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

  • 1 Preparation.
  • 2 Presentation before Christ.
  • 3 Enterteinment.

Qui timent Dominum pra [...]arabunt [...]orda sua: & in conspectu [...] sancti­ficabunt animas suas.

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

Eccl. 2.

Imprinted by Ioachim Trognesius. 1596.

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

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

4 Reg. 4.

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

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

Sap. 16.

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

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

Youres in Christ. T. N.

To the Reader.

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

To the Catholique Reader.

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

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

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

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

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

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

MANY erroures I fynd in the for­ged 1 fancy of Protestants religion which roote owt of mennes hartes all christian deuotion & pietie. For graūt me once an imputatiue iustice, that Christes good woorkes & merittes a­lone, iustify vs before God, by only apprehensiou of faithe; to what pur­pose then requyre they good woorks of vs? They answeare, as fruites of faith, but these fruites auaile me no­thing to iustification the which wente before them, & iustifyed me without them, therfore imputatiue faith, cut­teth vpp all good woorks by the roo­tes, that prepare the way to iustifica­tion.

After one is iustifyed, they haue 2 prouyded dyuers other poysens to cor­rupt the plant of grace & iustice, soft by the indeuoure and cooperation of mannes good will, with the grace of God, it blossom deuotiou, & fructi­fy [Page] by good woorkes: as that all o [...]re iustice, vertues, & operations, done either by the good inclination of na­ture, or helpe of godds fauoure and grace, are sinnes, a steaned clothe, abominable in Godds sight, deserue death & hell.

That we are not able (sustyned 3 by Godds grace) to kepe his commā ­dements, to walke in his iustificatiōs withoute deadly sinnes & such offen­ces as deserue damnation. That he which once inioyeth a lyuely faith, is iustifyed before God, & admitted in­to his fauour, seeth most euidently by his Plerophoria, that is a certayne internall & full perswasion, that god haithe accepted him into the nomber of his elect, and that as assuredly he shal neuer descēd to hel as Lucifer shal neuer ascend to heauen. What fo­lowethe of this? Edamus, bibamus, 1 Cor. 15. Is. 22. eras morieu [...]ur. Let vs eate & drinke, to morow we shall dye. Let vs inioy All pleasures and voluptuousnes in earth, because we can not loose life euerlasting, & so we shall be perta­kers [Page] of Paradyse in this world, and in the world to come. But the pro­testant presently will reply, that such a man had neuer faith, because faith necessarily bringeth with it good wor­kes. Ah poore wretches, then a pro­testant can not make such a resolution what hīdreth him? Haith he not liber­ty to sinn, although he lacke liberty to do well? Do we not see daily those that boasted somtimes of this se­curity, to chang their religion & be­com catholicks or puritans? This an­sweare declareth well what the protes­tants defende, but taketh not away the argument, as if a man should say, Dauid in killing Vrias had no chari­ty. 2 Reg. 11. It is true, but this yeldethe not the cause why he had no Charity ac­cordinge to the protestantes religion, no more then he that seeth a tree wi­thered, rendereth a reason why the tree lacketh lyfe, by saying it lacketh leaues, because this is an effect: the reason is lack of nourishment, or som fault in the roote. Nowe these men will sweare vnto death that they see [Page] their faith as well as the best protes­tants in the world, which is, as they say, the life of all good woorks, and therfore they will lowse their senses to all lustes & ryotousnes.

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

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

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

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

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

The se [...]ond experience I gather, by 2 their daily practise, for they cease not to exclame against catholicks, because they come not to church, and accepte their protestancy. Nowe you say that catho [...]i [...]ks goe not to churche, you say they are obstinate & wil [...]ull, in n [...]t go­inge, ergo they may go if they will, er­go they haue free will, for what els is free will, but power to doe well or e­uil. Therfore either yelde vnto vs that we haue free wil to do good works, or cry no more againste vs, since we feele not that compulsion & force of Godds grace which you say is requisite, or suffer vs with pati [...]nce till it come, for the Iewes Mess as whom they expect from the mount C [...]spe perhaps will bringe it with him, as yet I must consesse, I ne­uer pe [...]ceyued it.

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

Election & choyce can not be but in 1 liberty, as all learned men will confesse, for therein freely a man acceptethe one meane as conuenient for his end, & re­iecteth the other: as when a man taketh a iournay, if he may goe by water or by land, on foote, or on horse backe, with company or alone, by sūdry waies or at diuers tymes. If he chose one of these & leaue the other, by thē vertue of election, no man can deny, but that he haith free will.

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

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

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

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

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

In ciuill actions we declare libertie 2 by conditionall fpeches, as by saying if thou doe this, this will befall thee, if otherwyse contrary: & the reason is most pregnant, because by conditi­on adioyned, we foretell the euente that shall folow, intending therby to induce libertie rather to one part then an other. As for example, the ciuill [Page] Magistrate in his lawe will say, if a man steale, he shall be hanged, if he defend his countrie, he shall be rewar­ded, if he committ treason, his trea­son shall be punished, &c.

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

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

Them that God endueth with li­bertie, 4 we perswade and exhorte, to that parte we desyre they shoulde fo­lowe, because perswasions bende the free will of a man, and induce h [...]m to change opinion & leaue his former de­termination. Wherfore preachers, as christian oratouies, vse no lesse di­ligence, to fynd owte suche reasons as may remoue men from sinne, and in­clyne them to vertue, then the pagan rethoritians to imprinte a worthy opi­nion in their auditors myndes of them whom they praysed, or an infamous conceite of them they dispraised.

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

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

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

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

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

The fourthe principall argumente, may be collected owt of Scriptures, 4 that somtimes ascribe our good works to God, otherwhiles they attribute thē to vs, in suche maner, that the same clensing of our soules, the self same newe hart, the same iustification, the same preparatiō, whereof in one place holy writt acknowledgeth god the au­ther, in an other place, it confessethe that man woo [...]keth them.

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

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

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

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

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

The Fifth Argument, we may de­duce 5 owte of those places of scripture wherin man is said to prepare his har [...] or soule, or God commaundeth him to prepare, or reprehendeth him for not preparing it to come to his Maies­tie, [Page] to folowe Vertue, to imbrace Christ. Of a nomber, some few I will sett downe.

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

The sixt argument those scriptures 6 afford vs whearin holy men crye vnto God to help them, Domine adiuua me, Ps. 108 & 118 & 69 Marc. 9 Psa. 18 26. 32. 61. 62. 70. 117 O God help me, or that God is said to be our helper, Deus adiutor mens O God my helper, because this arguethe both concourse of God to succoure vs and oure cooperation to succour our­selues or to concurr with god. Wher­fore S. Paule calleth men the helpers of God, because they woork together with God. Vnusquisque propriam 1. Cor. 3 Mercedem accipiet secundum suum i [...] ­borem, dei enim adiutores sumas. Eue­ry one shall receiue, according to his [Page] works, for we are godds helpers, that is, we concurr with God in the manu­ringe of his feelde, which are you, we work with God in the spirituall buil­dinge of his Church.

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

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

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

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

Scotus one of the mirroures of witt 3 that euer this worlde brought forthe, thought the experience of free will so palpable, that he iudged the truthe therof not able to be proued by any ar­gument more euidētly, then by whip­ping the denyer so longe, till he confessed that the whipper had free will to whipp him, & to leaue whipping. So in good sooth I thinke if any mi­nister weare in lyke case, he woulde confesse, that the whipper mighte for the loue of God, let him alone if he would, and procede in his beatinge if he listed.

If we wante free will, what Iudg­ment shall that be in Scriptures so oft 4 tymes repeated, that euery man shall receiue accordinge to his woorkes? What Iustice will there appeare to tor­ment men eternally for sinne & wic­kednes, to whom it was impossible to do any good? Or what rewarde shall that be which God bestowethe vpon them, that weare compelled to doe well, neither was it in their power to [Page] doe euill.

In myne opinion, all the theues & 5 harlottes whom the protestantes haue punished in this tyme of erroure, shall geue testimonie against this hereticall assertion. For certainly when the thefe stoale, & the harlot abused her bodie, they did it vpō vehement temptation, (for otherwyse they neuer would haue plunged both theire soules & bodies into so great daungers.) This temp­tation then I demaunde if they could haue resisted at that tyme or noe? If not, what law will hang a man so do­ing a thinge vnauoydable, for it layde not in the theeues power to auoyde it? If he could resist it, then he had liberty to do a good woorke & did it not, & consequently answeared not the grace of God (without which he could not resist any vehement temptation) wher­unto he might haue frely answeared.

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

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

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

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

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

THE FIRST CHAPTER.

THe sacred Eucharist, is not on­ly a moste Maiesticall & diuine obiect, deseruing the profoun­dest wittes for speculation: but also a Sacrament & sacrifice by God ordey­ned for action, & instituted for a re­all participation. Whence-from pro­cedeth, that it concerneth vs with no lesse industrie to prepare our soules re­ligiously to receiue it, then profound­ly to vnderstande it. Therfore hauing declared the speculatiue parte in the precedent booke, the practicall we re­serued for this present: not that those Meditations weare not ordeyned, or not most apt meanes to induce oure hartes to receiue this foode of life with all respecte, loue, & affection (for all knowledge of God distillethe into the [Page 2] harte a certaine sweete motion or im­pulsion to loue him) but because they weare somthing remote from practise, they taught not fully the way & par­ticuler meanes how oure soules ought to be disposed, to participate this holy Sacrifice.

First then of all the next dispositiō that I can fynde, is a most prosound humilitie, wherby with hart & tonge we confesse our selues not able to pre­pare our soules, to receiue condignly such a maiestie, and that all oure dili­gence, arriueth not to the thowsande part of that which he deserueth. For if the naturall philosophers mostewisely & naturally auert, that inter lo­cum & locatum, recipiens & receptum, debet interueuire proportio, that is, be­twixt the place and the placed, the re­ceiuer & the receiued, the conteyner & the conteined, must be found some proportion: Alas what proportion can we make betwixt God & our soules? his maiestie, & our miserie? his great­nes, & our weaknes? his goodnes, & our wickednes? For if I consider his [Page 3] greatnes, it is immensiue, quem caeli, Reg. 8 & cali caelorum capere non possunt. Whom the heauens & the heauen of heauens, can not comprehende pene­tratinge and enuironinge this worlde and all the conteyned therein, as the boundlesse ocean sea penetrateth and enuironeth a spring, yet remaininge without an incomprehensible vast [...]es of water. How then can my body or soule receiue suche an immensitie? What proportion or correspondence can we finde? If I consider his maies­tie, his puritie, his excellencie & per­fections: then I hearē that Angels non Iob. 4 & 15 sunt mundi in conspectu eius, & quan­to magis nos qui habitamus domos lute­as, & tanquam aquam bibimus iniqui­tat [...]m. The Angells are not cleare in his sighte, and howe muche more we that inhabit howses of clay, & drinke as water iniquitie?

If his Angells nowe possesse theire compleate glorie, dwell in the impe­riall heauen, wheare they neuer cease day nor nighte to singe his praises, if they enioy a state impeccable fro blott, [Page 4] blemish, or wrincle of offence, & yet they are vnperfect, stayned, vncleane in his sight: what then am I, repletus Iob. 14 multis miseriis, repleate with many mi­series, conceiued in iniquitie, borne in miserie, liuing in sinne and wicked­nes? so that heare I fynde noe way to prepare my selfe, the are can not be a­ny proportion or iust measure betwixt vs.

If I consider his infinite wisdom, lu­cem habit at inaccessibilem. He inhabi­teth 1. Ti. 6 light not accessible; Myne eyes will be dazeled with the vehemente brightnes of his beames, and the verie Seraphimes them selues, who are all eies & vnderstanding, confesse theire Isa. 6 infirmitie, inueyling them selues with theire goulden winges. If I consider his loue, the vehemency therof striketh me into a maze, for I know the conditions therof to excede so farr the basenes of my loue, that if the Seraphims veyled theire feete to declare the imperfections of theire af­fectiōs: I may well with Adam seeke Gen. 3 some shrowde, to defende me from [Page 5] shame, as one affraide to appeare be­fore his face, with such remisnes and congealed frendship; therfore heare I fynde no gate open whereby my lo­uing Lorde may enter into my harte. The lyke I might say of his omnipotē ­cy, of his Iustice, his bountie, & other attributes. Yea I will goe further, if onely I lacked proportion, if onely my soule for a naturall imperfection, weare incapable of him: then perhaps I might be excused in parte if I came to receiue him: but hauing so often, so voluntarily, freely, & deliberately of­fended him, What can I answeare him? What an vnfittte Temple haue I prepared for him? O vere most truly I haue made Do [...]cum orationis, Mat. 2 H [...]er. 7 speluncam latronum. The howse of­prayer a denn of theeues: the tente of vertues, a caue of serpentes & basilis­kes, of vipers & infernall deuils.

But then what remedie? wheare shall I fynde a way to wynde forth of this laberinth? for receiue him I muste, receiue him condignly I can not; not to receiue him, is deathe, to receiue [Page 6] him with a certein proportion I ought. What piller of fyre, can lighten me from heauen? what voyce can com­forth me? Humilitie. Say with the Cē ­turion, Domine non sum dignus vt in­tres sub tectum meum, sed tantum die verbo, & sanabitur anima mea. Lorde I am not worthie that thou shouldest enter vnder my roofe, but onely say the woorde, & my soule shall be hea­led. So the Church saieth, & so in ve­ry deede we must say & confesse, that the first & chiefest preparation we can make, is to acknowledge our selues in­sufficient, to make any condigne pre­paration: & this not onely in wordes, but also in hart, as this discourse eui­dently sheweth.

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

ALthough the vnsearchable pro­uidence 1 of God, did well fore­see our inhabilitie for condigne Preparation, yet he would not be con­tented, with this humble nothinge, or lowlye priuation, because the swete disposition of his diuyne wisdom re­quyred aswell in grace, as in nature, the cooperation of his creatures.

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

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

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

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

If he geue sighte to the blind borne begger, it must be after the bathinge in Siloe. And finally, his vniuersall practise in curing the soares of the bo­die and greifes of the soule, was not fully brought to effect, except the pa­tientes in some sorte or other, dispo­sed them selues to receiue his diuyne influence. Hereupon came those voi­ces, Credis? Confide, quid vis? vis saluus esse? Doest thou beleue? Haue confidence, What wouldeste thou I should doe? & such like speaches, all which pregnantly proue, that God ex­acteth of men, a free & voluntary co­operation & preparation to their iusti­fication & saluation. For then he knew the musick to be most sweete, when the treble & the basse, the highest and the lowest, God & his creatures, con­sorted in one harmonie, by due order, proportion, & subordination. For it standethe not with the nature of frend­shipp [Page 9] that a man should be either admitted into the amitie of God, or encreased in his loue, hauing free will, withowt the cooperation therof, no more then a man that had handes, shoulde feede without putting meate into his mouth, or a fishe shoulde lyue without swim­ming, or a birde withowt flying.

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

We know the Eucharist, is a foode ordeyned for the norishmente of the 2 soule, for by Baptisme, we are rege­nerated spiritually: by confirmation, we grow in grace: by the Eucharist, after we come to a certeine perfecte growth, we are norished & confirmed [Page 10] in goddes fauour. All norishment re­quireth a lyuelie bodie, not ouerlaide with malignante humoures, prepared by hunger & naturall heate, to coo­perat with it, for the reparation of lost forces.

Moreouer the Philosophers hould 3 for a protrite axiome, that omne agens agit, secundum dispositam materiam. Euery agent workethe, accordinge to the disposition of the matter. So we see the soon, if it passe through a clere ayre, what a floodd of light it issueth from heauen vpon the earth: if it find some rare or thinn clowdes in the way, the force is somthinge diminished: if a grosse and thicke clowde, be inter­posed, the vehemency is greatly stay­ed, but if a mistie fogge, it scarce ap­peareth; if the mone, theare foloweth an eclipse though it weare at none.

In lyke maner, if a soule come to this fountayne of light but eclipsed, that is haith a mortall sinne interposed which fully & wholly hindereth the influence thereof: then what can folowe but nighte and darknes, at what tywe the [Page 11] toades & serpents range abroade, see­kinge for their pray. If fogges of sen­sualitye, clowdes of concupiscences, mistes of petie malices, ouercaste the harte: the force of deuotion, the fer­uoure of Charitye, the sweetenes of loue, (the proper effectes of this celes­tiall foode,) are greatly hindered.

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

Doth not faith teach vs, & diuini­tie 4 manifestly shew vnto vs, that Christ the lyfe & soule of this Sacramente, is an infinite dignitie? his merittes of in­finite desert? this oblation, of infinite valewe? that, in fine, we haue heare present before the dores of oure harts an immensiue sea of heauenly fauoures & graces? Why then receiue we not [Page 12] whole riuers of these supernaturall ri­ches? why fill we not oure hartes as farr as they are capable? Haithe not God said, Aperi os tunm, & implebo illud? Psal. 80 Open thy mouth, & I will fill it? Ah it is not the defect of Christ & his sa­crifice, but our want & indisposition.

The vessells first failed, before Eli­as oyle seased, & our soules shall first 4. Re. 4 be stopped with imperfections, then this Sacramente stayed to imparte his graces. Therfore let vs enlarge oure soules with charitie, let vs make them deepe with humilitie, let vs raife them vppe a lofte with loue & feruoure, let vs open all our passages with prayers, meditations, sighes, and godly affecti­ons, let vs shutt vpp all the sluces, & sinkes, to sinne & hell, that no ma­lice or impietie, no sensualitie or con­cupiscence, passe into the bosome of our hartes, & then, erit sicut flum [...] Isa. 48 pax tua, thy peace shall be as a fludd then the soyle of the soule will flowe [...] Exod. 3 Ps. 147 with milke & honie. Then, Ex adipe fruments satiet te. Then, Torculari [...] redundabunt vino, & horrea tua abun­dabunt [Page 13] frumento. Thy wyne presses shall ouerflowe with wyne, and thy Ioel. 2 barnes abounde with wheate.

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

So many stately Churches as I see bu [...]lded in Englande, condemne my indeuotion: for they manifeste vnto [Page 14] theire founders religion and pietie to this blessed sacrament. They builded them with their blood, theire sweate, care, & longe laboure: & how muche more oughte I to doe, for preparinge myne owne soule, for whose cause god would haue Temples, Ministers, with all other rightes and ceremonies appoynted?

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

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

Who is this that will harboure in thy harte? The owner of thy harte, thy landslorde, he comes to visitt his own possession, that farme he lette thee: and wilte thou not prepare a decente roome for him? Who is this that will soiourne with thee? thy redemer, he that deliuered thee out of boundage, [Page 15] he that paide thy ransom, he that set thee at libertie. And wilte thou not render him thankes? Wilt thou not acknowledg his benefites? Wilt thou not by diligent preparation shewe thy selfe greatfull? Who is this that will visitt thee? Thy dearest frend in the world, one that loues thee better then either father or mother, and haithe shewed his loue more effectually then either of them bothe, by sheddinge all his blood to saue thy lyfe, to cure thy soule, & wilt thou be so churlishe as not to entert [...]ine so true, so entyre & so faithfull a frend with bowels of Charitie, with zealous desyres, with enflammed affection. Who is this that cometh thus masked, with the ryndes of breade & wyne to be eaten of thee? Thy pastoure, to feede thee with his owne blood: thy preiste, to sanctifye thee with his own Sacrament: thy ma­ster, to illuminate thee with his owne faith: thy spowse, to marry thee, by his diuyne & ineffable vnion: thy phi­sition, to cure thee with his immortall fleshe: thy lyfe, to reuyue thee with [Page 16] his glorious bodie; thy laste ende, to deify thee with his diuinitye. And for so manye graces and fauoures, doest thou imagine that he expecteth not some preparation, some corres­pondence? truly if he did not, yet cur­tesie, ciuilitie, humanitie, the lawe of nature, the bounde of a loyall minde, good maners, would enforce any no­ble hart, to stretche the vaines of his witt vpon the tenters, to finde owt all meanes possible, to gratify such a be­nefactour, to content such a gueste, to interteyne such a frend.

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

THAT THERE BE TWO SORTES OF PREPARATIONS.
CAP 3.

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

He that is washed, nedeth not but to [Page 18] washe his feete. Of these two prepa­rations, I meane to deliuer all that fo­loweth in this treatise. And first of all what preparation of necessitie Christi­ans are commaunded to bringe when they come to participate these sacred misteries. Vndoubted it is, that who soeuer will eate this foode & not to his damnation, must come without spott of mortall sinne, that is in his consci­ence he perswadeth him selfe, that he is in the fauoure & grace of God.

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

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

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

This is that Iudgment S. Paule said they eate, not iudginge the bodie of 1 Cor. 11 our Lord, but casting so precious a Iu­ell, into so lothsome a dongehill: so sweete a liquor, in so stinkinge a ves­sell, the dainties of heauen, in a pla­ter of hell. This can not be done with­out a horrible offence & a most hey­nous cryme. These saith S. Ciprian, Libr. de caena do. lick the stone, but neither suck honie nor oyle: & better had it bene for thē with a milstone about their neckes, to Deu. 32 Mat. 18 haue bene drowned in the bothom of the sea. A man therfore that haithe cōmitted a mortall sinnē can not be ad­mitted to eate at this table, except he obteine first forgeuenes thereof, at the handes of God, the which he may get by contrition, that is a most profound [Page 20] & internall griefe rooted in the loue of God, & hatred of sinnes, as iniuries done to him.

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

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

The vserer must make restitution, & desist from all his trade: The man­chante muste restoare his euill gotten [Page 21] goodes, rectify his contracts, vse iust measures, &c. He that liued in ha­tred, must procure reconciliation. He that passed his dayes riotously, must leaue his euell company, auoyde dan­gerous & experimented occasions of deadly sinne: finally he muste agree with his aduersary whyle he walkethe in the way, that is, his owne consci­ence, that it accuse him not one day, before his Iudge, when theare is noe place of appellation, nor tyme of a­mendemente.

A case of conscience mighte heare be proponed, for Catholickes in En­glande: if beinge in prison for religi­on, & not hauing any meanes to com to a priest to confession: if such a one mighte receiue the blessed Sacrament withoute Confession, hauinge onely contrition of his sinnes. Some will say, let him confesse by writing: But whe­ther confession by writing, be auale­able or noe, I will not now dispute, I know theare are some that defende it, but I can not allowe it, because by letters, I can not knowe the presente [Page 22] state of the penitent, when I geue the absolution: it may be he remembreth so me other mortall sinne, the which he would confesse before I absolue him: it may be he sinneth at the same time: it may be he haith some circumstance necessary to be confessed. Yet whe­ther this be a true opinion or noe, I houlde it in noe wyse conuenient, to be practised in Englande, for the scā ­dall that might occurr, if any such let­ters were intercepted by protestants. Therefore I am os opinion, that such a person after that he haith endeuored for his possibilitie, with praiers to god with greife of sinnes, with a firme pur­pose neuer to fall againe; that he may receiue the blessed sacramente with contrition, although he can not come to confession: because the precept of confession, beinge appoynted by the Churche, we are to suppose, that she neuer intended thereby, to hinder such good soules from the blood of Christ, who stand prepared to offer their blood for Christ. And it seemeth not agre­able to the bowells of pietye, to de­priue [Page 23] her children, in such extreame conflictes, of all spirituall armour, against the aduersaries of her faith.

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

After this disposition, I am not boūd vnder a mortall sinne, to any other preparation, for by confession, I am reconcyled to God, indued with his grace, appareled with the weddinge Mat. 22 garment appoynted for this feast, an nombred amongeste the frendes and children of God, writen as an inhabi­tant for the citie of Angels. Yet the remembrance of my passed offences, the shame of my transgressions, the horrour of displeasinge so soueraigne a maiestie, ought a little to withdraw me from kissinge his syde, which not longe before, I had so notoriously wounded: to make retyre from im­bracinge him, whose loue not long a­goe, so basely I dispysed: to cause me [Page 24] stay my foote for vsing him so fami­liarly, whose frendship hard before, I disdayned so contemptuously.

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

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

I Once demaunded of a godly and deuoute Religious man, what was the moste forcible meane, that he by longe experience had proued, to helpe a man to pray well & deuout­ly? He answeared me, a good lyfe, continually to liue well: The which meane in verie deede is most forcible, for such men haue theire hartes reple­nished with Goddes graces, their pas­sions burste not forthe vehemently, theire soules are indued with many good habits, they fall rarely, ryse more feruently, and consequently conuerse with God more familiarly, and pray more deuoutly. I say after that maner what preparation principally oughte­we to bringe to the Euchariste? a cō ­tinuall good lyfe. What secondly? [Page 26] A continuall vertuous lyfe. What Thirdly? I answeare the same. For those that liue religiously, quickly can reuyue & stirr vpp, the grace of God that lodgeth in their hartes; they can presently with one blaste, accende the flame of Charitie.

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

For these therfore, incipientes, & pro­ficientes, for them that begin to serue God, & them that haue made some [Page 27] progresse in goddes seruice, these no­tes may serue. For fasting, wearinge of shirtes of hayre, disciplines, almes deedes, lying harde, and other lyke mortifications & holy exercyses, con­cerning the bodie: theare can no pre­scripte generall rule be geuen: for as the complexions, abilities, & meanes to effect these are different; euen so the practise of all can not be alyke, but these rules may be taken as conueni­ente.

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

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

Thirdly all those who communi­cate [Page 28] once a monthe, or once euerie weeke, ought to vse som one or two of these mortifications: for this sacred mirhe, will preseme oure senses from corruption: these spirituall actions, in tyme, will spiritualize oure carnall bo­dies, & make them fitte instrumentes to serue oure soules, as harboures for the sacred eucharist.

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

These premised, it foloweth that we entreate of those spirituall meditations, deuout exercyses, & godly preparati­ons, that all good soules may conue­niontly, easely, breefely, & religious­ly practise, before they sitt downe to this table, all which I reduce to sixe actes of fyue vertues. And the verie [Page 29] same which the Councell of Trente reckeneth, as dispositiōs to iustificati­on: those I Iudge most fitt preparati­ons for the sacred communion: Feare, Faith, Hope Charitie, Repentance, which I deuyde into two operations, detestation of oure passed lyfe, and a firme resolution, not to fall againe, the which for memory sake, I thought good to comprehend in this one word Feare: For Feare of it selfe, represen­teth vnto me, the firste acte. F, the first letter of Faith: Faith, Hope, and Charity. R, the second Consonante, Repentance, the which can neuer be effectuall, except it carne with it greif for sinnes paste, and a resolute good will of amendment. These be those sixe winges which the Seraphims, that are inflammed with loue, weare furnished withall, when Isa. 6 they appeared before the throne of the maiestie of God. And all deuout ca­tholicks indued with them, may haue free accesse vnto the tree of lyfe, the scate of God, that is his altar.

These be sixe gates, through which [Page 30] all courteours muste passe, that will­enter into the presence chamber, to deale with the king of heauen.

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

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

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

Moreouer, if thou synde thy selfe loaden with veniall sinnes: wash thy feete, purge them with Confession, Laua iuter innocentes manus tuas, & Ps. 25 circunda altare domini: Washe thy handes with Innocentes, & compasse the altar of our Lorde. Haue a dili­gent care, that no vncleane thoughtes [Page 32] obscure thy mynde: no hatred or ma­lice, occupie thy harte, for these two defectes, hinder greatly this sacrament of Charitie & puritie. If of frailtie they occurr, lifte vpp thy hart to god with some affectnall speach, as, Cor mun­dum Psal. 50 Mat. 26 crea in me deus. Ignosce illis do­mine, quia nesciunt quid faciunt. Cre­ate in me o Lord, a cleane harte. Forgeue them o Lorde, because they know not what they doe.

FEARE. 1

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

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

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

Worldly feare, is an inordinate af­fection [Page 33] of the soule, whereby a man flieth Feare. the seruice of god, to auoyde paine disgrace, or som other temporal losse. This feare god knowes, reigneth ouer to many in Englande, who flee from God to kepe theire goodes, frequent the Churches of protestantes, because they will not be thought Catholicks, they dare not come to the Foode of lyfe, leste they loase theire temporall lyfe. But the day will come, when they will curse this hellish feare, which hindreth them of the ioyes of heauen, and heaped vpon them, the paines of hell. This feare, all that come to the Altar of God, ought to detest.

Seruyle feare, consisteth in auoy­dinge sinne, lest God woulde punishe 2 Seruyle Feare. the offence, with losse of Glory, or gaine of tormentes: and this Fathers compare to a needle of siluer, that drawethe after it a threede of goulde: for comonly all those who are iustifi­ed, first eschew sinnes, lest god would punishe them, and then they abhorr them, because they so iniuriously of fend so louing a Father: & so this sil­uer [Page 34] feare, leadethe in the threede of goulden Charitie.

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

Filiall feare, the of spring of Charity, 3 Filiall Feare. hateth sinne, as an offence of God, so good & louing a Father; and this [Page 35] questionlesse, is most requisite, for all those that frequent this Sacrament. Therefore let euery good soule, caste a glaunce with the eye of his vnder­standing, and contemplate all his pas­sed lyfe, & afterwardes let him think with him selfe, moste certaine I am that mortally I haue offended my god my Father, but were these sinnes yet forgeuen me? Haue I confessed them with such diligence, with such greife as I ought? Haue I not left many vn­confessed for negligence? Haue I not since that tyme often with secret ha­tred, with hidden concupiscences, with clowdie desyres, of pryde, and welth, offended my Father: I knowe what perplexities, affrighted euen his greatest Sainctes: And what shall I say? One cryed, Delicta quis intellig it? ab Psal. 18 [...]ccultis meis mundae me domine. Who knoweth his sinnes? From my secrett­offences, clense me o Lorde. An other doubting said, Verebar omnia opera me­a. Iob. 9 I feared all my woorkes. An other remitting the Iudgment of his cause, to the mercy of God, confessed that [Page 36] he knew not him selfe then guiltie of [...] Cor. 4 any cryme: but for that God haithe purer eyes then any men, he can find a grosse saulte where men discouer no errour, therefore he referred all vnto his mercifull Iudgment. And so must we in this preparation, accuse oure selues in the sight of God, open oure woundes, to this heauenly phisition, that he may with his precious blood, cure our soares, & geue vs full remis­sion of our sinnes.

Angelicall feare, is a most profoūd Angelical Feare. reuerence, humilitie, respect, & sub­missiō vnto god. For the Angels knowing the maiestie of God, his perfecti­ons, and infinite goodnes: they fall downe before him, they woorshippe him, they crye incessantlie, Sanctus, Sanctus, Sanctus, dominus deus Saba­oth. Isa. 6 Holie, Holie, Holie, Lord God of Sabaoth. And this seare, this reue­rence, humilitie, respect, & submissi­on, happie is he, that can bringe it in the highest degree, to the holie Eu­chariste. Wherefore we muste pro­strat oure selues before the blessed Tri­nitie, [Page 37] & from the bothom of our har­tes, blesse, glorify, & woorship them, & particulerly for this admirable gifte of the venerable Sacramente. Blessed is that soule, that can so submitte her selfe, before the prefence of god, that with most lowly & profounde humi­litie, she can acknowledg the maiestie of God, & her own miserie, that one abisse may call vpon an other, in vo­ce Psal. 4 [...] cataract arum, that is, our nothing of his omnipotency, with the vertue of the cataractes, that is the woundes of Christ. By this is appearethe, that seruile, filiall, and Angelicall feares, prepare our Soules to this Sacrament.

FAITH. 2.

THere are three sortes of vertues, 2 whiche the sanctifyed flocke of Christ possesse: Theologicall, as Faith Hope, & Charity. Morall, as Ius­tice, Temperance, Fortitude, Pru­dence. The thirde are mixte, & bor­der vpon them bothe, as the vertues [Page 38] of penaunce, & religion. The firste haue God for their next obiect: the second our actions: the thirde, partly our actions, partly God.

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

He then that intendeth to commu­nicate, may breefely runne ouer, all those misteries, & poyntes of Faithe, which we are bonnde to beleue. For men in very deede haue a precept, to exercyse somtymes, these Theologi­call vertues; & none more conuensēt, then when they dipsose them selues, to receiue this Sacrament of Faith; They may then with tonge and harte say & confesse, that they beleue, 1. there is a God. 2 That he created heauen & earth. 3 That he punisheth [Page 39] vyce & rewardeth vertue: those with eternall paynes, these with eternall ioies. 4 That he haith a speciall pro­uidence ouer his seruants. 5 That our soules are immortall. 6 That we are conceyued in originall sinne. 7 That Faith, Hope, & Charitie, are neces­sarie meanes to saluation. 8 That repentance after actuall crymes, god re­quyreth at our handes; We may re­peate the articles of our Crede, (for the other 8, were requisyte to haue bene beleued in all ages) 9 as, That we confesse God the Father, God the Sonne, & God the holie Ghost. 10 That the Sonne was in carnate for vs. 11 Conceyued by the holy Ghost 12 Borne of a Virgin. 13 Was cru­cifyed. 14 Deade & buried. 15 That he descended into hell. 16 He roase againe the third day to lyfe. 17 And­ascended into heauen. 18. Wheare he sitteth on the righte hande of his-Father. 19 The holye Catholicke Church. 20 The Cōmuniō of Saincts. 21 Remission of sinnes.

Besydes that, there be seauen Sa­cramentes [Page 40] in the catholick Churche, Fyue whearof apperteyne to all men, as baptisme, Confirmation, the Eu­charist, Penaunce, & Extreame vne­tion. Two concerne not all, but cer­taine persons, as Matrimony, & or­der. 23 That the Scriptures procede from god. 24 That oure Sauioure is really in this Sacrament, wheare the more learned sort, may exercyse their faith most excellently, about transsub­stantiation, & all those pointes which the Catholick Church haith determi­ned in this mistery, or what els foe­uer. And after this exercyse, let them say, O Lorde I beleue all thefe, but Marc. 9 helpe my faith: I am prepared to dye for them, & therfore graunt me grace to be able to performe it.

HOPE.

GOddes goodnes after two ma­ners may be considered, firste 3 in it selfe as it perfecteth God in his nature & essence, as it enricheth his substance: secondarily, as it haithe [Page 41] relation vnto vs, by powring downe graces & fauoures, as the light of the soonne adorneth the sphere and body of the soonne, and besydes powrethe downe light, heate, vertue, & influen­ces vpō the earth. The firste goodnes of God, diuynes call absolute: the se­conde relatyue. The first is the obiect of Charitie; the seconde, the obiect of Hope. For the vertue of Hope, haith two actes or operations; one to expect & desyre of God, lyfe euer­lasting, & the meanes to atchiue it: an other to loue God as good & be­neficiall vnto vs. Both which ope­rations, be most conuenient preparations, for the soule that intendeth to re­ceiue aboundance of grace in the Eu­charist, because therein we haue oure Sauiour, our last end & felicitie, and the chefest meane that God haith de­liuered to his Churche to attaine vnto felicitie.

Therefore let thy harte then breath forth som affectuous exercyse of hope. Say, O Lord in thee I hope, thou art my hope, thou art my last ende, thou [Page 42] my glory, thou my pathe, thou my way. Ah when shall I see that day, that happy day, that day without nighte, that euerlasting day, when this soonn shall neuer set to me, when no clowde shall ouercast him? I hope o Lord by thy grace, by vertue of thy promise, that I shall performe all that thou hast commaunded me, & so enioy short­ly that I hope. And therefore come daungers, come perills, come temp­tations, come persecutions, come pri­sons, come feters, come rack, come gallowes, come death, come whatso­euer the deuill can suggest, or malice deuyse: in thee I truste, thou canst, thou wilte defende me if I fayle not, & yet by vertue of this breade of lyfe, I hope neuer to fayle.

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

The other operation of louinge of God, as communicatiue of his good­nes, as beneficiall vnto vs, serueth no lesse for our purpose, then the former. Because heare we may discourse ouer [Page 43] all the benefites that God haithe be­stowed vpon men in generall, by gifts of nature, grace, and glory, and vpon vs in particuler. The generall are, Creation, Conseruation, Redempti­on, Grace, and Glory, offered to all those that will accept them: particuler, to be borne of Christianes, to be bap­tysed, to haue offended, and yet that Goddes iustice would not condemne vs to hell in such estate, but called vs againe, iustifyed vs: & so by passing distinctly ouer the fauoures of God, I know not how, but the soule ordina­tily feeleth, a most sweete affection & tender loue vnto the geuer. In so much that S. Augustine in his confes­sions, thanked God for the milke he receyued of his nurse, by his diuine prouidence. For it is moste certayne, that if we be of the nomber of goddes elected: all particuler giftes & graces weare conferred to vs, with an inten­tion that we should effectually by thē take occasion to serue God, & con­sequently meritt lyfe euerlasting.

Wherefore I would counsell eue­ry [Page 44] one, to weigh his lyfe paste, and what meanes God vsed, to doe him good, as to conuerse with godlymen, to reade such spirituall bookes, to see, heare, or vnderstande, of examples which moued him to vertue, terrifyed him from sinne. Let him call to me­mory so many illustrations, godly motions, feares of death, desyres of hea­uen, sweete shewes of vertuous lyfe, deformities of a vitious, terroures of hell; glorie & peace in the seruice of God, finally what infinite waies God prouided to helpe him to his last ende.

All which recapitulated in one sea of graces: let him thanke God for thē Let him say, O bountifull Lorde, thy goodnes is endles, thy mercies boūd­lesse: howe shall I repay suche graces & fauoures? I am not able to answear a myte for a million: and lowe, to make them more aboundante, thou hast prepared for me, the treasures of heauen & earth in this Sacrament. As thou art myne, so I will now and euer be thyne. What I can doe for thee, I will performe, by enriching thy chur [Page 45] ches, feedinge thy poore seruantes, procuringe thy glory. &c.

CHARITIE.

IF euer in this lyfe Charitie haue occasion, 4 to vente forthe the pureste flames of loue, her most vehement affections, her fyrie desyres: If that sacred fire which our Sauiour brought from heauen ought euer to be kind­led: it is now especially when we ap­proch to this fountayne of Charitye, this springe of goddes loue. Truth it is, that Charitie bendeth wholly, to imbrace, please, & delight God, yet somtymes, through slouthe and negligence, by our imperfections & veni­all sinnes: theare is a certayne smoke, that suppresseth the flame, the which we must remoue or consume by blow­inge this fyre, as S. Paule exhorted 2 Tim. 1 his disciple, to stirr vppe the grace he had receiued by imposition of handes, by the Sacrament of holy orders.

And in this, we muste imitate the cocke, who flakereth and shakethe of [Page 46] drowsy sleepe defore he croweth. This reuyuing of Charitie we may come by, if we procure in oure Soules, a greate thirst of the water of lyfe, & a greate hunger of this breade of immortalitie.

And in verie deede theare lackethe nothinge to attayne thereunto, but a little demurr and consideration of the misterie. For if one put his hande in a flame & presently pull it back againe, the flame will not burne him, but if he demurr a little, no doubt but fire will shew what it is: so he that lingerethe a whyle in weighinge what he recei­ueth, shall not neede any greate exer­cyse to procure an inflammed desyre, but lyke the Spowse who said, Fulci­te me floribus, stipate me malis, quia a­more Cant. 2 langueo. Fortify me with flowres Inuyrone me with apples: For I lan­guishe with loue. He will languishe with the faintnes of consuming affec­tion, & crye with Dauid, Quemad­modum Psal. 41 desiderat ceruus adfontes aqua­rum, ita desiderat anima mea ad te­deus: quando veniam & apparebo ante faciem tuam? As the harte thirstethe [Page 47] after the fountaynes of water, so my soule thirstethe after thee my God: when shall I come & appeare before thy face.

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

Sinnes paste, he pardonethe: from future offences he preserueth: temp­tations, he diminisheth: passions, he brydleth: concupiscenses, he restray­neth: remorse of conscience, he ap­peaseth: the paynes of purgatory, he releaseth: the flames of hell, he who ly extinguisheth: all euills in fyne flie from the face of his maiestie, as ser­pentes & snakes from the light of the [Page 48] soonne.

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

I thinke that no man of discretion, would not desyre most earnestly such a foode, which bringethe with it so many treasures. Yet heare I might ex­clame & call vpon heauen & earth, to wonder at the blyndnes of men, who ripp owte the bowels of the earthe, delue into the hart of craggie rockes, for the thirst of goulde & filuer: who sleepe neither daie nor nighte to hunt for honoures: who spende theire lyfe, theire patrimonies, theire credit, their bodies, their soules, for a dramme of [Page 49] dronken delight & carnall pleasure, and yet will scarse spende the tenthe part of that diligence, to winn the trea­sure of all treasures, the honoure of all honoures, the delight of all delights, true, permanent, glorious, not infe­rioure to man, but elcuating him, to the equalitie of Angells.

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

Neither must thou think, that preseutly thou shalte recouer thye spiri­tuall [Page 50] health, for neither doe patientes presently recouer their corporall: but expect a tyme, vse it oftē, procure that thy bodie be kept in good order, thy soule collected, thy company & con­uersation religious: & then after halfe a yeare of this cariage, tell me whe­ther this medicine haith not greatly­comforted thy soule, rectifyed thy fa­culties, and caused thee, to render that frute thou wished. Inflammed with this heauenly desyre, & languish­inge with this sacred hunger: I will say with Dauid, No [...] dabo somnum o­culis Psa. 131 meis, nec palpebris me [...]s dormita­tionem, & requiem temporibus meis: donec inueniam locum Domino, taber­naculum deo Iacob. I will not permitt myne eyes to slepe, nor myne eyelids to slumber, nor my temples to reste: vntill I prouide a place for our Lorde, a tabernacle for the God of Iacob. I will neither slepe nor rest, till I find the place of my God, till I see him, till I prepare him a gratefull seate, a godly tabernacle, a princely throne. With the spowse in the Canticles, Cir [Page 51] cuibo querens quem diligit anima mea. I will circuite, searchinge, whom my soule doth loue. I will vse these cir­cles. I will firste consider howe God created me right, but I fell; then he redemed me, but yet I was negligent to applye his precious blood vnto my soule: He gaue me then his sacred foode, wherein he is the applyer, the applyed, & the meanes of applicati­on. O how many circles of Goddes loue & our ingratitude, might deuout soules runne ouer, in meditatinge the passion of Christ, & the manifould fa­uoures he shewethe vs, in this Sacra­ment?

VNION IN WILLES. 1 HOW WE MVST PROCƲRE to vnite oure Soules to God, in preparing them to receiue him.

ALL naturall bodies, the nearer they approch theire places and centers, the more they accele­rate their motion, they runn with grea­ter [Page 52] force and vehemency: So our har­tes running to God the moste naturall place of oure soules, the verie center of all pyctie & religion, with the win­ges of our willes, we ought rather to flye then runne. And therfore as oure Sauiour cometh to vs running ouer the mountaines, and passinge ouer-hilles, Cant. 2 moued with the motion of loue: so let vs with the lyke loue, encounter him. He cometh to vnite him selfe to vs (as was declared in the 41. cause) lett vs endeuour to vnite our soules to him. And first of all, our wittes and vnderstanding: Reuele to God thy se­crets, Psal. 36 make him partaker of thy coun­cels, of thy designementes.

But some wrangsing Sophister will say, to what ende? doth not god know omnes cogitationes nostras a longe? all­our Ps. 138 thoughtes a farre of? Doth not he see them better then we? To what end then should we reueale them? He can satisfy this speculation. He knew well the contrarie to be most gratefull to God in practise who said Effandite co­ram illo corda vestra, Poure owte your Psa. 61 [Page 53] hartes before him, open vnto him your desyres. He knowes them before I am not ignorante, effundite, poure them forth, & he lykewyse will confirme it Psal. 36 that said, Reuela Domino viam tuam, & ipse faciet. Reueale thy way vnto out Lord, and he will woorke. For in truth although God know all we haue in our hartes, yet, I know not how, but (in vnfouldinge our secretes, vnto him) we receiue a meruelous conten­tation, as the prodigall sonne retur­ning to hisfather, discouered his lewd behauiour, & ryotous lyfe in sayinge, Pater peccaui in coelum & coram te, & Luc. 15 iam non sum dignus vocari filius tuus. Father I haue sinned against heauen & before thee, & am not nowe worthie to be called thy sonne. His Father knew well before his erroures, he had seene his repentance, but yet this pou­ringe forth of his soule, was question­les, no lesse gratefull to the Father, then comfortable to the sonne. And Dauid the Prophet semeth to empty all the secrets of his soule, in his psal­mes, Quoniam iniquitatem meam ego [Page 54] cognosco, & peccatum [...]um contrame est semper. Tibi soli peccaui, &c. Be­cause I acknowledge myne iniquitie, & my sinne is alwaies against me, thee alone I haue offended. So ought we in particuler to receiue the memory of our passed lyfe, the sinnes of our youth what graces God gaue vs, & how ne­gligently, how indeuoutly, how irre­uerently we departed our selues with him and them. And truly if this be done with good attention, and but a meane affection: It fillethe the soule with meruelous consolation. For me think I see God, powringe into those vessels of that hart, as many graces as it reuealeth secrets; because he know­eth well enoughe, that men can not instruct or open vnto him, any thing that he knoweth not: vet that frendly affection, that amiable conuersation, that endeuorethe to accomplishe true frendshipp & amitie, is most acepta­ble to his maiestie, and consequently, most profitable to vs.

VNION IN AFFECTION.

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

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

He therefore that pretendethe, to make an exquisyte preparation, Let him heare dilate his hart, and extende his affection. I know some good soules in the world, who euery morning so soone as they awake, the first woorde that issueth owt of their mouth is this, O Lord graunt me that I may spende this day most feruently to thyne honor & glory. And as often as they heare the clock stryke, passe by any church see any Image, they renew this swete & angelicall breath. And truly in this poynt, we shoulde be lyke the coue­tous marchantes, who let noe occasi­on passe wheare they think they may gaine. You may see how they stand expecting at their stawles, euery looke or glaunce, euery stop or stay, of pas­singers, is a sufficiente motiue, to in­uyte or call them to buy: So shoulde these soules doe, who are trayned vpp in the shopp of deuotion, and loue of God, lett passe noe little occasion, wheare they may glorify God by per­fecting their owne soules, by benefy­ting their neighboures. For I lett passe [Page 57] the bound we haue to doe so, for di­uers benefites god haith bestowed vpō vs. I omitt the excesse of meritts we offer vpp to God: I will say nothing of the feruent loue of God which de­serueth it, but that this affection, this desyre, this thirste of goddes glory, is a greate signe of predestination. For I am not ignorant, that Fathers assign many great & notable coniectures, of the present grace & fauoure of god, of eternall predestination & future bles­sednes: as to lyue alonge tyme with­out mortall sinne, is a good signe of present grace, & predestination, but secret sinnes creepe in often, & a cer­taine remisnesse of good woorks, crac­keth the brake many times, wherein men semed to sayle securely.

Patience in aduersitie, arguethe a stedfastnes of mynde, and exceesse of fortitude, but yet often he that is pati­ent to day, loseth his patience to mo­row, he that was patiente in loosinge his goodes, will not sticke to fall into some other sinne, or if he be patient in one matter, he is impatiente in an [Page 58] other. To heare willingly the woord of God, (so our Sauiour taught vs) is a good signe, for he that affectethe goddes woord comonly haithe an in­tention to obserue it, but this signe often fayleth, for many for vaine cu­riositie, or to manteyne theire wrang­ling spirites, as Caluenistes are neuer quyet, but when their eares are tikled with itchinge sermons, or cauelinge cathechismes. To loue and pray for our enemies, is a good signe of pre­destination, a note of greate charitie, but yet it may proceede of a certaine naturall disposition of a noble mynde, rather then the true loue of god. For many disdayn to reuenge iniuries done vnto them, for a naturall inclination to magnanimity, as the eagle to seaze vpon the flies, although they molest her. Martyrdome, a confession of Christes faithe, a sealinge of his loue with blood, is an excellent signe, but yet we see how many heritykes haue offered them selues to death for their phantasticall opinions. Yet in my Iudgmēt, this affection, this neuer-resting [Page 59] desyre of Goddes glorie, this conti­nuall procuring of a mannes own per­fection, or the spirituall good of his neighboure, is as manifeste a signe of predestination, as any of the rest. For such soules are lyke vnto a needle tou­ched with the loade stone, that neuer restethe till it be fixed with the pole­starr: euen so they touched with pre­destination, ueuer rest night nor day, eatinge & drinkinge, at home and a­broade, in prison & in libertie, they are alwayes stirringe, they neuer can be quyet, till they be vnited with their pole, with god in heauen.

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

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

I haue seenc this feruent affection [Page 60] in certayn deuout persons, put in prac­tyse, & they semed vnto me, Scintil­lae Sap. 3 discurrentes in aruudinet [...], certayne sparkes offyre flying among drie canes burning all they meete withall: Their eyes, actions, & woordes, weare all inflammed with this desyre of Goddes glory & honoure: They weare neuer well, but when they meditated, in­uented, or executed somthing for god for the reducing of sinners to good life, heretikes to the church, & good men to the increase of perfection.

In this vnion of our willes with gods will, consisteth the somme, the soule, & verey essense of that preparation, we ought to bring to this Altar of god. For by this affection, oure hartes are ī larged, the vessels of oure soules are made more capable, The temple of Christe is much more amplifyed. Therfore he that intendeth to receiue our Sauioure, with conuenient deuoti­on: let him make a most firme resolu­tion, not in woordes, but really, and from the bothom of his harte, that he will neither speake, thinke, nor doe, [Page 61] any thing in all his lyfe (as farr as god will graunte him grace) but all shall tende to goddes honour & glory, to the profitt of his owne soule, and his neighboures. This is a hart, secun­dum cor dei, correspōdent to the hart of god. O what a diuyne vnion will this be, wheare Christe geuethe him selfe whollie to man, and man conse­crateth him selfe wholly to Christe.

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

O blessed soules that vnderstande this poynte & put it in execution. O howe gratefull an oblation is this, to him that thirsteth after our good? O howe ryche will suche soules returne from this tresury of all goddes graces? All other vnions, all other vertnes, [Page 62] wayte vpon this good will, the effica­cy whereof, the execution will trye.

ZEALE. 3

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

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

This effect of loue, causeth greife and anguishe in those soules wheare it reigneth, because they can not abide that God be iniuryed, they can not tollerate the blasphemies of mē, their improperations, maledictions, theftes heresies, and such lyke offences. For when they perceiue God so dispised, whom men oughte so to haue woor­shipped & reuerenced: They consume away with greife, and so said he that felte it him selfe, Tabescere me fecit Ps. 148 [Page 63] zelus meus, My zeale did consume me.

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

EXTACIE.

[...] [Page 67] actions by saying, this o Lorde I doe for thee, this I offer thee, this I will effect most diligently & for thy loue.

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

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

BENEVOLENCE. 5

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

If my faculty serue, I will be boun­tifull to the Churche by adorninge his sacraments: I will succour those which suffer in prison for the confession of this mistery: I will procure meanes, althoughe neuer so many daungers en­sue, that God be glorifyed by the dis­tribution of this sacred foode. For bet­ter it weare that I shoulde be depry­ued of a thowsande lyues, then God depryued of his glory. If my abilitie afford not, then will I wish & desyre that it did, and supply in affecte, that which I want in effecte. Then I will ascende with my prayer into heauen, & request all the neene quieres of An­gels, Archangels, Thrones, Domi­nations, [Page 68] Vertues, Powers, Princes, Cherubims & Seraphims, all the trow­pes of Patriarches & Prophets, all the colledg of Christes Apostles, the in­uincible army of Martyres, the holy congregation of Confessoures, the vn­spotted society of Virgins: to blesse & prayse God for his admirable loue, in instituting this Sacramente, & besech them with their inflammed affections, to accompany my could desyres.

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

The denoute receauer, might add heare, a reciprocate loue of God, ac­cordinge to those diuersityes of loue, which we declared in the other booke of causes, that our louing God in this [Page 69] crament, did manifeste vnto vs, as a pryzinge loue, a vehemente loue with 12 proprieties, an extensyue loue, & a tender loue. All which, as we there appropriated them to God: so heare we may procure in some part, to ap­ply them vnto vs, & endeuour to ac­tuate them in desyre or effect, as neare as we may. And therin, those that re­ceyue this Sacrament euery day, shall fynde most aboundant matter for Me­ditation, & those which communicate once a weeke, for dyuers dayes, & dyuers tymes.

GREEFE FOR SINNES PAST.
The Fyfih acte of Preparation.

ALthough by confession & con­trition, our sinnes be pardoned, yet we must not lyue in securitie that God haith forgeuen them, accor­ding to that sayinge of the wyse man; De propitiato p [...]ccato, noli esse sine met is Eccl. 5 Be not without feare of the forgeuen [Page 70] sinne. And therefore the practise of good kinge Ezechias, may teache vs a good lesson, Recog [...]tabo (saiethe he) omnes annos meos, in amaritudine ani­mae Isa. 38 meae. I will thinke of all my years in bitternes of my soule. I will there­fore cast an eye ouer my whole lyfe & in one prospect, behoulde the defor­mitie, the multitude, the iniquitie, the turpitude, the malice, of my ouer­passed course, in what a hell of wic­kednes, I lay buried, in what a dan­gerous state I had caste my selfe, and yet God of his mercy haith vouchsa­fed, not onely to call me owt of that chaos and abisse of miserye, but also haith bene contented, to admit me to the participation of him selfe, that I might suck hony owte of his syde, in whose face so often I haue spitte the rancoure of my spyte and malyce. O what fountayne ofteares heare would I wishe, to bath my soule in, not tea­res of water, but teares of blood. For what teares can rynse that soule which nothinge els but onely Christes blood could clense? Heare I woulde weepe [Page 71] with Mary Magdalen: Heare I would Luc. 7 Psal. 6 Mat. 26 Psal. 50 washe my cowch with Dauid: Heare I would complayne with S. Peter: Heare I will crye, Amplius laua me do­mine ab iniquitate mea, & a peccato meo munda me. Washe me againe O Lorde from myne iniquitie, & clense me from my sinne. O Lorde I hope thou hast forgeuen me my sinnes, but yet I am not cōtented, wash me more, wash me againe & againe, Ah clense me from my sinne, leaue no spott, no euill habitt, no vitious inclination, no scarre thereof in my soule. For, Pec­catum meum coutra me est semper, My sinne is against me alwaies: Me think I heare continually my conscience rin­ging a peale ro the eares of my soule, & soundinge this lamentable Anthem without intermission. O vnhappy art thou: doe, say, or think what thou canst, thou hast committed such, and such horrible crymes, thou haste dis­graced, dishonored, despysed, & cru­cifyed thy God: & now thinkest thou to haue such free accesse to eate his fa­cred bodie & blood? With what face [Page 72] caust thou appeare before him, whom so iniuriouslye, so tratorouslye, for so small intereste, for thyne owne losse, thou hast thus handled? Amplius laua me. Ah sweete Iesu washe me more. What now auayle thee all those plea­sures, Sap. 5 what delight haue all thy sen­sualities lefte behinde them, but the poysened sting of remorse? Ah, De­licta Psal. 24 mea ne memineris domine. Sweete Iesu remember not myne offences. O my God I would come vnto thee, to imbrace thee, but my sinnes do feare me. Oza touched but thy Arcke, & 2 Reg. 6 presently he was striken deade. And if one irreuerence deserued suche pu­nishment, what shall I expecte, who haue committed thowsandes, & am to eate the true manna conteyned in the arcke? If Absalon durste not looke 2 Reg. 13 his father in the face for three yeares, after he had cōmitted one sinne: how dare I looke vpon this hoast after so many. If Moyses caused the people Exo. 19 to prepare them selues for three dayes before they receyued their Law in the Tables of stone: alas what shall I do [Page 73] who haue offended so oftē, to receiue the Law-geuer him selfe. If so many 1 Reg. 6 thowsandes dyed, for curiously be­houlding goddes Arck, which apper­teyned not vnto them: Alas I will say good Lord perhappes this sacred foode apperteyneth not to me, & therefore I shall fall into the same punishmente with them, for hauinge committed a more horrible offence. But yet o lord hopinge in thy goodnes, trustinge in thy mercy; heare I present my selfe­before thy maiestie, prepared to ac­cept what crosse, what punishmente, what aduersitye, thy graceous hande will impose vpon me. I am ready to tollerate sicknes of my body, temp­tations of my soule, imprisonment for my religion, deathe for the profession of my faith. Ah sweete Iesu, for ex­traordinary delightes, I am contented, I desyre (with the helpe of thy grace) extraordinary paines: And I woulde wish that rather malice shoulde fayle in inuenting, then I in sufferinge.

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

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

The firste Acte, is detestation of sinne. The nexte, emendation of lyfe, or a constant purpose neuer to trans­gresse mortally, the Lawe of God. These two actes I say, issue owt of the loue of God, for no man can loue god effectually, but he detesteth virtually, all that offendeth, iniurieth, or impa­reth his honour. Lykewyse he that lo­ueth God from his hart, can not but consequently desyre & intende really to obserue, all that concerneth the mā ­tenance & preseruation of theire loue. Ʋos (saith Christe) amici mei eritis, si Io. 15 [Page 75] feceritis ea quae ego precipio vobis. You shall be my frendes, if you doe those thinges which I commaunde you.

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

These sixe actes of Feare, Faithe, Hope, Charitie, Greife, & Emenda­tion, [Page 76] comprehend the whole prepa­ration, requisyte before receyuing of the Eucharist.

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

Yet heare it is to be noted, that co­monly diuynes graunt, that in this sa­crament, by three causes, our grace, Charitie, & perfection, are augmen­ted. Firste, ex opere operato. For the woork wrought, that is, for the onely receyuinge of this sacrament. So that if one weare in grace, & had noe dis­position at all, he shoulde receyue a [Page 77] certayne degree of grace, as when li­tle children in passed ages did com­municate, although they brought noe preparation actually, yet because they weare in grace, thaire grace was in­creased; the reason whereof we gather owt of those woordes of Christ, Quimanducat me, & ipse viuit propter me. Io. 6 He that eateth me, liueth for me. Which woordes being absolute, must be vnderstoode, to agree to all sorts of persons that, non ponant obicem, in­terpose not some impediment, which children do not. Yet for the reue­rence to this maiesticall Sacramente, the holy Ghost directed the church, to prohibit the vse thereof to childrē & infantes.

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

Herevpon came those axiomes in faith, Timor domini expellit peccatum. Eccl. 1 The feare of God, expellethe sinne, [Page 78] the which it could not doe in effect, but by the force of grace, that God powreth into the soule. Fides tua, te Luc. 7 saluam fecit. Thy faithe haithe saued thee. Qui habet hanc spem, sanctificat 1 Io. 3 se. Who haith this hope, sanctifyeth him selfe. Remittuntur ei peccata mul­ta, Luc. 7 quoniam dilexit multum. Many sinnes are forgeuen her, because she haithe loued muche. And although moste of those places, shewe but that grace in our first sanctification, is con­ferred vnto vs for these dispositions: yet I hope noe man will deny, but the same are instruments deseruing for the increase of iustice. Because he weare verie blockishe that woulde say, that vertue is better rewarded of god when a sinner beginneth to lyue vertuously, then when a iust man continuethe his loyalty & seruyce to god, for so grace should be a hinderance to reward, and sinne a furtherance: and a man merit lesse being goddes frende, then when he was his enemye: the which is not onelye absurde, but also folishe. He therefore that disposethe his soule by [Page 79] the aforesaid vertuous operations, for them precysely receyuethe a certaine degree of grace & glory.

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

This augmentation and growth in grace, requytethe aboundantly, the litle laboure and paynes we bestow in [Page 80] preparation.

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

THE SECOND PART. OF PREPARATION WHĒ we Communicate.

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

At that present (accordinge to his precept) I will firste call to memory, his bitter passion: I will Imagine, I did see him distilling his sacred blood in the mount Caluarye, to washe my sinnes, to cure my soares, to deliuer me from deathe, to conducte me to a perpetuall lyfe. I will sitt vnder the shade of this tree, & see if he will let fall into the lapp of my hart, some of those frutes, which he brought from heauen, whose vertue causeth immor­tality. [Page 82] Heare I will sett my soule fully in or­der, to receiue my Lord. But because I know, that as one sorte of coloure, loathethe the eye, one sorte of meate cloyeth the stomake, therefore I will put on the habites of dyuers persons, who come all to this fountayn of life, to this tree of paradise, to this gate of heauen, to quench theire thirst, to re­store their forces, to demaunde some spirituall refection.

  • First I will come as a begger poore & naked, to be appareled with this sa­crament.
  • 2 As wounded to deathe, to fynde heare the medicyne of lyfe.
  • 3 As a sonne, to his father.
  • 4 As a frende, to his frende.
  • 5 As a souldier, to his Captaine.
  • 6 As a scholer, to his maister.
  • 7 As a creature, to glorify his Crea­tor.
  • 8 As one chayned by enemies, sekig for his redemer.
  • 9 As a gardin after winter withered, & dryed, to demaunde the dewe of­heauen.
  • [Page 83]10 As an infant, to the breaste of his mother.
  • 11 As lackinge some particuler ver­tue, lyke a Lazarus, to craue the crū ­mes of goddes grace.
  • 12 As the three kinges came to adore Christ.
  • 13 As a shipp in a tempest, to desire some prosperous goale.
  • 14 As the prodigall sonne.
  • 15 To honoure godds Sainctes.
  • 16 As a hart, thirsting the fountaine of lyfe.
  • 17 As a pilgrim.
  • 18 As a faithlesse spowse, to her hus­bande.
  • 19 As propitiation for the deade.
  • 20 As a gratefull obsequy to God, for all his Sainctes.
  • 21 As mouing to prayer.

NAKED.
CAP. 1.

AFter the first & great fall of A­dam, Gen. 3 we know he lost his gar­mentes of immortalitie, and in lieu of them, was cast owt of paradise not onely naked, but also disgraced with miserie, & shame: And God to declare the base attyre & beggerie of his soule, appareled him with the skin­nes of beastes, that he mighte vnder­stand, his Angelicall robes, were chā ­ged into the verie scūme of brute cre­atures. These beastly raggs he beque­thed to all his posteritie, & left them as a part of their inheritance. Yet this attyre by baptism we cast away, Christ clotheth vs anew, Quot quot baptizati Gal. 3 estis, Christum induistis. Howe many of you are baptysed, ye haue put on Christ. But alas by actuall sinnes, we are turned owt of these garmentes, & fallen into as beggerly an estate as be­fore, in suche sorte that oure Sauioure [Page 85] recounted to one, his internall misery, and spirituall spirituall pouertie, who thoughte him selfe well appareled, Dicis (saith Apo [...]. 3 Christ) quod diues sum & locupletatus, & [...]ullius egeo: & nescis quia tu es mi­ser, & miserabilis, & pauper, & caet [...]s, & nudus. Thou saiest, that, I am rich, & welthie, & I neede nothinge: and thou knowes not, that thou art a my­ser, & miserable, & poore, & blinde, & naked. Lest I perhappes be fallen into this miserie, & be ignorant there­of: I will request my sauiour, to cloth me with this Sacrament, the which I know not onely to be meate to feede my body, but also a garmente for my back. For me thinke I heare him from the crosse (vnder which I sitt) exhor­ting me to buy this apparell of him to clothe me againe. Suadeo tibi emere Ibidem. a me aurum ignitum, probatum, vt lo­cuples fias, & vestimentis albis indua­ris, vt no [...] appareat confusio nuditatis [...]ae. I exhort thee to buy of me glow­ing gould, proued, that thou maist be ri [...]he, & be appareled with whyte gar­mentes, that the shame of thy naked­nes [Page 86] doe not appeare. What goulde is this so glowing, so fyned, but oure Sauioure in the Euchariste, but ninge with loue, not defyled with any im­purity? For he is new goulde, neuer stayned with sinne, proued with temp­tations & tormentes. What can more enrich vs then this treasure? And what garment is more fitte & sutable to our soule then he that made it & redemed it, the first peece from whence it was cutt? For let vs gather all the good & profitt we receaue of our garments, & we shall most euidently see, how the Eucharist better appareleth our soules, then any garmentes our bodies.

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

Let vs runn ouer them all and con­template then in the Euchariste, the which concernethe the heate of oure [Page 87] soules, the internall deuotion & Cha­ritie, for those woordes, ad literam to the letter, must be thus vnderstoode, If you eate not the fleshe of the sonne Io. 6 of man & drinke his blood, you shall haue noe lyfe in you. That is, you shall loose your spirituall lyfe the heate of Charity, for without this garment it vaporeth forth. Therefore we must procure the Eucharist, to kepe in the vapoures & exhalations, that the soule may be warme with piety & deuoti­on.

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

The Euchariste secondarily, pro­tecteth vs from iniuries of spirituall e­nemies, who with tempestes of temp­tations, with congealed frostes of wic­ked examples, with boysterous windes [Page 88] of persecutions, contende to extin­guish the spirituall heate of grace and Charitie: But that table which Christ haith prepared for Dauid, againste thē that afflicted him: supplyeth the want Psal. 22 of a winters robe, no could can pearce it, no winde passe through it.

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

Lastly the Eucharist was represen­ted by those garmentes which Iacob Gen. 27 appeared withall before his oulde fa­ther Isaack, who feeling the fragrante smell thereof, tanquam agri pleni, cui [Page 89] dixit dominus, As of a full feelde, the which God haithe blessed: gaue him that solemne benediction of the dew of heauen, & the [...]att of the earth, aboundance of corne & wyne. Heare the soule appearinge before God with the spirituall garmentes of the Eucha­rist: the eternall Father, our true Fa­ther by creation, our Father which is in heauen, perceauing the supernatu­rall sente of this perfumed attyre: by the handes of the holy Ghost, raineth vpon vs his celestiall benediction, the dew of grace, and internall vertues, the fatt of the earthe, the frutes of all good woorkes, aboundance of corne & wyne, that is, the meanes how to receaue his blessed body & blood, vn­der the formes of breade & wyne, as often as we desyre, for this question­lesse, is an exceding & excellente be­nediction.

Therefore I besech thee o swete sa­uiour, since this Sacrament will couer so well myne ignominye and shame, conserue the naturall heate of my soule defende me from externall iniuries, [Page 90] adorne me more decently, then any corporall attyre, render such a grate­full smell vnto the holy Trinitye, that thou wilte not permitt me to be asha­med vnder thy Crosse, that I dye not for could, where such warme apparell may be had, that I may appeare be­fore the face of my God, & not hyde me from him, as my firste shamefull naked father did. Let me not be clo­thed with the skinnes of beastes, that is the garmentes of sensualitie, but with the robes of Angelles, the purple of Charitie.

But what is this contradiction swete Iesu I here in thy speach? Thou saiest that I am miserable, poore, blynde, & naked. Howe can a begger buy so riche a treasure? How can he that haith not cloathes to serue his necessity, bargaine for suche marchandize, as will cause superfluitie? Did not thou say once, Come to me, & emite sine pre­tio, Isa. 55 Apoc. 22 and buy without price? If I be a begger, I can not buy it; If I pay no­thing for it, I buy it not, but thou gi­uest it to me. By these meanes, I must [Page 91] buy it, & not buy it, which is a ma­nifest contradiction.

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

This free will, this to doe that we might haue omitted, this libertie, is [Page 92] all the pryce that god demaun dethe, euen of the poorest beggers that lyue, for the greatest treasure that hart can conceaue: the which in verie deede, is not comparable with the rewarde, with the marchandise, that we buy: yet such is the goodnes of God, so much he pryseth our libertie, so greatly he estemethe this free loue, that he will geue him selfe wholly for it.

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

Although the blessed Sacrament, a­dornethe our soules more gloriously, then euer Salomon was adorned in all his glory, & bewtisyeth it better, then euer the lillies of the feelde weare dec­ked Mat. 6 in their cheefest pryde: yet these garmentes wherewith Christ appare­lethe our soules, dif [...]er in many pointes [Page 93] poyntes from the most pretious robes that euer clothed mannes body.

Firste because there was neuer gar­mente 1 how stronge soeuer, but tyme woulde weare it, age consume it, vse make it vnapte for vse: But the gar­mentes of God are durable for euer: The more you vse them, the newer they appeare: yea if of malice or wic­kednes, they be not cutt or torne, they will continew in all eternitie.

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

Secondlie there is no garment, but 2 wynde and weather, water or rayne, mistes or snowe, in tyme will pearce it, let a man defend him selfe as much, & so diligently as he can, either they Will fynde hoales to passe, or soake [Page 94] through the substance: but these gar­mentes of Christe are so well wouen, so well sowed, & so cloase: that no temptation, noe persecution, noe distresse or tribulatiō, can passe through them to annoy the soule, if we doe our endeuoure. So said she who had pro­ued, Aquae multae non potuerunt extin­guere Cant. 8 Charitatem. Many waters could not extinguish his Charitie. Why so? Because the heate thereof was garded and kepte in, with the Garmentes of Christ, the sacred Eucharist.

Thirdlye all other garmentes, are 3 basser then oure bodies, for comonly we begg them of beastes, and spoyle them of their skinnes, to defende our skinnes, & consequently they eleuate not a man to a higher degree then he was before, for an asse will be an asse although you trapp him with siluer & goulde. But these garments enhaūce a soule to a more noble degree, to a higher dignitye, then it had before, from the low estate of a miserable mā, to a certayne confraternitie & societie of Angels, Suscitans a terra inopem, [...] [Page 95] de stereore erigens paup [...]re no, vt collocet Ps. 112 cum cum principibus, cum pr. populi sui. Raysinge from earthe the needy, and from the dunge erectinge the poore, that he might place him with princes, with the princes of his people. For as we declared in the booke of causes, by this Sacrament, the receauers are deifyed by the reall vnion of oure Sa­uiour with them: they are exalted to a supernaturall resemblance of god, Facti diuinae natur ae participes, Beinge 2 Pet. 1 made partakers of his diuyne nature. For in verie deede grace & Charitie, which our Sauiour distilleth from this Sacrament, eleuate the soule, to a su­pernaturall & diuyne perfection, and consequently carrieth it beyonde the boundes of nature: which neither the artificiall atture of Salomon, nor the naturall garments of the lillies or roses, euer coulde effect. Therefore if my blessed Sauioure would vouchsayfe to couer my nakednes with these glori­ous garments, I woulde accounte my selfe happy. I would not caste lottes with couetous souldiers to haue all, or [Page 96] loose all, for so perhapps I might go Mat. 27 withoute them: but I craue them for loue, as the Liuerye of my Lorde. I would be known in the Court of hea­uen to carry his armes, his cognizanse, because I will glorye more therein, then all base worldlinges in theire gai­est attyre.

WOVNDED.
CAP. 2.

I May (for exercyse of my deuotion, & incertitude of my repentance, af­ter my most certayne fall, & relaps into so many offences) Imagin that I am that disgraced traueler, who stray­ing Luc. 10 betwixt Ierusalem & Iericho, fell into the handes, of those gracelesse theues, who spoyled me of grace, & wounded me in nature, robbed me of the treasure I brought from Ierusa­lem, & halfe deade, abandoned me, leauing no refuge, but this good Sa­maritan, this Viator declinans ad ma­nendum. Hier. 14 This passinger declyninge a little to stay with me, of whom first of all I must expecte some sacred medi­cyne, [Page 97] to cure my woundes, that he powre in his wyne, & annoynt them with oyle: I will open vnto him the places, I will shewe the payne, I will discouer in what continuall agonies they haue cast me: & then I hope to fynde redresse. My witt, the light of my soule, the pylott of my spirituall shippe, the soonn of my litle world, they haue blynded with ignorance, wounded with erroures & false opini­ons: I am become extreame curious in other mennes affaires, and merue­lous negligent in myne owne matters; I see, that lyes before me, and make greate other menns faultes, but with other eyes I behould that lyeth with­in me, & concerneth me most.

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

How seldom doe I remember god? [Page 98] Howe many houres passe I vaynely withowt thinking vpon him, who ne­uer omitteth minute, but he thinketh of me? O fountayne of all Lighte, powre thy sacred oyle into the lampe of my sowle, that I may see more dis­tinctly, what concerneth thee, and what concerneth me. This Sacramēt I know, is not onely meate, but also a medicyne: It is not wyne alone, but wyne & oyle. For if it weare not oyle, the scriptures would neuer so of­ten haue inculcated, the benediction of God principally to consist in corne, wyne, and oyle: excepte this blessed Psa. 4 lande of promise, the holye Catholick Church, did afford her inhabitants, aboundance of them all.

I hope then by the benefyte of this spirituall vnction, that the mistes of my mynde, the erroures of myne vn­derstandinge, shall be in greate parte taken away, or diminished. But the weaknes of my will, yeldeth nothinge to the ignorance of my witt, in faultes & imperfections. For what extreame difficultie fynde I to doe well? What [Page 99] extraordinary facilitie to do ill? I as­cende the hill of vertue by vyolence, & descende into the caue of vyce, by a naturall inclination. What exorbi­tant desyres do boyle in my breste, to please & delighte this sacke of durte? this meate for wormes? this gate of sinne? this bodye of myne? What care, what industrie, vse I, to fynde owt meanes to feede and pamper it [...]

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

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

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

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

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

But what shall I say of the vntoward­nes of my passions? my sensuality, cō ­cupiscenses, & all that vghe broode of originall sinne, who lyke so many vypets, woulde kill theire mother, so many hungry dogs, deuour their ma­ster, so many horseleches, sucke owte the swetest blood of my soule. Ah a­las, A planta pedis, vsque ad v [...]rticem Isa. 1 capitis, non est in me sanitas. From the soale of my foote, to the crowne of [Page 101] my heade, theare is no health in me. Ah good Lord, I may rather say I am deade, then wounded: & therefore I can not fynde owt any way, to heale those soares, but thy blood which rai­seth the deade to lyfe.

AS A SONN TO HIS FATHER.
CAP. 3.

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

I am not ignorante that Christe as God, is my Father by creation, yea [Page 102] more then my father, because my soule did wholly procede from God, & my body wherein my parentes chalenge theire part, by a more speciall and ex­cellente influence, was produced of God, then by my carnall progenitors. Therefore I will acknowledg my Sa­uioure, as my Father, the principall. Author & framer of my nature.

But because this agreeth to all mē aswell as me: I will passe a litle fur­ther, & call him myne adopting Fa­ther, yea rather supernaturall Father by a newe regeneration in baptisme, wheareby, the Adoption of God, surpassethe all other adoptions that oc­curr betwixt men. Saluos nos fecit, per ad Tit. 3 lau [...]erum regenerationis. He haith sa­ued vs by the lauer of regeneration. For men that adopt others, to be their children, take those that be straungers vnto them, that are not theire owne sonnes. 2 They adopt other mens children, for lack of properissue. 3 The adopted must freely accept the adopti­on when he cometh to yeares of dis­cretion. 4 He must shew him selfe o­bediente [Page 103] & dutifull, to his adoptinge Father. 5 He can not possesse his in­heritance, till his Father be deade.

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

3 No man is iustifyed when he haithe [Page 104] the vse of reason, or admitted to bap­tisme without his proper assent, Quot­quot Io. 1 autem receperunt eum, dedit eis po­testatem filios dei fieri. To so many as receiued him, he gaue power to be the sonnes of God. Therefore firste they muste receiue Christ by faith, and not yet presently they are annombred a­mong the children of God, but thear is requyred a further disposition a nea­rer preparation, a louinge assent, for faith onely enableth them to see, by what meanes, they may become the children of God.

None shall enter into the kingdom 4 of heauen, that kepeth not the com­maundements, because they are mea­nes & wayes, by which all iuste men must goe to heauen, Vos amici mei es­tis, Io. 15 s [...] feceritis quae ego praecipio vobis. You are my frendes, if you doe those thinges which I commaunde you. And twentie moe places pregnantly proue that no man can gayne the king­dome of heauen, except he effect that Christe foretoulde, Si vis ad vitam in­gredi, Mat. 19 serua mandata. If thou wilt en­ter [Page 105] into lyfe, keepe the commaunde­ments.

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

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

But I know not how by receauing this blessed Sacrament, I am adopted in a more excellente manner, then by baptisme, by iustification, by infusion [Page 106] of grace. True it is that in baptisme, I receaue the grace of God, a participa­tion of his substance, and hearein, this spirituall adoption, may rather be cal­led a regeneration (as the Scriptures call it) then an adoption: because, as Tit. 3 in naturall generation, the Father cō ­municateth to his sonne, a part of his nature: so God in this spirituall rege­neration, imparteth a certayne partici­pation of his substance, which is grace, whereas the adopting Father, cōmu­nicateth no internall substance or qua­litie, to his adopted son, but onely an externall & terrene inheritance: But in this holy Euchariste, he powrethe into vs all his substance, he admitteth vs vnto his kingdom, he openethe the gates of heauen, for soule & body: we proue oure selues, & voluntarily ac­cept him for our Father.

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

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

AS A FRENDE TO HIS FRENDE.
CAP. 4.

IT weare greate presumption for a man, to thinke him selfe a frend of god, if god him self had not vouch safed, in so many places of scripture, to ennoble the style of the iuste, with the tytle of frende. For as betwixt the Fa­ther and the sonne, is included a cer­tayne Identitye, betwixte the master & his seruante, superioritie & subiec­tion: so betwixt frendes, there muste needes be a certain equalitie. So saide [Page 108] Christ to his disciples, Dixi vos ami­cos, Io. 15 quia omnia quae audiui a patre, no­ta feci vobis. I haue called you frends because all that I haue hard of my Fa­ther, I haue manifested vnto you: and consequently inhaunced you from the base state of seruantes, who know not their masters secrets, to the equalitie of frendes, to be partakers of my most profounde misteries. And the reason may easely be yelded, for that if god be the hyre and guerdon, deserued of the iust by their merites & laboures in this lyfe (according to that God vt­tered to Abraham, Ego ero merces tua Gen. 15 magna nimis. I will be thyne excee­ding greate waige:) Then certaynly, the iust possessing god as their crowne & God embracing them as his belo­ued creatures: there must of necessity folow, respectyue & reuerent equali­tie, not in perfection, but affection, quia amicorum, omnia sunt communia. Because all thinges of frendes are co­mon, by which frendes enioy all thīgs as comon.

Since therefore god (as I hope) haith [Page 109] accepted me into his frendshippe, and vouchsafed to call me frende: I will endeuoure (as neare as I can) to ob­serue the conditions of true frendship, neither to vyolate any circumstance or iott, that such bountifull amitie requi­reth.

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

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

This Statua, was a yonge man in the pryme of yeares, bare headed, cloathed with a torne mantle, poyn­ting with his finger to his harte, about [Page 110] which was writen, Longe, & Prope. Farr of, and neare hande. In the hem of his garment was grauen, Hiems, et Aestas, Winter and Sommer. The youth & floure of yeares, signified the feruour of loue: that although the sil­uer hayres, & hoary heades of frendes commend their frendshipp greatly for antiquitie, yet they exacted youth and strength, for the force & vehemencie, because loue ought allwayes to be yōg, feruente, and zealous, neuer oulde, coulde, or remisse.

This condition greatly importethe a frende of God, & I woulde it weare prynted with letters of brasse, and im­printed with indelible characters, in euery good mannes harte, that his loue must alwayes be freshe, euer new: for quod senescit, prope interitum est. Heb. 8 That which waxeth ould, is neare de­cay: that euery day, yea euery houre, he say with Dauid, Dixi, nunc cepi, Psal. 76 I said, I now begin. What my paste lyfe haith bene, I know not, my loue to God haith bene nothing, childish, full of defectes & imperfections, Dixi [Page 111] nunc cepi. Now I will begin, as if I had liued before all in a dreame.

Euery morning, the firste thought that shall open the eyes of my soule, shall be this, Dixi nunc cepi, This day I will begin to honoure, grorify, and loue my god. with that other feruent louer of Christe, I will forgeate what Phil. 3 I haue left behinde me, and carefully preconceaue, what lyeth before me, how I may come to my eternall rest, how encrease in goddes frendshippe, how I may serue him more diligently, more feruently: Dixi nunc cepi. Therefore luke-warme loue, of God Apoc. 3 hated, of me shall be detested, and in the beginning, continuance, & en­ding, of euery action, dicam nunc ce­ps, I will say, now I begin, for, Iusto­rum prouer. 4 semita quasi lux splendens proce­dit & crescit, vsque ad perfecttam di­em. The way of the iuste (that is the woorkes of godds frendes) goeth for­ward: they increase lyke a glisteringe light, till perfect day: that is, euen as the soonne rysing vpon oure horison, encreaseth in light till midd day, and [Page 112] shynethe more brightlye vpon vs: so ought the frendes of God, like so ma­ny spirituall soonns, shyne in his church euer increasing till they come to their cheifeste heighte, that is the houre of theire death: that first lyfe fayle them, then desyre of proceding in gods grace & frendshipp.

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

Fynally a true frend, will tender his [Page 113] frendes case, & professe his frendship in all occasions.

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

A true frend will not omitt so ma­ny & conuenient oportunities, as dai­ly we see offered: who conuerse much in the worlde, shall fynde open feldes ouerrunne with this pestiferous darnel, by blasphemies, oathes, detractions, imprecations, maledictions, impurity & thowsandes such detestable sinnes, the which will minister aboūdant mat­tter, [Page 114] for the frendes of Christe to extirpate & roote owte.

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

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

For as nothing in this world occurreth oftner to good men, then calamities & crosses: so by takinge a delighte in [Page 115] them, they haue found owt an inde­ficient spring of spirituall ioy & com­fort. For how is the deuill, the flesh, & the world, confounded, by theire owne persecutions, when they see the iust reioycing, exultinge, and trium­phing in the midst of their tormēts: that theire paynes, are accounted gaines; their tortures, treasures: their prisons, the gate houses of paradise: theire gi­bets, ioyes? How can they be reuen­ged of such men, since the strongeste poisons, their virulent malice can de­uise, they conuert into so good blood, none otherwyse, then the vigilante stork, the stings of snakes, into swete flesh? And therefore he that by long experience, had tryed this truth, wil­led vs to make an accounte of this, as of the somme & whole ioy of this life: Omne gaudium existimate fratres mei, cum in varias tentationes incideritis. Iacob. 1 Esteme it my brethren all ioy, when you shall fall into dyuers temptations. And Christ him self, Beati cum ma­ledixeri [...]t Mat. 5 vobis, & persecuti vos suerint & dixerint omne malum aduersum vos [Page 116] mentientes propter me: gaudete & ex­ultate, quoniam merces vestra, copiosa est in coelis. Blessed are ye, when they shall reuyle you, and persecute you, & speake all that noughte is againste you, vntruly for my sake, be gladd & reioyce, for your reward is very great in heauen. And the Apostles folow­ed Act. 5 his precept in practyse, Ibant gau­dentes a conspectu concilii, quoniam dig­ni habiti siut, pro nomine Iesu, contu­meliam pati. They wente from the sight of the counsell reioycinge, be­cause they were accounted worthy to suffer reproche, for the name of Ie­sus. For they knewe well, that torne bodyes, were the beste liueryes: that Christ gaue his garde in this lyfe: that in the day of their death, a rente gar­ment, for loue was more to be este­med of Christ, then cloath of gould, or any kinges purple. They knew that the loue of God, was an odoriferous gumme, whose fragrant smell did lie hidd, & therefore either with burning coales in the fyre, or with the pestill in the morter, the sent was to be dis­persed. [Page 117] All they knew full well, that Christes garmentes before them, were torne with thornes, and rente with nayles, that he declared him self a most faithfull frend, by tearinge his soule and bodye, in two peeces. Ah they knew this sacrament instituted in such a forme, red them a sylente lesson of sufferinge payne and crosses: that Io. 12 lyke wheate sowen, they should dye to sensualitie: lyke wheate threshed, Mat. 3 they shoulde be persecuted, by the worlde, lyke wheate grounde, they Luc. 22 should be tossed of [...]athan: lyke whete baked, they shoulde be burned with griefes & afflictions: lyke breade cutt, chewed, consumed, they shoulde be cutt, mangled, & killed, before they came to that ende, which Christ intē ­ded, vz, his glorye, and theyre feli­citie.

With his finger he poynted to his harte, to signify that frendship ought to be cordiall, not ceremoniall: not onely in mouth, but also in hart: not in externall complementes, but prin­cipally in internall affection. Populus [Page 118] hic lablis me honorat, cor autem corum, Mat. 15 Marc. 7 Isa. 29 longe est a me. This people (saith god) honoureth me with theire lippes, but their hartes are farr from me, that is, they loue me, with externall shewe, not with internall deuotion. It haith no good roote, that they doe, to ho­nour me, & consequently I make no account of such seruice. And in very deede it is not durable, but lyke that seede which natum aruit, quia non ha­bebat humorem. Beinge shott vpp, it Luc. 8 Mat. 13 Mar. 4 withered, because it had not moisture. These men we may compare, to de­formed women, who lacking naturall bewtie, caste ouer a marble glosse by arte, the which if they maske not well, the soonn, wynde, or wether, will dis­couer their thefte; so they who haue no naturall deuotion, no cordiall loue, no internall affection & frendship with God: if any occasion be offered, they presently loose theire coloure: If the religion chaunge, before they loose theire goodes, they will recante: If occasion of worldly delight be pre­sented vnto them, they care not to syn [Page 119] mortally: If they feare to loose tem­porall preferment, they will first loose their spirituall aduancemente: If in [...]yne any godly exercyse impeach their wealth, honoure, or reputation, they are contente to leaue them, neglecte them, dispyse, & contemne them.

Therefore receiuing the holie Eu­charist, whearein is included the cor­diall loue & affection of my Sauiour: I will enforce my selfe, so much as I can, to plante the loue of god as depe in my harte as I may. That it beinge sound lyuelie & rectifyed, the exter­nall bewty of good woorks, my words, Actions, gesture, and conuersation, may shewe, from howe connaturall a principle they proceede, from howe liuely a spring they flow, how propor­tionate they are to their subiecte, not as heate in water, or whyte teethe in an Ethiopians bodie: but as a good co­lour is ioyned to a good complexion. And therefore I will crye, Spiritum Psal. 50 rectum domine innoua in v [...]sceribus me­is. Renew o Lorde a right spirit in my bowels. Let me not be lyke them of [Page 120] whom it was said, Cor eorum non cr [...] Psal. 77 rectum, nec fideles habiti sunt. Theire hart was not right, neither were they accounted faithfull.

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

In the loue of God, this conditi­on importeth muche if it be well ob­serued. For som-times men goe farre from god, as the prodigall sonne wā ­dered Luc. 15 from his Father in forraine regi­ons, & there miserably consumed his patrimony: & no meruell, because he was farr from god, and consequently from goodnes. For, qui elongant se a Psal. 72 te, peribunt. Those who estraunge thē selues from thee, shall perish. As we see the distance of the soonne in win­ter, to cause the nakednes of trees, floures, & frute, could rayne, yse, & snowe. [Page 121] Somtymes God semeth to estraunge him self from vs, as our Sauiour Christ insinuated when he saide, Deus deus mens, quare me dereliquisti. God my Mat. 27 god, my god, why haste thou forsaken me? Which occurreth comonly in spiritu­all desolation, in ariditie & drynes of soule, when it semeth that God haith shutt all the cataracts of heauen, that Gen. 8 they should not watter the soyle of our soules, when he permittethe wicked men, to persecute his seruaunts, whē in fyne we feele no taste of God, we see no light of heauen, we perceiue no sente of deuotion. In this sterilitye, we muste not thinke that god haithe whollye aband oned vs, for then he would not haue said, Cum ipso sum in Psal. 90 tribulatione. I am with him in tribula­tion. For then God haith most care ouer vs, because then, we most neede him. But he will onely teache vs to serue him lyke men, he will drawe vs from sensible deuotion (wherein of­ten we seeke oure selues, for a certain spirituall delight in God,) to a reaso­nable obsequy, & frendly conuersati­on.

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

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

For he that will leaue his frende in these, neuer loued him trulie, because he rather attended his owne intereste, [Page 123] then his frendes person, vertue, & fi­delitie.

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

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

AS A SOVLDIER TO HIS CAPTAYNE.
CAP. 5.

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

First I will suppose that this my me­ditation, is no Imaginarie speculation, but a matter really & in verie deede, daily effected. For daily & hourely this Sampson, inuadeth the Philistians: Iud. 15 & 7. 1 Re. 17 this Gedeon, the trowpes of Madian: this Dauid, the Gyant Golyath: this [Page 125] more puysant Captaine, bindeth the Mat. 12 strong man armed, depriueth him of his tirannicall possession, surprisethe his vessels of gould, kepeth in asaistic all the treasures of his howse, vniust­ly vsurped. Truly S. Peter willed vs 1 Pet. 5 to be vig [...]ante, because that Sathan our ghostly aduersary lyke a roaringe Lyon, did range aboute, seeking whō he coulde deuoure. And S. Paule Eph. 6 toulde vs, that our feight was against these princes of darknes, and the wieked spirits that fell from heauen. And Iob called his Angells, his souldiers, Nunquid est numerus militum eius? Is Iob. 25 theare any nomber of his souldiers? because of this spirituall warr, where­in they feight most valiantly.

Secondly I will consider, the cause of this bloodie feelde, for it seemeth to me verie straunge, that Christe the fountaine of goodnes & peace, the a­bisse of mercie and loue, who came into this earth, to make the lyons like lambes, the woolues lyke shepe, & Isa. 11 serpentes lyke dooues, to dallye and play with children; should now pro­clame [Page 126] battell, pitche a felde, cause mortall hatred, in [...]ende death & mor­tallitie. Moreouer who can resist his power, that houldeth the earth with Isa. 40 Iob. 26 his fingers, at whose countenance, the pillers of Heauen doe tremble, the foundations of the world shake: who as he with one woord, made all things Psal. 32 of nought, so with one woord he can reduce all thinges to nought: and yet Mat. 10 he said him selfe, that he came not to sett peace in earth, but the sworde, Non veni mittere pacem in terram, sed gladium. This difficulty may easely be answeared if we vnderstād two points, the causes of this warr, & the man­ner, the which I will touch brefely.

The maiestie of God in that eter­nall and inscrutable Consistorie of the holye Trinitie, hauinge determined, of mere goodnes and loue, to exalte the base nature of man, to the hiposta­ticall vnion of the sonne of God, ther­by aduauncing all men, by assuminge theire forme & substance, preferringe them before Angells in grace, whom he had framed inferioure by nature: [Page 127] He reueyled this secrett to all his An­gells in the first moment of their cre­ation, & commaunded them, that en­tering the world, they shoulde adore Heb. 1 him incarnated.

Lucifer rauished with the gorye of his owne bewtie, deamed this a dis­grace, & too greate an affrount to his person, that he being the goodlieste creature, that euer issued owte of the handes of God, the most exact simi­litude, figure, and resemblance of his diuinity: a Lucifer, for brightnes shi­ning more cleare, then any other star in the spirituall firmament of the An­gelicall nature, whose garments were Eze. 28 decked, with the most rare & richest stones that euer god created, he I say Eleuatus in decore suo, puffed vpp with the lustre of his owne glory: concea­ued that god had greatly iniuried him, by preferring the nature of man so farr beneth him, to such a dignitie so farr aboue him: adiudginge, that it had bene more conuenient for him, (sup­posed he woulde haue communicated his person to any creature) rather to [Page 128] haue assūpted his nature, so bewtiful, so perfect, & most sutable thereunto. And therefore as he of pryde, despi­sed gods sacred election: so he dis­dayned to worship Christ incarnated. And with this sophisticall reason, he seduced the thirde parte of Angells. Traxit secum tertiam partem stellarum. Apoc. 12 He drew with him the third parte of the starrs, perswading them, that it re­downded greatly to thair ignominy, to adore a man with diuyne honour, or to accompt him superiour to them. The reprobate folowed his suggesti­on, the electe resisted, reuerencinge goddes decree, admiring his goodnes, & in effect obeyed his precept, by a­doring Christ in carnated. And presēt­ly the good & reprobate Angells, be­gan a mortall warr: but Michaell vā ­quished Ibidem. the infernall dragon expelled him owt of the Citie of lyfe, cast him downe into the dongeon of hell where he haithe continewed in tormentes al­most these 6000 yeares.

And though he wander lyke a Ty­ger thirsting for the bloodd of man, [Page 129] yet his hell waiteth vpon him, it ne­uer wantethe. Hereupon grewe the mortall hatred that the deuill with his companions, conceaued againste the maiestie of God, our Sauiour Christe, the blessed Angells, & all mankynd, because he thought god did him wrōg by not eleuating his nature to hiposta­ticall vnion, because he banished him owte of the kingdome of heauen, because he confyned him to hell & earth so baise an element, & vndecent a pri­son for suche a noble spiritt, because with flames of fyre with the stinge of remorse of conscience, with perpetu­all damnation & priuation of felicitie, he tormenteth him and all his folow­ers. For these causes he hateth God extreamely, & woulde if he coulde, pull him owte of his throne: but for that he knowethe this impossible, he endeuoreth with all possibilitie, to in­iurye his maiestie, as much as lyethe in his power. And therefore continu­ally, those helhounds neuer cease, to barke owt blasphemies, & spitt owte fyre of imprecations & maledictions [Page 130] against God. As I my self being pre­sent in a place, wheare a woman was exorcyzed, she vttered such blasphe­myes against God, that trulie it semed to me, that suche curses, suche horri­ble maledictions, coulde not but ex­hale frō the venomous pudle of hell. And he that exorcyzed her, asked the deuill how he hauing receyued so ma­ny benefytes of God, did so malicious­ly & spytefully speake of him: he an­sweared, that this was their continu­all musick in hell, to curse and blas­pheme God, of whom the more they had receaued, it redownded to theire greater torment.

What hatred he had to Christe & what emulation of that sacred huma­nitie, S. Iohn witnessith that Christe him selfe testifyed to the Iewes, that Io. 8 he was homicida ab initio, a murderer from the beginning, because he would haue depryued that blessed humanity of the lyfe of God his person & dei­tie. And after in effect he shewed it, by procuring his death, suggesting the Iewes to persecute him, Iudas to sell [Page 131] him, the scribes & pharisies, to bringe Et postbuc cellam in­troiuit in eum Sa­thanas. Io. 13 false witnes againste him, Pylate to condemne him, & finally the damned ministers to crucify him.

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

For which causes, noe sooner had [Page 132] God geuen a precept to Adam in Pa­radise, Gen. 3 but he crepte in by stealthe to effectuate his purpose, & there with lyinge & cogging, deceaued our firste parents, & brought vs all into his boū ­dage & captiuitie.

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

These be the causes of warre, be­twixt our Sauiour Christ, & this bar­barous tyrant. Christe intendethe to glorify God: Sathan, to dishonoure him. Christ would haue men to kepe Goddes commaundementes: Sathan [Page 133] to preuaricate: Christe to conducte men to heauen, Sathan to caste them downe to hell: Christe that one true God shoulde be worshipped of all mē, Sathan that either he him selfe, the flesh, or the world, should be adored as goddes. For what els pretended Sa­than by disgracing all the worlde al­most, with Idolatry, but (as S. Gre­gorye Orat. de calamitae. anim. suae Nazeanzene well teachethe) to inioy in earthe, which he intended in heauen, that is, to be reuerenced of men in those insensible Idols, as god? And therefore, the Prophet Dauid, Psal. 95 well called Deos gentium, daemonia, the goddes of gentiles, deuills. And he most impudently, was not ashamed, to induce Christe to exhibit vnto him diuyne woorshipp, Omnia haec dabo­tihi, Mat. 4 si cadens adoraueris me. All these will I geue thee, if fallinge downe, thou wilt adore me. Why temptethe he glottons, with dayntie meates: but to make them belly goddes, Quorum Pbill. 3 deus venter est. Whose god is theire belly? Why suggestethe he auaryce: but to make the possession of riches, [Page 134] an homage to Idoles, Quae est Idolo­rum seruitus, which is a slauerye to I­doles? Collo. 3

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

Therefore my soule, now resolue thy self, whose part thou wilte take. Christ offereth thee crosses, to geue thee glory: Sathan transitorye plea­sures, to bring thee to eternall paine: Christ inuiteth thee to warr, because he loues thee, Sathan because he hates thee: Christe in this Sacramente will feede thee with his blood to confirm thee, Sathan will poysen thee with sin to destroye thee: The armoure of Christ are Faith, Hope, Charitie, re­pentance, mortification, with all the trowpes of vertue & giftes of the holy [Page 135] Ghost, the armour of Sathan are, the fleshe & the world, selfe loue, sensua­litie, the rable of inordinate passions, the multitude of vyces, & diabolicall suggestions. No doubte but if thou wilt, the victorie lyeth in thy handes, Resist the deuill, & he will flee from Iac. 4 Eph. 6 thee: Put on the armour of Christe, & they will defende thee: But looke well about thee, for the deuill is most vigilant, he neuer slepeth, & thirsteth 1 Pet. 5 nothing so much, as the perdition of thy soule. For which cause, if God geue thee a good Angell, to guyde Psal. 90 thee leste thou fall: he haithe thruste vpon thee an infernall spirit, to make thee fall. If God sende preachers, to exhort thee to penance & perfection of lyfe: Sathan sendeth sectaries and worldlinges, to ouersow cockle, dar­nell, Mat. 13 and tares of stinkinge heresves, fleshly delightes, & baise pleasures, to bringe thee to eternall deathe. If god with examples of spirituall mē, induce thee to pietie: he with exam­ples of carnall men, will leade thee to vanitie. If God prouyde his seruantes [Page 136] to perswade thee with deuout bookes to mortification; he will stirre vppe some frantick poete, with lasciuious rymes to intyce thee to dissolution. If God stryke terroure into the soule, of death, of the synall Iudgment, or the paines of hell, to moue thee to amen­demente: he will inueigle thee with false argumentes of longe lyfe, & pre­sumption of Goddes mercy, to make thee wallow deeper in vyce and wic­kednes. Finally, what meanes soeuer he seethe, God vse to saue thee, the lyke he inuenteth so neare as he can to damne thee. And therefore S. Paule forewarned vs, that we were not one­ly Eph. 6 to feight against flesh & blood, but against these spirituall and ghostlye e­nemyes, who impugne vs with greate aduantage: they beinge inuisible vnto vs, and we beinge open to them: they spirits, and we compounded of foure corporall elementes: they long expe­rienced in tempting, & we litle in re­sisting: they wonderfull wittye, & we very dull and ignorante. But yet the grace of God, & his good assistance, [Page 137] haithe more force to incyte vs to goe forwarde, then all the fendes of hell to goe backward. For, Omnia possum Phil. 4 in eo qui me confortat. I can ouer­com all, by vertue of him that com­fortethe me, with this comfortable foode, which terrifyeth all the trowps of Madian, this breade stryketh them Iud. 7 deade. Therefore I would knowe, howe this warr of witt & sleight pas­seth. All this battell betwixt oure e­nemyes & vs, consistethe in impug­ninge the fortresses of our free willes: The deuill would haue vs to consent to folow his vyces, & Christe to imi­tate his vertues. If the deuill coulde necessitate vs to sinne, or God would necessitate vs to goodnes: this battel weare ended. For then no doubt but a man should stande lyke a block be­twixt them, and he that weare stron­gest, should preuayle & carry it away.

But the case standeth not so: For small glorye shoulde it be for a man of necessitie to be moued to loue god, or dispraise to hate him: But standing with free will betwixt them doth, nei­ther [Page 138] vsing constraint, but such meanes as a man may accept, & refuse, vse or abuse, both knocke at the doore, & leaue it in our libertie to open it. God inspyreth, and the deuill sugges­teth: but neither inforceth. For if that God had not intended to saue vs with our free will & libertie; to what pur­pose, would he haue permitted those impious spirits thus to range amongst vs? to tempt vs? to seduce vs? For it weare ridiculous, to permitt the de­uill to tempt all men, if some coulde not resist him, because it was impos­sible; & others it weare impossible he should ouercome.

Besides, what glorye shoulde re­downde to God, by forcing vs to do well? For who is so blockish that kno­weth not, that nothing is able to re­sist his power and might? But if God leaue man to his libertie, and then he moue him to goodnes, and Sathan to vyce: if a man resiste Sathan & seruc God, then plainely appearethe how God is glorifyed, by mannes well do­inge: For of his free election, he resis­teth [Page 139] flesh & blood, abandoneth plea­sures & delightes, onely for the loue, honour, & glory, of God.

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

First the deuill in his temptations, & warlye suggestions, extolleth ex­tremely that synn or pleasure, he will perswade vs. He vseth all the retho­rick & logick in his bugett, to painte it forth in liuely coloures; as a mount banke to prayse his wares, his medi­cynes, his pomainders, in such sorte, as by mere amplifications & lyes, he [Page 140] deceyueth the poore simple people.

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

The sacred eucharist, discouerethe this deceyte of the deuill, dy the in­crease of faith: for augmentinge our light, consequently it discouereth the ambushes of Sathan, whlollye vnder ground & in darknes. This lighte of [Page 141] faithe, the scriptures often inculcate vnto vs, as a most stronge defence a­gainst the deuill? S. Peter teachinge 1 Pet 5 vs to withstande the deuill, he willeth vs to resist, fortes in fide, stronge in faith. And S. Paule, induamur arma Rom. 12 lucis, let vs put on armoure of lighte. And after he had declared, with how potent and daungerous enemyes; we weare to encounter, he exhorteth vs Ephes. 6 in all conflictes, to defende our selues wi [...]h the sheelde of faith: & the rea­son is manifeste, because if the deuill seduce vs by lying, faith discouereth his deceyte, by reueyling vnto vs the truth: for who would euer hoard vpp goulde by hooke & crooke, righte or wronge, if with the eyes of faith, he woulde but reade considerately, that sentence, Foole this nighte thou shalte Luc. 12 dye, and haec cuius erunt? who then shall enioy these riches? The lyke I say of all other temptations, if our­faith be vigilant, they will quickly va­nishe: for which cause I haue knowne many spirituall men, that had alwaies prepared godly sentenses, taken oute [Page 142] of the scriptures, to protecte them a­gainst the temptations of the deuill.

The seconde stratageme of the de­uill, consisteth in tempering his ten­tations according to euery mans taste. He considereth mennes complexions, their inclmations & dispositions, & serueth euery one accordinge to his hu­moure. Drunkardes he allureth with delicate drinks: ambitious heads, with chimeres of honoure: worldlinges, with treafures: lasciurous spirits, with sensualitie. I think I red once in Cas­fianus, or Sophronius, that a godlye man entering into the church, he met the deuill, comminge forthe all loa­den, with bottels & glasses full of si­roppes, & drinkes. The good religi­ous man knowing by reuelation it was the deuill, commaunded him in the vertue of Christe, to tell him what he did in the churche, with so many glasses & bottels? He answeared, to geue euery one a siroppe, according to his so are: for rarely the deuill will tempt a yonge man with couetousnes, or an oulde man with leachery, excepte the [Page 143] vyces of his youthe, be incorporated into the bones of oulde age. Seldom he moueth a ryche man to reuenge to kill or slea, or a poore man, to seeke for honour or reputation, excepte he fynde their complexions much incly­ned thereunto.

Against this stratagem, the Eucha­rist affordeth vs a most excellente de­fence, for it in contrariwyse, armethe not onely the soule, with all sortes of vertues, but especially with that grace that the soule most desyreth, & most nedeth. For as Manna serued euery manuestonge, of that taste he wished: so this celestiall Manna, euery good soule, of that fauour he craueth. For as in the norishment of oure bodies, when nature haith gotten the vpper hand of any disease, then most of that purer blood or spirits, which the liuer & harte sucke from oure meate; they sende to resist, expell, & wholly vā ­quish, the disease: So the Euchariste norishing our soule, fouldinge our Sa­uioure, who not onely with his diui­nitie, but also with his humanitie, se­eth [Page 144] with what deceipt the deuill most intendeth to molest vs, there he prin­cipally protecteth vs, not vnlike a pru­dent captayne, who defending a fort, there principally placethe his cheefest forces, where he knowethe the wales weakest & easiest to be scaled.

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

[...] In euery vyce or sinne, who well considerethe, shall fynde certaine de­grees or preambles, which by little & little, prepare the way for vyce to en­ter: as we reade of Holofernes whose eyes were rauished euen with the pan­tables of Iudith, & his soule was made captiue with her bewtie. Sandalia [...]ius Iud. 16 [Page 145] rapuerunt oculos eius, & pulchritudo e­ius, captiuam fecit animam cius. Her pantables rauished his eies, & her beu­tie enthrawled his soule. S. Iames Iac. 1 declareth the same degrees in concu­piscence, first by abstractiō, then con­ception, then consummation.

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

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

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

Fourthly the deuill attendethe oc­casions, he watchethe fitt opportuni­ties to tempt vs: he marketh what cō ­panie we conuerse with-all, what pas­sions are aflote, how the heauens in­clyne, what alteratiō the wether wor­keth in our bodies, what exercyse or quyetnes preceeded, & according to all these, he gathereth a fitt tyme, to compasse his impious intention. So he came not to tempt Christ, till he foūd Mat. 4 him so litarie in the deserte, & ahun­gred [Page 147] with longe fastinge. Neither did Gen. 3 he tempt Eue whyle she was with A­dam, but he gott her alone owte of his companie. Therefore S. Peter 1 Pet. 5 said, that Sathan wente circuitinge a­bout, searching whom he might de­noure, wherby he would signify vnto vs, that he went pryinge abowt, how to espye occasions to make vs offend God. The way how to resist this en­counter, were best in all tempests & vehement passions or alterations of the soule, not to resoule any thing about our selues, or determine any thinge of moment, till we receaue the blessed Eucharist, whcih will calme the soule & geue vs better light to discern truth from falsehoode, God from the de­uill, naturall passions, from diaboli­call temptations.

Many moe stratagemes of Sathan I coulde heare discouer, and also de­clare by how many waies God aideth vs in this feight, & deliuer certayne rules, to know the motions of god & the inspirations of the holye Ghoste, but this would excede the boundes of [Page 148] myne intention, althoughe perhappes not the present matter. Here onely I will conclude, that I meane hereafter for so many good Causes, neuer to make peace, league, nor truce, with the deuill, for one moment, but resist him with all force.

AS A SCHOLER TO HIS MAISTER.
CAP. 6.

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

I will consider first, that my Christ [Page 149] came not onely to redeeme me, but also to teach me, not onely to be my Sauioure, but also my maister: And therfore the Prophet Ioell foretould Ioel. 2 vs, that we shoulde reioyce in oure Lorde god, because he haithe geuen vs a Doctor of Iustice.

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

Secondly we can not doubt but that 2 Christ our Sauiour verie often beateth at the doores of our hartes, speakethe internally vnto vs. Ducam eum in so­litudinem,Ose 2& loquar ad cor eius. I will leade him into a desert, & will speake to his harte. Ego sto ad ostium & pul­so Apoc. 3 (saith Christ) I stande at the dore of thy soule & knock, that is, by the [Page 150] sounde of his spirituall speache. The spowse in the Canticles tellethe, that Cant. 5 she harde the voyce of Christe knoc­kinge, & willing her to let him in: all the Scriptures inculcate this fauour of God, this calling, this light, this doc­tryne, this knocking, this speakinge, of God to men, & especially to them who serue him deuoutly, & heare his voyce attentiuely: Because the Lawe of supernaturall frendshippe betwene God & his seruauntes, requyrethe a naturall conference, that one speake to an other, that there passe a recipro­cate communication, wheare by loue is confirmed & increased: and those who haue the eyes of their soules pu­rifyed, well perceaue by desisting frō prayer & meditation, that their soules are thickned with a certain miste, they seele not goddes frendshipp so sensi­bly, as when they conuerse with him, because they do not attende Quid lo­quatur in eis dominus, what our Lord speaketh in them.

Moreouer, althoughe a man haue corporall eyes to see, yet he needeth [Page 151] externall lighte, otherwyse his eyes woulde litle auaile him: euen so litle it would auayle a man to haue a natu­rall wist, if the light of Goddes inter­nall motion & inspiration, did not pre­uent vs, & cooperate with vs.

Thirdly it importeth much, that I 3 attend & inclyne the eares of my hart, to heare the voyce of God, since he haith commaunded me. Audi filia & Psal. 44inclina aurem tuam. Here daughter (o soule) & inclyne thyne eare, that is, doe not onely heare, but attende di­ligently: as those who would here dis­tinctly, bende theire bodies & theire eares to that parte, from whence the sounde cometh. For questionles God speakethe to me, because he woulde be harde: & therefore it were greate discurtesie & irreuerence, not to geue him audience, especiially speakinge for my good, not his owne interest.

Fourthly I will consider the diffe­rent manner of the teaching of Christ, 4 and other maisters which teache in the worlde: that thereby I may frame my soule the better to be a scholer in this [Page 152] supernaturall schole, & the soner vn­derstande the voyce of my Sauioure, when he readethe vnto me his lessons of lyfe, after I haue receaued his bo­dye.

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

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

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

4 Men teache in tyme, they distill their doctryne by droppes, & therfore [Page 153] their scholers grow in learning, as in bodye, euery day addinge somthinge to their increase: But Christe in one day of Penthecoste, in one houre, in Act. 2 one moment, can rayne from heauen, fontes aquae salientes in vitam aeternam. Io. 4 fountaines of water seasoning into life euerlastinge.

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

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

7 Men deliuer truthes mingled with erroures, & neuer communicate doc­trine pure & entyre: But Christ pow­reth a sacred liquor into the soule with­out [Page 154] any dregges of vntruthes: For as he is truth it selfe, so he can not teache any erroure.

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

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

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

5 Fifthly because the deuill transfor­meth 2 Cor. 11 him self into an angell of lighte, masking his vglie shape vnder a goul­don veyle, his impietye, vnder the [Page 155] form of religion. And as fowlers of­ten tymes imitate the voyces of birds, to deceiue the simple thinges & bring them as a praye to their nettes: in like sorte he pretendinge to deceiue good soules, feaneth to speake with the lan­guage of heauen, the tongs of Angels, the voyce of god: & except we attend very diligently, it will be harde euen for most spirituall men, to discern his voyce, yet these rules may be obser­ued.

The first rule is, that the motions 1 of God & the deuill, differ in the ende especially: for God moueth to good the deuill to euill: God to encrease in goodnes, the deuill to decrease.

And thus by examininge our intenti­ons whether the motion aymeth, if the last scope be deuotion, pietie, the ser­uice of God, then it can not but pro­cede from him: If it tende to sinne, wickednes, or worldly delight, then questionlesse the author thereof is the deuill: & by often practising this rule, we shall fynde great facilitie in disco­ueringe the motions of the two spirits. [Page 156] So oculus tuns simplex fuerit, totum corpus Mat. 6 lucidum erit. If thyne eye be sim­ple, (that is, thyne intention right) all thy bodie shall de light.

God moueth the soule lyke a calm 2 wynde, he falleth lyke a sweete dew, Gen. 3 Ambulat ad auram post meridiem. He walketh in the calme ayre after diner, when comonly all tempestes sease. 3 Re. 19 And Elyas founde Goddes paslage, in a mylde breathinge wynde. The Pro­phet also said, Fluat sicutros cloquium Deu. 32meum. Let my speaches flowe in their hartes lyke a sweete dew, which fal­lethe and fructifyethe, without force or vyolence. The reason hereof I take to be, the efficacy & omnipotencie of God, who beinge the author of oure soules, can moue them in most con­uenient manner, & most agreable to our nature. The deuill moueth tem­pestiously with vyolence, for non in­turbine 3 Re. 19 dominus, God is not in whirle wyndes. The reason is, because the deuill haith not force to enter into the soule, in so sweete a manner, as god entrethe, for that he entrethe to take [Page 157] possessiō lyke a tyrant, that is by force: but God entreth quietlye as a lawfull kinge into his kingdom. With this it may well stande that God som-times Eccl. 43 3 Re. 19 Psa. 104 Act. 2 vseth great force in his motions, mo­uinge mountaines, & cleuing harde rockes, descendinge lyke a vehement wynde, as vpon his Apostles at Pen­thecost: but these motions rather pro­cede of the greate resistance they fynde in obdurated sinners, then their own nature. Euen as a riuer that rūneth ve­ry calmly, if you stopp it, that it may not enioy an ordinarye course, you shall see how it will swell: & if it find but one chinke to enter, with what force it passeth: so god when hee can not passe into mennes hartes in suche sorte as he intendeth, he of necessitie muste vse some greater implusion, to rowse vpp those deadly sinnes which hindered his passage; & with his om­nipotente hande, cause the verie in­tralles of the soule to tremble. Misit Cant. 5 manum suam per foramen, & contremuerunt omnia viscera mea. My loue put his hande by the hoale of the doore, [Page 158] and all my bowels trembled. The which Christes Apostles were to ac­complishe in the conuersion of greate sinners, & therefore oure Sauioure to shew that effect, sent the holy Ghost vpon them, in forme of a vehemente wynde, which blowethe downe buil­dinges Act. 2 & rooteth vpp trees.

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

The third rule is, all these moti­ons 3 comonly proceede of god, which tende to the mortification of fensuali­tie, the frequent receauinge of the Sa­cramentes, the exercyse of pietie and mercy to our neighboures, of deuo­tion & Charitie to God: The reason is, because the deuill can hardly enter into such good woorkes, except by in­discretion [Page 159] or vaine glory: the which may be ve­ry well perceaued, if in the former, that is mortification, we follow our con­fessoures councell: and the other, we practyse them more secretly, then o­penly.

Sixtly I will runne ouer a dayly les­son 6 that euery Catholick may reade, writen in the externall garmentes of the Eucharist: for God that spake and did, dixit, & facta sunt, he spake, and Psal. 32 they were made, can signisy his mind & reede vs lessons, aswell by visible creatures, as audible soundes. And so redd Dauid, no doubt, some sweete doctrine writen with planetts & starrs, in the parchment of the heauens, whē Psal. 18 he said, Caeli enarrant gloriam dei, & opera manuum eius, annunciat firma­mentum. The heauens blaze forth the glory of god, & the firmament shew­eth the woorkes of his handes: & so intende I in this Sacrament.

The circle of the hoast, represen­teth vnto me, the diuinity & deitie of Christe, which is a moste perfect cir­cle, whose center, is euery where, [Page 160] whose circumference is no where.

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

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

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

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

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

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

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

The fragrante smell, representethe [Page 162] the odoures of his vertues, the sweete sente of his Sacrifyce, which surpasseth farr, all Arabian odoures, & omne o­pus Can. 3 Eccl. 49 pigmentarii, all workes of the per­fumer.

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

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

The sweete taist of wyne to the tong, foretelleth me, that here I am to begin the ioyes of heauen: and therefore I will endeuoure so to liue, that I may continew them, & from the proofe, passe to the full possession. For vn­doubtedly there can be no wyne, that laetificat deum & homines chearethe­both Iudic. 9 God & men, but this which is a Sacrifyce delighteth God, & as a Sa­crament, [Page 163] comforteth man: & as con­teyning the blood of Christ, yeldeth extreme contentation to them both.

Seauenthly I know that after I haue 7 receaued my Sauiour, he will not fail to communicate his diuyne illustrati­ons, to geue light to myne vnderstan­ding, and his sweete inspirations, to breath vpon myne affections, to moue my will to accepte his heauenly doc­tryne. Therefore I will attende most diligently, quid loquatur in me domi­nus what our Lorde speakethe in me: for I am certaine, that he borderethe my soule with peace, & all those whō he fedeth with the fatt of this croppe: Qui posuit fines tuos pacem, & adipe Ps. 147 frumenti satiat te. Who haithe made peace thy borders, & doth satisfy thee with the fatte of wheate. Therefore loquere, speake swete Iesu, for thy ser­uaunt will heare, sonet vox tua in auri Can. 2 bus meis, Sound thy voyce in mine ea­res, for thy voyce is swete, & thy face bewtifull. I will shutt my harte to all worldlye delihtes: I will attende no­thing but thee, what thou cōmaundes [Page 164] me, what thou counsels me, & by thy grace, I will learne whatsoeuer thou wilt vouchsaife to teache me. And be­cause I know, that thou arte pleased to illuminate my soule in those mat­ters, I conuert my mynde vnto thee, as thou didest the sweetenes of Man­na, Sap. 16 vnto the appetites of the Iewes. Therefore I will meditate those mat­ters after I haue receaued, which most I desyre to learne, & woulde be in­structed of thee, for then I knowe my Affayres can not but proceede well, when I haue asked councell of thee be­fore. Sweete Iesu instruct me, sweete I esu direct me, Amen.

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

THe grounde & baise of all bene­fytes, is out creation, for grace supposeth nature, as stones and foyle, the goulde which they adorne. [Page 165] Therfore because I know this benefite the most auncient that I euer actually receaued of god: I will call it to me­mory, acknowledg the gift, & thank my benefactor: especially vnderstan­dinge, that the sacred Euchariste, is a Holocaust or burnt offering instituted of my Sauiour Christe, in recogius­cence of our creation, conseruation, and continuall fauoures, which God not onely as author of Grace, but al­so as Father of nature, powrethe vpon his whole Churche. And in regarde that for this Tytle he is my Lord, and houldeth perfecte dominion ouer me: Therefore I will consider what dependance, I haue of him, & whar autho­ritie he rightly and iustly haithe ouer me.

First I will lifte vpp myne eyes to the blessed Eucharist, & with the moste 1 feruent faith of my harte confesse, that I acknowledg my Sauiour therein cō ­teyned, the first woorkman that fra­med me. I will contemplate a cer­taine tyme before my natiuitie, when I was neither borne, conceyued, nor [Page 166] memory was hadd of me in the world: If then it had bene possible for me to haue requested of God, that he would make me a man: what gratitude would I haue promised? what seruice offe­red? what homage vndemaūded, pre­sented vnto him? Ah shall I be now more vngratefull, because he besto­wed on me the benefyte vnasked, then if he had graunted it requested? This demeanour indeede, were too disloy­all, and therefore what then in all wis­dom & discretion I woulde haue pro­mised, now with all zeale & loue, I­intende to performe, that is because I haue receaued all of him, all I will render to him againe: and that which he bestowed on me of mere liberality, with all free liberty I will returne, cui Ps. 118 omnia seruiunt, to whom all thinges serue and ought to serue.

I will consider my case in my mothers 2 Iob. 10 wombe, with Iob, Sicut lac coagula­tum est cor meum, Euen as milke is my hart crudded together. with Dauid, & Ps. 138 2 Mac. 7 that 7 tymes martyred mother, of the Machabees: howe I appeared in that [Page 167] darcke night which continued so ma­ny months, without any spark of light, or appearance of day.

How was this artificiall clock of my body compacted together: this cor­porall comon weale, so well ordered: this buyldinge, so well contriued, so iust a consort obserued, in such dis­tinct partes? Without all doubt this admirable workmanshippe of bones, flesh, sinowes, vaines, cartilages, mus­sles, senses, hart, lyuer, milt, braine, with a nomber of other partes, stroke The prophane Philosophers, in ad­miration of the wonderfull power and wisdom of God, who could frame so strange a worke, in so secret a maner. And the wyser sorte herevpon gathe­red, an inuincible argument to con­uince all atheistes, that there was a God. For who coulde be so madd to imagin, that suche a worthy woorke, could come by chance, which yet the profoundest wittes, can scarce perfect­ly vnderstande. Therefore I will of­fer this blessed Sacrifice, as a testimo­ny of my Faith, & a signe of my gra­titude [Page 168] to the indeuyded Trinity, in recognition of this vniuersall & parti­culer gift, wherein shyneth the light of Goddes ineffable wisdom and pro­uidence.

Thirdlye, if it had pleased God, 3 he might in this palace of my bodye, haue closed vpp the windowes, as he did to the blynde borne begger, and Io. 9 many more, who would spend almost what they haue, to enioye the bene­fyte of their eyes: he mighte without contradiction or opposition, haue be­reued me of a legg, an arme, or some other principall part, the which ma­ny lack, or possesse very deformed, yet of his bounty he haithe graunted them wholl & intyer to me. Therefore the integritie of his gifte, exacteth an in­tyer oblation, and full vse of them to his honour & glory. Wherefore so of­ten as I see any person deformed, lame, blyndè, or destitute of any limme: presently I will take occasion, to con­uert my soule to God, & blesse him, who haith deliuered me from such mi­series, not for myne owne desert, but [Page 169] vpon his mere goodnes & lideralitic. 4

Fourthly by this tytle of my crea­tion, I may well accompt my selfe as one, who owethe all that he haith or can to God: That I am his vassall, his possession, a sheepe of his flocke, a p [...]ante of his garden, a subiect of his kingdom, and consequently, that he haith a more complete right & domi­nion ouer me, then any king ouer his subiect: any pastor, ouer his flocke: any Lorde, ouer his possession. For if a kiug hould right ouer his kingdom, he needeth his subiectes, he can not be without them, neither in warres, nor peace. The pastour gathereth the wooll of his flock, he eateth the flesh, & in fine, enioyeth diuers cōmodties by them, in such sorte, that his authori­tie & right, standethe with a certaine seruitude, & subiection, in regarde of his indigence & necessity. But god ne­deth not me, Deus meus es tu, quoniam Ps. 15 bonorum meorum non indiges. Thou art my god, & therfore thou needes none of my goodes. But what king enioy­eth so ample an empyre, as to carrie [Page 170] in his crowne, the tytle & style of all the worlde? And yet if there weare such a monarch, my Christ shoulde haue excelled him, who haith writen not in his crowne or scepter, but in the verie basest parte of his garmente Rex regum, & Dominus dominantium. Apoc. 19 Kinge of kinges, & Lord of Lordes.

Moreouer Christes dominion, sur­mounteth all princes rightes in perfec­tion & integritie; For when he will, Deponet potentes de sede, & exaltabit Luc. 1 humiles. He will depose the mightie from theire seate, & exalte the hum­ble. But none can depose him, or withstand his right; Kinges hould no dominion ouer the soules of their sub­iectes, but onely ouer their bodies: Neither can they lawfully kill any mā, of their absolute authoritie, except he preuaricate theire lawes: But Christe who possesseth complete authoritie o­uer lyfe, & deathe, can kill or geue lyfe as it pleaseth him: For in ditione 1 Reg. 2 Hest. 13 eius cuncta suntposita, Vnder his pos­session, all thinges are conteyned: & his dominion, concernethe the soule [Page 171] no lesse then the body.

Fynally no creature obeyeth so ex­actly his Lord & Prince, as it dothe Christ, who with a woord can chaung their natures, transforme water, into Io. 2 Mat. 21 Marc. 11 Luc. 1 wyne, cause a barayn tree to florishe, an oulde woman to beare a childe, a Virgin to conceaue. Therefore, O blessed Sauioure, I will call thee my true Lorde, myne onely Lorde, my most mightie Creator. 5

Fifthlye I will confounde my selfe with shame, to see all thinges so o­bedient to my Christe, that the verie Mat. 8 Marc. 4 Luc. 8 insensible wynde, the raging sea, bēd the knees of theire natures, to obey his preceptes, & I whom God haith endewed with reason, inspyred so of­ten, graūted so many benefits, should so irreuerentlye transgresse his com­maundementes. I see euen in this Sa­crament so many effects of his omni­potency put in practise, broughte to effect, and yet noe repugnance, noe resistance at all appearing: that I may well be ashamed of my disobedience. For if Christ say the woorde, his bo­dy [Page 172] presently is created, vnder the form of breade and wyne, the sudstance of breade vanisheth, the accidentes hang in the aire: in the ende after many al­terations, a new substance of breade is substituted, to susteine those acci­dentes.

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

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

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

When I looke vpon this holy Eu­charist, I thinke vpon him that said, Dirupisti vincula mea, tibi sacrifica­boPs. 115hostiam laudis. Thou haste broken my cheanes, and I will therefore sa­crifyce vnto thee an hoast of prayse. Vncheane me this tyme good Lorde, & then I will praise and glorify thee the next tyme. I hope those mightie chavnes of mortall sinnes, are broken with the force of thy grace, & loosed by the authoritie of them, to whom thou gaue power to loose, what was [Page 174] bonnde in earth. I am not now boūd Io. 20 Io. 11 lyke Lazarus hande and foote, that I can not stirr. I am not quatr [...]duanus mortuns, foure dayes deade, that I neede to here thee crye, Lazare, ve­ni foras, Lazarus, come forth: But I feele certaine boultes vpon my feete, which hinder me greately: I goe for­warde, but still one boulte pullethe me back againe. I may well compare my selfe to the bird that S. Anselme saw & fighed, when a Sheparde had In vita Anselmi. tyed her by the legg with a threede, so that as often as she mounted vppe, to haue enioyed the libertie of the aire, and amplenes of the heauens, a stone whereunto the threede was fastned, pulled her back againe. Ah how often would my soule tende to heauen, to conuerse with Angels, to enioy the cō ­panie of that blessed societie, but euer I am drawen back again by one stone or other: I am gyued, I am boulted, I am constrained to stoupe, to droupe, to falle euen vpon my winges, they must help to susteine me on earth, that should haue borne me vppe soaring in [Page 175] the ayre. But thou sweete Iesu, dis­rumpe Ps. 106 vincula mea, breake my bands. I [...] I faste, my forces fayle, and thus saintnes with draweth me from fasting, loe a boulte. If I pamper my fleshe or intende to feede it cōueniently, it pre seutly repyneth, rebellethe, & insul­teth against me: loe an other boulte. How to fynde out the true measure, to exceede in neither extremities, who can teach me but thou sweete Iesu? I haue often proued, yet for most parte missed. If I pray not, me thinkes my soule departeth from God, our frend­shipp breaketh through my longe sy­lence: If I pray, then so many imper­tinent thoughtes assault me, so many distractions inueigle me, suche ariditie afflicteth me, & in fine so many impe­dimentes disturbe me, that wheare I should enioy moste liberty, there I fynde my self most chayned in captiui­ty. Therefore sweete Iesu, disrumpe vincula mea, breake with the holye Eucharist these bandes, & graunt me the spirit of prayer & deuotion. Ma­ny tymes I pretend to lifte vppe my [Page 176] hart to heauen, and immediatlye the boultes of inordinate passions & sen­suall concupiscenses, cause me to re­tyre vnto earthe againe, the which if I folow, I loose thy grace & fauour, I fall into the thrawldom of Sathan & his infernall crew: If I resist them, if I stytle them within, what an horrible conflict must I abyde? O in what an agony I passe my dayes? O warr of all warres most spightfull, most daunge­rous, & leaste of men accompted.

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

Many mo bandes & fetters, binde me from goodnes, and deteine me in sinn: For if I confesse not my sinnes, [Page 177] lyke a heauy burden, they weigh me downe: If I confesse me, then scru­ples or anxiety of conscience, tormē ­teth me. If I deale not with men to conuert them, to helpe them to saue their soules, & glorify god, my Cha­ritie semeth coulde, my deuotion va­nisheth: If I conuerse with them, their exhalinge breathe, of sinnes & imper­fections by little & little, enter into me, and stayne my soule more with their faultes, then I can profitt them with my good desyres. Thousandes moe such fetters withould me o swete Iesu from thee, but how shall I auoid them? I heare thee answeare solue vin­cula Isa. 52 colli tui. Loose the chaynes from thy neck. Indeede it is so, thou must loose them, but I must helpe, I must lay to my hand, I must not withdraw my self, nor with thy grace will with draw hereafter. Therefore geue me grace at this tyme, to begin resolutely, to continew constantly, & finish faith­fully.

AS A GARDEN.
CAP. 9.

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

The doore of this garden, is myne imagination, or the facultie of my fā ­cyinge. At this doore my good An­gell attendeth, (quia Angelus ibi est, vbi operatur, ex commun [...] theologorum sententia, Because an Angell is, where it worketh, by the comon opinion of diuynes) left Sathan should enter in. Here they both stande in presence & person really, in the former part of the braine, so often as the one inuitethe [Page 179] me to vertue, & the other exhorteth me to vyce. And therefore since it li­eth in my power (as the gardiner vnto whom the custodie is committed) to lett in whom I list: it behouethe me to looke about me, & attende well, who knocks at the gate, for my good Angell commethe to roote owte euill herbes, & plante holsom & odorife­rous in steede of them, myne euill Angell to roote owte the good, & to sow darnell & cocle in their places. I know this false spirit endeuoreth with false keyes to open the doore, or by vyolence to breake in; & therefore I must craue helpe of my good Angell to resist the furie of his force, for other­wyse I weare not adle to encounter w [...]th him.

The alleys of this garden, are the vertues of myne vnderstanding, faith prudence, wirt, kn̄owledg, wisdom, counsell. Faith, is a theologicall ver­tue, whereby I geue an ineffable assent to all that God haith reueyled, whe­ther it be writen in Scriptures, deter­mined in approued councels, or kept [Page 180] by continuall tradition, in Christes Church: & this for none other reasō, but because God haith reueyled, for he deliuered all we are to beleue.

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

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

Knowledg, otherwyse scientia, is a gift of the holy Ghoste, mouinge a man, by the helpe of God, to fynde out reasons, examples, similitudes, conueniences, and perswasions: to proue, confirme, declare, and pro­pounde, the misteries of our faith: as by Water, to declare the nature of [Page 181] grace; by seede, the wootde of God, & such lyke. The which gift, moste palpably appeareth in many seruantes of God, who daily reade new lessons in his creatures, to establish our faith.

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

Councell lykewyse issueth from the Holy Ghost, & enableth oure vnder­standinges, to folow his inspirations, when they goe beyonde the comon course of faith, or prudence infused: as that Sampson should kill him selfe, Iud. 16 which both faith & prudence forbidd generally: but those generall rules, li­mitt not the power & authority of the Num. 25 2 Mach. 14 holie Ghost. The lyke we might af­firme of Phinees, Razias, S. Appolo­nia, and many moe, who aboue all [Page 182] lawes, inspired of the law maker, ei­ther caused their own deathes, or the deathes of others, yet warranted by him, in whose handes lyethe the pe­riodes of lyfe & death. These are the mayne alleys, by which my Sauioure must walk in the garden of my soule, & enter into the beddes of my will, sowne with the seedes of vertue: for in euery iust mannes soule, grow the sweetest flowrs, that euer appeared in Paradise; the seede whereof, our Sa­uiour Christ brought from his imperi­all heauen, & with his owne handes, sowed it in euery good mannes harte.

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

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

The whyte rose of Charitie, embra­cing [Page 183] with most pure & vnspotted loue, the sonne of the Queene of all virgins.

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

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

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

The Marigould of mercy, spreadīg her glorious trayne & gratfull beames, when the sunne lettethe fall his hea­uenly influence vpon her, that is, in this lyfe she openeth her lap to receaue all that stande in neede of her: when the sunne setteth, she veileth her face, because woorkes of mercy, can not be shewed but in this lyfe, where aboun­deth [Page 184] misery: in the lyfe to com, mer­cy is shutt vppe, for into heauen there entreth none that is miserable.

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

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

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

The banks of this garden, are pray­er, meditation, contemplation, and [Page 185] deuotion: where the soule sitteth & considereth her state, & speculatethe to practise the disposition, order, in­cremente, or decremente of her gar­den.

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

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

In the middeste of the soule, stan­deth a goodly fountayne of water v­pon a hill, called inherent grace, situ­ated in the higheste & most essentiall parte thereof, which deuideth it selfe into foure riuers, as the fountaine of Paradise. One passethe throughe the 1 [Page 186] garden, & carrieth away all flith and Gen. 2 trash wherwith filthie wormes, myse, & hedghogs, defile it: So grace wash­eth away sinnes in iustification.

An other riuer yeldeth a water like 2 gould, which bewtifyeth & adorneth all the floures of the garden: So grace adorneth all vertues, & maketh them acceptable vnto God.

The third riuer, causethe them to 3 grow & increase: So grace being the roote of meritt, augmenteth all ver­tues, & increaseth glory.

The fourthe riuer, haithe vertue to 4 roote out & consume all weedes and choaking herbes, which hinder their growth & goodnes: So grace by con­tinuall satisfactions, supplanteth veni­all sinnes, & the penalties due to mor­tall.

The gratefull gale that summeth in one, the fragrant smelles of all these floures, is the Sacrifice of the Altar, wherein the iust ioyne them selues to Christ, & both vnited (the head and the members) offer them selues vnto God, as an incense compounded, of [Page 187] the quintessence of all smells and o­doures.

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

AS AN INFANT TO HIS MOTHERS DVGGE.
CAP. 10

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

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

First milke is both meate & drink, 1 & therefore you way both eate it, & [Page 189] drink it. He that eateth Christs body drinketh it also, and he that drinkethe his blood, eateth it lykewyse. He that eateth his body, together drinketh his blood, & he that drinketh his blood, eateth his body. For which cause, he that is eaten here, the infinite wisdō of God, expresly said, Qui edunt me, Eccl. 24 adhuc esurient, & quibibunt me, adhuc sitient. Those that eate me, yet shall hunger, & those that drinke me, yet shall thirst: Wheare we see the same God that we eate, the same we may drinke, the same wisdom is meate & drinke, and consequently, a spirituall milke. The lyke our Sauiour saide of lustice, calling it both meate & drink, Beati qui esuriunt & sitiunt iustitiam, Mat. 5 Blessed are they that hunger & thirste after righteousnes. The Eucharist ther fore either eaten or drunke, filleth the soule with righteousnes, & therefore, quencheth the thirst as drinke, & sus­teineth the body as meate. The The­ologicall reason hereof, may easely be yelded, for all spirituall foode, is as­well drink as meate: because as drink [Page 190] it cooleth the feruent desyres in parte, & as meate, it mainteyneth with grace & vertue, the spirituall lyfe of the soule.

By this we may manifestly perceaue the foolish importunitie of the Luthe­rans & Caluenistes still calling for the cupp, censuring the church of sacriledg for depriuing the laitie of the chalice. For if they coulde penetrate the man­ner, nature, and effectes of spirituall foode: they woulde neuer fall into such an absurdine. For he that eateth Christes body, both eateth & dtin­keth his blood, aswell as the prieste, & he that drinketh his blood, eateth no lesse of his body, then he that re­ceaueth his body. For in the Eucha­riste vnder the rynde of breade, there lyeth nothing but that lyeth vnder the rynde of wyne in the Chalice: nor cō ­trariwyse, nothing vnder the rynde of wyne in the Chalice, but the very same is receaued vnder the rynde of breade in the hoast: In so much as he which participate the both of the breade and wyne, & he that onely particrpate the of one: receueth as perfectly and in­tierly, [Page 191] the body & blood of Christe, as he that communicateth with them both: Yet for a more sensible & ex­ternall signification, the priest offereth & cōsumeth them both, but the sub­stance receaued, & the effectes instil­led into the soule, are as intier & com­plete in one, as in both: in a myte, as a mountaine: in a dropp, as a butte.

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

Milke, of all meates, is one of the 2 most simple nonshments that we haue: [Page 192] It needeth neither baking, boylinge, nor roastinge, as other meates requite, for in the mothers breste, it is baken, brewed, boyled, & roasted: & so the infante without any other sauce, sim­ply & solely, draweth it from his mo­thers dugge.

By which proprietie we are admo­nished, that with four simple wordes, withowt any tergiuersation, labour, or payne: the priest drawethe this sacred milke from the breste of Christs loue. And how lyke infantes with simplicity not curiously questioninge how it was made, how cōueyed vnder the formes, how it lodgeth vnder those veyles of breade & wyne, howe we oughte to sucke it: for infantes vse noe suche in­terrogatiōs, but simply suck that their mother geueth. So the infantes of Christ begotten with his blood should simply receaue, that their mother the catholick Churche, ministrethe vnto thē: & folow that ccūcell of the Apo­stle, 1 Pe. 2 Quasimedo geniti, ifantes rati­onabiles, sine dolo, lac concupiscite, As new borne infantes, desyringe milke [Page 193] without deceipt, not without reason: for the best reason that an infante can haue, is to suck that his mother geueth. And so the greatest reason that the wi­sest children of Christ can yeld, is not their owne iudgmente, but the Chur­ches, in interpreting scriptures, in iud­ging of the conferences of places, in ordevning the manner & vse, of this blessed foode.

Moreouer we may learne, how as this Sacrament is the meat of our soules all the tyme of oure peregrination: so we shoulde lyue alwaies lyke infantes in lyfe and conuersation, simple lyke Mat. 10 Mat. 18 doues, & innocent lyke babes, not si­nisterly suspectinge, not maliceously circumuenting, not peruersly dealinge with any man: but simply, really, hū ­bly. For this simplicity bringeth great peace to our selues, and makethe vs gratefull to others; It winneth greate fauour with God, & therefore is ex­cedinglye commended in scriptures. For with whom doth God moste fa­miliarly talke and conuerse? with the simple, Cum simplicibus sermocinatio e­ius Prou. 3 [Page 194] With the simple is his talke. What vertue of Iob obiecteth God againste Sathan, to declare his piety & vertue, but simplicitie? Homo simplex & rec­tus, Iob. 1 a man simple and righte. When Christ propounded to his Disciples the patern they should folow to come to heauen, tooke he not one of these simple babes, sayinge, Nisi efficiami­ni Mat. 18 sicut paruuli, non intrabitis in reg­num coelorum. If you become not lyke infantes, you shall not enter into the kyngdom of heauen?

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

There is noe meates or drinkes, a­monge 3 the infinite varieties that God haith imparted to men, that onely & solely mantayneth them so longe, as milke. For childrens meate & drink, cates & wynes, baked & boyled, first course & seconde, all consistethe in milke. Whereby we may see, how this Sacrament most liuely is expres­sed. [Page 195] For in lyfe euerlasting, at the table of god, all our prouision, meate & drinke, shall be the conteyned in this Sacramene, for it alone will suf­fyce. And therefore now that I haue the sacred brest of my Sauioure filled with this deifyed milke, boyled with the heate of loue: I will imitate the­infantes as S. Chrisostom willeth me, Hom. 90 ad popul. Autioch. who weepe & crye for the dugge, & will not be quyet till they haue goten it: so soone as they see it, with what promptnes they rowle their heades to it? howe hungerly they presse it, and thruste theire faces vnto it? Euen so ought I moued with the want of this diuyne milke, with sighes of my hart, with teares from myne eyes: preferr it before all treasures. When I see it I should stirr vpp all the vertues of my soule, to claspe it in my mouth, and with the affections of my hart, ende­uour to make a moste perfecte vnion with the brest of Christes diuyne loue. Neither neede I to doubt, that when my Sauiour shall hearc my cryes, that he will denye my requeste, since he [Page 196] haith inuyted me many yeares agoe, to this wyne and milke, promisinge the sayle thereof, without either gould or money, onely he craueth oure thirste Isa. 55 & comming. Omnes sitientes venite ad aquas, & qui non habetis argentum pro­perate, emite, comedite: Venite, emi­te absque Argento, & absque vlla commutatione, vinum & lac. All you that are thirstie, come to the waters, & you that haue noe money, hasten, buye, & eate: Come & buy without money, or withoute any exchaunge, wyne & milke. Who haith witt, & will refuse to accept so liberall an of­fer? Who will dye for hunger, ha­uing a sea of wyne, water, and milke, runninge before his doare? How can we excuse our selues, if we want ver­tue, hauing prepared, so forcible mea­nes, to furnish vs of all vertue?

AS HVNGRY AND NEEDY.
CAP. 11

THe poore Lazarus depryued of Luc. 16 garmentes, vlcered with soares, staruinge for hunger: laide cra­uinge the crummes that fell from the ryche mannes table. And such a La­zar, sweete Iesu, lye I before thy mer­cies gate. How I was naked & woū ­ded before, I haue reueyled, sweete Lorde, vnto thee: My soule lykewise I feare is not free from the botches & byles of internall concupiscence, for my misery surpasseth, because my spi­rituall forces, procede not onely frō forain foes, my ghostly enemies: but also from them that seme domesticall fre [...]des, who lodge vnder the same roofe with me. All this armie of ca­lamities, O blessed Iesu, haith assaul­ted me: but now hunger & spirituall famine, moste oppresseth me, & who will tell me where I shall be releued, but thy louinge & beloued Mother? [Page 198] Esurtentes impleuit bonis, & diuites di­mosit Luc. 1 inanes. The hungry he hath filled with good thinges, and the ryche he haith sent emptie away. What good thinges be these wherewith the hun­gtye shall be satiated? Suscepit Israel puerum suum, Israell haith receiued his child, & with him, omne bonum, all Sap. 7 goodnes. But O blessed virgin, I de­syre but the crummes which fall from that indeficiente Table. Here I see thou telleste me, I shall receaue the best dish, the cheefest parte, yea the whole banquet: So it is, & otherwise it could not be, for the crummes, the least bittes of that Table where God is the foode, are as greate, as full, as perfect, as the whole: There is no dif­ference in essense, or quantity: All the perfections of God, all his attributes & proprieties: all as intierly remaine & dwell in the smalest graine of mus­terdseede, as in the highest Ceader of Libano, or in the whole vastnes, of the immensiue heauens. Therefore in geuinge vs in this Sacrament his persō to be our foode, in the lest moate of [Page 199] breade that fallethe from the Eucha­rist: he is as wholly, as in an hundreth loaues: But yet for the externall rinde, we may call it a crumm of breade, in regard we see not the bewtie of his de­itie, we taist not the full effectt of his loue, we enioy not the amplenes of his deligtes: Therefore we may call this, a crumme of that light, bewtie, loue, & ioy, which his Sainctes possesse, who sitt continually at his table in heauen­

Neither feare I here that it should be said, nemo illi dabit, none will be­stowe these crummes vpon me, for I know, no auarice, no scarstie, can en­ter into his howse, where all glory & treasure flow, Gloria & diuitiae in do­mo Psal. 111 eius, Glory & riches in his howse. And whose glory moste shynethe, in communicatinge him self, & what he haithe, to men. Yet I remember one that came begginge to his doares as I doe, & had the repulse at the begin­ning, when it was answeared her, that it was not conueniente, to caste the breade of children to dogges: Yet she replyed (& so will I) Etiam domine, [Page 200] catelli comedunt de micis quae cadunt de mensis Mat. 15 Marc. 7 dominorum suorum, The litle dogges O Lord, eate the crummes, which fall from their maisters tables. I am sweete Iesu, for my sinns, worse then a dogg, for although he haith no reason, yet he haith noe malyce: But alas I know not how to transforme my self, & chaunge my doggish lyfe, & becom by louing & seruing thee, lyke a man: but by eating the sacred crūms which fall from thy spirituall table.

Therefore good Lorde, let them fall into the center of my hart, and I will preferr them before all kingdoms and worldes. I doubte not, but this foode can transform dogges into men, & men into Angels: For we proue by dailye experience, that the coales as black as inke, by the vertue of fyre, become glowing lyke goulde, and so longe as fyre possesseth them, so long they kepe theire coloure: But coole them with water, or any way extin­guish their heate, you shall see them returne, to their former hellish hewe: So sweete Iesu, it standethe with me, [Page 201] my soule by vyce, is become doggish & peruerse, my sinnes haue stained it most filthily: Thy blessed body guil­deth it, reneweth it, deifyeth it: But if I kepe thee not, if I let thee depart, I knowe it will returne to the former deformitie, as b [...]ack as a coale, that was as whyte as snowe.

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

THe three Kinges, by postinge Mat. 2 night & day, seeming rather to flye then goe, guided with a starre: founde Christe at laste, wrapped in cloathes, an insante on his Mothers knee. Here sweete Iesu, I come a far of, because my soule haith wandred with distractions, & impertinente af­faires, farr from thee. The starr that guydeth me, is my faith, a light sente by thee from heauē. Here vpon thine Altar, I fynde thee, the verye fame [Page 202] that they worshipped, attired with the ryndes of bread & wyne. They be­ing Kinges, lefte theire states, labou­red night & day for almoste a fourth­night: They came into Ierusalem, & like three Apostles, preached thy king­dom, not fearing to be called in ques­tion, for declaring a new heire of that kingdom: but stoutly & coragiously asked, vbi est quinatus est rex Iudoeo­rum? Where is he that is borne king of the Iewes? This corage of theires, this extraordinary diligence, this ad­mirable desyte to fynde forth Christe, confoundeth my base mynde, my ne­gligence & remisnes, in searching my Sauiour, in preparinge me to this Sa­crament. What haue I abandoned for Christes loue? scarce so much as Pe­ters nette. What long Iournaies haue I taken, to laboure in his seruice? to conuert wicked sinners to a good life? to mortifye my passions? Suche iour­naies and laboures, as he that put his handes vnder his arme-pittes, and for feare did sitt him downe sayinge: Leo Prou. 26 est in via: A Lyon lieth watching in the [Page 203] way: So I am affrayd with mine own fancies. Ah I know too well, that if I intend to enter into the land of pro­mise, flowing with milke & honye, I must depart with Abraham, de vr Cal­deorum, Gen. 11 & 12 the Citye of the Caldyes: I must leaue my countrie & parentes: If I desyre to heare the voyce of my Lorde god, I must forgeate my howse Psa. 44 & frendes: If I will fynde Christe with the three Kinges, I must take a long iourney, abandon my state, not re­garde Ierusalem, the tumulte of the worlde: That is, if fleshe or bloode, kinsman or frend, countrie or King­dom, withdraw me from the seruice of God, hinder my deuotiō, impeach my spirituall increment in grace: I will leaue them, I will depart from them. O that I knew in practise, this poynt so exactly, as I am assured in specula­tion, that it is most necessary, for all spirituall men, & those who desire ef­fectually to serue God, for intmici he­minis, Mat. 10 domestici eius. The enemies of man, his cohabitantes. Howe easelie doe frendes withdraw me from prayer, [Page 204] to kepe them company? How often neglect we to serue the law of God, & so to displease him, to please them? How often feele we our harts moued to professe our faith coragiouslye? to proceede to perfection feruentlye? to exercyse workes of piety diligently? & presently the verye memory of frends, parents, & countrie, cast vs from the byas? Let vs therefore examine oure soules, let vs with Dauid swepe oure Ps. 76 spirits, & cast out the dust & filthe of these preposterous affections: & then we may appeare, before this blessed babe, this child in body, and man in soule, this man in flesh, and God in person.

The Kinges would not shew them selues before the Monarch of all king­domes, without their tribute & offe­ringes of recogniscence. For he that had commaunded, that none shoulde appeare before him, withoute some­present: inspired them to offer, three Exo. 23 misticall giftes, of goulde, mirh, and incense: the which conteine great se­crets. Cipr. de stella & By goulde, they consessed his [Page 205] dluinitie, for so his spowse longe be­fore magis. Cant. 5. had described him, by callinge his head, aurum obryzum, moste pure gould.

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

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

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

Moreouer, that the Father & ho­ly ghost, are not onely presente with thee by their essence & power, as they are in all places, nor onely by new­operations & effectes, as in iustifica­tion & glorie: but more peculiarly for [Page 204] [...] [Page 205] [...] [Page 206] thy diuyne presence: In so much that if it were possible, to seperate frō thē, all other sortes of presence, yet for the verie connexion and dependance, the issuing & proceding of one person frō an other, both the Father & the holy Ghost, of necessitie should be present with thee: For neither thy Father can continuallye generate thee, nor you both breath out the holie Ghost, ex­cept you were all three presente, and one indistante from an other: as the Mother can not be absente from the childe she beareth in the bearing, nor he that breathethe, distante from the spirit he breatheth in the breathing.

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

Finally I acknowledge thee misti­cally mortall in this Sacrament, by the sacrificiall diuision of the soule from the [Page 207] body, & the blood from them both, yet without corruptiō, without death or paine, preserued with the mirh of immortalitie, & gifte of impassibility.

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

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

As gould buyeth all thinges, & so in valew counteruayleth all the wealth of the worlde, so Charitie buyeth god him self, and with him, all treasures in Col. 2 heauen & earth. Therefore this spiri­tuall goulde, I will offer to the kinge of my soule, more gratefull I knowe [Page 208] vnto him, then all the goulde which Ophir, or India, can afforde.

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

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

By theire Mirh, they aduyse vs of mortification, that we must crucify & kill our sensualitie & inordinate passi­ons. [Page 209] For as Mirh haithe a corrosiue vertue, apte to eate and consume the moist & putrifyinge humoures of the body: So mortification eateth & consumeth: the pestilent humoures of the soule. As Mirh preserueth mennes bo­dies from corruption: So mortificati­on, the soule & the body, from death & damnation. And therefore to my Sauiour deade for me, I will offer this most affectuall & swete Mirh of mor­tification, that by our vnion in death, 2 Cor. 1 we may be vnited in lyfe.

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

ALthough my feete treade vpon the firme & stedfast lande, yet my soule continuallye sailethe vpon the mouable & vnconstant sea. For what sea can be more vnstable, then the humoures of men? what tē ­pest [Page 210] more terrible, then the tempta­tions of Sathan? what billowes more boisterous, then swellinge passions? what thunder & lightninge compara­ble, with indignation and ire? What gulfes or whirle wyndes more dann­gerous, then concupiscences & inor­dinate affections? what shelues more perilous, then the alluringe delightes of the world? what rockes can more hardly be passed, then the infinite oc­casions ministred by the world, to cast away the vessels of our soules.

Therefore I come to thee, sweete Iesu, to succour me in this important nauigation. This Sacramente muste be the meane to conducte my frayle 2 Cor. 4 Barck to the hauen of lyfe euerlasting. For I conceaue the carkas or keele of this shipp, to be the substance of my soule: the cabbans & hatches, her po­wers, faculties, or habilityes: The mayne maist, Christe crucifyed, who oughte to be fixed in the verye mid­deste and center, of euery Christians soule: The pylot, my Faith. The an­ker, my hope: the sayles, my Chari­tie: [Page 211] The gale, gods grace: The com­passe, his law: The carde, the Scrip­tures, councells, Traditions, & voice of Christes Churche: The fraighte, merittes & good workes: The mai­ster of this shippe, my person or sub­stance: The nettes & sauegardes, my body: The hoales & ventes, the mul­titude of sences: The pole starre, the glory of heauen, the state of all felici­tie. But if I haue nothing to eate, what will all this furniture doe me good? This Sacrament, is the bisket brought a farre of: for which cause my barke may well be called, Nauis institoris, Prou. 31, de longe portans panem suum. A passen­gers shipp, bringing his breade a farre of. Therfore I besech thee good Lord not to permitt that I proceede, in this my longe nauigation, without the pro­uision of thy blessed body. For I know the Eucharist will not onely serue me for breade, but lyke a tree that grow­eth in the west India, whose woodd, barck, leaues, rynde, frute, & roote: serue for all thinges necessary, to the furnishing of a shipp. It planteth more [Page 212] firmly the crosse of Christ in my hart, vnyting that blood he shedd thereu­pon, with myne. It confirmethe my faith, strengthnethe my hope, reuy­ueth my Charity. Wynde and fayre wether can not fayle in that soule, v­pon which the Eucharist breatheth: It teacheth the pylot, directeth the com­passe, animateth the Maister, disco­uereth the hauen, loadeth the vessell, with good woorkes & grace, & final­ly waftethe it into the Portes of eter­nall blisse.

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

They may securely passe amonge the temptations of the deuill: They with facilitye may ryde amonge the shelues of sensualitie: They morning & eueninge, slepinge & wakinge, in [Page 213] prosperitie & aduersitie, in fair wether and foule, haue one that watchethe most vigilantly, & protectethe them most carefully. Yet I remember once that in thy presence sweete Iesu, the Mat. 8 rebellious seas, had almoste drowned thy disciples, & thou notwithstanding as one that seemed vnmindfull of thē, didest slumber & sleepe. Where was then thy prouidence & Fatherly care? Ah that sleepe couered a moste vigi­lant harte, for he lett them come to some perplexities, to teach them, & by them vs, that when we are plun­ged into the bothom of seas of temp­tations and crosses, we shoulde euer haue confidence in him, because he loues vs most faithfully: and faithfull frendshipp most appeareth in succou­ting a frende at suche pinches. For in prosperitie frendshippe is commonly shewed, but seldom known, in aduer­sitie, seldom it is shewed, but mani­festly knowne.

THE PRODIGALL SONNE.
CAP. 14

SOmtyme I will present my soule Luc. 15 before my Sauiour, as the prodi­gall Sonne, who receaued in bap­tisme & iustification, his portion and Patrimony of grace: yet in processe of tyme, loathing the seruice of God, & desireous to enjoy the vanities of the worlde, by sinne & wickednes: departed from his Fathers house, fo­lowed riotous company, ingulfed himselfe with transitory pleasures: and at last fell into such misery, that he nei­ther enioyed god, nor the delights of the worlde. For god permitteth often yea by his Fatherly prouidence, with­draweth occasions & meanes of sinne, from them whom he intendeth to re­call from their wicked waies. Sathan asso when he haith haled soules from God, of mere enuy & malice, ende­uoreth as much as may be, to molest them. For although he woulde, that [Page 215] men should sinn, yet he geueth them no more baite, then he thinketh suffi­cient to couer his hookes. For which cause we rede in the scriptures, that 4 Reg. 3 Sap. 14 Psa. 105 Acost. li. 5 ca. 19 & 20 he caused his vassals that adored him as a God, to offer their owne children in Sacrifyce. And Acosta, in his story of the Indians recounteth the horrible butcherie of this infernall tyrant, how somtimes they sacrificed vnto him, at the leaste 5000. And at the death of any noble mā, he caused them to bury all his deareste frendes, seruantes, & adherentes, to serue him, and beare him company, in the other lyfe.

The prodigall sonne then by gods prouidence, & the deuils spyte, was gladde to feede hogges, & fill his be­ly with huskes of pease, that is, desy­ted the verie dreggs of worldly plea­sures, & coulde not haue them. For either they wante money, or oppor­tunitie, or abilitie to accomplish their vngodly & vitious desyres, who leaue God & serue the deuill. For in fyne, the tyde of theire iolitye fyndethe an ebb, because either pouerty pincheth [Page 216] them, or sicknes crossethe them, o [...] ­som indisposition or other, disableth them.

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

Many moe discourses deuout soules may here of them selues fynde owte. For loue is wittye, grace pregnante, [Page 217] Christ vigilante, & the verie presence of our Sauioure, sufficiente to moue matter and affections, to all feruente soules, that desyre hartely to returne vnto him againe.

TO HONOVRE GODS SAINCTES.
CAP. 15.

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

First thank God moste affectually, 1 for his manifoulde graces, which he vouchsaifed to imparte to that Sainct, without which, he had neuer obtei­ned a crowne of glorye. Wherein I may extende my Meditation, to the [Page 218] grace of predestination, vocatiō, ius­tification, conseruation, fynall perse­uerance & glorifiication.

Praise God & his Saincte, for the 2 good vse of goddes grace, that he so valiantly resisted tentations, accepted inspirations, freqnented the Sacramēts & especiallye prepared him selfe de­uoutly to receiue this pasporte to glo­rie, sealed with the flesh & blood, of Christ Iesus.

If this Sainct did excell, in any one 3 particuler vertue (as all did in some) I will consider as neare as I can, the nature & qualities of that vertue, and how I may imitate him therein: as S. Peter, in loue of God. S. Paule, in zeale of Soules. S. Iohn, in purity. The Martyrs, in fortitude. The Doc­tors, in conuerting infidels, heritykes, or euill Christians. The Virgins, in chastitie. The Confessoures, in wor­kes of mercy.

I will desyre this Sainct, to vouch­saife 4 to accompanye his prayers with mine to God: that this blessed Sacra­ment, which I am nowe to receaue, [Page 219] distill into my harte, aboundance of grace, that I may vse well the mani­foulde fauoures god haith bestowed v­pon me, that I may imitate him in that speciall vertue, by which he gaue so cleare an example of gods goodnes, to all the worlde.

When I receaue the Euchariste, 5 presently I will offer my selfe vppe to God with my blessed Sauiour, in my body & soule, to praise his maiesty for all his benefites, rayned from heauen vpon his Saincte.

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

FOr that my Sauiour in this Sacra­mente, may well be compared to a Fountayne and springe of lyfe, euer swelling with new sourges of lyuelye water, euer pure, euer sweete, euer freshe, euer open, euer common: Therefore lyke a thirstye harte, pur­sued with the infernall hound, of hell, [Page 220] wounded with the dartes of sinn: loa­den with the mudd & myre of vyces, & euill customes: faintinge and weary with so many temptations, crosses & afflictions: I will repaire to this longe wished remedie, for all my calami­ties: where I may quench my thirste, cure my soares, wash away my sports & staynes, renew my forces, & final­ly in the fountaine of lyfe, reuiue my self againe: & therefore till I com to it, I will not cease to crye with Dauid, Quemadmodum desiderat ceruus ad fontes Psa. 41 aquarum: ita desiderat anima mea, adte deus. As the hart desireth the foū ­taines of water, so desyreth my soule thee o God.

AS. A PILGRIME.
CAP. 17.

AS longe as we carry this liuing corps, or dyinge body abowte with vs: so longe Peregrinamur a domino, we wander from our Lord. & therefore in this myne exil [...], wan­dering 2 Cor. 5 lyke a pirgrime, banished owt [Page 221] of my natyue countrie of paradise, in the wildernes of this worlde, in the vast desert of Egipt, where nothing cābe founde necessary, for maintenance of lyse: with the feruent affections of my harte, I will call vpon God, that he will lett fall from heauen, his consecra­ted Manna. I will stryke with the force of my loue, vpon the rocke of my faith, whence-from I know will is­sue that sacred liquor, which will cō ­fort my soule & body, all the tyme of my peregrination: desiring my Sa­uiour in this Sacramente, to succoure his poore pilgrime, in so long, so ne­cessarie, so daungerous, & so profita­ble a voyage: That he will couer me with the cloake of repentance: put on my feete, the shooes of diligence: on my heade, the hatte of his heauenlye prouidence: in my hande, the staffe of constancye and perseuerance: in my bagg the prouision of meate & drink, his sacred flesh & blod, without which I shoulde be constrayned, eyther to returne to Egipt, and there be slayne by Pharo: or dye in the deserte, and [Page 222] there be deuoured of beastes.

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

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

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

My case not being much vnlyke to theirs, by vowing to God in my bap­tisme, & promising so oft in my con­fessions, to renownce the deuill, the fleshe, & the worlde, to eschewe all sortes of sinn, to obserue most exact­ly [Page 223] his law, neuer to offende him mor­tally againe: yet so often afterwardes transgressing his commaundementes, when small occasion was offered, and would to God not often sought.

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

AS A PROPITIATION FOR THE DEAD.
CAP. 19

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

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

The horrible tormentes that those 1 good soules suffer there. For accor­dinge [Page 225] to the receaued opinion of most learned doctoures, all the paines that euer were inflicted in this world, may be called painted, in respect of them which in verie deede are reall. The which doctrine, as in some greate sin­ners (who repented not longe before their death) I hould it most certaine: yet in other good soules who depar­ted but with some fewe veniall sinnes, as idle woordes, and idle thoughtes, I thinke it not probable for diuers rea­sons, & so I doubt not but those lear­ned doctoures, were of the same o­pinion. But howsoeuer it be, the se­crett sinnes of men be many, & noc­man seethe the faultes of other menns hartes: Therefore it were wisely, cha­ritably, & discrectly done, to prouide for the worste.

Lett vs consider, that we by gods 2 grace, one day must passe that fyre, for, vniuscuiusque opus, quale sit, ig­nis 1. Cor 3 probabit. The fyre shall trye euery mannes woorke what it is. For fewe there be who bringe so good wheate, Mat. 3 into the barne of God, that there re­maineth [Page 226] not some chaffe to be burnt in the bottom. Therefore if we be carefull now of our brethren, the pro­uidence of God will be carefull of vs: & in lyke necessities will stirr vpp som good soule or other, to pray, geue al­mes, or fast for vs. For questionles the prouidence & iustice of God, are most punctuall in repayinge good woorkes with proportioned rewards, as I could largely declare if I intended not bre­uitie.

That this Sacrifice, besides the par­ticuler 3 application of the Preist, and those that heare masse, or participate the Sacrifice, generally is applyed by the Church, to them that suffer in pur­gatorie: & they principallye receaue the effectes thereof, who in this lyfe, with more deuotion harde Masse, re­ceaued the blessed Sacramente, appli­ed it to succour the soules in purgato­rye. Because right reason requyrethe, that to suche persons, it shoulde be more peculiarlye appropried, then to others.

The verie nature of compassion, if 4 [Page 227] we had none other motiue to stirr vs vppe hereunto, were sufficiente. For who is he, that if he did see any good Christian in a fornace burning for half an houre, & would not vouchsaife to heare a masse, or receaue the Sacra­ment, either whollye to deliuer him or at leaste, to diminishe the greater partes of his payne? Surelye I would say, he had not the harte of a man.

That by deliuering such a soule, we 5 winne a perpetuall aduocate in heauen for vs, because that soule entring into glorie, where all vertues flow & lyue in their cheifest perfection: will not be ouercome with curtesie & beneuo­lence, but by the vertue of gratitude, will repay abundant intereste, for the loane of ou [...] few satisfactions.

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

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

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

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

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

3 For our good, not for any interest.

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

5 Without our deserte.

[Page 229]6 Not demaunded. For who euer as­ked of God, his soule or his bodye, or to be a Chtistian?

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

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

4 To prayse & magnify my benefac­tor with the blessed virgin sayinge. Magnificat anima mea Dominum, My soule doth magnify our Lorde. 5 To Luc. 1 geue him thankes most affectually for them. 6 To procure accordinge to myne abilitye, to shew by woorkes, the efficacye of myne intention, by [Page 230] deedes of Charity, to those that stand in corporall or spirituall necessitie: by endeuoringe so much as lyethe in my power, that all nations & tonges may blesse & glorify him. 7 To inuyte all creatures to praise God for his bene­fytes: To requeste all the quieres of Angells, to singe theire sacred Allelu­ia in his holy Temple, & supplye my defectes. 8 I will humbly request my sweete Sauiour, who haith vouchsaif­ed to be present with vs, and pleased with his flesh & blood to feede vs: that he will condingly prayse god & thank him for all, because I know that he a­lone can do it sufficiently & with that infinite perfectiō, such graces require.

AS MOVING TO PRAIER.
CAP. 21.

LAstly for that no man liueth on earth, that dependeth not of god, & many tymes falleth into suche necessities, either of soule or bodie, in suche distresse of grace, or temporall [Page 231] commodities, that without some par­ticuler fauoure from heauen, hatdlye he can wade out of the depth, of such extremities. Therefore vnderstanding that God will geue his giftes, but yet he will be demaunded: according to the exigence of my necessitie, I will fall downe before my Sauiour, & re­quyre his fauoure. Neither doth this-Decree, preiudicate the depthe of his bountie, & liberalitie. For in that he will not graunte vs graces & fauoures ordinarily, without praier, it is a great grace & fauour. Because a troupe of vertues we reuiue, by praying to god, & so meritt the more and enable our soules, the better to resist all sortes of vyces & sinnes. For who praieth and exercyseth not his Faith, in beleuinge that God can graunt his request? His hope, that God will heare him? His Charitie, in louing him, of whom he expecteth good? His humilitie, in cō ­fessing by the verie asking his owne in digence? His patience, in expectinge that he demaundeth? His fortitude, in resisting the difficulties, which occurr [Page 232] in prayer? His religion, in professing God the author of his good.

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

By prayer also these giftes which we receaue of God, are more glorious, & by meritt, due vnto vs, which is a worthier tytle for vs, then if they pro­ceded of pure liberalitie: As if a king should geue two horses to two cap­taines, who doubteth, but if the one receaued his for worthie exploytes in warr, & the other of the kinges mere affection, that that were more glori­ous to the former, then this to the lat­ter. Moreouer, as Fathers will haue their children, to aske them what they neede, that thereby they may knowe what bonde they haue to their parents, & so loue them the better, and ioine their hartes more affectually. So god will geue vs his graces by prayer, that we acknowledge the speciall depen­dance we hould of him, that by knowing [Page 233] it, we linke our hartes more surely vn­to him of whom we receaue daily so many, so greate, and so necessary fauoures. Finally, that we kepe the bet­ter, that which we obteyned by great labour: for thinges sone gotten, are commonly contemned: & purchaced with difficultie, highly prized.

For the aforesaid causes, I will pro­strate my soule before my blessed Sa­uiour, whom I know of excessiue cha­ritie, to remaine in this blessed Sacra­mente, expectinge continually, that his people resorte vnto him, and pre­sent their supplications. Here as a pro­uident maister, he will haue vs to ex­ercyse those vertues that we learne in his schoole: As a deare frende, in­crease our familiaritie, by often con­uersinge: As a liberall rewarder, be­stow his giftes to our greater glorye: As a louinge Father, by often askinge reueale vnto vs, how in necessities we ought to haue recourse vnto him, and consequently louehim more constāt­ly, of whom, we depende continual­lye: Finally as a carefull Pastour, who [Page 234] after he haith wandred with his flock a longe tyme through vaste & barren desertes, entring into a fertill & frute­full medow, would teach them not to trample the grasse, or make small ac­count of that they came to by so great labour. The same reasons moue me, in all myne important busines & ne­gotiations, not to determine or put in execution, any one, except with the children of Israell, I communicate my matter with God aboue his arck: that is, by receauinge or prayinge, before the blessed Sacramente thereby repre­sented. Because I doubt not, but he is more ready in this Sacrament, to hear our sutes, graunte our petitions, and further vs in all goodnes, then he was to them in the ould testament. For there appeared but an Angell, a mes­senger, an embassadour: Heare res­teth God, the sender him self, and the king of glory. It were an iniurie & dis­grace to the Kinge, that anye man should thinke his embassadoure more liberall and bountifull, then his owne person. Therfore assured that my Sa­uiour [Page 235] will prefer my sute to the supreme court of heauen, where for his cause, I shall be sure of fauour, or his diuine maiestie without any further mediati­on: will presently graunt my petition.

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

Many moe sortes of comminge to the blessed Eucharist, deuoute soules moued with the inspirations of the ho­ly Ghost, may fynde owte dailye, as [Page 236] with Abraham after the victorie of his Gen. 14 enemies, to encounter with Melchi­sedech, The figure of oure Sauioure Christ, who offered vpp in Sacrifyce breade & wyne: to lye with Elyas in 3 Reg. 19 any tentation or affliction, vnder the Iuniper tree, desireous to be dissolued & walke to the mountaine of God. To arme ourselues with Dauid against 1 Reg. 17 the mountain of slesh Golias, with the syue pure stones of Chiristes wounds, to be cast owt by the slinge of Faith, wouen with the nett of Charitie.

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

Theese I say & dyuers others might be applied to our present purpose: but because I perceaue, the Treatise pas­seth the precinctes I intended; there­fore I must cutt of much of that mat­ter, which might be handled: aduer­tising onely the reader, first in all these 1 Discourses, or Meditations, to de­maunde [Page 237] light & grace of our Sauiour, to penetrate & vnderstand them per­fectly, and to receaue some spirituall profitt by them.

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

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

4 Meditation, & affection: discourse and deuotion, in all good praiers goe linked together: for those meditatiōs are to smale effect, which abyde one­lye in the witte, and passe not to the will: and may well be compared to a barren desert, without well, fountain, fludd, or springe: whereas those that [Page 238] extende them, to the effectes of the hart; are not vnlyke faire & fatte me­dowes or frutefull countries, who haue their landes whollye interlaced, with riuers of water: or as our bodyes are not compacted whollye of fleshe or bones, but haue in all places & partes the norishing vaines dispersed: euē so meditation, interlaced with deuotion & discourses of the witt, with affectes of the will, fatten the substance of the soule, & cause abundance of vertues, meritts, & all goodnes.

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

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

This pare importeth more then both the presedent. For the other two pre­pared the woodd, layde it together, [Page 240] blew the syre: but here the flame must issue forthe: The other two scowred the peeces of vertue, charged & put them in a redines, here must folow a volley of spirituall shott: The other prepared the palace of the Soule, adorned the chambers, ordered the feast Here the Kinge must enter, here he must be mett, here interteyned, here the banquet muste be serued in, here samiliarly, intrinsecally, domestical­ly, Christ & the soule must conuerse.

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

Here the soule oughte to bende all her faculties to exercyse their princi­pall operations, & vertue to execute her principall office. Therefore here I would request of my blessed Sauiour, [Page 241] that I had witt, meanes, & spirit, to deliuer in this discourse, such matter & conc [...]iptes, as I conceaue to be neces­sarye, for him that participateth this Sacrament. But being in vetye deede destitute of them, I must recurre vnto thee sweete Iesu, which will not de­ny thy fauour I know, to so iust a pe­tition.

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

ALL the affections of our soule, folow the apprehension thereof: & according to the perfections or imperfections of them, these be more or lesse perfecte. Therefore to moueand inflame oure affections, we must direct and enforme our appre­hension: the which the booke of cau­ses of the institution, haith largely as I hope, performed. But one poynte [Page 242] was reserued for this place, as nearest to motion, and most forcible to stirre vpp deuotion: that is, to imprinte in out mindes, a most perfect conceipt & image, of the presence of Christe in this Sacrament of his diuinitie and hu­manitie. For I doubte not, but if we had a liuely apprehension of the pre­sence of God: our hartes woulde be much more moued in receauing, then commonly we fynde them. And for that we do not onely participate our blessed Sauiour, as present in the Eu­chariste: but also in regarde that the whole Trinitie is present, as three be­houlders, vewing this heroicall acte, of all others most excellent: There­fore I will exactly consider their pre­sence, that by consideration of God receaued, & God behoulding: myne attention may be more respectiue, & mine affections more feruente.

THE PRESENCE OF GOD behouldinge.
CAP. 2.

IT importeth so much the exercyse of our spirit, to consider deepely, wey exactly, imprint liuely, & re­new often, the presence of God: that among all the Meditations which spi­rituall The ef­fectes of considerīg Goddes presence. men frequente, I take it to be one of the moste profitable & moste necessary. For who attendethe that God presently behouldethe him, and dare be so impudent as to committ a­nye sinne, or expose his soule to the 1 Auoiding of sinne. daunger of sinning? What seruante durst euer transgresse his maisters com­maundement in his presence, & that notoriously with a most heynous iniu­rie, his maister marking and behoul­ding, but one full of all malice & wic­kednes? 2 Obserua­tion of his commaun dementes. Who will not obserue punc­tually, intierly, & completly, all the commaundementes of god, if he fixe the eies of his soule as carefully vpon the eies of God, as the diligent maid [Page 244] her eyes vpon her Mistris, leste her worke should difplcase her? Sicut o­culi Psa. 122 ancillae in manibus Dominae suae, i­ta oculi nostri ad Dominum deum no­strum. As the eyes of the hand-maid in the handes of her Mistris: so oure eyes vnto oure Lorde God, saide he that serued God corde perfecto, with a 3 Re. 11 3 Familia­ritye with God. perfect hart.

The often & attentiue consideration of Goddes presence, remouethe not onelye sinne from vs, by strikinge in oure hartes a terrour of his maiestye, whom we know so potent & mightie to reuenge, & presently to behoulde. but also engendrethe in the soule, a most swete conuersation, familiaritie, & communication in all affaires. For if the child had a Father most louinge wyse, & able, and alwaies presente: what busines, what matter of impor­tance, woulde he lett passe, withoute communication with his Father? what frende if he had the lyke frend, would not reueale vnto him all his secrets? What spowse, if she had the like hus­bande, would not make him partaker [Page 245] of all her affaires? Therefore God be­ing our Father, our frende, & the hus­band of oure soules, o howe happye were we, if daily, hourly, & as often as oure frayle lyfe sufferethe: we did looke vpon him standing presente by vs, within vs, rownde abowt vs? But contrariwise how vnhappy are we, that hauing such a treasure so neare vs, so rarely remember him, yea lett whole dayes passe, & neuer marke him: that we forgeate him that gaue vs memory, that we neglect to see him who gaue vs sighte, and without whose helpe we shoulde not be able to see our selues? Questionles we ought rather to won­der, why we alwayes remember him not, then so often to forgeate him.

This familiaritye and conuersation, 4 Confi­dence in God. will cause an admirable trust & coufi­dence in God. For he that pondereth in his hart that god is present, that he behouldeth what occurreth, in what daunger he is plunged, what enemies assaulteth him, what wronges he suffe­reth, what crosses he carrieth: such a man (I say) knowinge by longe ex­perience, [Page 246] & fami [...]iarity, that God lo­uethe him: will accounte litle or no­thing, all contrary encounters & tri­bulations, hauinge present his defen­der. wherefore Dauid said, Prouide­bam Psa. 15 Dominum in conspectu meo semper quoniam a dextris est mihi, ne commo­uear. I did prouide, that god shoulde be alwayes in my sighte, because he standeth on my righte hande, leste I should be troubled. Hereupon ensueth 5 Peace of consci­ence. an admirable peace & tranquillitie of minde, & a mirth & iubilye of harte. For who will not reioice, to haue god present, to protect him from all euills, whom he is assured will permitt noe crosse not affliction, to fall vpon him, 1 Cor. 10 but for his profitt & ghostlye good. And therefore he added, Propter hoc laetatum est cor meum, my hart reioy­ced. Psal. 15 6 Feruoure in goddes seruice. Hencefrom procedeth diligence & feruour in all our exercyses. For as all workmen labour more diligently, when he for whom they worke, ouer­seeth, because they still consider how henoteth theire diligence, mark ethe their negligence, & with his onely pre­sence, [Page 247] by a silente voice, praiseth the one, & reprehendeth the other: Euen so those that make the presence of god the often obiect of their Meditations, by litle & litle, increasethe feruoure of all their actions, & consequentlye, effect them more circumspectly, with all their complementes, circumstan­ces, & perfections, lest he whose eies are most pure, shoulde perceaue anye blott or steyne, in them. Where such feruour, peace, & familiaritie lodge, 7 Abun­dance of Merittes. can not but flow abundance of good workes, & merittes: and by them the woorkes deserue in this life, a ryche payment of grace, & in the other, an honorable rewarde of glory.

By which discourse appeareth what excellent effects the frequent conside­ration of goddes presence workethe in our soules. For thereby we auoyde sinne: auoyding sinn, we kepe exact­ly his commaundementes: by keping exactlye his commaundementes, we grow in familiaritye: by growinge in familiaritie, we conceaue an inexpug­nable confidence: by Confidence, [Page 248] peace & tranquillitie: by peace, feruor and diligence: by diligence, aboun­dance of good woorkes & meritts: by meritts, increase of grace & glorie. So that this chayne more pretious then goulde, or rychest stones, ascendethe by linkes from hell to heauen, from sinn, to glory, from abandoninge the deuill, to the perfect vnion with God.

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

The greate Sainctes of god and his speciall frendes, as they knew the im­portance of this poynte, so they made the presence of god familier vnto thē. From whence proceeded these voyces, Deus in cuius conspectu, ambulauerunt Gen. 48 fratres mei Abraham & Isaac: God in whose sighte, haue walked my Fa­thers Abraham & Isaac. Domiuus, in cuius Gen. 24 conspectu ambulo, mittet Auge­lum suum tecum. Our Lord in whose sight I walk, will send his Angell with Psal. 5 thee. Dirige in conspectu tuo, viam [Page 249] meam. Directe my way (that is my Psal. 5 workes) before thy sighte. Ambula coram me, & esto perfectus, Walk be­fore Gen. 17 me, & be perfect: With manye moe such lyke, which geue vs to vn­derstand, that these seruantes of god, instructed by god him self, in all their actions considered the presence of god: that they labored and exercysed their vertues before his face. For they were not ignorant, that wicked men litle weigh the presence of god, they neuer remember it, they think he scarce marketh their mischeife: Sed circa cardi­nes Iob. 22 caeli ambulat, & nostra non conside­rat: He walketh aboute the poles of heauen, & considereth not our affairs: But the godlye said, Oculi nostri sem­per Psa. 24 ad Dominum: Our eies are alwaies fixed vpon our Lorde. For as he sea­ceth not to behoulde & marke vs: so we will not seace to mark & behould him.

Comming then to receaue the bles­sed Sacrament, where the eyes of god are most opened, who passe & pearce with their subtill beames, into all the [Page 250] secretts of my soule. If euer I had nede to walk in his sight, consider his pre­sence, obserue what there is in me, that may offende him, or in anye case dislyke his diuyne maiestye: Here I ought especially to note it. Moreo­uer, if euer the presence of god, did cause in one worke all these 7 effects, aboue mentioned: I doubte not but here particulerly, to be made partaker of them. Therfore though all my life shoulde be, a continuall carryinge of my self before god, & a consideration of his presence: yet here principally, the verie maiestie of this acte, enfor­ceth me to represent vnto my soule, the most lyuelye picture of godds presence that is possible. But I know that simple people, & som that think them selues wyse, can hardlye frame theire imaginatiōs, to conceaue the presence of god in all places: because our cor­porall organes, or instrumentes of our soule, minister vnto it none but cor­porall shapes, formes, & similitudes. How then may we guyde and directe them to frame a conceypt of gods presence? [Page 251] To the wyser sort it were suf­ficient to say, that God is immensiue, and that as by his eternitye he com­prehendethe all tymes: so by his im­mensitie, he fillethe all places. They know that where God worketh, there he is present: & therefore workinge in all places, conseruing and coopera­tinge wth his creatures: of necessitie he must be in all places. This proueth that notable induction of Dauid, Si ascendero Psa. 138 in coelum, tu illic es, si des­cendero in infernum, ades: Si sumpse­ro pennas meas diluculo, & habitauero in extremis maris, illuc manus tua de­dncet me. If I ascende into heauen, there thou art, if I descend into hell, I shall fynde thee presente: If I take my winges in the breake of the day, & dwell in the extreme coastes of the sea, thither thy hand will guyde me: so that by his operation & cooperati­on with him, he inferreth his presence.

These theologicall reasons, would satisfy the more learned sort, but those that haue not studied Diuinitie, will hardly perceaue them. Therefore by [Page 252] som reall and palpable similitudes, I think good to help them in so neces­sary a matter.

First lett them take a similitude v­sed 1 Meane to conceaue gods pre­sence. by S. Augustine, in his confessic̄s, that all this mighty masse of the world the earth with all thereunto appertei­ninge, as mettalls, mineralls, stones, trees, herbes, beastes, men: the wa­ter with all thereunto belonging: the sea, riuers, fountaines, lakes, fishes: The ayre with all birdes that inhabite it: the element of fyre: the tenn hea­uens, with all the armie of starrs & planetts: the cmperiall heauen, with all Sainctes & Angells: & then I imagin all these as a sponge, cast into an im­mens [...]ue ocean sea, where the water passeth through it on euery syde, en­unoneth it all abowt, yet the infinite vastnes of the sea, remainethe with­out it: So god entreth into all his cre­atures, his substance & essence, pear­ceth the most secrett corners of them rewnde abowt: yet aboue the high­est heauen, the vastnes of his immen­sity, is boundles & vnmeasurable with­out [Page 253] all boundes, limittes, or precincts, Quen [...] coels coelorum capere non possunt, 2 Par. 6 Iob. 11 [...]xc [...]ls [...]or coel [...] est: Whom the heauens of heauens, can not conteyne: he is higher then heauen.

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

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

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

The wordes of Dauid the Prophet will open vnto vs, the way to fynde owt an other meane to consider gods presence: Apperui os meum & attrax­i Ps. 118 spiritum menm, I opened my mouth & drew in my spirit, that is, as when we breath, we drawe into our bodies this vitall ayre, by which our bodie liueth & is conserued: so let vs think that as this ayre penctrateth, kepeth, refresheth, with the substance & pre­sence our bodies: so god the spirit and lyfe of our soules, with his substance & presence, penetrateth, conserueth, refresheth, & in syne cooperatethe, in all thinges with vs, In ipso vinimus, Act. 17 mouemur, & sumus: In him we liue, we [Page 255] are moued, & consist: which Diuines declare in other tearmes, but to the same effecte, that god is in all things secundum essentiam, potentiam, & pre­sentiam: By his essence, power, and presence. By the perfection of his im­mensitie, caelum et terram implet: He Ier. 15 filleth heauen & earthe, & so thereby is present. His power & vertue pro­duceth, conserueth, and woorkethe, with all thinges. And therfore where he woorketh, his power muste be.

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

An other meane to consider the pre­sence of God, we may draw from the 3 erroneous opinion of certaine blynde Philosophers, who as they wente [...]a­meringe in the darknes of nature, so [Page 256] they hitt of som truth though corrup­ted with many errours, the which will serue our purpose, if we take the pure liquor & leaue the dreggs.

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

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

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

When I present my self before the blessed Sacrament, I will conceaue the presence of God, vnder some one of [Page 258] these similitudes: The which as it im­poiteth much to stirr vpp deuotion: so it will not be harde, if in other of my spirituall Exercises, I was accustomed to put it in practyse. Neither will I barely weigh & marke, his presence, as a thing that litle concernethe me: but I will note all those reasons & per­fections in him, that may stryke ter­rour, feare, loue, reuerence, & de­uotion, to prepare my soule, the bet­ter to participate my blessed Sauiour: the which are these. 1 That he seethe most perspicuously, what preparation I was able to make, by the helpe of his grace. 2 What I ought of ne­cessitie, gratitude, & congruence, to haue done. 3 What I haue performed & what I haue neglected. 4 That a small crroure in so weightie a matter, is accounted a greate offence. 5 That he standeth armed with the sword of his iustice in one hande to punishe me, & with the other hande openinge the breaste of his mercy & loue, to che­rishe me: brandishing the one to ter­risy me, & offeringe the other to a­nimate [Page 259] me. 6 That he desyreth most earnestlye, that I receaue this Sacra­ment most feruentlye. 7 That he is most readie to help me, & to furnish my soule with his grace, to enioy the vnualuable treasures of the Eucharist. 8 I will meditate how he regestreth in the booke of lyfe (his eternall me­morie) howe I came prepared or vn­prepared, what glorye I merited, or what torment I deserued.

Disposed with these Meditations, as one inuironed, with the presence, power, & substance of God, as Moi­ses Exo. 19 with him in the clowde, or as an immensiue sea of brightnes & lighte: I will prostrate my soule before the blessed Trinitie, acknowledging these three persons & one God, the lyfe of my soule, the light of myne vnderstan­dinge, the force of all my good affec­tions. I will confesse my selfe mise­rable and vnable to prepare me to re­ceaue my sweete Sauiour, except they indew me with grace, & effecte that they commaunde. Here I will request the Father to shew his power in me by [Page 260] geuing me strengthe to ouercome all temptations & difficulties: The sonn to impart his wisdom, that I may see all the stratagemes of Sathan, & how to carrye my self in & after receauing: The holy Ghost to enflame me with loue, that all the senewes of my soule may be stretched here to the vttermost of their abilitie, to loue him most faithfully, who bought my loue so dearly.

THE PRESENCE OF CHRISTES HVMA nitie.
CAP. 3.

IN the last Chapter was declared, that our Sauiour Christ accordinge to his Diuinitye, and all the three persons in Trinitie, were presente in the Euchariste. 1 By the attribute of their immensitie, where by they fill all places, & are indistant from all crea­tures. 2 By the admirable effecte of their omnipotencye, by inserting the nature of man, into the stocke of the [Page 261] seoonde person by incarnation. 3 By the particuler worke, reall presence, & peculiar vnion of Christs bodye, with the formes & accidentes of breade & wyne, not by Hipostaticall connex­ion, but by Sacramentall coniunction. 4 By the admirable dependance that one person haith of an other, that where one is of necessitie. the other two must be with him. All these ma­ners of presence, we comprehended in the precedent Chapter, of Goddes diuine presence: Here onely we will consider the presence of Christes hu­manitye, & what we may note there­in as mouinge to deuotion.

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

As for the other, the consideration [Page 262] of Christs humanitie, may diuers waies stirr vpp our remissnes in deuotion, & reuyue the feruour of Charitie: because not onely as God he seeth & marketh all thinges done or to be done in this worlde: but also as man, by the mani­fest contemplation, of his fathers essence, as in a moste cleare Christall glasse, he behouldeth all the worlde, in vniuersall, & euery member, por­tion, & part, in particular; & conse­quently me with all the course of my whole lyfe: The sinnes committed, repented, pardoned: his graces im­parted, accepted, effectually put in execution, my preparation to this Sa­crament with all cit cumstances ther­of, as tyme howe longe or how short: as place in priuate or in publique: in the Church or my chamber: the man­ner how, intensiuely or remisly: with what difficultie or facilitie: with what helpes, or what hinderances: with what intention, for charitie, or for va­nitie: for goddes glorie or hipocrisie: to increase in deuotion, or for some sensible consolation.

All these he behouldeth, and a thow­sand tymes better in god, then I know them myselfe. Therefore euidently it appeareth, how carefull & vigilante, I ought to appeare before so exacte, so continuall, so zealous, so Ieleous a behoulder. 2 With the corporall eares of his bodie, with his corporall eyes, he heareth all I speake, & seeth all my externall carriage & demeanour of my body. This opinion I know de­fended of many excellente dinines: how-beit I am not ignorante, that som houlde the cōtrary: Yet it semethe to me, most certaine & not to be doub­ted. Because it is possible, (as easely I could declare, & none will denie) it is conuenienre for Christes complete glorie in body, it is a perfection in­cludinge no deformitie or indecency: why than shall we imagin him depry­ued thereof? This I thinke the Spowse intended, when speakinge of Christe her loue she saide, Enipse stat post pa rietem Cant. 2 nostrum respicieus per fenestras, prospiciens per cancellos. Loe he stan deth behinde oure wall, looking forh [Page 264] of the windowes, behoulding through the grates. The veyles of breade & wyne, are his windowes & grates, & through them, he may well see vs, al­though we can not discerne him, but onely by Faith beleue his presence.

But o that it were possible for me, to frame in my mynde, a perfect resem­blance and purtrate of those chnstail lampes, who for euer woulde l [...]ghten my hart: of those druine flames that S. Iohn see glowing & blazinge: They Apoc. 1 questionles would inflame my conge­led loue. O that I mighte reade, in those bookes of Charitie, what druine affections, possesse that sacred breast. O that I might pearce with mine eles those liuinge windowes, to vew the secrett thirst of his hart, of my spiri­tuall perfection. But since my corpo­rall eyes sweete Iesu, can not encoū ­ter thyne, as they did his whom they Mat. 26 caused to raine a bitter showr of teares: yet with myne vnderstandinge, with my conceipt, I will behoulde them, admyre them, reade in them, rest in hem, as cabinetts of loue, and regil­ters [Page 265] of truth. 3 The glorious bodie of Christ gliteriug with light, & ador­ned with the most exquisite coloures that euer the omnipotent hand of god enriched and bewtifyed his creatures withall that body before myne eyes, as a most gliteringe Sunne, shynethe gloriously vnder the clowdes of bread & wyne. And if it were not that our faith should meritt, quickly he coulde dissolue them, & shew an other sorte of blazinge light in earth, then all the starres & planetts, cast together in hea­uen. 4 I will fixe the eyes of my soul vpon those fyue fountaines of grace: those fyue cataractes of mercy & ius­tice: those fyue seales of loue: those fyue ensignes of triumphe: those fyue gates of paradise: those fyue sacred springs of blood, whence from issued the redd sea wherein the infernall Pha­rao, with all his trowpes, were drow­ned, and the Children of God defen­ded.

My Sauioure bewtifyed with these glorious woundes, with more gorge­ous ornamentes embrothered, with [Page 266] more riche stones embossed, then e­uer nature see, now, now will enter into me. O quis mihi dabit pennas sicut Psal. 54 columbae, volabo & requiescam. O that I had winges lyke a doue, I woulde flye & reste, in cauerna macerioe in the Cant. 2 hoales of this broken wall. All this glorie, all this lighte, all these co­loures, all these ornamentes, all these woundes, all these riches: must passe into my bodye. O sweete Iesu thou alone can prepare me, worthily to re­ceaue them. For, Consideraui opera tua et expaui. I haue weyed thy woorkes & trembled. Consideraus eum timore Iob. 23 sollicitor. Consideringe him, I am tro­bled with feare.

THE PRESENCE OF ANGELS.
CAP. 4.

IF thowsandes of thowsandes Angels Dan. 7 serue him: if tenn tymes a hundteth thowsande minister vnto him: if non Iob. 25 sit numerus militum eius, there be noe [Page 267] nomber, that is, his souldiers are with­out nomber: no doubt but all beinge administratorii spiritus, seruing spirites Heb. 1 that in what place soeuer their Lorde remaineth, they resort thither to ho­nour him with their presence: They attende vpon their kinge, to glorifye his maiestie: They waite vpon theire Captayne, to feight againste his eno­mies. For although the nomber of An­gells can not preciselye be knowne which god created in the beginning: yet moste certaine it is by the aboue cyted scriptures, that he produced them in an excedinge greate nomber, & according to the more receaued o­pinion of Diuines, the blessed Angels, who still continew in their natyue pu­ritie, and neuer stayned their natures with sinne, now vewinge the face of God, are more in nomber, then all men, women, & children, that euer were created from the beginning of the worlde, or shall be to the latter ende.

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

But supposing it as certaine, noe doubt [Page 268] but many of so infinite a multitude at­tende, in all places, that their Lorde will vouch saife to blesse, with his di­uine presence, to accempanie him, to prayse him, to glorify him: Lesse may we doubt of all the good Angells, to whose custody are committed, those persons that communicate: because if euer they shew them selues vigilante about vs, if euer their prescnce be ne­cessarye, if god, mittet angelos suos in Psal. 33 circuitu timentium cum: Will sende his Angells to be in the circuite of them that feare him: qnestionlesse at this tyme, we neede moste theire helping handes, their protections & inspira­tions. Therefore before I receaue my Sauiour, I will reuerence them & hū ­bly craue their helpe, to prayse God for me, & particulerly I will requyre my gardian Angell, to defend the gate of myne imagination, that none vn­cleane or impure thought, passe that way, by which my god must walke.

Then I will consider such poyntes in the Angells, as may stirr vppe my deuotion. 1 That if they attende so [Page 269] diligently & reuerently vpon god, in regarde of his maiestie & excellency: what ought I to doe, who am to eate him, to harbour him in my harte.

2 By seinge them so pure in nature, so vnspotted with any sinne or imper­fection, remaininge in their originall integritye: I will take occasion to de­base my self euen to the abisse of no­thing: considering how heynouslye, how often, I haue offended this theire souerainge Lorde. 3 The great desire that Angells haue of my feruent deuo­tion in receauinge this Sacrameut. be­cause, if they reioyce so muche in the conuersion of a sinner to god: what Luc. 15 will they doe in the mariage day? If the first wrytinge of my name, in the Booke, of the Citye of Ierusalem, gaue them an occasion of an extra or­dinarye ioy: O what will myne ad­uauncement in grace, preferment in glory, myne internall vnion with god yelde vnto them? 4 The loue of Christ, so boyleth in those spirituall brestes, that as they bende all the for­ces of their mindes & hartes, to vnite them [Page 270] selues with him: so they woulde draw all men in the world to the lyke vni­on. And for this cause, we see howe vigilantly they attende vpon vs, brin­ging vs euery morning, an vniuersall torch, to call vs vpp to the sighte & loue of him, who created both sunn & moone.

Peruse the scriptures, & you shall fynde, what diligence they vsed, in­waiting of Abraham, defending of Ia­cob, Gen. 18 Gen. 32 Exo. 14 Tob. 5 Iudith. 13 Gen. 16 protectinge the children of Is­raell, conducting yong Toby, assisting of Iudith, comfortinge of Agar, & in fine, how continually they endeuour, to induce all men to vettue, & to with­draw them from vyce. Therefore to increase their loue to me: I know no better meane thē to encrease my loue to Christ. 5 How beit they confesse Apoc. 15 them selues fellow-seruantes to all thē that serue god, and suffer for his faith: yet I will acknowledg, my selfe but a base vnworthy drudge, in the prince­ly palace of Godds Church, & ther­fore request them as cheife courtiers, attendinge alwayes vpon the Kinges [Page 271] owne person, alwaies before his face, in high fauour & authoritie, in his hea­uenly court, to fauoure my sute vnto their Lorde. I aske nothing el [...], but that he will vouchsayfe to geue me grace to loue & serue him, with that perfection & integritie, he wishethe that I shoulde loue & serue him, and that they will help me to receaue him worthily, & kepe his holy spirit dili­gently, at this present communion.

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

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

Somtyme I will conceaue the Eu­charist, as a most pretious and Soue­raigne medicine, prepared, tempered, & qualified, with the infinite wisdom, [Page 272] loue, & power of God, to cure all my soares of sinnes, inordinate passions, concupiscences, vyces of nature, de­fects & imperfections.

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

Somtime as a fountaine of lyfe, to coole the furious flames of my rebelli ous flesh: to watter the feldes of vertue, that God haith sowen in my soule: To washe the staynes & spottes of my hart: To quenche the burning thirste of my breste. Somtime I wil lay my mouth to the syde of my Sauiour, & suck owt the purisyed spirit, of Charity & loue, moste perfectlye disgested in the for­nace of his hart. Somtime I will in­uyte him to come, by sayinge in my soule, Veniat dilectus meus in hortum Can. 5 suum. Lett my loue come into his owne garden. Veni Domine & nolitar­dare. Come my Lord, linger not, Re­laxa facinora plebi tue, Remitt thy peo­ple their offences. Veniat desideratus Agg. 2 cunctis gentibus, Come thou desyred of all nations. Somtyme I will hum­ble my selfe with Abraham and say, Loquar ego ad Dominum, cumsim pul­uis Gen. 18 & cinis. I shall speake to God be­inge but dust & ashes. Domine non sum Mat. 8 dignus vt tntres sub iectum monm, sed tantum dic verbo, & sanabitur anima mea. Lord I am not worthy that thou [Page 274] enter into my howse, but say the word, & my soule shall be saued. If the hea­uens Iob. 15 sweete Iesu, be vnpure in thy sight alas how shall I appeare before thee? Iob. 26 & 41 If thy ne Angells doe tremble: why shall not I consume and vanish to no­thinge? Vere non est natiotam grandis Deu. 4 quae habeat deos appropinquantes sibi, sicut tu Deus noster. There is noe na­tion haith their Godds so neare them, as the catholick Church, sweete Ie­su, haith thee.

AFFECTES.
CAP. 6.

AFter I haue swallowed all the riches of heauen & earth Christ Iesus, in the blessed Euchariste, because he remainethe so longe with me, as the veyles of breade & wyne are not dissolued with the naturall heat of my stomake. Therefore I will pro­cure to geue him that interteyne ment that my spirituall pouertie can afford: for herein I know consisteth the prin­cipall [Page 275] good that I must receaue by this Sacramente, next after the grace im­parted, ex opere operato, that is, sor the onely woorke of receauing.

I knew some godlye and religious men, who all this whyle did nothing els, but crye both with tonge & harte Diligo te Iesu, I loue thee o my Iesu, I loue thee o my Iesu. And this aboue a hundreth tymes they reiterated: and truly they toulde me that they founde singuler comfort & consolation. And certainely in those who loue God affec tually, & tenderly: I doubt not but as these actes or affectes of Charitie passe all other in worth & meritt: so they passe in causinge spirituall ioy & con­solation. Others I knew, who would onely attend to kepe their soules frō all thoughtes, impertinent cogitations and affections, that they might heare the voice of Christ within them. For doubtles he that vouchsafed to be ea­ten, will not disdaine to speake vnto them who desyre to heare his voyce, to execute his will. This deuotion can not but yealde great contentation and [Page 276] delight to all those persons that lyue retyted, from the worlde, & haue not their soules pestered with terrene cares and negotiations: for such men can beste discerne, the origen of intetnall thoughtes & inspirations, but the cō ­mon sorte or weake capacityes, can hardly atteine to such perfections.

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

For a quarter of an hour after he had receaued, he did meditate nothing but onely breake forth into sundrie affects exhaling from his hart to heauen, the swetest incense of vertue, that his fer­uour could raise, or such a guest would inflame: The which for memory sake he comprehended in this one worde, Agape. By A, the first letter, he vn­deistoode Amor, & with it, Faith, & [Page 277] Hope. By G. gratiarum actio, thanks geuinge. By A, Animus, courage, bouldnes, resolution. By P, Petitio, demaunding or requestinge any thinge at Goddes hande. By E, Exinanitio, Abasing & exinanitinge him selfe to nothinge.

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

O my Iesu, I beleue thou art present now within me; Ah, now I hope thou wilt help me. O my Iesu, for this thy comminge, I woulde gladly loue thee. He gaue thankes in manner de­clared, in the last Chapter of the se­coude discourse. O Iesu I geue thee infinite thankes, for thy singuler fa­uoures & benefites, & this especially in vouch saifing to visitt me thyne vn­worthy seruant. O you Angells geue thankes for me. O all you creatures of God, supplye my defect. O Iesu, [Page 278] thanke thou thyself, for I am not suf­ficient. His courage & resolution he exercysed thus: O Iesu I know I can not doe any thinge for thee, withoute thy helpe: but powre thy grace vpon me, & what would I not doe for thee? What temptations soeuer assault me, with thy grace I will resist valiantlye: What aduersity soeuer befall me with thy grace I will beare it patiently: what crosses soeuer thou wilt impose vpon me, with thy grace I will carry them with alacritie. O that I might haue that supreme fauour of thee, to suffer imprisonment, to be buried in a close hoale alyue: to be cheaned, fettered, & at last executed for thy faith & reli­gion. Ah my Iesu with thy fauoure, I will neuer hyde my face, I will neuer be ashamed to professe thee: Si con­sistant aduer me castra: non timebit Ps. 26 cor meum. If fortes assaulte me, my harte shall not feare. If all the furies of hell inuade me, if all the trowpes of heritiques persecute me: yet with thy grace, I intende to resiste them, all they shall not quayle my courage. [Page 279] I will becom lyke an Oliphante, who looking on blood, is more incensed: So I by participatinge this thy blood, will be more corragious against thyne & myne enemyes. His Petition was either vniuershall, or particular: as O sweete Iesu, conuert all infidils & he­rityke, that they may glorify thee & participate this Sacramēt. Graunt me grace, that I may carrie my selfe con­formable to thy will. Somtymes ac­cording to his Meditations before the communion, he demaunded som particuler vertue, that he then moste of all stoode in neede of, or was ne­cessary for his present state: His de­basing & abiectinge him selfe, pro­ceded from reuerence to the Maiesty of Christe, whereby he broake forth into these affectes. O my Ielu, what am I, & what art thou? I am a mise­rable sinner, & thou a most mercifull God: I dust & ashes, thou lyfe and immortality: I by my wickednes lesse then nothinge, thou by thyne infinite perfections, all thinges. Yet o abisse of all bountie, thou wouldest not dis­daine [Page 280] my miserable, corruptible, sin­full & contemtible body, for thy tem­ple, thy pallace, thy throne, thy ha­bitation of rest. O my God, what am I able to doe to please thee? All is no­thinge: Here besore thy heauenlye courte, I confesse my weaknes & im­potency, but thou o Lorde, Suscipe a terra 1 Re. 2 Psa. 112 iuopem, & destercore erige pau­perem, Take vvp frō earth the needy & rayse from the dunge hill the poore. This humiliation and abiection, he [...]oulde me, engendred in his soule, a nomber of most godly respects, or mo tions of humiliation, of reuerence, offeare, of woorshipp, of carefulnes, & vigilancie, in all matters that cōcer­ned god. And these effectes, he often repeated & reiterated, yet stayinge theare most, where he felte the holie Ghost especially to concurr. Moreo­uer, now he would bow down his bo­dye in signe of reuerence, adoringe Christe in his harte: Now extende his armes abroade in sign of loue & desyre to embrace him: Now he crossed thē to foulde him: Now he woulde speak [Page 281] to the Father, now to Sonn, now to the holy Ghost: And so with vari­etie of his spirituall repast, he fedd his Soule aboundantly. This godly Ex­ercyse, as I know it to be most forci­ble to stirr vvp deuotion, cause con­solation, effect peace & tranquillitie of conscience: So I am not ignorant, of how great meritt it is before God, & how sufficient to reforme a mannes whole lyfe. Therefore because all cā not vnderstand the latin woord Aga­pe, & the others signifyed by the let­ters, I thoughte it not amisse, to sett downe an english woord to helpe all those to whom this Treatise may be seruiceable, & that is Faith: By F, I remember, Faith, hope, & Charitie. By A, Abiection, Abasing, Annihi­lation of my selfe before God. By T Thankes, geuing. By H, Hart & hard nes, courage & Fortitude, resolution & bouldnes in all affaires, concerning the glorie of God & saluation of my soule. E, representeth vnto me, ele­uation or erection of my soule to god, the which I may compasse, by these [Page 282] three effectes, Praieror petition, O­blation, & resignation. Of prayer we spake of before, the other two, be re­serued for the next Chapter.

OBLATION AND RESIG NATION.
CAP. 7.

ALL I am & all I can, by better right & dominion, doe belonge vnto God, then to me: and for many tytles, I must acknowledg them due vnto him. Therefore after I haue re­ceaued my Sauiour, I will offer my self wholly vnto him: for in all my lyfe I could neuer perform this oblatiō at any better tyme, because the presence of Christ will enrich & ennoble this emp tie vessell. And since my God would Sacrifyce him self for me: here I will sacrifice my soule to him, for so I know he intendeth I should doe, & signify­ed it to S. Peter when he lett fall that Act. 10 misterious sheete with four corners full of vncleane beastes, & willed him to [Page 283] kill & care, therebye signifying the church of gentyles comprehended in the foure partes of the worlde, wher­in were to be killed, by godds word, & efficacy of his grace, all vncleane beasts & made meate apt for the table of god. For as by death, the soule is seperated from the body: so by mortification, sensualitie from the soule: concupis­cences, from Charitye: sence, from reason: and oulde Adam, from newe Christ. The manner of this oblation & consumed Sacrifyce, may be in this sorte.

O most bountifull maker to whom all thinges are dew, to whom nothing can be presented, correspondente in dignitye: yet because I am thyne by right, & owe vnto thee all Homage: here before the court of heauen, the Angells & Archangels: Cherubins & Seraphins, thy deuout Confessoures, vnspotted virgins, holy Doctours, va­liant Martyrs, glorious Apostles, & a­boue all, the blessed Virgin: I offer solemply my body & soule, my witt & will, what habilityes of nature or [Page 284] fauoures offortune thou hast bestowed vpon me: all I consecrate to thy glo­ry: I will vse orrefuse them, as it shall please thee: accept good Lorde, this Sacrifyce of thy poore seruant, for if I had better, better would I offer: but he that geuethe him self, geueth all. And as thou hast vouchsaifed to im­part thy grace vnto me to desyre thee, & to offer my self vnto thee: so good Lorde deny me not thy grace to per­form my desyro & therein to perseuer till death: O sweete Iesu say Amen.

My resignatiō foloweth consequēt­ly to my Oblation, sor by this I will putt my self in the handes of god lyke vnto soft waxe, & request him to form me after his fashion, as clay in the pot­rersshopp, to be cast according to his pleasure: As a table without any letter, desyringe him to write in the fore­fronte there of, that I may in all things, doe his will. This in speculation, se­meth very sweete & easyo to be per­formed, but the execution carriethe with it extreme difficultio. For the cō ­formitie of our will with godds will, is [Page 285] the mayne poynt of all Christian per­fection: yet by his grace, the violence of our peruerse nature, may be brokē if we vnderstande well in practise that Regnum coelorum vim patitur, & vio­lenti, Mat. 11 rapiunt illud. The kingdom of heauen sufferethe violence, and the forcible doe enter it. For in very deede as water can not be remoued out of the sea, & lifted vpward wihout violence so our heauie and terrestriall flesh, cā not be eleuated to heauen, without some force & vyolence. wherefore godds seruants, now with meditations, now with mortifications, now with frequenting the holy Sacraments, now with spirituall bookes, now with ex­hortations, now with one godly Ex­ercyse, now with an other: reuyue their soules, renew their forces, ena­ble them selues to resist temptations & other encounters dailye & hourely of­fered them by their ghostlye enemies.

CIRCVMSPECTION OR CAVTION.
CAP. 8

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

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

First to auoyde all sortes of sinn most 1 carefully.

To procure the honour & glorie of 2 [Page 287] God most seruently.

To keepe an internall peace in my 3 soule most exactly.

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

For the performance of the firste 1 poynte, to auoyde all sortes of sinne, 1 I will examine my soule, to what vvce or sinne I proue by experience, & dailye feele my self most inclyned: for fewe men the worlde did euer see, that bended not more to one sinne, then an other; som to pryde, som to choler som to glottony, som to aua­rice &c 2 Whether I perceaue the vyce whereunto I am inclyned, to wither & fade away, or to grow and enlarge the branches. 3 If I fynde it either growinge, or as it were houe­ringe still in the same manner, I will examine & search owt the causes: as if company, exercyse, or som other [Page 288] occasion hinder me from vertue, then I knowe the same may consequently bring me to sinn. 4 I will meditate what meanes or remedies, I may vse to auoy de such euill neighboures with intention to put them in execution ef­fectually. 5 I will aske som spirituall men & especially my ghostly father, how I may ouercom such an euill incli­nation, & according to their directi­ons, helpe myself as well as I can.

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

The seconde poynte & of noe lesse 2 importancethen the firste, we may put in practise by obseruinge these rules, 1 If we glorifye God in our selues, by prayer. 2 By receauing his Sacra­mentes deuoutly. 3 By mottifyinge our bodies for his honour. 4 By ef­fecting all thinges we can conuenient­lye with feruour & deuotion, offering euery Exercyse we doe, to his glorie. In others. 1 By our modestie & ex­ternall gouernment, without pryde or [Page 289] vanitie in our attyre, gestures, or any actions. 2 By woordes os edification prudence, and discretion, that they smell of deuotion & pietie, & carry the colour of that hart wherein they were dyed. 3 Because I vnderstand Goddes glory to consist, in true and humble subiection of my soule, to his diuyne maiestie, in a seuere iudgment & rigour to my selfe, & in bowells of mercy and compassion, towardes my neighboures: Therefore about these three obiects, my discourse shall be occupyed: how I may increase in e­uery one of these, the honour of god by endeuoring to conuert heritykes, confirm catholikes, correct sinners, reduce offenders to a better lyfe, in­duce the vertuous to more perfection. 4 With the most sincere affection of my soule, I will demaunde of my blessed Sauiour, that he will teach me wherein I may glorify him most: and by experience I finde this petition, by a common effect of great consolation, to be most aceptable vnto God. For in verie deede, how can such a pray­er [Page 290] be but gratefull, wherein a mā venteth the verie center of his hart, to exhale owt such heauenly desyres, so reasonable, so affectious, so pure, so worthy of man, so sutable to god?

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

The thirde pointe of tranquillity & 3 peace of conscience, as it resembleth the lyfe of the iuste, to a certaine state of blessednes: so it helpeth them ex­cedinglye, to make progresse in all sortes of vertue. For as delight is the whetstone that sharpneth all our acti­ons: so peace of conscience, reuyueth & geueth a new edge, to all religious operations. Wherefore he that intē ­deth a paradise in earth, let him pro­cure this internall peace: He that would auoyde many difficulties that a good lyfe carrieth incident vnto it, let him inioye this peace. These meanes [Page 291] may serue them that desyre it. Firste all men trye by experience, that there be two sortes of cogitations, som of vertue, som of vyce. Vertuous thoughtes leaue after their departure, a sugred taste & sweete contentation: Vitious thoughtes thrust in their stinge, and afterwarde the soule feeleth the paine of poysen by temorse of consci­ence & vnquietnes of mynde.

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

2 After the holy Euchariste is recea­ued: a man must be verie circumspect in his woordes, & in all other actiōs as eatinge, drinking, conuersing, &c. That he doe not spill & powre owte, that water of lyfe, which by commu­nicating he receaued. For deuotion, [Page 292] and peace of mynde, as in an instant, God distilleth them into the soule: so in an instant they vanish away. And let him by litle & litle withdraw him self from sensible delightes which na­ture affordeth, & sensualitie earnestly affecteth: For internall delight & sen­suall pleasure, though honest & lawfull hardly consorte together. Therefore learned men counsell those that would make progresse in spirit, to vse pleasure & play, as medicines: not to satiate, but for necessitie: not as men that liue for pleasure, but as they that take plea­sure to liue. 3 A man muste often renew his purposes, & reserue in the treasory of his memorie, som affectu­all iaculatorye prayer, or eleuation of his mynde to god, which was distilled in the heate of his feruoure, when he receaued the Eucharist, as, Inflame me sweete Iesu with thy loue. O my Sa­uiour, fortify me against all tempta­tions. Whē shall I see thee O Lorde? When shall I freelie possesse thee? By Effects of dartinge prayers. experience I fynde, these prayers most forcible, to collecte & vnite the soule [Page 293] with God, to engender great peace, to be of great efficacie, to make vs to consider the presence of God, to pre­pare vs to prayer, at what tyme soe­uer. They are bellowes that blow a­way the ashes from the coales of ver­tue, & so reuyue them. They carrie away the defects & imperfectiōs, the distractions and inordinate passions, which couer the bright colour of gods grace. They are dartes launshed from the harte of mans loue, to the hart of gods loue. By them we may kepe our feruour from one sonday we commu­nicate, to another. By them finally we seme to flye to god, to enioye in this lyfe, the swete cōmunicatiō of his hea­uenly delights & familiar conuersation in loue, the which they onelye vn­derstande who haue proued: howbeit for all men god haith prepared it: The which I befeche him graunte to all those that desyre to taist it in this lyfe, & possesse it in the other. Sweete Iesu say, Amen.

LAVS DEO.

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

THE Disposition of the Soule, to re­ceaue worthely the blessed Sacramēt, confisteth in,

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

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

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

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

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

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

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

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

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

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

FINIS.

A TABLE OF THE CONtents of this Treatyse.

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

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