present in particular before him in the moment of his eternity did see most distinctly and prouide most infallibly for them to eate this heaueÌ„ly Eucharist euery time that in particular Luke 12 they did coÌ„municate for if a haire fall not from their heades without his care and prouidence much lesse this angelicall foode falleth from heauen into their hearts But what confusion may it bee to vs when wee make reflection vppon our selnes to call to minde howe greene our loue is to God no blossomes aÌ„ppeare it scares as yet is budded Alas our hatred and iniquity is grayer headed then our loue and amity for first wee beganne to hate him then to loue him to proclaime open warres then to sue for friendshippe and in the verie first instant wee came into this worlde wee stood at defiance with him that made the worlde Ecce in iniquitatibus conceptus Psal â—50 sum in peccatis concepit me mater mea Lo in iniquity I am conceiued and my mother conceiued me in sinne sayde one of Gods canonized Prophets and therfore wee may well bee compared to Vipers who breake theyr mothers side and rent her in peeces before they be hatched Is this the first fruits of our life to repay the benefit of our being with dispight Ah pereat dies in qua natus sum Lette the day Ioâ— 1 perish wherein I was borne cursed bee that day I was conceiued to bee an enemie to my God O that it were not to be numbred among the daies of the yeare But Matth. 20. what remedy now we haue all been Gods ancient enemies lette vs novv beginne to bee his friendes and since wee come in the last houre lette vs recompence with feruour that wee lost with lingering and alvvaiescrie in our hearts Heu bonitas antiqua sero te delexi O old goodnesse too late I haue loued thee and for this auncient loue to God the father which wee receiue in this sacrament in recompence of our long stay and imperfection Second Puritie THe eyes of Christ as cleare as Christall and as fierie as a flame represent vnto vs tvvo conditions of his loue the clearenesse his purity and the flame his feruour this purity of Christs loue declared the spouse in the Canticles comparing his eyes to Doues washed with milke It was not sufficient to resemble them to milke-white Doues but besides to signifie more purity to Doues washed with milke Quae lacte sunt lotae which Cantie 5â— are washed with milke That golde wee call pure which hath no other baser mettall intermingled that water wee thinke pure that is not stained with mudde that Wine wee say is pure that is not allayed with water that loue in like maner wee account pure which is not affected with any proper interest or commodity for if we discouer one that professeth friendshippe who wholly or principally aymeth at his owne gaine and lucre rather than our good will and benefite wee had rather haue his rowme than his company because his loue is impure and really hee seeketh more himselfe than his friend In this blessed Eucharist what interest can God pretend to forgiue vs our daily offences to nourish our soules to be vnited to him to instruct vs in faith to confirme our hope to increase our charitie to deificate vs to giue vs a taste of heauen euen in this life if these bee his gaines I must confesse that he intendeth interest but if all these bee our good without anie Interest of his well we may call his loue most pure and vnspotted But some will say God is glorified by this Sacrament all the world admireth his goodnes praiseth his bountie are thereby mooued to loue and serue him But what gaineth he by al this was not he as fully glorified before the worlde was made in himselfe as after warde Yes doubtlesse or else hee had not beene compleately perfite and consequently not God And therefore when wee haue doone what wee can to him wee are vnprofitable although wee be bound to perfourme all hee commaundeth or exacteth of vs. Moreouer all that we do to glorifie him is our good and a cause why he will glorifie vs therefore if he intend his glorie therin he violateth no lawe of amitie for that wee should loue and honour him as our chiefe good As pure as Gods loue is yet from our heartes scarce can hee distill one drop of puritie for suche is the best loue of all that it carrieth some sent of our imperfections not vnlike the water which in a Limbecke wee see distilled that neuer ascendeth pure but alwayes tainted with the filthy smell of a corrupted vessell wherein the hearbes are baked euen so our affections ascend in the sight of God for most parte infected with some inordinate passion some droppe of sensualitie some smoake of vaine complacence some drosse of proper interest Ah Domine imperfectum meum viderunt oculi tui O Lord thy eyes haue seene mine imperfections Psalme a hundred thirty eight those eyes so pure vvashed vvith Milke more cleare then cristall I know loath to looke into this muddie fenne of my vnperfect soule their seat is vpon the margins of flowing flouds of loue thy father and the holy ghost and aboue the little cristall riuers of celestiall spirits who purely loue thee and for thy glory serue thee How then will they vouchsafe to looke vppon such darknes accustomed to behold such brightnes how can they but abhorre the marches of death whose proper obiects are the fountaine of life Third Vehemencie IF eyes be seates of passions windowes of affections quiuers of loue darts ryuers ioyned with the fountaine of the heart it is no maruaile if Christ intending to declare to S. Iohn the force and fauour of his loue appeared like eyes burning like a flame because the fire that possessed his heart could not bee contained but required some vent If the eyes of our bodyes had put on the garments of immortalitie by which al sences are quikned and new abilities added we might reade in the eyes of Christ inhabiting this Sacrament as in liuing bookes and maps of grace the vehemeÌ„t loue which moued his diuinitie to institute this sacred Eucharist but since we cannot with the eies of our soules beholde his deitie nor with the eyes of our bodyes view his humanity let it be lawfull for vs to argue his loue by naturall and moral reason the which teacheth that wee must search the causes by effects principles by operations and according to the qualities and degrees of perfections in these inferre the natures degrees of perfection in them The experience is manifest in luke warme water in boyling water and in a gloing iron all which participate heat but because wee perceiue that one heateth more vehemently then another wee doe conclude that they all are hot yet exceeding one another in degree of heate Most true it is that all supernatural gifts which proceed from God and are imparted
that seemeth either against his iustice wisdom or goodnes we ought to bridle our iudgements with these three infinities of wisdoÌ„ goodnes power Secondly for the merite of faith God woulde not discerne the iust from the vniust the good froÌ„ the bad in his visible church for diuers most necessarie and important reasons and therefore it was expedient that all externall and visible meanes shoulde bee common to both for otherwise the elected should haue bin confirmed in grace the reprobate in malice that those could do no ill nor they no good which was contrary to the nature of man Thirdly if God did foresee many would abase this sacrament he did foresee the cause before the effect that is the abuse proceeded not because he did not foresee it but because man would most wickedly abuse it the which was the cause vvhy he did foresee it he therefore Eccleâ— 15 laying before maÌ„ fire vvater good and ill life death who can blame him if men rather burne then bath themselues Lastly such is the goodnes of god that he wil opeÌ„ the treasures of his grace euen vnto the wicked that therby the elected may extol his bounty the reprobate coÌ„etmn their own ingratitude for if wee account those men most vertuous who do good to strangers to wicked men and those that haue smal deserts without doubt the infinite goodnes of God is a sufficient cause to do good to meÌ„ without any deserts at all and therfore no maruel if we tollerate the reprobate to feed vpon his table because his loue is so constant towards the iust that hee will rather permit the reprobate to abuse him then the iust to leese him Seuenth Light Eight Delight HIs face as bright as the sun in the greatest force in the cheefest vertue in the prime of light vnfoldeth many excellent conditions and properties of Gods bright enflamed beautifull loue the which instituted the sacred Eucharist was not blinded with ignorance nor vailed with the clouds of passions nor led in a prodigal error for lack of consideratioÌ„ the which defects do ofteÌ„ inuegle vs because as the sun neuer maketh eclips nor shadow neare it selfe euen so this son of iustice Apud quem Iam. 1. non est transmutatio nec vicissitudinis obumbratio With whoÌ„ is no transmutation not shadowing of alteration cannot be blemished with spot of ignorance blot of error or stain of passion And therfore we must not maruel if we can find out so many and so weighty causes which moued him to institute this sacrament for Amor est ingeniosissimus loue is most inuentiue where it loueth can finde forth infinite meanes to procure conserue increase loue wherefore our blessed sauior Candor lucis aeternae Sap. 7. speculum sine macula the whitenesse of eternal life and the looking glasse without spot was not content that his loue should onely bee beautified with aboundance of light but also he dispersed his raies vpon al those who condignely receiue him into their harts for he knoweth very well that derstanding is the eye of loue and that in blisse we shal loue him best because there we shall know him most By which circumstance of Gods loue wee may inferre the force and perfection therof foâ— hee that with infinit wisedome knew his own maiestie our misery the admirable excellence of this Sacrament the estate of his church the causes of the institution the effects of it the good vses and abuses therof could not but be inflamed with a most ardent fire of loue in granting vs such a benefit For let any man expend in particular and he shall trie this illatiou to bee most manifest To loue and light followeth Delighâ— delight therfor the face of Christ shining like the sunne sheweth what delight is adioyned to Gods loue For one of the chiefest causes of delight we haue vppon earth is the light of the sunne therefore the blinded Tobie to whom day and night were all one could say quale Iob. 5. mihi gandium qui lumen coeli non video what ioy haue I that see not the light of heauen the delight that God conceiued by the institution and effects of this sacrament which he did foresee so profitable for vs so glorious to him without dout was ineffable The which he gaue vs to vnderstand by the good father who ranne to meet his prodigall sonne dum adhuc à longe esset when he was yet farre off and Luke 15. there imbrased and kissed him and after bringing him home with what affection thinke you caused he that vitulum saginatum the fatted calfe a most perfect figure of this sacrament to be killed to reioyce and feast with his sonne if his delights be to dwell with the sonnes of men Dilitiae Proâ—â—b â—â— meae esse cum filijs hominum my delights are to be with the sonnes of men what extreame delight had he to institute the Eucharist the very sinew and ioynt the glew and chaine wherewith he did foresee that men and God should perpetually be linked together in loue and vnitie If hee reioyced Io. 1â—â— to foresee his disciples and the rest of his flocke ioyned in friendship and amitie what extremitie of ioy did possesse that sacred brest when he did see them so vnited with his body and bloud that they had cor vnum animam vnam one hart Actes 2. â—â— one minde and all animated with his diuine life If he that planteth a tree with his owne hands could foresee what excellent fruite it would yeeld what ioy would he receiue in planting of it if the fouÌ„ders of colledges might foreknowe what rare schollers preachers and bishops shuld ascend from these foundations how gratefull would it be vnto them with what alacrity would they proceede in their building euen so our sauiour reioiced greatly foreseeing the admirable good of the Eucharist howe many straying soules by it were to be reduced how many proud and ambitious to become humble and milde howe many as fierce as lions as gentle as lambes how many lasciuious chaste how many coÌ„secrated to gluttony modest and temperate hovv many as brittle as glasse perseuer most constantly in virginity this obiect I say so wonderful for excellencie so gracious for varietie so rare for difficulty so glorious for merit could not but greatly content him whose contentation is to see the compleat contentment of vs. 9 Maiestie 10 Glory 11 Libertie THe brightnesse of Christ face in the â—â—â—th 16. Marke 9. Luke 9. mount of Thabor represented vnto his three best beloued disciples the glory of his maiesty or the maiesty of his glory the same it insinuateth here because he would giue vs therby to vnderstand that his loue is no common or vulgar sort of affection but most marestical glorious This word maiesty questionlesse is more triuiall then vnderstood for I am of opinion that fewe conceiue the depth of the
then were his enemies if he had bestowed it of his Angells or blessed Saints in heauen it hadde not bene so admirable but bestowing it vpon fragile men and sinners it exceedeth all admiration At what time gaue he it At the houre of his death when his passion was approaching hard before hee was to spring water and bloud to imprint his loue more in our memories and to make vs admire the gift the more that at what time we were most spitefull against him he was most carefull for vs. In what maner to be eate if he had giuen vs his bodie to haue bin adored as the three kings adored him it had beene a greate fauour and this but in one church at Ierusalem Mat. â— wee would haue deemed it a singular grace and euery man would haue thoght himselfe happy that could haue gone thither to worship it If he had bin something more liberall to haue bestowed it vpon vs to weare in a iewell about our neckes with what care ought wee to haue kept it what a rare iewell had this beene what Pearles or Diamondes comparable but his magnificent hand found out a more bountifull way by giuing vs to eate To whom committed hee the consecration to all Priests if he had onely granted it to the Pope of Rome truely it had beene an ineffable benefit to all his church but he knew Bonum quo communius eo melius good the more common the better it is When may they consecrate it once in their liues once a yeare when and as many hoasts and as often as they will O admirable goodnesse O explicable bountie Who must receiue it all men what once in their liues once a yeare as often as they can conueniently prepare them selues What ende pretended he in such a gift his owne profit or commoditie nothing lesse to giue vs life euerlasting to enioy him for euer He giues himselfe the only remedy or means to enioy himselfe What beneuolence can be compared with this that God woulde giue God so deare vnto him with most inflamed loue to miserable meÌ„ to sinners at that time they intended his death to be made meate of all priests for all persons at all times to giue vs life euerlasting you Saraphins speake let men be silent The twenty fourth cause by diuers meanes to allure vs to loue him SVch are the loathing affections of our soules as the appetities of our bodies for we proue by experience that one sort of meate though neuer so good doth distast vs and cloy our stomacks if it be vsed long and in our soules if that we continually exercise one meditation of the same matter at last it disliketh vs and becommeth tedious Our blessed Sauiour knowing wel our infirmities il dispositions as in the first creatioÌ„ he prouided so many fruits fishes beasts and birdes that with the variety of tastes we might recall our appetites againe so in the spirituall pasture of our soules he prepared sundry subiects to change our distasted affections as in holy writ pregnantly appeares For if the creation of this worlde did not delight our meditation then wee might passe further and weigh the punishment of sins in casting Adam out of Paradise Genes 3. in destroying Sodoma in the vniuersall Genes 19. diluge if this please vs not then to admire the prouidence of GOD in Abraham Gen. 7. Isaak Iacob Ioseph if this were lothsome then he propounded the captiuitie Exod. 2. of Egypt the captiuitie of Babilon the captiuitie of the Romaines plagues 3. Paral. 36. inflicted to the Iewes for vniuersal transgression Luke 19. of his lawes if with this we were wearied loe the whole life of Christ wherein wee haue such aboundance and varietie of foode for our spiritual repaste as wee could desire yet if this seemed tedious he hath set vs downe our foure last periods of death indgement heauen and hell But finally knowing that there was no meate either more pleasant for taste or profitable for health or of more force efficacie then himselfe he therfore propounded himselfe as the obiect of our meditation and the subiect of our affection yet foreseeing that as the very Num. 11. celestiall Manna did loath the children of Israell in the desart so euen God himselfe foode of all foodes at last would discontent vs. therefore to preuent this inconuenience he accommodated himselfe in diuers manners propounding his deity to vs with such varietie that none but indurated hearts could in al sorts distaste it First he presented his diuinitie vnto vs Rom. 1. by his creatures that whilst wee reade in the booke of nature the admirable wisedome power and goodnes of GOD all which wee may manifestly discouer in euery creature wee might loue worship and adore him If this meat seemed too grosse for corrupted appetites he opened the booke of faith there vnder veiles and shadowes tropes and figures discribing himselfe the Trinitie and other wonderfull attributes of his deitie the which he promulgated by Patriarches and Prophets in the olde testament But this was somthing obscure therfore he clothed himselfe with flesh and bloud he came as one of vs for because children did communicate Heb. 2. Heb. 1. in flesh and blood he would be pertaker of the same and being the expresseword and image of his father he reuealed vnto vs the secretes of his fathers breast thereby to stir vp more our drousie and dead affections Yet this was not sufficient to satisfie our desires for paines must shew loue and exceeding paines exceeding loue Loe he would not faile he apparelled himselfe with a multitude of most cruel exorbitant paines to giue vs matter to ruminate besides to moue our hearts to loue Yet here he ended not for if paines could not strike the stroke hee thought vnion with vs corporal meat spirituall foode would preuaâ—le therfore he cloathed himselfe with the huskes of bread wine and finally promiseth to giue vs himself in blisse clothed with glory Wherfore he hath earied himself with vs as carefull mothers with their sicke infants whose tastes being disguised if they know some one meat will do them good they prepare it in diuers maners that with variety they may alley the loathsomnes of ordinary diet so God hath disguised himselfe in diuers maners to moue vs to think of him lodge him First he couered him selfe with all his creaturesâ— then with the vailes of figures shadows after with the flesh of man by incarnation then with the rindes of bread wine in the Sacrament next with the paines in his passion and finally for euer with glory after his resurrection The twenty fiue cause to be the immediate obiect of our Religion OVr sauiour Christ as he came to power down the fluds of his deuine grace among the faithâ—ulll so he endeuoured to cause them worke and exercise vertues correspondent to that grace for which intent he inuented an admirable manner how to deify al our
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 quà m 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 infinuating 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
sacrament affordeth cognouerunt eum in fractione panis they knew him in the breaking of bread for Luke 24. which cause the wisedome of God inuited all those that would be wise to come and drinke of her wine she had mingled in this sacrament Besides our Sauior here Prouerb 9. submits himself to the iudgement of men for he maketh them the surueyors of theÌ„selues Probet seipsumhomo sic de pane illo 1. Cor. 11. edat de calice bibat qui enim manducat bibit indignè iudicium sibi manducat bibit non deiudicans corpus dominum let a man proue himselfe and so let him eate of that bread and drink of the chalice for he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the body of our Lord. If they iudge worthily he entreth if vnworthily contents himselfe to accept their peruerse sentence as he was content to tolerate the vniust iudgement of Pilate Therfore the mysterie it self the effects theròf the vse and practise shewes that God pretended an vnion of conceits in this Sacrament The vnion of wil affection we see most Vnion of affection manifestly here effected god loueth him selfe infinitely for his owne natiue goodnes and here he giueth vs the life of grace and charitie to hâ—lpe to animate to inable vs to lone him God commaundeth vs to call in remembrance his death passion and here good soules afflict their souls with internal griefe and compassion God intended to giue vs this mistery for a perpetuall sacrifice to bee offered vnto him and here the religious christians confirme their willes with his and daily offer it When I thinke of the vnion of friends Vnion in company who eate at one table what ioy and mirth they conceiue in such imperfect refections and transitory societies and conferre them with this sacred banquet it seemeth no otherwise than to compare a painted dish of meate with one that is reall substantiall because here all that eate feede of the very same they receiue ioys of the soule but especially to our purpose those that communicate at this table eate of the same dish Christ ate on himselfe for hee did eate this food we feed vpon and thus he was verè commensalis And besides hee is the meate it selfe that neuer was yet seene in the world The vnion of presence and place our Vnion in presence Sauiour knew well concerned friendship and loue therefore as one that went into forren countries he thought it not conuenient only to leaue a ring a bare memory but hee included himselfe in this ring of bread he made himselfe the diamond and so didde departe in externall shape and forme but not in substaunce Besides what neerer vnion of place can there bee then in one breast which is the dearest presentest place that any man can desire the which that Ladie well declared who after her husbands death for extremity of loue could not permit his hart which had loued her so intirely to be buried in any other place then in her own breast for that effect she dried it to pouder and so intombed it in the dearest presentest and cheefest place shee had that was her owne breast the nearest roome adioyning to her heart What other vnion affecteth loue which here we see not effected for attire heere is no diuersity since Diuers other vâ—ions one seate serueth both Christ entering the body of a begger is clothed with rags and harbouring vnder the heart of a king is apparelled with scarlet purple What other vnion can wee desire a societie of Souldiours in warres loe here Christ and wee bee made commilitones both fighting against our spirituall enemies as in the eleuenth cause was deliuered therefore if those wicked complices of Cateline before they attempt their trecherie against Caesar drunke all of one cuppe of their owne bloud to make them more bold and linked together and it preuailed so much that they all lost their liues before they failed or fainted to effectuate their conspiracie howe may wee not bee accounted cowards and dastards if we flie away if we faint in battaile if wee leaue Christ and runne to serue his enemies since we haue promised fidelitie and hee with his bloud hath inrolled our names in no better table then our owne hearts Since we haue both drunke the bloud of God what other vnion can we thinke of Saint Paul said children communicated in Hebr. â— flesh and therfore to be like them he participated the same but here we may say because children did eate flesh bloud bread and wine therefore hee tooke the formes of them all By this it appeareth how this sacrament may bee called communion since it causeth so many vnioÌ„s in substance in secrets in opinions in affections in desires in diet in place in attire in warre in resemblance of naturall inclination That God shewed the second effect of loue in the Encharist that is zeale Chap. 4. NAture hath printed in the heart of euery sensible creature of most necesfary instinct for their preseruation that is not onely to loue themselues in procuring good but also in auoiding those euils which may impeach their health or conue nient being ye a she hath lent them armor to defend themselues to impugne their aduersaries Amity the cosin germaine or rather brother of this natural inclination in like sort affecteth not only the good of the beloued but also protecteth defendeth theÌ„ inuading those who either molest or iniury his friends this we see most manifestly in beasts who for loue of their yongones atteÌ„pt extreame perils esteeme no dangers inuade their enemies fighting til death The like we may proue in kinsmen who esteeme al iniuries offered their allies to redound to their ignomie and therefore by the law of amity they endeuor to protect theÌ„ Yea our sauior Christ touched with this zeale for so the scripture Iohn 2 calleth this effect of loue seeing the temple of his father ordained for prayer sacrifice by the sacrilegious Iewes prophaned with theft and marchandize mooued with indignation against them regarding neither the gall of their phrases the malice of the Scribes nor the greedie mindes of the Marchants but presently cast them out of the temple such was his zeale of his fathers glorie that hee could not tollerate to see him dishonoured where he ought to haue bin worshipped The like zeale if no greater boyled in that sacred breast when hee instituted this sacament for although he eternaly did foresee that most sacrile giously this sacred foode of Angels shuld be blasphemed by infidels troden vnder foot by heretikes mangled and crucified by Iewes harbored in most vgly and polluted soules by wicked christians yet for the zeale of those good catholikes he knew were deuoutly religiously to receiue him weyed nothing iniuries blasphemies dishonors treading or traÌ„pling cutting slicing burning or baking so that he might vnite his
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. â—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. â— â— Paâ—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 Maâ—â—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 preseÌ„t 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 coÌ„municate Imagine how these vaines of Christs sacred body like the foure maine riuers that issued out of Paradise giue sufficient refectioÌ„ 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 barreÌ„ deserts said Quae est ista quae ascendit de deserto diliciâ—s affluens Câ—â—tie 8. enixa super spoÌ„sum who is this which ascendeth from the desart flowing with delights leaning vpon her spouse His His familiar â—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 coÌ„uerse 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 eueÌ„ 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 coÌ„ceiue 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