the passion of Christ , and the incruent sacrifice of the Euch arist , which in substance is all one with the passion . Others did carrie on their shoulders the cognusance of the effects of this sacrament , as the tree of life in Paradise , the rainbow to we and his posteritie , Manna in the desart , the honie which opened the eies of Ionathas , the Christall water which the stonie vaines of craggie rocks gushed forth at the request and stroake of Moses .

Others God ordained principally to insinuate vnto vs the continuance and perpetuitie of this oblation , as the two sacrifices God appointed the Iews daily to offer , one in the morning , & another in the euening : others hee determined to expresse sundrie circumstances , as the puritie and perfection , by the sacrifice of most pure oyle , & finest flower . Others to foretell howe grat●full this sacrifice was vnto God by insence , themiamata , and other odoriforous smelles . All which figures , sacrifices , ceremonies , and ordinances of God , hee that would take the assumpt to declare , and applie euerie one to the Eucharist , might easily find sufficient matter to fill a whole volume . Therfore I meane to omit all the rest , and only betake me to two of the principall and most celebrated of all antiquitie , I meane Manna and the Pascall Lambe .

Manna , Exod. 16

ALthough we had not the testimony of all antiquitie pronouncing that manna was a figure of the blessed Eucharist , yet the very conformitie , proportion , & admirable simpathie betwixt them , would sufficiently perswade any reasonable iudgement , that the one was a picture of the other as manfestly shall appeare . First , manna was called food of angels , pane● angelorum manducauit homo , man hath eaten the bread of angel , because either it Iob. 28. was formed by the ministerie of angels , or so worthy a meat , as might serue for the table of Angels . And who sees not the Eucharist consecrated by the Priests , the terrestrial angells , sent from God to feed his flocke , and that the angels in heauen feed on no other substance then the sacred body , soule , person , and diuinitie of Christ , the meat which is serued vppon these fragile platters of bread and wine . Secondly , manna descended from heauen , panem coeli dedit eis , bread from heauen he Psal. 77. gaue them . And what saide Christ of the Eucharist ? ego sum panis qui de coelo dese●●ài , I am the bread that descended from heuen . Psal. 77. Thirdly , Salomon calleth manna the substance of God , substantians tuam & dulcedinens Iohn . ● . tuam , quam in filios habes , ostendebas : Thou diddest shew thy substance and thy sweetnes , which thou bearest towardes children : note that manna was really the substance of God , but by it hee declared his treasures , the ritches of his loue . In the Eucharist is the very substance of GOD indeed , all his sweetnes and glory , Hoc est corpus meum , This is my body , registered Sap. 16. by Christ declareth no lesse . Fourthly , manna in coulour was white , in similitudinem Sap. 16. pruinae , after the liknes of hore forst , and by beating it in a morter , it became after it was baked like a cake of bread and oile . Exod. 1● . None can be ignorant how this represented Numb . 11 the externall forme of our sanctified bread in the Eucharist . When the people sawe manna descended from heauen , they wondered at it and saide , Man hu Quid est hoc ? what is this ? And did not the Iews Exod. 16. wonder at Christs promising this sacrament ? Quomodo potest hic nobis caruem suam Iohn 6. dare ad manducandum ? How can this man giue vs his flesh to eat ? Sixtly , manna was their food for fortie yeares , all the while they wandred in the desart : and the Eucharist so long as wee wander in the desart of this world . Seuenthly , manna was not giuen them from heauen till the flower of Egypt was spent , and the sweet effects of this sacrament are not communicated , till we renounce by baptisme the flesh , diuell , and world , our Egyptian enimies . Eightly , they gathered it vp all the weeke except the Saboth day , wherein they enioyed that they had collected vppon Fryday : and in the saboth of rest we shall liue of that we gathered heere on earth : here wee sowe , there wee reape , heere we fight , there we shal be crowned , here we eat Christ with some difficultie , with faith belieuing a most profound mysterie , there wee shall take full possession without any crosse or labour . Ninthly , those that gathered more than that in quantitie which GOD prescribed , they Exod. 1● . found nothing remaining in their vessels , but wormes and putrifaction : who eate this sacrament vnworthiely , against the prescript of Christ , shall finde no other f●uit left in their soules then remorse of conscience that stinging worme that neuer dieth , and eternal corruption in hel without euer dieing . Tenthly , manna had all sweetnes of taste . Omne delectaementum & Sap. 16. saporis suauitatem : All delight and sweetnes of taste : The Eucharist containeth Christ , who affordeth and containeth all the ioyes both in heauen and earth . Eleuenthly , in manna euery one had that taste he desired : in the Eucharist euery passion , Sap. 16. affection , and sore , findeth a perfect remedy , and euery desire a complet sacietie : because by nourishing the soule it yeeldeth spirituall force , by producing grace it ministereth all varietie of vertues , by ioyning our hearts to Christ the fountaine of all comforts , it shaketh off all the disgusts and griefes which our enemies by sinnes or temtations canimpose vppon vs , Twelfthly , the ordinary taste was conuerted into that taste which euery one desired , Deseruiens vniuscuinsque voluntati , ad 〈◊〉 . 16. quod quisque volebat conuertebatur , deseruing to euery ones will , it was conuerted to what euery one desired . What could more liuely expresse the misterie of transubstantiation as this admirable conuersion and transmutation of tastes ? the like we haue in conuersion of the rocke into water , the substance of stone by the wonderful worke of god , became transformed into the substance of water , Conuertit petrum Psal. 113 in stagna aquarum & rupem in fontes aquarum , He conuerted the stone vnto a lake of waters , and the rocke vnto fountains . 13. Those who gathered more , and those who gathered lesse found in equall portion to eat , Nec qui plus collegerat habnit Exod. 16. amplius , nec qui minus paraner at , reperit minus . He that had much , abounded not , & 2. Cor. 8. he that had litle , wanted not . In the Eucharist , he that receiues both formes , as the Priest , or a greater hoast , or many hoasts , or in in fine , more or little , receiueth no more then they which communicate with the least parcell of this Sacrament . The fourteenth , when the sun did rise , it consumed away : when the sunne of Iustice shall appeare , that is , when Christ shall come to vs in his glory , then the manna of his church shall vanish awaynot in substance , but in forme . The fifteenth , Although that God hath vouchsafed to feed his children with the foode of angelles , with bread sent from heauen with the substance of God , yet they murmured against it , they lothed it , they reiected it : and what else do our aduersaries Iohn ● but murmur against this blessed sacrament ? did not the Iewes saye , Durus est hic sermo , & quis potest capere eum ? This saying is hard , & who can heare it ? do not heritikes reiect and contemne it ? But what sayd Christ , except you eate me you shall not liue . And therefore all heretikes are dead in sinne , because they liue not by him .

The Pascall lambe . Exod. 12.

ASmanna did most liuely represent the externall forme and spirituall effects of this sacrament , so the Pascall lambe expressed the internall substance and disposition of those who came to feed at this holy table . This sacrifice was ordained to bee a Lambe without spot , that is , lacking all defects and imperfections , and of a yeare old , that is , in the prime of goodnes . Who sees not that the hoast offered is without spot of imperfection , or wrinckle of old age , either in diuinitie or humanitie , in qualities of bodie , or operations of soule . Secondly , this Lambe was to bee sacrificed in the Citie of Ierusalem , and where can this sacrifice be offered , but in the Catholike church , by Ierusalem represented ? Thirdly , it was to be sacrificed in the euening : at what time else appointed our sauiour this sacrament ? When did hee eate it with his disciples , but in the euening ? All the whole family were to meete at this feast , to be made partakers thereof : by this we vnderstand the charitie that all Catholikes ought to haue , when they come to this altar to eate the common foment of all true charitie . Fiftly , it was to be eaten rosted , and so was our blessed sauiour vpon the crosse , and in his sacrament , with the fire of charity , which he brought from heauen to earth , and what else pretended he but that it shoulde burne . Sixtly , no common bread , but vnleauened was to be eaten in this sacred feast : Ioyne this bread and the lamb together , and loe the formes of our vnleauened sacrifice , & our lambe of God that taketh away the sinnes of the world . Besides , this vnleauened bread signifieth innocencie & sinceritie , that none ought to feede here but such as think verily they bee in Gods grace , and cloathed with the marriage garment of eternall sanctitie . Seuenthly , the sauce for this mysticall Matth. 2● . lambe was no other but sower , bitter , and wilde Lettices , and in this Sacrament the bitter compassion & candolence of Christs death , salt and sorrowfull teares for our sinnes , cause a singular good tast in those who participate this sacrifice . Eightly , the head , the feet , and the intrals were to be swallowed , that is , in this sacrament ( as was declared in the 41. cause ) the diuinitie of Christ signified by his head , the loue of Christ declared by his feete , the secret manner of his being heere we must swallow , no mortall man can sufficiently comprehend them . Ninthlie , their loynes were to be girded , to signifie the purity of mind & chastitie of body wherwith this doue bathed in virgins milke , ought to be eaten . Tenthly they holde stanes in their handes , to foretell vs that we must walke forwarde in our iourney , where wee shall suffer the encounters of diuers enemies , and therefore wee ought to receiue it as a defence and a protection against them . Eleuenthly , they were bound to haue shooes on their feete , to teach vs that our affections must bee restrained , our inordinate passions bridled , our preposterous concupiscences mortified , if wee will eate the vnspotted Lambe , mortified till death to giue vs eternal life . Twelfth , their eating of it in haste , declared vnto vs that his sacrament was to bee eaten as in passage to life euerlasting . We were not alwaies to eat it in this forme , bu● reuelata facie with his face reueled in glory . Thirteene , if any thing was left , God commanded them to burne it , because he would haue it a full sacrifice : as this Eucharist , where all is cousumed , all is offered vp to God , all receiued of the Priest . Fourteene , the sprinckling of those postes with bloud , which was a wall of securitie against the fury of the angell , who killed the first borne of the Egyptians , who is so ignorant , that seeth not to be the mouthes and hearts of Catholikes sprinkled with this bloud , and thereby defended from the furious tyranny and cruell inuasion of that deformed angell of hell . Manie more morall and spirituall conceits deuout soules may distill from these mysticall ceremonies which God by his infinite wisedom appointed to represent the sacred Eucharist , for what other thing could he pretende ? to what purpose so many rites and ceremonies for eating a Lambe ? what imported it him that they should haue shooes on their feete ? eate those bitter lettices , vnleauened bread , with their loynes girt ? nothing could principally moue such a maiestie , but the maiestie of this sacrament : for howbeit hee would haue those people to remember his benefit of deliuerance out of Egypt , yet three of these ceremonies had beene sufficient for them .

Deo gratias .