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 difficulâ—ie than the creation of heauen and earth because God made theÌ„ 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 coÌ„tent if it repay equall it affordeth nothing proper therfore what remedie was ther for maÌ„ 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 whoÌ„ 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 wisdoÌ„ 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 1â—â— 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 insufficieÌ„cie 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 theÌ„ 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 theÌ„ the Eucharist which hath all the delights of sweetnesse For as â—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 eâ—â— Domini S. Ciprian well noted and proued by experience
incarnation But because this fauour in substance vvas 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 foodâ— to them that feare him that all miracles and singular wonders which God euer wrought are comprised in this SacrameÌ„t or the like easily it might be proved A few I will number leauing the rest to the discourse of euery sound dâ—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 nutrimâ—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
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
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 thēselues 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 whē 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 vvith 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 Concupiscēce is an inordinate appetite of the soule inclining it to follow the delights of the flesh proceeding from sin and bēding 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 potēt 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
coÌ„memoratio sciebant eniminde vtilitatem mnltum illis contingere lucrum 2. Mach. c. 3â— S. August proueth the fame out of this place in lib. de cuâ—a agendâ— 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 theâ— Sacraments aâ—e those fountaines whence Esay had promised we shuld draw liuing Isai 12â— 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 meÌ„ber 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 lillieâ— and violets of golde set with pearles of this pretious Manna and rubies of this bloudy challice none can be ignorant how glorious the oblatioÌ„ 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 theÌ„ 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 theÌ„ 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
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 TheÌ„ 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 theÌ„ 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 â—ehes â— 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 theÌ„ If Moses sent from God giue the law writteÌ„ 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 theÌ„ 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 holyghost which docebit illam omneÌ„ 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 Rainbovv 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 betvvixt 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 defeÌ„d protect accept theÌ„ for his but here with a more careful prouidence with a more forcible meanes with more pleÌ„ty of grace with more abundance of
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
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 thē 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 vpoÌ„ loue as a most Bountifulnâ—â— faithful seruant for friendes cannot but communicate their goods one with another who before by friendship had communicated their hearts therefore they preseÌ„t one another with gifts as signes of that good will they carrie in their minds and to remonstrate vnto theÌ„ that as they haue taken possession of their harts so also they may coÌ„mand 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 sacrameÌ„t 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 theÌ„ 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 sacrameÌ„t 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 froÌ„ 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
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 gratâ—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 theÌ„ would sufficieÌ„tly perswade any reasonable iudgement that the one was a picture of the other as manfestly shall appeare First manna was called food of angels paneâ— 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 deseâ—â—à i I am the bread that descended from heuen Psal 77. Thirdly Salomon calleth manna the substance of God substantians tuam dulcedinens Iohn â— 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 similitudineÌ„ 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. 1â— 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. 1â— found nothing remaining in their vessels but wormes and putrifaction who eate this sacrament vnworthiely against the prescript of Christ shall finde no other fâ—uit left in their soules then remorse of conscieÌ„ce 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