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
horrible paines that no mortall man can tell whether he shewed more loue in suffering for vs or in glorifying of vs. But let vs now suruey the extasie he fell into by instituting this sacrament if it was an extasie to euacuat himselfe in shew of deitie by taking the forme of a man What doth he not suffer a greater extasie here by taking the form of bread for there he tooke the shape of a reasonable creature but heere he beareth a shew of an insensible substance S. Paul speaking of his extasie affirmed that 〈◊〉 2. Christ liued in him Viuo ego non iam ego viuit vero in me Christus I liue now not I 〈◊〉 ◠but Christ liueth in me If Christ liued not himselfe but in S. Paul and other faithful of his church of whom he spake as of himselfe Saule Saule cur me persequeris Saul Saul why persecutest thou me through the force of loue and affection Que potius viuit vbi amat quam vbi animat which more truly liueth where it loueth and not where it liueth how much more truly may hesay who claspes Christ in his breast in this sacred Eucharist Viuo ego iam non ego viuit vero in me Christus I liue now not I but Christ liueth in mee And let any reasonable man iudge if Christ here seeme not to put off and vnapparell himselfe of his maiestie and glorie permitting himself to be closed vnder a husk of bread at the Priests will staying dayes and nights attending in the tabernacle to receiue our supplications permitting infidells and heretikes to abuse and sacrilegiously to handle him entring into poisoned soules beggarly lodgings and al indecent places that either malice or infidelitie can inuent yea in some sort the extasie here surpasseth the extasie of Christ in his passion for although there hee suffered and here is impassible yet there hee shewed himselfe by wordes he answered for himselfe he reprehended and argued them that offered iniuries those blasphemies were for a small time and those dishonours not so many but here he neuer moueth the blasphemies are innumerable they haue continued in all ages And therefore when Moses and Elias talked with Christ in his transfiguration De excessu Luke 9. quem passurus erat in Ierusalem of his decease that he should accomplish in Ierusalem that they might wel haue talked of this Sacrament as I doubt not but they did bicause in very truth both excesses of loue are admirable and in mine opinion Habent se sicut excedens excessum haue relation the one to the other as the exceeding and the exceeded That God in the Eucharist sheweth his beneuolence the fourth effect of loue Cha. 6. As the hearts of men lie hidden from their eies in the centres of their bodies the rootes of trees vnder the earth in such sorte as in themselues wee can not view their natures and qualities yet nature hath taught vs certaine wayes howe to discouer them the heart by motions coulour and pulse the roote by the stem branches leaues and fruit euen so loue harbouring in the bosome of the hearte cannot be perfectly discerned of mortall men who wade into the depth of secrets by senses in it selfe but by some coulours the pulse the fruit some externall signe and of al other commonly it is declared by beneuolēce bestowing of gifts conferring of benefites So as S. Iohn intending Iob. 3. to make manifest vnto vs the exceeding loue of God touched this pulse shewed this fruit Sic deus dilexit mundum vt filium suum vnigenitum daret So GOD loued the world that he gaue his only begotten sonne And Christ himselfe declaring the loue of Mary Magdalen shewed the externall beneuolence and fruits Luke 7. of her affection by annointing him with oile by bathing his feete with teares by drying them with hir haire and thervpon inferred this comfortable illation Remittuntur ei peccata multa quoniam dilexit multū Many sinnes are forgiuen her because she hath loued much All faithful chrisstians that eat this fruit of life may easily perceiue the roote from whence it drew so sweete a substance to be the abisse of the loue of God Yea I knowe not by what meanes there resteth imprinted in our mindes a certaine sent of loue When we cal to memory this blessed sacrament it seemeth to smell of the heauenly Orchards of paradise which breath no other aire then the loue of the holy Ghost for I think there is none so simple that at the first prospect of his conceit when he considereth this gift presently imagines not that it proceedeth from loue and most truely might say sic Deus so God beloued Ihon ◠the world that he gaue his sonne that all those that did eate him should not perish but haue life euerlasting Yea while I wade alitle deeper in this matter I know not how but it seemeth to me the three persons in trinity contend which of them should shewe more excesse of loue by excesse of benefites not that there can bee any emulation or discention among those infinit louers and beloued but that the effects be so wōderful exceeding that we know not which to prefer To the father we ascribe power to the son wisdome to the holy ghost goodnesse because the father was produced by none the sonne sprung by vnderstanding the holy ghost issued by loue To the fathers omnipotencie we attribute creation to the sonnes wisedome redemption to the spirits goodnesse iustification Now let al diuines set their heads together yet they cannot decide which of these benefits ought most to bee prized neuerthelesse in my iudgement I take our redemption to surpasse the others because in creation God gaue vs the naturall life of our bodies and soules with this world and all the furniture thereof for our vse and domonion In iustification he imparteth the supernaturall life of grace with sundrie vertues gifts and fauors thereupon attending but in our redemption hee gaue vs the life of God which exceedeth the others so farre as God exceedeth man And in this sacrament his person life soule and bodie and therefore wel may we extoll this gift seeing God so extolled it before vs and say Quid bonum quid pulcrum eius nisi frumentum zach 9. electorum vnium germinans virgines What of his is good and what of his is beautifull but the wheate of his elected and wine that springeth virgins for indeede it is either the cheefest or next to the cheefest Much more might be intreated here of this effect by expounding all the circumstances of this gift who giueth it what is giuen with what effect it is giuen to what ende with what cost howe deare to the giuer but because partly they were handled before in the three twentieth cause of Gods liberalitie shewed in the institution thereof partly because I meane to touch it a little beneath partlie for that all the causes wee haue alleadged
are particular benefits that God bestowes vpon vs in this precious gift for these reasons I will omit much that might be saide concluding only that as great as God is so great is his gift and as great as is his gift so great the loue from whence it proceedeth and as great loue the gift it selfe requireth of vs if we were able to afford it but since we cannot answere one for thousands let vs confesse our defectes open to him our desires and require our sauiour whom we receiue to supply our wants That God sheweth all diuersities of loue in this Sacrament Cha. 7. OVr louing Sauior was not contented to vnfolde vnto vs the excesse of his loue and the effects thereof in this Sacrament of loue but also he hath vouchsafed to expresse all the diuersities and sortes of loue The which I finde among Diuines and morall Philosophers to be in number foure The first is a loue of account or 1 Amor appretiatiuus A prizing loue price for we are prepared by it to prefer our friend before our goodes our fame our owne dangers or life The next may be called loue of feruour or vehemencie 2 Amor intentious An intensiue loue as we see yongmen more vehemeÌ„tly loue their companions than they do either father or mother neuertheles they had rather their friend shoulde die than father or mother if it were left to their election because they loue their parentes after a deeper rate than their companions the 3 Amor extenâ—iuus An extensiue loue other they terme extensiue diffused or a loue common to many as the loue of a king towards his subiects a bishop toward his flocke a father to a multitude of children The last and easiest to be discouered is a certaine familiar and tender loue 4 Amor familiaris A familiar loue as mothers beare to their infants to whom they shew more signes of affection than to the elder howbeit they prize the elder much more than their yonglings It was most conuenient that God instituting a Sacrament proceeding from an abisse of loue and ordained to mooue men to loue should comprehend in it all sorts of loue for if that Manna had all forts of tastes to delight the tongue surelyreason required that this heauenly foode should containe Sap. 16. all sortes of loue to delight the will the which most plainely shall appeare by the next discourses That God sheweth a prizing loue in the Eucharist Cha. 8. CErtaine vnlearned Philosophers considering the subordination of all creatures in this worlde to man the heauens the sunne moone stars elements stones mettelles mineralles fishes beasts foules with al that belongeth to euery one in fitting and seruing him to some purpose besides thinking their gods had no other felicitie than the rowling of the heauenly spheares and disposition of this inferiour worlde concluded that the gods were made for men and in very deede if their principle had bin true no man could haue denied their ilation But what would they haue inferred if they had seene christians cate their God Questionlesse they might much more euidently haue confirmed their opinion For when I thorowly consider with my selfe that god could die for man and befides would giue himselfe to him for meate me thinkes if I had no other matter to meditate vpon all my life this woulde serue men by weighing the weaknes miseries and infirmities of men and after comparing them with the perfections of God and then to see that God would make such an account of man that hee would debase himselfe almost to nothing for his loue This I say might cause the Seraphins to veile their eyes for wonder and mortall men to be rauished with admiration If a friend doe spend but his goods for his friend so that of a rich man he becom a beggar who would not think this loue exceeding Or howe few examples can we find of such amitie althogh the occasion bee offered very often But how few will staine their credite almost with a meere suspition to fauour theyr friends in any cause of great importance But how much lesse offer and effectually giue their bloud for loue of their friend O blessed Sauiour thou art the onely true friend who if all forsake vs will receyue vs and not onely impart vs thy goods but thy honour likewise and bloud to eate If there were a father who so affected his sonne that he could spare no cost to help him to recouer his health for that end bestowed halfe a score such Cordialles as Plutare iâ— Auton Plin. libr. 9. c. 25. Cleopatra the Queene of Egypt eate one after her supper dissoluing a pearle shee had for a pendent with vineger which was valewed at 30000. pounds there is no man but he would iudge he prized extreamely his sonnes life Yet what haue pearles to bee compared with this Sacrament if God should conuey all the masse of this world all the golde and siluer all stones and iewelles all creatures liuing men and Angels into a one bit as no wise man can deny it to be possible and would present this to thee and say lo I giue thee all this to loue mee woulde not all men iudge that god prized thy loue excedingly for which he offereth so great a prise and al this he performeth in this sacrament by thousands more For al that is visible or inuisible in this worlde and ten thousand worlds more our blessed Christ the secoÌ„d person in Trinity which heare God freely bestoweth vpon vs in most noble and eminent manner comprehendeth And what demaundeth he in recompence but Fili prebe mihi cor tuum quia amore langueo Prouerb 23. Cantic 5. Sonne giue me thy heart for I languishe with loue Finally muse meditate with thy selfe night and day and thou shalt not be able to imagine how God coulde haue declared more apertly the account hee maketh of euery one then by imparting vnto vs this sacrament for all the tresures in heauen and earth are herein contained By this plainly appeareth the disloialty ingratitude and base mindes of too too many in Englande who in their hearts know and approue the catholique Religion and yet for feare of leesing their worldly pelfe for some inordinate affection to their family for some desire to enioy the pleasurs of the world they most cowardly and vildely deny their God by making profession externaly of a false religion In what case will they bee when they shal appeare before the tribunal seat of Christ who most iustly may condemne them and infallibly will condemne them for preferring a litle trash before so pretious a treasure and selling their hearts to the world for three miserable mites and denying it to him for infinite millions That God sheweth in the Fucharist a most intensiue loue Chap. 9. THe vehement loue of God in the institution of this sacrament our sauiour well declared before he came to deliuer vnto his Apostles authority to spread this
to men issue from an infinite power wisdome and goodnes because they cannot be effected but by God yet this consisteth rather in the manner of their production then in their substance or degree of perfection as for example Christ changed water into Iohn 2. wine in the mariage the manner of working this miacle in an instaÌ„t with a word without the helpe or concourse of any other cause required infinite power yet because the substance of wine the degree and perfection of wine was limitted and contained within the boundes of a speciall creature therfore it required no infinitie of cause or principle and therefore we see a vine can produce wine But if God could create an angel of infinit vertue perfection or grace then not only the manner but also the substance would exact the infinit power of God By this discourse we may plainly conceiue that this gift which GOD hath bestowed vppon vs requireth not only infinit power in the manner of producing it vnder the rindes of bread and wine but also in the very degree and perfection and consequently being a gift proceedeth from no limitred but infinit loue in degree and perfection because the effects being infinit in degree argueth a principle in like proportion and therfore we may wel conclude that this gift and Gods loue weyed both in a ballance haue not one dram of difference What loue can equall this what greater excesse coulde God shew Nam infinitum est vltra quod non est accipere A thing infinite is that that receiueth nothing beyond it If all the loues in the world how ardent how feruent how vehement soeuer were compared with this they would appeare as little sparkes in respect of the vast ocean fier that rouleth vnder the moone But if we adde here vnto the value of this loue the dignitie and worth the vehemencie therof would better appeare For as one droppe of Christs bloud in this sacrifice ought more to be prized then millions of worldes euen so one graine of this loue ought to be preferred before all the loues that euer were are or shal be For which cause our Sauiour saide once Qui amat patrem vel Matâ—h 1â— Luke 14. matrem plus me non est me dignus Hee that loueth father or mother more then mee is not worthy of me that is he deserueth to leese an infinit good an endlesse loue that preferreth a base and limitted loue before mine and for the same cause hee is worthy of eternall hatred who so little accounteth such excesse of friendshippe Fourth Fecâ—nditie BY glaunces of eyes and words of mouÌ„th the heart exalteth the vapours of affections And therefore our Sauiour with eyes like fire and voyce like the sound of many waters discouered to saint Iohn the conditions of his loue by the flame of his eyes the vehemencie by the noyse of his voyce the fecunditie for as the water which falleth from heauen rendeteth the earth fertill and aboundant with flowers and fruit euen so this sacrament embrothereth the soile of our soules with the flowers of vertue and leadeth them with the fruits of good workes Marke sayth S. Ciprian what they do and consider what Cipâ—iaâ—us De coena Domini they doo speake who hungring and thirsting after righteousnesse are satiated hee meaneth with the Eucharist what a holy odour that fulnes breatheth good works decent maners chaste effects quiet senses that internall sinceritie spreadeth abroad But who euer sawe water that restoreth dead trees to life the Eucharist restoreth and therefore it is called panis vitae the bread of life What water could euer preserue Ioh. 6. a tree alwayes in vigour and enable it eternally to beare both floures fruit the Eucharist inableth Qui manducat hunc panem viuet in aeternum hee that eateth of Ibidem this bread shall liue for euer What water euer did change the nature of trees and caused a crab tree bring foorth figges or a briar to beare grapes The Eucharist causeth by bridling concupiscences it changeth carnall affection into spirituall and sensualitie into virginite what heauenly dew had euer virtue to make one tree produce al sortes of fruits the Eucharist maketh for by deifying the soule with grace it is disposed by theologicall and morall vertues to effect al good works which are fruit to be presented to the table of God almightie But it is to be considered that the noyse was caused by a multitude of waters for the loue of God doth not onlie fructifie the soule as water but also it washeth it after a much more excellent manner than water and therefore pruneth the trees and trimmeth them This water conuerted into bloud mixt with wine before consecration desired Dauid when he was spotted with sinnes saying Asperges me Psal 50. Hab. 9. Domine hisopo Sprinkle me O Lord with hisope dipt in bloud What blouÌ„d Not of calues nor bulles but figured by them the bloud of Christ And what will it doe lauabis me super niuem dealbabor thou wilt wash me and I shal be whiter than snow for water of life so cleanseth sinnes that it adioyneth a new beautie as if there could be a water which washing a blacke More did not only purge the filth from his face but also added a whitenesse which he neuer had Such effects worketh the Eucharist for it cleanseth not onely the soule from sinne but also adioyneth a colour of gold a supernaturall brightnes a participation of Gods deitie and beautifieth it so exceedingly that it becommeth Diuinae â— Pet. 1. naturae consors partaker of the diuine nature Other waters by washing consume the substance of that they wash but this water is mingled with wine both conuerted into bloud and therefore nourisheth fortifieth and addeth a new vigour to Plut. in Lycurg the soule like that bath of wine Lycurgus ordained to wash yong infants withal immediately after they were borne to fortifie their ioints corroborate their sinewes and with the heate to consume superfluous moysture other waters by clensing other things defile themselues but this water remains in cristal purity rather ioyneth a new lustre of glorifying god Many spots there be in nature which water cannot wash away but there is no stain of the soule but this bloud is able to cleanse it fully Another water concurred to forme that noise which Christs voice resembled that had force to quench the thirst for he that drinketh this coÌ„uerted water shal neuer thirst againe because Christ hath so registred it in S. Iohn qui bibit ex hac aqua Iohn 4. non sitiet in aeternum he that shal drinke of this water shall not thirst for euer for as all medicines require a time for operation so this Sacrament after a small time wil extinguish al inordinate affections fil our souls ab vbertate domus domini from Psal 33. the fruitfulnes of our Lords house Fift Efficacie THe stars which he carried in
his hands represented the 7. Angells who were presidents ouer the 7 churches the which he bare in his hand because hee mooued them alto labour industry and diligence for the loue of God cannot be idle wherfore the holy ghost who is essentiallye loue descended vppon the Apostles in forme of fire which neuer can rest but alwayes is in motion He is compared also to winde the which ceasing to mooue ceaseth to be And to a fountaine which leeseth the name when it leaueth to run si amor est operatur si non operatur amor non est If it be loue it worketh if it worke not it is not loue And questionlesse our Sauiour most diuinely sheweth the effecacie of his loue in this Sacrament For what meaneth those wordes in finem dilexit eos to the end he loued them but that Ihon. â—3 his loue contended to effectuate al things necessary for their saluation euen vnto the extreame day of his life the very present daunger and certaintie of his death coulde not stay the force of his loue to omit one iote of that his father had commaunded and perscribed vnto him Who doubteth but the patience of God expecting continually in the Tabernacle that we come to worship him to loue him to pray vnto him to mooue vs to deuotion argueth the effecacie of his loue and continuall affection to do vs good He stands like the sunne which beateth at the windowes of our hearts if we wil open them he is alwayes ready to enter in he remaineth there as a riuer of Christall water running by our doores if we wil not draw it vp the fault is ours the riuer neuer staieth his course yea our sauiour lamenteth Isay 5â— that we wil not drinke of it crying Sitientes venite ad aquas You that are thirstie come to the Waters but more liuely in the Canticles Christ argueth our negligence and sheweth his diligence Aperi Cantic â— mihi soror mea amica mea columba mea immaculata mea quia caput meum plenuÌ„ est rore cicinni mei guttis noctium O my sister my loue my doue my vnspotted open the dore to me bicause my head is sul of dew and my lockes of the night droppes So it seems to me wheÌ„ I enter into the church when I see in the morning the lamps burning before him that with a most effectuall voice hee cries I haue expected heere at the doore of thy heart all this night to enter in lo the testimony the raine of the night and the dew of the morning haue passed ouer my head at last come and receiue me in that I may say Salus huic domui facta est saluation is made to this house Luke 1â— blesse thee as I blest Obededom for receiuing my ark Moreouer wheÌ„ he enters into our bodys he vanisheth not away as soone as we haue swallowed him but remaineth till our stomachs haue digested those formes of bread and wine who seeth not that this long demurre discouereth the efficacie of his loue for what other ende staieth he so long behinde these vailes of Cantic 2. bread and wine looking out of those windowes and beholding out of those grates but to induce our soules to looke on him as he looketh on them and to call vs after the forgiuenes of our sinnes to prune the vine trees of our soules to labour for the fruit of vertue for the kingdome of heauen I am hiems transijt imber abijt recessit flores apparuerunt tempus putationis aduenit 〈◊〉 vox turturis audita est in terranostra now the winter is past the shower is gone flowers haue appeared the time of pruning is the turtle is heard in our lande Finally the efficacie of his loue he declareth most manifestly by conducting all those into the hauen of felicitie who worthily participated this heauenly mysterie For the loue is fully consummated wheÌ„ it possesseth the last effect of all intended the which none can doubt to be the complet fruition of loue Sixth Constancie The stabilitie firmnesse of those legs of brasse open vnto vs the stabilitie constancie of the loue of God for as they sustaine the body most friendly from falling euen so the constancie of loue preserueth it from changing in the first condition of Gods diuine loue wee declared the antiquitie and how in the very first moment of his eternitie if eternitie can haue a momeÌ„t by the force of his loue he intended to institute this sacrament The which loue hee kept so firmly without change and alteration that although the sinnes of menwere so many so horrible so demeritorious of his loue that they forced him to drowne the world to burne whole countries to send plagues wars famine among men to destroy them yâ—â— they all could not alter his loue to cause him to omit this sacrament But if he had foreseene that all men vniuersally afterwardes were to accept this benefite with recognoscence with loue with deuotion the constaÌ„cy of his loue had not bin so admirable but foreknoing that many shuld receiue it to their perpetuall daÌ„nation no doubt but a great number be now frying in the inextinguible Foâ—naces of hell who hundreds of times harboured this sacred hoast in their breasts as Martine Luther who confesseth himself to haue saide masse deuoutly for 15. yeares with a multitude more of Apostates sacrilegious heretikes this greatly confirmeth his constancy This abisse secret of Gods loue as it is one of the main points touched in predestination precognitioÌ„ of god why he would permit the reprobate to haue as free accesse to sacraments to grace and all other supernatural meanes as the elected howbeit hee did euidently foresee they should be an occasion of great danation so by resoluing it many other such like controuersies may be decided therefore I wil set down two or three poynts which may sufficiently content any wise man also declare the loue of God in permitting the reprobate to abuse such heaueÌ„ly treasures First we must beleeue as an article of our faith that God is infinite wise good and omnipotent by his wisdom he foresees al things which concerne his iustice his charitie mercie the good of man the glory of his maiestie But if I knew all and were vitious or malicious he might effect many things against right and iustice but being infinite good no malice or iniquity can stain the crowne of his dignity Yet albeit he were wise good yet infirme weak of force he might know many things conuenient yet for lacke of power not effect theÌ„ to supplie this defect he hath annexed his omnipotencie so that what hee knoweth intendeth hee can put in execution Omnia quaecunque voluit facit in coelo in terra Al whatsoeuer he willed he did in Psal 134 heauen and in earth By this discourse we may infer that when we admire the wonders of gods works find something
confirme by daily experience For vvhat els pretend those who so vehemently embrace one an other but as it were one to enter into another and vnite themselues in one for the vehement affection of loue Why did Iob say Quis mihi det vt de carnibus eius saturemur who will Iob 31 giue me that wee may bee filled with his flesh but to declare that the vehemency of loue desired this vnion How possesse the three persons in Trinitye such vehement and ardent loue but for the vnion of one substance in three persons That which men thought impossible to God was possible and that which nature affected was by the Author of nature grace in this mistery effected for herby imparting his body vnto men without destruction of either he caused an vnioÌ„ of both whereupon ensued that the loue of God could not but be singularly increased towards vs because as fathers loue most vehemently their children because in them they see a part of their owne substance disperced in their bodies though after many chaunges and alterations So God vewing his whole substance without any mutation or change in nature or qualitie his body and bloud his soule and person really remaining in vs and ioyned with vs cannot but loue vs exceedingly much more then any father his children And we for the selfe-same cause are moued to loue him for the same vnion or rather identification of substance For who is so base minded or cold in affection that lifting vp the eies of his soule to heauen admiring the infinite Maiestye of God where millions of Cherubins and Seraphines stand in his sight veiling their eyes with their golden wings lest they should be dazelled being not able to behold the infinite brightnes of his glory who I say after this consideration would not open all the vaines of his heart and resolue them into loue seeing this soueraigne Maiestie to discend from heauen to earth to dwell with a poore worme to lodge with a miserable man one that many times had offended him to couer himselfe vnder bread to be eaten of him and to enter into his body to be eternally vnited with him Zacheus thought Luc. 19. he shewed him a singular fauour to come into his house the Centurion passed a Luc. 7. litle furder and saide his house was not worthy of him But here what shall wee say he entereth not to receiue but to giue not to cure the body but to saue the soule how can that heart not be enflamed with loue which hath a burning flame of fier glowing so neere I meane the heart of our Sauiour Iesus Christ How doth not those veines swell with affection which are filled with the pretious bloud of their most affectious and zealous GOD How doth not that soule exult for ioy at Christs presence beeing so neere when Saint Iohn Luc. 1. Baptist exulted for ioy in his mothers wombe conceauing but our Ladies voice The ninth cause to be an ornament of the materiall Churches IN the olde Testament which was a modell of the new wee see that God had a speciall care to prouide the Arke the Cherubines propitiatorie with all the ornaments and furniture of the interiour Exod. 25. Tabernacle or Sanctum sanctorum into which none could enter but the high Priest and he only once a yeere this as the Apostle apertly declareth signified Hebr. 9. how Christ was to offer vp once a bloudy Sacrifice for the redemption of al the world Yet this was but the Allegorie of these ceremonies which God had not only instituted to signifie what was to come but also ordained them for the present vse and religion of the Iewes as CircumcisioÌ„ MaÌ„na the Pascal lambe with al the rest the reasoÌ„ therfore which moued the diuine wisdome of God to ordain this so maiesticall a place so reuerend and ful of ceremonies was to strike into the peoples mindes a great conceit of him a reuerence and respect a feare and humilitie in that place The like with out al doubt stood with his prouidence in instituting this Sacrament that we should haue in our temples the true Ark of his couenant whence-froÌ„ he was to giue answere to imprint in our heartes at the view of his tabernacle a reuerend feare and a fearful loue of his maiestie for if we were Angels and needed not corporall senses to pourtraite or represent the maiestie of God vnto vs little it woulde auaile vs to haue present such rites ceremonies but because our soule in this exile is drowned in the body and cannot ascend to God but by fixing the first and second step in externall sences and corporall imaginations therfore our prouident Sauiour condescending to our infirmities ordained a sensible presence for his maiestie thereby to strike into vs reuerence feare and respect and so in effect it seemes that experience teacheth For when I enter into an heretical church without light altare or image and especialy without the body of Christ me thinks I come into some vast prophane hall or at best some great schoole for it carrieth no shew nor casteth any smel of religion Whereas entring into a church of Catholikes al that I see breatheth pietie and religion the lamps and lights represent the indeficient glory of heauen and brightnes of Gods elected the Images giue mee to vnderstand the multitude of Saints and Angels who assist the maiesty of God in his eternal temple whereas day and night they neuer cease his praises the Altare leades me to that incruent sacrifice which daily is offered to the liuing God for all the faithful in Christs church and in fine the presence of Christ in the Tabernacle moâ—eth me to reuerence to look into my selfe to carry me circumspectly in that older as such a presence requireth For as wel noteth Saint Chrys When Courtiers come before the Kings presence they are careful and circumspect what they doe they roll their eyes about their garments lest any spotte or blemish in them might offend the Kings eyes they ponder theyr speeches lest any vndecent word should escape from them they forelooke al theyr gestures actions lest any of them should appeere vngrateful to the king And how doe faithfull Christians when they come before Christ in the Church they looke into their soules weigh their words consider their thoughts and in fine beware that nothing proceed from them that in any sorte may displease so diuine a maiestie for indeede as the same Authour wel aduertiseth by the presence of Christ in the Sacrament the church is conuerted into heauen For as we prooue the kings Court and Throne is not his pallace his gardens his golden galleries his â—orie beds his chaire of estate his pearled canopies but the person of the King is the essence of the Court and Throne al the rest be accessary to him euen so the court and throne of heauen is not those spheres those angels those saints they be all ornaments they be accessary
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
Vide saith he quomodo his qui Christi commemorant passioneÌ„ intra sacra officia quasi per quosdam canales de interioribus fontibus egrediantur torrentes super omnes delitias lachrimis nectareis anima delectatur marke what floudes issue as it were by pipes from internall fountaines for them who remember Christs passion in the office he means the masse as appeareth after and howe the soule aboue al delights is delited with sweetest tears But I know many will say they haue often done their indeuour they haue prepared themselues according to their smal possibility yet they remaine as barren as the mountaines of Gelbo vbi nec ros nec plamia where fell 2. Reg. 1. neither dew nor raigne I answer first that often it seemeth to haue vsed diligence when indeed we can not be excused from negligence The Pharisie thought he did wel prepare himselfe to prayer by fasting Luke 2. twice a weeke and yet it was hypocrisie and no preparation for selfeloue is so subtile that except the grace of God lighten our eies wel we can hardly perceue it But let vs suppose that a soule hath endeuoured to prepare a lodging for this King of glory after such a sort as God requireth of our trailtie yet to remain in the former arriditie and drienesse Then I aunswere that veniall sinnes which hinder not the effect of grace as they ordinarily coole the feruour of charitie so they hinder the sweetenesse of deuotion because that this sensible delight which proceedeth from the superiour parte of the soule and affecteth the inferiour may easily be staied by inordinate loue hope or delights For the loue of God is so pure that it cannot abide any smell of sinne and wickednesse and therfore deuotion is sometimes called spirit and deuout men spirituall men the spirit therfore is like winde the which if you close it in any thing as a hallown giue it but vent with a pinnes pointe and you shall see how by little and little it vanisheth away euen so deuotion if you vent the soule with vaine thoughts sundry worldly desires heady affections idle wordes it quickly wil be dspersed Besids there is a reasonable deuotion a tranquilitie of minde a resolut egood wil which breedeth a great contentation although we want sensible delectation But finally let a soule indeuoure to expell venial sins let it attend quid loquatur in ea dominus what Pal. 84. what our Lord will speake in her let it frequentafter the receit acts of faith hope charity humilitie submission with good attention let it not doubt of deuotion The foure and thirtith cause to illuminate our mindes When I beholde this sacred body and this liuing bread enter into the breasts of Gods seruants me thinks I see a king enter into his kingdome or ascend his throne where he sits to rule his state a pastor euter among his flocke to protect and guide them a Pilot to ascend his ship to direct her to the hauen of eternall life a sunne rising vpon their spirituall horizon to illustrate Gods diuine mysteries to reveale many secrets touching their saluation which the night of sin had obscured finally it seemeth that there passeth into euery ones soule a new eye whereby they may discerne the colours of God from the coulours of the deuill the flesh and the world For who will maruaile if from Christ contained in the breasts of his faithfull issue raies of light beames of wisdome floudes of vnderstanding is not he as God the light of his Father Lumen de lumine light of light is not he as the second persoÌ„ in trinitie speculum fiue macula splendor lucis aterna A glasse Symb. concil Niceâ—i without spot and the brightnes of eternal light is not he according to his humanitie a temple of light in quo sunt omnes thesauri Col. 2. sapientiae scientiae Dei in whom are al the treasures of the wisedome and knowlege of God is not he our Prophet our pastor our doctor our maister sent from heauen to giue light to the world did not he call himselfe lux mundi the light of the world Io. 2. how then wil he withdraw the beames of his light from those soules who come deuoutly with oyle prepared in their lamps to receiue light of that indeficient fountaine especialy he himselfe hauing confirmed Matth. 25 it by saying Quamdiu sum in mundo Iohn 9. lux sum mundi as long as I am in the world I am the light of the world Which effect will be counted more certaine if we cal to memory that admirable light which Iona thas receiued by eating a little hony for 1. Reg 14. what proportion had hony with opening his eies or the hony comb with restoring sight but that God would depaint in that fact as in a little Image the effect of this Sacrament that reuiueth the eyes of the soule to see God and closeth them from the view of the world But this admirable operation of the Eucharist was not onely registred in the olde Testament but also expresly proued in the new and heare accomplished indeede that there was foretolde in figure when Christ the light of the worlde of set purpose fained himself a pilgrime to instruct the twoo wandering pilgrimes in faith the veritie of his death Luke 34 passion and resurrection afterwardes intending to drawe awaye the thicke vaile which hindered them for knowing whom he was although in his talke their heartes So S. Aug. vnderstandeth this place of the Sacrament lib. 3. de consensu cuang c. 11. theoph in 24. Lu. author imperf hom 69 in Matth. did burn yet they could not discouer who he was at last by reaching them this new sight this new sunne presently their eies were opened cogneuerunt eum in fractione panis and they knew him in the breaking of the bread And in very deede the common experience of good Catholikes may easily assure vs what light they receiue from this life of light For I haue considered diuers times what shoulde bee the cause that-many worldlings prize so much the pelfe and trash of this life caring nothing for Sacraments praiers spirituall affayres life euerlasting thinges so important so necessary so highly to be esteemed others leaue patrimonies despise courts refuse honours centemne plesures abhorre riches only attend to fasting praying deuotion meditation mortification contempt of themselues the world Truely I am of opinion that one of the principall causes is the often receiuing light from this sacrament in the one the lacke of the other euen as the cause of al fecuÌ„ditie is the presence of the same in the spring summer and authume the absence of it in winter cause of all sterillitie the aboundaunce of heate and light in the one and the scarcitie of both in the other The thirtie fiue cause to be a commemoration of his Passion CAsting mine eyes in
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