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

SVch is the nature of Goodnesse, that it doth not only perfit, enrich, and adorn the subiect wherein it resideth, but also enableth it with an ouerflowing vertue to communicate it selfe vnto others. Bonum Lib. de Diu. nom. ca 4. saith Dionis. Areop. est sui diffusiuum, Good­nes spreadeth it selfe abroad: and for this cause we see the Sunne, for that it is good in it selfe, communicateth his Vertue vn­to others, dispersing his beames vpon the earth: the aire, because it is good conser­ueth the soule: the sea in regard of natiue goodnes allodgeth the fishes: the earth indued with the like, lendeth her lappe to mettalles and hearbs: in fine, since all cre­atures that bountiful hand of God framed receiued in their first printing some form Gen. 1. of goodnes. Vidit Deus cuncta (que) fecerat & erant valdè bona, God did see all that hee had made, and they were very good: con­sequently they receiued vertue to com­municate their goodnes to others. And [Page 11] thus all creatures bee good in themselues [...] and profitable to their neighbours. Besides we prooue by daily experience, how they are not content to lend their frends some little parcell of their perfection, but as much as they haue, so much they bestowes so that the sphere of such their communi­cation aunswereth in proportion to the degree of the naturall substance and en­grafted perfection, so that earth produ­ceth earth, water bringeth foorth wate [...] fire kindleth fire, a horse ingendereth a horse, an eagle breedeth an eagle, a man begetteth a man, wherevpon the Philo­sophers grounded their Axiome Omne si­mile generat fibi simile, euery like produ­ceth like. If these drops of goodnes fallen from God their immensiue ocean sea, if these beames of perfections issuing from their euerlasting Sunne, if these dying leaues of bountie, shaken off that neuer fading tree of life, extend the limits of their goodnes so far, what bounds can containe his goodnesse which is boundlesse? what measure can be prescribed to him that is immesurable? where shall his bountie border which is infinite, nothing being e­quall to God? Therefore his natiue good­nesse [Page] enforced him to communicate him­selfe to mankinde, vvhich mistery vvas effected by incarnation. But because this fauour in substance vvas onely proper to Christes humanity, though in operation, vertue and efficacy sufficiently offered for all: therefore the bounty of God was not extended enough, it lacked a farther communication, that euery man in parti­culer might participate his infinite boun­ty and perfection, not in vertue alone, but in substance also. The Sunne lendeth the earth his beames, yet the substance remai­neth in heauen: but lo in this blessed Sa­crament God hath with his beames ioy­ned the sunne, with his deuine vertue lin­ked his diuinity, and not onely by effect, but also by person entreth into the breasts of all the faithfull, which come to receiue him. Here he maketh euery man partaker of himselfe, of his substaunce, as well de­uine as humane: And therfore the sphere of his goodnesse cannot be farther ex­tended, since euery one receiueth that which is infinite and God himselfe.

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

AFter that God had rowsed from no­thing Sap. 11. the mightie masse of this world, polished it in number, measure, & weight, the last worke those artificiall hands fini­shed was man, who as an epitome or an abridgement comprehended in himselfe the degrees of all creatures: thereby gi­uing vs to vnderstand, that as often as we looke vppon man, we should call to our memories, how many goodly creatures, and how admirably God had created and prouided for his cause: euen so after that God in the olde Testament, and Christ in the new, had wrought infinite miracles and wonders, one of the last which Christ solemnly manifested to the world was this blessed Sacrament, as a memoriall of all his wonders, as an abridgement of al his miracles, that therby seing this Sacra­ment, we should expend what wonder­full miracles he had effected for vs, and what singular graces he had bestowed vp on vs, the which it seemeth Dauid stand­ing a loofe off in his high turret of faith [Page] did contemplate, when he saide, Memo­riam fecit mirabilium suorum misericors & miserator Dominus, escam dedit timentibus se, Our merciful and pittiful Lord instituted Psa. 110. a memory of his wonders, he gaue food [...] to them that feare him. that all miracles and singular wonders which God euer wrought, are comprised in this Sacramēt or the like easily, it might be proved; A few I will number, leauing the rest to the discourse of euery sound d [...]uine. What wonder shewed God first to the worlde by creation? of nothing to make all: here many learned diuines holde that Christs body exsisting in heauen is created anew, for they say it is possible for God to cre­ate my soule and body againe in Fraunce, I beeing in Englande, as for to reproduce in the resurrection those formes, quali­ties, and accidents, which perished by death and corruption in the graue, and truly this manner of speach diuers fathers Cip. de eaera Dom. vse, calling this action, by which Christs body is placed in the Sacrament, creation: more ouer it plainly apeareth, that when the formes of bread and wine are cor­rupted, God produceth a new substanti­all matter to sustaine and vpholde the [Page 13] new accidents. If you discourse ouer the miracles of transforming Lots wife into Gen. 19. Exod. 4. & 7 a Piller of salte, the rod of Moses into a serpent, the riuers into bloud, water into Ioh. 2. wine in the mariage, transubstantiation presently representeth the same. If rai­sing vp of the dead, if giuing sight to the blinde, if in satiating a number with so little, most plainly it shall appeare here­after, that this Sacrament causeth life e­uerlasting, that it openeth the eyes of the soule, that it feedeth millions and neuer consumeth. Therfore most true it is, that this Sacrament is an abridgement of the wonders that God wrought, and it selfe one of the greatest wonders of all. And therfore they may well cease now, who admired so much Archimedes for con­triuing a spheare of glaffe, wherein hee had comprised the motions of the hea­uens, since in this sacrament are vnited all the admirable operations, wonders, and miracles, which proceed from the hands of the soueraigne work man of heauen and earth, grace and nature.

The third cause to deifie the soule.

THe Philosophers and Phisitions with iointo assent approue this principle to be of an vndoubted verity. Ex quibus con­stamus ex issdem nutrim [...]r, with those things we are nourished of which we are made. For being compounded of flesh, bones, heart, liuer, braines, sinewes, wee cannot liue except we be fed with flesh, bones, heart, liuers, finewes, to nourish our bones, heart, liuer, &c. which positi­on must not be so grosly conceiued, that we ought to eat bones, or liuers, to nou­rish our bones, or heartes, for many eate nothing but roots, hearbes, fruites, bread, fishes, neuer touching flesh, or bones, and yet are nourished. But that whatsoeuer we receiue for fustinance, cannot restore the partes which by continuall resolution vanish away, except the meate wee take be first conuerted into the substance of those partes which are to be repaired. Therefore that bread wee eate doth not nourish the heart before it be conuerted into the substance of the heart, it feedeth not the bones till it be changed into the substance of bones, it restoreth not the [Page 14] braines, till it become of the nature of braines. The Iust therfore in scripture be­ing called gods, Ego dixivos dis estis & fi­lij Psal. 81. and Io. 10. excelsi omnes. I saide you are gods, and all the sonnes of the highest: and partici­pating in their soules a diuine nature, Di­uinae naturae facti consortes, Being made per­takers 2. Pet. 1. of the diuine nature (if the Philo­sophers propositions be proued true) ought to haue a diuine foode, the which no doubt the wisdome, goodnesse, and power of God knew, would and could prouid for them, as we see afforded in this Sacrament. This seemed Christ to insi­nuate when he saide, Qui manducat meam carnem, & bibit meum sanguinem, in me ma­net Io 6. & ego in co. He that eateth my flesh, and drinketh my bloud, abideth in me, & I in him. By which wordes are pro­pounded two admirable vnions, the one is, that God is in vs, the other, that we are in God, by eating this celestiall foode. That God herby dwelleth in vs, it cannot be called in question, because as meat en­treth into vs, remaineth in vs, and is vni­ted with vs, euen so Christ entereth real­ly, remaineth really, and is resident so long as the vailes of bread and wine are [Page] not consumed. But O Lord how can we be in thee, since that no man is in the meat he eateth, but rather the meat is in him? how then is it true, he that eateth thee remaineth in thee? yet infallible truth it is that those that eate Christ are in Christ. For this difference we finde be­twixt this diuine foode and other cor­ruptible meats, that they haue not life in themselues, nor giue life, but receiue life of the body, and of insensible and inani­mate creatures become sensible and ani­mate substances, but Christs body so feeds the soule that it giueth life vnto it: Qui Ioh. [...]. manducat me, vinet propter me. He that eat­eth me, the same also shall liue by mee. And therfore as God is saide to be in the Iust by grace & charitie, and they in him, so by this Sacrament Christ is in vs, and we in him. Herevpon it followeth, that men are deified in two sortes, by recei­uing this Sacrament, first by a reall com­munication with Christ, whom they har­bour in their bodies, and therfore of S. Cyprian are called Baiuli Christi carriers De caena Dom. or bearers of Christ, and others terme thē Christoferi: secondly they are deified in soule, by receiuing this grace, which is [Page 15] a diuine coniunction and admirable parti­cipation of his deitie, by which they are made diuinae naturae consortes partakers of the diuine nature.

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

CHrist our Sauiour making his praier to his Father, among other graces hee Ioh. 17. Hec exposi­tio est Cirill? lib. 11. in Io. ca. 26. & Hillari lib. 9. de trinit. demanded, he asked this for all the faith­full, that as his Father was in him, and hee in his Father, so the faithfull should bee one thing. Christ is in his Father, because he really and essentially participateth the same substance with the Father, and his Father is in him, for that he possesseth the same nature and substance, with his sonne. It was vnpossible that the faithfull should in such sort participate one cōmon essence, because the infinite perfection of God chalengeth this as a proper dignitie, to haue a nature communicable to diuers persons. But since that mans nature was not capable of such fecunditie, our pro­uident Pastor prouided a way to keepe his flocke together, and to vnite them, not only by affection in minde, but also [Page] [...] [Page] [...] [Page] by a certaine reall and substantiall nature wherein they should be made all one, and most excellētly resembled vnto the bles­sed Trinitie, which was effected by this Sacrament: for by giuing them all the same body and bloud, he caused them to be vnited in one substance, one nature, & essence, and that more excellent than their owne naturall substance was. Wherefore al those that receiue their body may bee called one body, as S. Paule doubted not to call them when he saide, Ʋnus panis, v­num [...]. Coria. 10 corpus, multi sumus, omnes qui de vno pa­ne participamus, beeing many, wee are one bread, one body, all that participate of one bread. And for this cause (as wee say) all the three persons in Trinitie are one God, euen so all the faithfull by a certain maner are one body: and as the starres in the firmament, though of themselues ve­ry different, yet are vnited al in one inde­ficient fountaine of light, so all the faith­full fituated in the firmament vnmoouea­ble of the Catholike Church, are vnited together and made one in this blessed Sa­crament: but with this difference, that the starres haue not the Sunne in them, but [...]nely the light, whereas the faithful haue [Page 16] the Sonne of all light continually spring­ing within them. Iosuah thought GOD Iosu. [...]. shevved him a singular fauour, and woor­thily al admire it, that God at the request of a man shoulde staye the course of the Sunne till he had ouercome his enemies: But what would he haue saide if God had brought the Sunne from heauen, and put it in his hand to haue vsed it at his plea­sure? so hee hath dealt with vs in this Sa­crament, by drawing his eternall Sonne from heauen, to dwel in earth, to be held in our hands, to be receiued as foode, to ioyne vs all that be in his church, to fight against al visible enemies, as tyrants, and heretikes, and inuisible foes, as the Divel and his infernall ghosts.

The fift cause, to vnite the faithfull in affection.

AS the bodie of man containeth diuerse parts of contrary nature and dispositi­on, the heart being hote, the braine cold, fleame, moist, melancholy, drie, spirits of a fiery nature, bones of an earthly, all the foure elementes in sundry partes holding [Page] predominion, yet the soule keepeth them in peace, conserueth a most sweet harmo­ny, containeth euery one in his office: e­uen so this blessed Sacrament ioyneth Christs seruants, Greekes, and Egyptians, Iewes and Gentiles, poore and rich, lear­ned and ignorant, in an admirable bond of loue and vnitie, if they receiue it with that preparation, and vse it as they ought: the Isai. 11. which vnion, loue, and peace, I say the Prophet foretold was too slowe ouer the earth, after that little cloude which Elias 3 Reg. 18. behelde had powred downe this blessed Sacrament vpon it, Habitabit (saith he) lu­pus, the woolfe shall dwel with the lamb, the libbard shall rest with the kidde, the calfe, the lion, and the sheepe, shal lodge all together, and a little childe shall leade them: he meaneth, fierce, cruell, and in­tractable men, sauage nations, and barba­rous countries, shall be brought to vnion, peace, and loue, no doubt but principally by vertue of this sacred communion: this common soule will cause euery one to keep himselfe in order: this little childe which we fold with our breasts in this sa­crament, will guide, pacifie, and comforte them all: for what inflameth men, one to [Page 17] loue another principally but resemblance and similitude? Why doe kinsemen so af­fect one another, but in regard of resem­blance of bloud, and similitude of com­plexions? And therefore they are called, Consanguinei and Kinsemen. And what si­militude can be greater then this, where­by good christians are made Ʋerè Con­sanguinei Christi, In very deede the kins­men of Christ. Yea rather identified or made one with the selfe-same bloud, the selfe-same body and soule, which no kin­dred euer did participate, because they haue the like bloud and bodies, but not the same, nor the same soule. The dig­nity and worth of those which be parta­kers of this sacrament may easily inuite al men to loue them. For as we prise and ad­mire all those whom we acknowledge to be of account, so surely wee ought to e­steeme those who are bathed with the bloud of Christ, who are indued with his grace, whose bodies are liuing temples & pallaces to allodge this royall maiestio. If the ground was holy where the Angell onely in a bush sp [...]ke to Moses: If the mountaine was sanctified where the ce­lestiall Exod. 3. Exod. 19 Act. 29 spirits gaue the law: If the napkins [Page] and girdles of Saint Paule wrought mira­cles, because they serued so great a seruāt of God, O in what reputation should we haue those blessed men which we know receiue so often, and keepe so long the king of Angels, the head of all the Apo­stles in their bodies.

The sixt cause for the exercise of faith.

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

The first is, howe God hath free will. 2. how he knoweth those future effectes which neuer shalbe, but if some circum­stances did occurre, they would fal foorth. As for example, Vae tibi Bethsaida, Woe Math. 11. be to thee Bethsaida: for if in Tire &c. 3. how God doth predestinate, 4. the mi­stery of the Trinity, 5. howe Adams sin can be transfused or communicated to his posterity, 6. the mistery of Christes in­carnation, 7. howe that which once was corrupted, shall afterwards be repaired in resurrection, 8. how a spirit can be dila­ted in a body, 9. how the corporall fire of hell can torment a spirit, the 10. is this [Page 18] admirable Sacrament, the which in my iudgement for difficulty surpasseth them all. For if you can but resolue me in one or two questions about eache of them, I wil make you sufficiently conceiue them all. As plainely I could make it appeare discoursing ouer euery one: but because al men, yea very few are capable I will omit them. For in this Sacrament first you haue heard difficulties about the wordes, how they can effect that they signify, 2. howe they effect it, 3. in what time they effect it. Secondly you haue inextricable diffi­culties about the bodye of Christ, 4. by vvhat action is it produced. 5. by what ma­ner consisteth it in an indiuisible sort, 6. how doth it reside there vvithout confu­sion, 7. howe doth it not penetrate those accidents, 8. or vvhat vnion hath it vvith them, 9. vvhat opposition findeth it with the substance of bread, 10. howe is it not by so many that feedeth vppon it consu­med, 11. howe can it be disperced in so many places, 12. how can it be extended to such a masse of bread, and such a quan­tity of wine, 13. howe in breaking the hoast Christs body is not diuided, 14. how can there bee as much in one hoast, as in [Page] 10000. 15. how passeth the difficulty of transubstantiation. Thirdly there are dif­ficulties about the substance of bread, 16. what becōmeth of the substance of bread, is it annihillated or resolued into aire? 17. vvhen the formes of bread and vvine are cōsumed, how returneth it again? Fourth­ly, there be not a few most difficult que­stions about the accidents, 18. how they remaine vvithout their subiect, 19. how one hoast pe [...]etrateth not another, 20. how they concurre to the production of grace. I omitte many more vvhich might be touched about the sacrifice, effects, and receauers of this Sacrament. But these onely I haue propounded, that the faith­full Christians might perceaue the singu­lar vvisedome of God in prouiding them so present, so palpable, so daily an obiect to exercise their faith. For questionlesse there is more merit of faith where the ob­iect hath greater difficulty to bee vnder­stood, because there principally we cap­tiue and bridle our wittes to obey God in faith. Wherefore I cannot but commend the deuotion of those faithfull christians, vvho in all temptations of faith, haue re­course vnto this Sacrament, and say, good [Page 19] Lord Credo adiuua incredulitatem meam, I Marke 9. doe beleeue, helpe my incredulity: Like­wise I take one of the dispositions or pre­parations very proportionate to the re­ceauing hereof to bee a resolute faith, to beleeue the reall presence of Christ in this Sacrament, protesting to liue and die in the professing of this vndoubted truth, in despight of all heresie or errour.

The seuenth cause, for the increase of our hope.

TWo things by the vertue of hope we expect at Gods hands: vvherfore both we are apertly assured to obtaine, by the institution of this Sacrament if wee bee not faulty on our partes: the former for principall, though last in effect, is life e­uerlasting: the latter though as it seemes not so worthy, yet first in execution, are the means to atchieue life euerlasting. As for them most liuely our hope we see ere­cted by this sacrament. For who is so foo­lish to thinke that God will deny him any thing necessary to saluation, since he hath left him his body, soule, person, bloud, & life, for a meane, for a ladder to make him [Page] to ascend into heauen? If saint Paule rea­soned Roman. 8. wel, God gaue vs his sonne, & how will he not giue vs all with him, speaking of his incarnation? so nowe I wil reason, Christ bestowed his body and bloud to bring vs to life euerlasting, and howe can he deny vs the lesse, who hath granted the more? how wil he debarre vs of al treasure in heauen, who hath giuen vs the Lord of al treasure of heauen? Had not the Iewes a most stedfast argument (when they wandered in the vast desart of Egypt) that GOD firmely pretended to con­duct them vnto the land of Promise, Exod. 14. when hee sent his Angel with a pillar of fire, as a torch bearer, to guide them in the obscuritie of the night, and with a cloude like a fanne to defend them by day from the scorching beames of the Sunne, when he euery day rayned Angels foode to su­staine Exod. 16. them? al which were figures of this Sacrament, as hereafter shal appeere. And may not wee in like manner saye, that Christ hath left vs an inuisible proofe, that hee pretendeth neuer to faile in meanes necessary to life euerlasting, ha­uing presented a pillar of light, a cloude of raine, a celestial Manna, to illuminate [Page 20] our vnderstanding, to coole the fierie flame of concupiscence, to feed our soules to eternal life? And therefore hee saide, Manducauerunt patres vestri manna in de­serto, & mortui sunt, Your Fathers didde eate manna in the desart, and they died. Qui manducat hunc panem, viuet in aeterno, Hee that eateth this bread shal liue for e­uer, Iohn the sixt chapter: In like sorte we may be assured of life euerlasting: for hee that prouideth such forcible and ex­cellent meanes, questionlesse intendeth to impart the end, yea he that we receiue is the end himselfe, Haec est vita aeterna, vt cognoscant te verum, Deum, & quem misisti Iesum Christum, This is life euerlasting, that they know thee the onely true God, and whome thou hast sent Iesus Christ: the seuenteenth chapter of Saint Iohn. And he hath auerred most certainly, that those which worthily eate this food, haue euen in this life life euerlasting in them. Qui manducat meam carnem, & bibit meum sanguinem habet vitam aeternam, & ego resus­citabo enm in nouissimo die, Hee that eateth my flesh and drinketh my bloud, hath life euerlasting, and I will rayse him vppe in the last day: Iohn the 6. chapter: [Page] that is, they haue the second person in tri­nity, who is life euerlasting, both the ob­iect and the giuer.

The eight cause, to inflame our charitie.

ARistophanes saide that loue was of such nature that it affected so to vnite lo­uers, that they should become one thing: but because this was impossible to bee done, either without the destruction of one, or both, therfore it inforced them to procure all those vnions which were pos­sible, as the same iudgementes, opinions, desires, habitations, table, apparell &c. And indeede this opinion of Aristopha­nes we may confirme by daily experience: For vvhat els pretend those who so vehe­mently embrace one an other, but as it were one to enter into another, and vnite themselues in one, for the vehement affe­ction of loue. Why did Iob say, Quis mihi det vt de carnibus eius saturemur, who will Iob 31 giue me that wee may bee filled with his flesh, but to declare that the vehemency of loue desired this vnion? How possesse [Page 21] the three persons in Trinitye such vehe­ment and ardent loue, but for the vnion of one substance in three persons? That which men thought impossible to God was possible, and that which nature affe­cted, was by the Author of nature & grace in this mistery effected: for herby impar­ting his body vnto men without destru­ction of either, he caused an vniō of both, whereupon ensued that the loue of God could not but be singularly increased to­wards vs, because as fathers loue most ve­hemently their children, because in them they see a part of their owne substance, disperced in their bodies, though after many chaunges and alterations: So God vewing his whole substance, without any mutation or change in nature or qualitie, his body and bloud, his soule and person, really remaining in vs and ioyned with vs, cannot but loue vs exceedingly, much more then any father his children. And we for the selfe-same cause are moued to loue him for the same vnion, or ra­ther identification of substance. For who is so base minded, or cold in affection, that lifting vp the eies of his soule to heauen, admiring the infinite Maiestye of God, [Page] [...] [Page 21] [...] [Page] where millions of Cherubins and Sera­phines stand in his sight, veiling their eyes with their golden wings, lest they should be dazelled being not able to be­hold the infinite brightnes of his glory? who I say after this consideration would not open all the vaines of his heart, and resolue them into loue, seeing this soue­raigne Maiestie to discend from heauen to earth, to dwell with a poore worme, to lodge with a miserable man, one that many times had offended him, to couer himselfe vnder bread to be eaten of him, and to enter into his body to be eternal­ly vnited with him? Zacheus thought Luc. 19. he shewed him a singular fauour, to come into his house: the Centurion passed a Luc. 7. litle furder and saide his house was not worthy of him. But here what shall wee say? he entereth not to receiue, but to giue, not to cure the body, but to saue the soule, how can that heart not be en­flamed with loue, which hath a burning flame of fier glowing so neere, I meane the heart of our Sauiour Iesus Christ? How doth not those veines swell with affection which are filled with the pretious bloud of their most affecti­ous [Page 22] and zealous GOD? How doth not that soule exult for ioy at Christs pre­sence beeing so neere, when Saint Iohn Luc. 1. Baptist exulted for ioy in his mothers wombe, conceauing but our Ladies voice?

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

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

The like, with out al doubt, stood with his prouidence, in instituting this Sacra­ment, that we should haue in our temples the true Ark of his couenant, whence-frō he was to giue answere, to imprint in our heartes at the view of his tabernacle a re­uerend feare, and a fearful loue of his ma­iestie: for if we were Angels, and needed not corporall senses to pourtraite or re­present the maiestie of God vnto vs, little it woulde auaile vs, to haue present such rites & ceremonies, but because our soule in this exile is drowned in the body, and cannot ascend to God, but by fixing the first and second step in externall sences, and corporall imaginations: therfore our prouident Sauiour condescending to our infirmities, ordained a sensible presence for his maiestie, thereby to strike into vs reuerence, feare, and respect, and so in ef­fect it seemes that experience teacheth. For when I enter into an heretical church without light, altare, or image, and especi­aly [Page 23] without the body of Christ, me thinks I come into some vast prophane hall, or at best, some great schoole, for it carrieth no shew, nor casteth any smel of religion. Whereas entring into a church of Catho­likes, al that I see breatheth pietie and re­ligion, the lamps and lights represent the indeficient glory of heauen, and bright­nes of Gods elected, the Images giue mee to vnderstand the multitude of Saints and Angels, who assist the maiesty of God in his eternal temple, whereas day and night they neuer cease his praises: the Altare leades me to that incruent sacrifice, which daily is offered to the liuing God, for all the faithful in Christs church: and in fine, the presence of Christ in the Tabernacle mo [...]eth me to reuerence, to look into my selfe, to carry me circumspectly in that older as such a presence requireth. For as wel noteth Saint Chrys. When Courtiers come before the Kings presence, they are careful and circumspect what they doe, they roll their eyes about their garments, lest any spotte or blemish in them might offend the Kings eyes, they ponder theyr speeches, lest any vndecent word should escape from them, they forelooke al theyr [Page] gestures & actions, lest any of them should appeere vngrateful to the king? And how doe faithfull Christians when they come before Christ in the Church? they looke into their soules, weigh their words, con­sider their thoughts, and in fine, beware that nothing proceed from them, that in any sorte may displease so diuine a maie­stie: for indeede, as the same Authour wel aduertiseth, by the presence of Christ in the Sacrament, the church is conuerted into heauen. For as we prooue the kings Court and Throne is not his pallace, his gardens, his golden galleries, his [...]orie beds, his chaire of estate, his pearled ca­nopies, but the person of the King is the essence of the Court and Throne, al the rest be accessary to him, euen so the court and throne of heauen is not those spheres, those angels, those saints, they be all orna­ments, they be accessary, they waite vpon Christ, which is the very essence and sub­stance of the court and throne of heauen, who nowe dwelling in the Church hath changed it into heauen: and questiōlesse, where Christ as, there cānot but be a mul­titude of Angels attending his Maiestie, beholding his glory, as Chrys. witnesseth.

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

WHen I consider the seauen Sacra­ments of Christs church, me thinks I conceaue God as an immensiue Circle without bound or limit, whence from issueth six Sacraments, as lines, who end all in the center of Christs body in this Sacrament, or else that the other six are great flouds of grace which water the earth of Gods elected, yet all running a­maine to the ocean sea, which is this euer­lasting Challice, or else, that the seuen Sacraments, resemble the seuen Planets, whose influences cause such admirable ef­fects in this corporall world, all yet re­ceiue their light from that which stand­eth in the middest, I meane the Sunne; euen so all Sacraments draw their vertue and grace from the contented of the Eu­charist. Cipr. serm­de caena in ritulo Dio­nis. li de ec­cles. Hiera [...]c. Wherfore S. Cip. called it, Con­summans Sacramentum, a Sacrament con­summating, and Dionis. Areop. termeth it [...] August tract. 1 20. in 10. Sacramentum Sacramentorum, the Sacra­ment of Sacraments. For as he saith no Sa­crament [Page] is present without this, and that for two causes, the former is, in regarde that the Author hereof imparteth grace, vertue, and efficacie, to all other Sacra­ments, for out of his side issued all the Sa­craments of the church. Another reason is, because all other Sacraments are pe­culiarly ordained of God to this, and as S. Dioni. saith, haue not their complete per­fection without it. By originall sinne the gates of Paradice were shut, and wee all debarde from the tree of life, which only immortalized the eaters. By Baptisme the gates are opened, and accesse is graunted to eate the Fruite of the Tree of life, this Sacrament which grew vpon the crosse. But actuall sinnes caused death a­gaine, and bolted the gates as fast as be­fore; the which the Sacrament of penance vnbolteth againe. The Sacrament of con­firmation peculiarly God ordained for the saithful, that therin they might receue force and strength to confesse the Soule of this Sacrament Christ Iesus, and all the misteries of our faith, denied by infidels, blasphemed by Iewes, impugned by He­retikes, among the which none hath bin more assailed, nor more earnestly de­fended [Page 26] then this, and as I thinke there is no pointe of christian religion, vppon which more books haue bin written, then on this matter. How order aymeth at the body of Christ, none can call it in questi­on, since all the seauen orders of the Church are wholy directed vnto the right consecrating and administrating of this Sacrament. Matrimonie, by representing the vnion of Christ and his Church, con­sequently vnfoldeth vnto vs, the con­iunction of Christs fathfull flocke with their heauenly Pastor in this Sacrament, for as man and wife in Matrimony are one body and one flesh, so by the virtue of the Eucharist, Christ and his faithfull are one body by reall vnion, and one soul by naturall affection. And for that this Sacrament of Christs body was to bee a viation to conduct men, specially in the last point of their liues, when they enter the harbour of eternall life, therfore to dispose the soule, to take awaie all me­lancholie and discomforts caused by sick­nes, and lothsomnes to leaue this worlde, our blessed sauiour prouided the extreme vnction, and then all Sacraments end in the Eucharist.

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

THe common enimies of al Christians, well knowne and daily proued, are the diuell, the flesh, and the world, who o­penly, and secretly, by force, and trechery, omit no occasions, wherein they thinke to preuaile. Against them all three, our vigilant Captaine hath armed his souldi­ers with this sacrament. How he protect­eth vs against the diuell heere I will deli­uer, reseruing the other two to the next discourses. First of all, most certaine it is, that the blessed Eucharist is not only meat to feed our soules, but also armour, force, and strength to defend vs in battaile: so saith Dauid, Parasti mensam in conspectu Psal. 22. meo aduersus eos qui tribulant me, Thou hast prepared a table before me against those that vexe me. And what other table can he meane of but this which Christ hath set before all his faithfull? what other ta­ble can fortifie him against his enemies but this, wherein is eaten, Fortitudo genti­arum the fortitude of the Gentiles? the [Page 26] reason why this celestiall foode armeth our soules against the assaults of our eni­mies, may easily be deliuered, for little would it auaile a souldier armed without, with helme, currats, picke, or what fur­niture soeuer, if he were destitute of na­turall force and strength of body to man­nage his weapons, if for hunger his vitall spirits failed, if he were so weake he could not strike a blowe: therfore meat is ne­cessary to restore his lost forces, to re­paire his strength, and consequently, to arme him within against the troupes of his enimies. So internally doth the Eu­charist fortifie vs by spirituall nutriti­on and vitall sustentation against our ghostly foes. The diuell, as GOD signified by that monstrous Leuiathan mentioned in Iob according to Saint Gregories exposition, like a great whale Gregor. in 40. Io. did swime in the tempestious Sea of this worlde, deuouring men like fishes, casting them downe into that fiery sto­macke of his infernall furnaces: at last he came to Christ, and as he caught for a baite, his Humanitie, he was taken with the hooke of his Diuini­tie. In like sort pretending to inuade [Page] those who are blessed with this thrise blessed bread, thinking to take them naked, findeth them most strongly ar­med, and those which he made acounte in hell to haue troden vnder feete, by vertue of this bloud, shall triumph in Hom. bi ad Pop. Anti­och. & hom. 45. in lo. heauen ouer his head. For as Saint Chrisostom saith, Tanquam leones spiran­tes flammas sic discedimus ab illa mensa dia­bolo terribiles effecti, as lions breathing flames of fier, so depart wee from that table being made terrible vnto the deuill. For what flame of fier can more affray then the presence of Christ, at whose name all the infernall crew do tremble and shake? They feare no doubt that which carieth this sacrament in his breast, should foile their forces, as Dauid did Goliath that tower of flesh, (their figure 1. Reg. 17. and slaue) with a little stone, the picture of Christ residing in the Eucharist, they know well enough their dartes are shot against a wall of flint, which rebound­eth to their owne harme and shame, when they impugne a soule armed with Christ: yea for feare they dare not ap­proach, but as a seruant of Christ saide, S. Kather. de sienn [...]. fly from a soule seruent and full of cha­ritie [Page 28] as a number of stinking flies, from a boyling pot vppon the fire, because they know they scorch their bodyes by ceazing vppon such a preye. There­fore Iob. 17 [...] in all temtations of Sathan which vexe vs vehemently, let vs runne to this defence, and say with Iob, Pone me iux­ta te & cuiusuis manus pugnet contra me, Put me next to thee, and then let any hand fight against mee.

The twelfth cause, to arme vs against the worlde.

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

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

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

The thirtenth cause, to bridle our concupiscence.

THe sting of originall sinne made such a deepe wound in the inferiour partes of our soules, that although they bee cu­red by Baptisme, yet the scarres fester a­gaine, except they be continually fo­mented with some heauenly medecine [Page 30] the which our carefull pastour hath pro­uided in this Sacrament: whose vertue better shall be perceiued by the declara­tion of both the sore and the salue. Con­cupiscēce is an inordinate appetite of the soule, inclining it to follow the delights of the flesh, proceeding from sin, and bē ­ding the soule to sin. This salue is a Sacra­ment eleuating soules from earth to hea­uen, from sence to reason, from carnall de­lights to eternall pleasures, proceeding from god, containing god, and leading to god. Whence from followeth that as da­stards are terrefied only with the memory of their potēt aduersaries, euen so the fury of concupiscence, is greatly asswaged on­ly by the memory of this sacrament, when it perceiueth that Christ must lodge in that house where it resideth. For it well knows that if the high priestes in the olde law could not offer their solemne sacrifi­ces, but prepared with continencie, if none durste approache neare the mount Exod. 19. where God by his Angelles gaue but two stonye tables contayning the lawe, 1. Reg. 21. & Mat, 12. except the abstinency from their lawe­full wiues hadde armed them, if Dauid coulde not eate the loaues of proposition. [Page] but disposed with coniugall chastitie: if 1. Cor. 7. S. Paule woulde haue married men to ab­staine for a time, to be more fit for praier, howe then dare concupiscence debostlie breake foorth into inordinate appetites? how dare she desire those delights vniust­ly, when those are debarred which might haue vsed them lawfully? Do wee not see what care the true friendes of Christ haue euer had to handle his body with all pu­ritie? If Ioseph of Aramathia take the Matt. 27. body of Christ to bury, he foldeth it in a most pure sindon or fine white cloth, if it be laid vpon the Altare, none is igno­rant how cleane the corporalls are, where vpon his precious body resteth: and shall wee thinke that externall creatures are so requisite, and internall puritie, not much more to be affected? No no, the soule of him who receiueth this Sacrament, ought to be a corporal, without staine of fleshly delights or impuritie: if concupiscences are so restrained with memory of the pu­ritie requisite to this holy Communion, if the Sunne cast such a light before it ap­peare aboue our horizon, how can darke­nes abide after it be risen? in what fetters and boltes shal it be cast, when Christ en­treth, [Page 30] when he sheweth his face? for most certaine it is, that the loue and charitie of Christ heere imprinteth in the soule the supernatural comforts, hee most liberally lendeth to the deuout receiuers, extin­guish the flames of concupiscence, as the cloud in the desart hindred the scorching Psal. 104. rages which parched the children of Isra­el, Psal. 77. and the fresh water which gushed out of the rocke, quenched their thirst. Like­wise after that good soules haue harbou­red this precious balme, what fragrant smells of deuotion, of modestie, of pietie, of religion issue out of those mouthes, di­stil from those handes, spring from those eyes, who haue seene, toucht, and tasted their saluation.

The foureteenth cause, to giue life to the Soule.

THis cause, motiue, or effect, of the in­stitution of the Eucharist, our Sauiour welnie tenne times inculcateth in S. Iohn which breedeth some difficultie, because al the other Sacraments communicate to the receiuers the same effect: for a sacra­ment is a visible sign of an inuisible grace, [Page] instituted for the fanctificatiō of the soul, the which cannot be without grace, which is the life of the soule: for as the bodye without the soule is dead, euen so the soul without grace lacketh life. Howe then peculiarly doth Christ ascribe the life of the soule to this Sacrament since it is cō ­mon to all the rest? Diuers causes I think may be rendred. First, for that in the o­ther sacramentes God distilleth his grace by droppes, in this where he disperseth it with his owne hands he powreth it forth in abundance: and therefore they may be said, not to giue life in respect of this. E­uen as we call flesh onely meate, not that fish is not meate, but in respect of fleshe wee scarce account it meate. Secondly, because in this Sacrament men partici­pate, not onely the life of grace in the soule, but also the body and soule folde within them the reall and substantial life of Christ, wherwith they are made one thing, one bodye, one life, wherefore Christ said, Qui manducat me viuet propter me, He that eateth me, shall also liue by Io. [...]. mee. And, Sicut misit me viuens pater & ego vnio propter patrem, & qui manducat me viuet propter me, as the liuing father hath [Page 32] sent mee, and I liue by the father: And hee that eateth mee, the same also shall liue by me: that is, as my father sent me by mine incarnation, and I liue for the vnion vvhich my diuinity receaued from my father, euen so those that eate mee, shall liue for the vnion they haue with me.

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

The fifteenth cause, to dignifie his Priests.

BEeing once in company with certaine Protestants, yet ciuil men for conuer­sation, one of them being a Minister, as­ked what was the cause that Priests were so accounted in times past among the Pa­pists, and ministers so little prized now among the Protestants. He himselfe an­swered first, Truely (quoth he) I thinke it proceeded of confession, by which they kept the people in great awe and reue­rence. Nay quoth the other, it was the good life of those Priestes which made them esteemed, and the ill life of our mi­nisters which causeth them to be contem­ned. I then concluded the matter, and told them they had both touched good strings for we commonly reuerence them whom [Page 32] wee know are thorowly acquainted with our state, and vnderstand our imperfecti­ons; besides, we respect sanctitie in whom soeuer we find it, but especially in them whose state requireth different life from the rest: but to make the harmony more perfect, I thinke the chiefe cause was the dignitie of consecrating the bodye of Christ, al these three make a good consort in Musicke, to haue power ouer his reall body by consecration, and ouer his mysti­cal bodye by remission of sinnes, and to leade a life continually correspondent to them both, cannot but strike into the peoples hearts a great reuerence and respect: Let vs omit the two latter, & onely speake of the former.

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

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

ONe of the greatest impediments that the seruants of God suffer in praier, [Page 33] is a certaine diffidence or doubting that they pray in vaine, that none heareth or attendeth what they say, whereupon fol­loweth a tediousnesse and loathsomnesse in praier, which impeacheth, not only the merite, but also the effect and impetrati­on, which often requireth continuation. True it is that wise and faithfull Christi­ans conceaue the presence of God in eue­ry place, but because it is so insensible, be­cause it proceedeth from the intellectuall faculty, it causeth no great impression in the soule: therefore our prouident mai­ster foreseeing this imperfection ordai­ned such a presence as should stande well with the merite of faith and also greatly Exod. 25. & 37. further our deuotion. As in the old Te­stament God prouided the propitiatorie where he placed two Cherubins folding the Arke with their winges, and he from thence gaue answere vnto Moses and the Priests to all that they demanded of him: that thereby the people might enioye a perpetuall sensible obiect to stirre more deeply in their mindes a more liuely con­ceite of the presence of God then they coulde imprint without it. Besides this, corporall presence helpeth vs greatly in [Page] praier, to recal vs when we are distracted, for such is the imperfection of our medi­tations, that we cannot prosecute thē, but by corporal imaginations, the which wee proue to be so wauering & incōstant, that if we fix not our mindes fully vpon some corporal & sensible obiect, our selues will be wandring in al the coasts of the world. But by this presence of Christ our imagi­nation keepeth at home: as soone as it be­ginneth to range, this Sacrament with a silent voice, but a crying maiesty admoni­sheth him of his duty, that talking with so soueraigne a king, he must not but speake to the purpose, & attend what he answe­reth. Thirdly it causeth vs to humble our selues, the which is most necessary for [...]eel. 25. Luke 18. praier, because oratio humiliantis se nubes penetrabit, the praier of him that humbleth himselfe wil pierce the cloudes. And the publicane for this cause obtained his peti­tion, wheras the Pharisie was reiected: and what can enforce a man more truly & pro­foundly to humble himselfe before God then this food where the son of god doth humble, yea abase himselfe so low for mā? Fourthly in the Arke, as S. Paul witnes­seth, Heb. 9. were the tables of the law, the rod of [Page 34] Aaron wherwith he did so many miracles in Egypt, and a vessell of Manna that god rained in the desart: For god would haue them to set perpetually before their eyes the memories of his admirable benefites he had bestowed vpon thē? And haue we not most liuely represented al these three in the Eucharist? who vieweth but the ta­bernacle wherin our sauiour resteth, and remēbreth not the new testament subro­gated for the old, Christ for Moses, the law of grace for the law of feare, the two pre­cepts of charity, like the two tables foul­ding the x. commaundements? who seeth this sacrament & presently recordeth not what woonders Christ wrought in earth, how he conducteth the faithfull through the red sea of his pretious bloud, wherein are drowned all infidels for their incredu­lity, being made to the one petra scandali, a Rom. 8. 1 Pet. 2. stumbling stone, & to the other lapis angu­laris, the corner stone? finally who behol­deth here the presence of Christ & ime­diatly may not easily see the vessel of mā ­na, the foode of his chosen people in the desart of his life, the foode of Angels dis­cended from heauen, the food that finally must conduct thē to the land of promise?

The seuenteenth cause to abolish veniall sinnes.

IF we were arriued to the hauen of eter­nall life, and ascribed citizens of that ce­lestiall Ierusalem, whence there is neither Eph. 5. macula ruga nec, spot, nor wrinckle that is, neither sinne, nor inclination to sinne, we needed no remedy to wash away our sins, but since our habitation for a while must be cum habitant. Cedar, in a worlde subiect Psa. 119. to temptatiōs of Sathā, euill examples of the vngodly, allurements of the flesh, infi­nite occasions of offences, since we are se­duced by so many extraordinary passions blinded in iudgement, and feebly in affe­ction, prone to vice, and slowe to vertue, Lac. 3. therfore the very iust doe vtter these voi­ces, In multis offendimus omnes, in manye things [...] 10. 1. things we offende all, (and) si dixerimus quod peccatum non habemus, nosipsos seduci­mus, Prou. 24. If we shall say that we haue no sinne, we seduce ourselues: and, septies in die ca­dit iustus, the iust falleth seuen times a day. Neuerthelesse the iust are planted, Psa. 1. by the riuer side: if some little imperfe­ction staine them, if some mudde cleaue [Page 35] vnto them, these cristal streames wil wash it away, this blessed Sacrament beeing their dayly foode, will scoure their dayly defects. For we know well that dayly meate supplies dayly wants, and that which either sunne or labour consumeth, that meate repaireth: so in the Sacrament it befalleth wherewith the soule is nouri­shed, that those defects, which either by worldly mallice, or carnall delights were contracted, by this consuming fier are re­leased. If Dauid coulde say, asperges me do­mine Psa. 50. hisopo & mundabor, lauabis me & super niuem dealbabor. Thou shalt purge [...]mee O Lord with isope & I shal de clensed, thou shalt wash mee and I shall be made whi­ter then snowe. If the bloud of kiddes or calues sprincled with isope could wash him so from sinnes (which drew all their vertue from this Sacrament) so that hee should become whiter then snow, how white then shal become those soules from the spots of sinne whose heartes & soules are sprincled with the blood of Christ. I must confesse with Saint Augustine, that Christ washed his disciples feete before he made them pertakers of his table, the which did signifie the spirituall washing [Page] from veniall sinnes, for none ought to powre downe this pretious liquor but Tract. 56. in 10. into a challice most pure and neate.

Yet what if after some indifferent dili­gence made, or for some other present oc­casion, one come to this Sacrament with some veniall sinnes, shall not wee thinke that our bountifull Sauiour will like the sunne consume those little cloudes of ig­norance? like an Ocean sea drowne those sparkes of concupiscence: like a magnifi­cent king taking possession of his crown and kingdome (I meane the soules of his seruants) forgiue those little faults com­mitted, and say as he saide to Zacheus, Luke 14. Quia salus huic domui facta est, This daye saluation is made to this house. For if wee consider but the qualities of veniall sins, and the nature of this Sacrament, wee shall finde such correspondence of per­fection in the one opposite to the imper­fections of the other, that none can deny but that this foode of life, to veniall sinnes is a present death: venial sins are not main but light offences of god, but this sacra­ment yeeldeth extreame contentation to God, wherein his sonne, who compre­hendeth all his loue is contained. Veniall [Page 36] sins dispose to mortall, and consequently, tend to damnifie the soule to death, but this sacrament is life, bringeth life, and encreaseth life. Veniall sinnes coole the feruer of charitie, and this Sacrament en­flameth charitie. Veniall sins cause some blemishes in the soule, and consequently distemper the beautie therof, by a little disgracing the exact figure and similitude of the Trinitie, this Sacrament deifieth, adioyneth new colours, and repaireth the portraite againe. For who can better do it then he that came of purpose to refine it?

The eighteenth cause, to be a perpetuall Sacrifice.

Priest, Sacrifice, Religion, are so linked together that it is imposible to finde one without the other: for there can be no Priest that hath no sacrifice, nor any Heb. 5. religion where there is not both Priest and sacrifice. Because, what is religion but a publique profession of a multi­tude to worship god? and what publike worshippe can bee exhibited to GOD without a reall and externall Sacri­fice? For the better vnderstanding [Page] hereof it is to be noted, that in all ages, and in all nations, and in all religions, they euer vsed some sorte of Sacrifices: for if wee looke into the lawe of nature wee shall finde, Abell, Abraham, Iob, offering vp sacrifices: if wee discend to the law written, there will appeare an ad­mirable number appointed in Leuiticus. If wee come to Christ in his last supper, and vppon the Crosse we shall finde him sacrificing. Besides, wee may obserue that all their sacrifices almost consisted in killing beasts, or in the destruction of some creature, as in burning insence or such like. Now if we demaunde, for what reason did they kill bulls, calues, or lambes, how know they that GOD would be pleased with them? what need­ded he bulls, or calues? nunquid manduca­bo Psa. 49. carnes [...]aurorum aut sanguinem hircorum potabo? shall I eate the flesh of bulls, or drinke the blood of goates? by the reso­lution of this doubt we shall better per­ceiue why Christ left this Sacrament as a perpetuall sacrifice for his church. Three reasons then may bee yeelded: the first, because by sacrifices men acknowledge GOD the first maker, conseruer, and last [Page 37] end of all creatures, the which they in­tend to professe by the externall action of sacrificing, because in killing an oxe, and burning of him to ashes, they depri­ued themselues of all vse of all profit, whereby they signified that all was due to him of whom they had receiued all. The second reason was, because the holy ghost moued them to vse such bloudie sa­crifices to prefigurat the passion of christ once to be offerred vp on the Crosse. Thirdly to shew by the death of beasts, & that they deserued death for their sins, that they offered the one to God in lieu of the other. By these three reasons, wee plainly see, that wee in the lawe of grace haue as great need of a reall and exter­nall sacrifice, as either the Iewes, or those that liued vnder the lawe of nature, For need not wee as well as they to acknow­ledge the dominion and right of GOD ouer this worlde? is not hee our Crea­tor, our conseruer, our last end, as well as theirs? ought not wee as well to repre­sent the sacrifice of Christs passion pas­sed, as they to prefigurat that which was to come? do not our sins, as well deserue death as theirs did? and are not we bound [Page] as well to craue pardon for them as they? for these three causes therefore, and many more, our Sauiour instituted this sacrifice of the altar: where by the incruent death of Christ we acknowledge the eternall dominion of God, and render him infi­nite thankes for all his gifts, as well of grace, as of nature, and therefore princi­pally it is called Eucharistia, that is, grati­arum actio, thankesgiuing: besides, we re­present most liuely his passion according to that precept of Christ, Hoc facite in [...]e­am Luke 22. commemorationem, do this for a com­memoration of me. Finally, we cry O Fa­ther of heauen and earth, loe, we deserue death, and 10000 deaths, but here wee present the death of thy sonne his body quod pro vobis traditur, which is giuen for Luke 22. you, his bloud that is shed promultis in re­missionem peccatorum, for many vnto remis­sion Mat. 26. of sinnes, take and accept his death for ours

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

Diuers ancient fathers expending those 1 Cor. 11. wordes of S. Paul, Quotiescunque enim manducabitis panem hunc & calicem bibitis, Cip. ep. 3. Chrisost. the [...]phi. occum. mortem domini annuntiabitis donec veniat, As [Page 38] often as you shall eat this bread, and drink in locu [...] Pauli. the chalice, you shall shew the death of our Lord vntill he come, affirme that this Sacrifice is the very passion of Christ, that heere he suffers, he is broken, he is changed, he is offered in a reall sacrifice after an vnbloudy manner, for all the greeke texts haue it in the present tence, this is my body which is giuen for you, this is my bloud which is shed for you: & Saint Paul hath expresly, this is my body 1 Cor. 11. that is broken for you. The manner also how Christs body is here sacrificed to god so plainly expresseth the passion of Christ that if there were no other text to proue it, the very correspondence would seeme 10. 19. to shew it sufficiently. For howe did Christ die vpon the cross? by the deuision & seperation of the soule from his body. Et inclinato capite, tradidit spiritum, & bow­ing his head, he gaue vp the ghost. What was the cause of this seperatiō? the issuing of abundāce of bloud out of his body, and there remaining no life: wherefore both philosophers phisitians & diuines say, A­nima est in sanguine, the life is in the bloud, Deut, 12. & experience teacheth, that many die by venting too much blod out of their veins. [Page] can shew a reall separation of the soule of Christ from his bodie, and a reall separa­tion of his bloud from his body here, then we may easely infer, that in this sacrament there is not onely a true, real, and exter­nall sacrifice, but also the very same that was vpon the Crosse, though in maner as shal be declared they differ. It is a receued opinion among al learned diuines that the words of consecrating, Hoc est corpus meum This is my body, do effect that they signi­fie, that as God by saying, Fiat lux, let light be, made light, so by saying, Hoc est corpus meum, This is my body, is presently put the bodie of Christ vnder the forme of bread: moreouer, that they effect no more imediatly than that they signifie, therfore by the vertue or efficacie of consecrating imediatly there is only the body of Christ in the hoast without any soule: true it is, that there is no host that hath not the soul of Christ, but that is not by the imediate force and vertue of consecration, but by sequele, by a following, or as they call it, per concommitantiam, because the soule is ioyned with the body in heauen, therfore consequently the body bringeth the soule with it, but if the soule were not in the bo [Page 39] die, as it was vpon Goodfriday, then if any of the Apostles had consecrated, the soule of Christ had not bin in the hoast, but the dead body as it was in the graue: so that by consecrating of Christes body wee haue a reall separation of soule and body, and only an vnion of them by sequele and conse­quence, I call the seperation reall, for that where the action is reall, that which is ef­fected by the action, must likewise be re­all. In like sort the words, Hic est casix san­guinis mei, This is the challice of my blod, make that they signifie, and therefore he­cause they signifie only blod, consequent­ly they put by their force and efficacy on­ly bloud in the challice without body or soule, although by sequele both the body and the soule descend into the chalice, for the bloud being in the veines, it draweth the veines, the veines beeing fixed in the body, cannot but naturally draw the body with them, the body harboring the soule, likewise bringeth it for company. As for example, the woman of Samaria that drew Io. 4 vp water with a cord from the wel, she im­mediatly drew the cord, but by sequele came the paile, because it was tied to the corde, and with the paile, by sequele the [Page] water, & with the water (if there had bin a fish) had followed a fish: the priest out of Christs side drawes first the bloud, imme­diatly follow the vaines, to the vaines the body, to the body the soule: for which se­quel this sacrifice is called incruent, and is most decent, perfectly representing the maner of Christs death and passion.

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

THree sortes of externall sacrifices we reade in holy scripture, were in vse a­mong Louie. 1. 43. the Iewes, holocausts or burnt offe­rings, pacifying hoasts, & hoastes for sins. The first were offered to God in reuerēce of his maiesty, the 2. in thankesgiuing for his benefits receaued or expected, the 3. for expiation of their sins. The first was al burnt vpon the altar, the last were part­ly offered to God, & partly imparted to the priests, the second were deuided into 3. parts, one was offered to God, another bestowed of the priests, & the third fel to the offerers share. The lawe therfore of grace being most complete & excellent of al others as it required a most excellent sa­crifice [Page 40] in substance, so it exacted al sorts of sacrifices included in that one which ether tended to the greater glory of god, or the benefit of his worshippers. Therefore in this sole & solitary sacrifice he clasped thē al as most plainely shal appeare: for here are many consumptions in this sacrifice, which euidētly conuince that it is a burnt offering. First it is burnt here as Christs sacrifice and holocaust was burnt vpō the Crosse: that is, with the infinite & extin­guishable flames of his charity. For que­stionlesse as he there offered himselfe and fired his sacrifice with loue, to redeeme al the world, euen so here his sacrifice bur­neth with the same affection, to saue all those in particuler for whom it is offered. Luke 22 Desiderio desideraui hoc pasca manducare, with desire I haue desired to eate this pas­che. Secondly the substance of bread and wine by this sacred action of transubstan­tiation are not reduced to ashes as whē the holocaustes were burnt vpon the altar, but so consumed that they wholy vanishe a­way, and leaue nothing but their skin and rinde behinde. Thirdly the priest by re­ceiuing it, consumeth it wholy. It is like­wise a pacifying hoast, because, by it we [Page] acknowledge the infinit benefits we haue receued, and especially that benefit of our redemption the which we do not onely represent, but also most diuinely exercise: by this also we respect the last benefite of all that is life euerlasting, Hic est pamis pro Io. 6. mundi vita, This is the bread for the life of the world: finally, it is an hoast for sinnes, not onely in regard of the grace it confer­reth as a Sacramēt, but also for that it wor­keth to the purging of our sins as a sacri­fice, because in the old Testament goates bloud, and calues bloud did expiate them Heb. 9. from their delicts, howe much more the bloud of Christ? in this our Eucharist ex­ceedeth both the pacifying hoasts, and the sacrifice for sinne, that it is whole offered to God, whole receiued of Priests, whole participated of the people: whereas theirs for the imperfection of them coulde not but be dismembred. Hereupon I will in­fer that those people are happy who can daily be present at the sacrifice of Masse to be made partakers of the admirable ef­fects of this diuine oblatiō. For if the Iews resorted to Ierusalem out of all nations at Easter to offer vp their paschall lambe, to represent their deliuery out of Egypt, if [Page 41] God accepted that shadow of this sacri­fice as a gratefull obsequie and louing du­ty, O with what deuotion ought we to re­sorte to Masse? what assurance may wee conceaue that God will accept this sacri­fice more then the bloud of a thousand lambes or calues?

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

THis blessed sacrament doth not only sanctifie the soule as all other sacra­ments do, but also, as a sacrifice, it hath force to impetrate of God many graces and fauours, to incite vs to vertue, and to withdraw vs from vice: yea the bles­sing hereof is so ample, that it adorneth and profiteth the Church millitant, and succoureth also those soules, which suffer in Purgatory: not vnlike the ocean sea, which serueth not only for the commerce of men in forraine countries, to nourish and maintaine the fishes which lodge in her wombe, to fructifie the earth with riuers and raine: but also it passeth throgh the lowe parts, & there concurreth to the [Page] generation of mettels, stones, & other mi­nerals. In like sort, the blessed Sacrament is not content to ioyne the faithfull in v­nitie and concord, to nourish those soules which harbour in the catholike Church, to engender in them vertues and good workes: but also it extendeth fauours and satisfactions to them that doe liue in Purgatory, that inhabit the lower partes of the earth. This effect none can deny but professed enimies of christs church: for the protestants themselues generally confesse, that the p [...]imitiue Fathers, both caught & practised such oblations for the dead, howbeit impiously they cal this pi­ety of Fathers Pastours and Doctours of Christs church superstition & error. But what madnes is this, so arrogantly to con­demne a matter not of mere speculation, but of dayly practise, exercised through the whole church, at such time as pietie & religiō was most feruent, many of those authors, either the apostles schollers, or schollers vnto them, or at least that could render euidēt testimony what al the faith­full beleeued & practised in those dayes. Whosoeuer, I say, condemneth this exer­cise of errour, consequently confesseth [Page 42] himselfe to be a foole, and Saint Agust Lib. 6. de f [...] ­cerdot & hom. 69. ad pop. Ant [...]o. & in litt, c. calleth it expresse madnes, to infringe any thing obserued vniuersally in the whol church: And specialy without scripture, authoritie, or reason. Here I omit scrip­tures, Fathers, and histories, and suppose the matter as an infallible truth, that this holy sacrifice profiteth greatly those souls which be in Purgatory according to that saying of [...]aint Chrisost. Non temere sanci­tum est ab apostolis vs in tremendis misterijs de­functorum agatur cōmemoratio, sciebant eniminde vtilitatem mnltum illis contingere, lucrum 2. Mach. c. 3 [...] S. August. proueth the fame out of this place, in lib. de cu [...]a agend [...] promortuis. multum. It is not wihtout cause ordained by the apostles, that in the dreadful my­sterys, the memory for the dead haue their place, for they were not ignorant that they receiued great profit therby, great gaine. For if the sacrifice that Iudas Ma­chabues caused to be offered in Ierusalem had vertue by the merrits of Christs pas­sion to redeeme those soules out of purga­tory, how much more this blessed hoaste shalbe propitiatory to those which the contented herein redeemed wth his own boud? who can deay but that all the [...]. Sacraments a [...]e those fountaines, whence Esay had promised we shuld draw liuing Isai. 12 [...] [Page] ters with ioy, Hauristis aquas cum gaudio de fontibus Saluatoris. you shall with ioy draw water out of the fountaine of our Sauior: if sacraments be ordained to sanctifie the receiuers, and participate the graces and effects of christs passion for the receiuers, questionlesse this sacrifice which holdeth the substance and nature of all other sa­crifices, which are instituted as impretra­torie for others, participateth the effects of Christs passion profitable for others, and those which by impetration one mē ­ber of the catholike church may obtaine Zach. 3. for an other. Since therfore Christ suf­fered both for the quicke and the dead, this sacrifice must be a conduct to conuay the graces and effects of Christs passion to those that are dead in body, though li­uing in soule, and so much more copious­ly, how much more neerer this sacrifice toucheth God, how much more it stan­deth with the dignity therof, how much more this effect most securely is granted, and with how much more deuotion the person dead was affected to this sacrifice, or the offerer more feruent at the ob­lation, or the procurer more zealous of expiation.

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

AS the heart in mans body, and the sunne in this visible world spred their influence and vertue aboue them, beneth them, and on each side: euen so this bles­sed sacrifice beeing the heart of the ca­tholike Church, and the sunne of this spirituall world, communicateth vertue to the church millitant about it, to those that suffer beneath it, and to the trium­phant which dwelleth aboue it: and as the heart disperseth not all effects it work­eth to all partes, but vseth an accommo­date discription according to the quali­ties & nature of euery parte, euen so this sacrifice extendeth sundry effects agree­ing to the diuersities of members: to those that suffer, Christs satisfactions: to those in earth, diuers helpes and suc­cours to auoide sinnes, temporall com­modities, sundry graces, and vertues; to thofe in heauen, thankes to God for their happinesse, and praises to them for their passed triumphes. This notable Eu­charistiall effect the very practize of [Page] the catholike church, continually repre­senteth vnto vs in the holy Masse, which she offereth to God, nowe for Apostles, now for Martires, now for Virgins, nowe for Confessours, the which practise was in vse in saint Ciprians time, who cau­sed Cip. epist 37 the daies of martirdomes to be noted, that in the holye sacrifice the Martyres might be mentioned. If heere therefore we conuert our eyes to God, to Christ, to the Saints of heauen, to the Church in earth, we shall find that this oblation can not be but most gratefull and glorious to them all. For, what can be more gratefull or glorious vnto God than to see the blod of Christ mingled with the bloud of mar­tyres, and both offered vp together? what can God esteem more, than to receiue an oblation of virginitie, ioyned with the in­finit puritie of this sacrifice? how accepta­ble wil the vertues of Confessors appeare in his sight, burnt as sweete incense with the Manna of Christs deified operations and merites? howe gloriously will that Garland appeare decked with roses, lil­lie [...] and violets of golde, set with pearles of this pretious Manna, and rubies of this bloudy challice: none can be igno­rant [Page 44] how glorious the oblatiō is to Christ, for since his Saints be members of his bo­dy, & by vertue of this Sacrament so vni­ted vnto him, that they be Caro de carne e­ius, Genes. 2. Matth. 19. Marc 10. Eph. 5. and, ossa de ossibus eius, flesh of his flesh, & bones of his bones, by offering vp him­selfe: here he sheweth the triumph of his Crosse and Passion, he representeth the admirable vertues of this blessed Sacra­ment and sacrifice, in vertue whereof they were norished, defended, and protected, against so many perils and dangers in the desart of this life, and as by a viaticum con­ducted vnto the desired land of Promise. The Saints of heauen in like case, can not but exceedingly reioyce to see theyr bre­thren, so gratefull to God for their be­nefites receiued, and offer vp so worthie an hoast in recognoscence of heauenly fa­uours God powred vpon them. Questi­onlesse they can not forget them in hea­uen, who are so mindfull of them vppon earth, and as their charitie is more fer­uent, so their care will be more vigilant. The church finaly to whom it appertains to praise God in his Saints, triumpheth in both most admirably, presenting to God the merits of her spouse, & her children, [Page] insulting against the Diuell, flesh, and world, who could not preuaile against thē inuiting the rest that remaine, with glori­fying them that are gone, to follow their vertues and good examples.

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

BOuntifulnes beneuolence declareth & beneuolence gifts, but when the giftes mount to excesse, then beneuolence is ca­led magnificence, the which God hath manifested to the worlde most wonder­fully in this Sacrament. What gaue hee? His body and bloud, and with them his person and diuinitie: so great a gift as none can exceede it: for as God surpasseth all that is not good, so this Sacrament all that is not the same thing with it. Who gaue it? God himselfe. If a meane gift be giuen of a king, men greatly prize it, bicause the person of a king dignifieth the gift, but being so great a gift, and moreouer, im­parted by God, herein the greatnesse en­creaseth. How deare was it vnto him? as deare as his owne life, for the selfe same: [Page 45] if he had giuen a thing superfluous, or not esteemed, or not necessary, then we wold haue made lesse account of it, but being so neare him, and so deare vnto him, we can­not but highly commend it. With what affection gaue hee it? Freely, not of con­straint, yea with a most feruent loue. Cum dilexisset suos, in finem dilexit eos, whereas he 10. 13. had loued his, vnto the ende he loued thē, Chrysost, & Euth. in e­um loc. that is, giftes that come freely are much more estemed, then those which proceed of necessitie. To whom doth he giue it? To men, mortall, and miserable creatures, yea, and to many that then were his ene­mies: if he had bestowed it of his Angells or blessed Saints in heauen, it hadde not bene so admirable, but bestowing it vpon fragile men and sinners, it exceedeth all admiration. At what time gaue he it? At the houre of his death, when his passion was approaching, hard before hee was to spring water and bloud, to imprint his loue more in our memories, and to make vs admire the gift the more, that at what time we were most spitefull against him, he was most carefull for vs. In what ma­ner? to be eate: if he had giuen vs his bo­die to haue bin adored, as the three kings [Page] adored him, it had beene a greate fauour, and this but in one church at Ierusalem, Mat. [...]. wee would haue deemed it a singular grace, and euery man would haue thoght himselfe happy that could haue gone thi­ther to worship it. If he had bin some­thing more liberall to haue bestowed it vpon vs, to weare in a iewell about our neckes, with what care ought wee to haue kept it? what a rare iewell had this beene? what Pearles, or Diamondes compara­ble? but his magnificent hand found out a more bountifull way, by giuing vs to eate. To whom committed hee the con­secration? to all Priests, if he had onely granted it to the Pope of Rome, truely it had beene an ineffable benefit to all his church: but he knew, Bonum, quo commu­nius, eo melius, good, the more common, the better it is. When may they conse­crate it? once in their liues? once a yeare? when, and as many hoasts, and as often as they will. O admirable goodnesse! O explicable bountie! Who must receiue it? all men: what once in their liues? once a yeare? as often as they can conuenient­ly prepare them selues? What ende pre­tended he in such a gift? his owne profit, [Page 46] or commoditie? nothing lesse: to giue vs life euerlasting, to enioy him for euer. He giues himselfe, the only remedy or means to enioy himselfe. What beneuolence can be compared with this, that God woulde giue God, so deare vnto him, with most inflamed loue to miserable mē, to sinners, at that time they intended his death, to be made meate, of all priests, for all persons, at all times to giue vs life euerlasting? you Saraphins speake let men be silent.

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

SVch are the loathing affections of our soules, as the appetities of our bodies: for we proue by experience, that one sort of meate, though neuer so good doth di­stast vs, and cloy our stomacks if it be v­sed long: and in our soules if that we con­tinually exercise one meditation of the same matter, at last it disliketh vs and be­commeth tedious. Our blessed Sauiour knowing wel our infirmities, & il disposi­tions as in the first creatiō he prouided so many fruits, fishes, beasts, and birdes, that with the variety of tastes we might recall our appetites againe: so in the spirituall [Page] pasture of our soules he prepared sundry subiects to change our distasted affecti­ons, as in holy writ pregnantly appeares. For if the creation of this worlde did not delight our meditation, then wee might passe further and weigh the punishment of sins, in casting Adam out of Paradise, Genes 3. in destroying Sodoma in the vniuersall Genes. 19. diluge: if this please vs not, then to ad­mire the prouidence of GOD in Abra­ham, Gen. 7. Isaak, Iacob, Ioseph: if this were lothsome, then he propounded the capti­uitie Exod. 2. of Egypt, the captiuitie of Babilon, the captiuitie of the Romaines: plagues 3. Paral. 36. inflicted to the Iewes, for vniuersal trans­gression Luke 19. of his lawes: if with this we were wearied, loe the whole life of Christ, wherein wee haue such aboundance, and varietie of foode for our spiritual repaste, as wee could desire: yet if this seemed tedious, he hath set vs downe our foure last periods, of death, indgement, heauen, and hell. But finally knowing that there was no meate, either more pleasant for taste, or profitable for health, or of more force, & efficacie then himselfe, he ther­fore propounded himselfe as the obiect of our meditation, and the subiect of our [Page 47] affection: yet foreseeing that as the very Num. 11. celestiall Manna did loath the children of Israell in the desart, so euen God him­selfe foode of all foodes at last would dis­content vs. therefore to preuent this in­conuenience he accommodated himselfe in diuers manners, propounding his deity to vs with such varietie, that none but in­durated hearts could in al sorts distaste it. First, he presented his diuinitie vnto vs Rom. 1. by his creatures, that whilst wee reade in the booke of nature the admirable wise­dome, power and goodnes of GOD (all which wee may manifestly discouer in e­uery creature) wee might loue, worship, and adore him. If this meat seemed too grosse for corrupted appetites, he opened the booke of faith, there vnder veiles, and shadowes, tropes and figures, discribing himselfe, the Trinitie, and other won­derfull attributes of his deitie, the which he promulgated by Patriarches and Pro­phets in the olde testament. But this was somthing obscure, therfore he clothed himselfe with flesh and bloud, he came as one of vs, for because children did com­municate Heb. 2. Heb. 1. in flesh and blood he would be pertaker of the same? and being the ex­presseword [Page] and image of his father, he re­uealed vnto vs the secretes of his fathers breast, thereby to stir vp more our drou­sie and dead affections. Yet this was not sufficient to satisfie our desires, for paines must shew loue, and exceeding paines, ex­ceeding loue. Loe he would not faile, he apparelled himselfe with a multitude of most cruel & exorbitant paines to giue vs matter to ruminate, & besides to moue our hearts to loue. Yet here he ended not, for if paines could not strike the stroke, hee thought vnion with vs, corporal meat, & spirituall foode, would preua [...]le, therfore he cloathed himselfe with the huskes of bread & wine: and finally promiseth to giue vs himself in blisse clothed with glo­ry. Wherfore he hath earied himself with vs as carefull mothers with their sicke in­fants, whose tastes being disguised, if they know some one meat will do them good they prepare it in diuers maners, that with variety they may alley the loathsomnes of ordinary diet, so God hath disguised him­selfe in diuers maners to moue vs to think of him & lodge him. First he couered him selfe with all his creatures [...], then with the vailes of figures & shadows, after with the [Page 48] flesh of man by incarnation, then with the rindes of bread & wine in the Sacrament, next with the paines in his passion, and finally for euer with glory after his resur­rection.

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

OVr sauiour Christ as he came to pow­er down the fluds of his deuine grace among the faith [...]ulll, so he endeuoured to cause them worke and exercise vertues correspondent to that grace: for which intent he inuented an admirable manner how to deify al our actions, & transfer our common vertues frō their ordinary course to a most iminent & excellent degree of perfection. Therefore he being God and man, would haue al our actions imediatly to be done to him. For which cause hee saide, Qui vos audit, me audit, he that hea­reth Luke 10. you, heareth me. Wherupon did en­sue Matth. 10 that that which before by human pru­dence was but credulity, now by the pre­cept of Christ did become deuine faith. Likewise, Quod vni ex minimis meis fecistis, Matth. [...]. mihi fecistis. As long as you did it to one of these my least brethren, you did it to me. [Page] Qui vos recipit me recipit, he that receaueth Matth. 10. you, receaueth me: So that almes which Luke 10. by naturall vertue is ordained to succour the poore and relieue their misery, by the institution of our sauiour becommeth di­uine, 10. 13. because it is immediatly offered to him. For the same reason Saint Paule in­structed Ephes. 1. of Christ ex [...]orted euen the ve­ry Col. 3. Tit. 2. 1. Pet. 2. seruants to obey their froward maisters as Christ himselfe, thereby exalting obe­dience to a higher perfection. In like sort it falleth foorth in religion: for we see in the old lawe this vertue yeelded worship to God but mediatly, a far off, they could Exod. 19. Hab. 9 Leuit. 16. Exod. 30. not ascend the mountaine, it was not law­full to enter into sanctum sanctorum. Their sacrifices had for their immediate obiects, Buls, Calues, and Lambes: But the Ca­tholique Religion immediatly by means of this Sacrament hath accesse to God. And as that feruent Magdalen immedi­atly exercised her Religion vpon the per­son of God, when she powred the preti­ous Marke 14. oyntment vpon his heade, and those Luke 8. holy women, who ministred meate and drinke vnto him, did a worke of mercie Marke 16. vnto God, and all those who adored that sacred humanity, immediatly worshipped [Page 49] his person and diuinitie: euen so all those who either minister light, vestments, or other furniture of the altare, immediatly direct their offering. So that as in the temple of Salomon there was nothing 3. Reg. 6. bare, but al guilded with golde, so there is 2. Paral. 3. nothing offered here concerning the bo­dy of Christ, but it is guilded with a dei­fied religion respecting the person of the son of God. How many faithful christians at this present wish with all their harts to haue beene present that time that Christ liued vpon the earth? how would they haue harboured him in their houses? how prepared his garments? how diligently dressed his wounds? with what fine sin­dons wrapped his body? with what sweet spices embalmed his corse? This desire I cannot but commond, howbeit I take all seruices, obsequies, oblations done to this blessed Sacrament, of as great merite and more then those which had bin im­ployed to Christs person liuing in earth: for the same diuinitie and humanitie in both are alike, and besides here we haue a greater difficultie to beleeue. For they that liued with him, sawe his humanitie with their corporall eyes, and only bele­ūed [Page] his diuinity: but here wee beleeue both diuinity and humanity, and con­sequently according to our beliefe, refer our deuotion, religion, and oblations which therfore are more meritorious, for merit increaseth where faith & loue are strongest: and commonly, there they be strongest where they haue strong diffi­culties.

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

THe principall cause why our Sauiour tooke flesh, and came to redeeme this worlde according to the common decree of diuines, was to abolish al sins from the world, but specially originall, because it was most ample (for many bee conceiued & borne in it who neuer actually offend) & indeed, the very roote of al other sins. Therfore our most diuine Phisition de­termined to make the salues of our sores, not vnlike the causes of our woes, and by the same order extinguish al sin, by which it was brought in. We know the causes of Adams sin were these: the serpent, that is the wicked Angel, the woman, Adā him­selfe, [Page 50] the tree of good & ill, with the fruit therof, and finally, the desire to be made like vnto God. Which al sixe our Sauior hath matched, answerd, & most diuinely opposed six like in our iustification. An Angell Gabriell to denounce Christs in­carnation, A Virgin to make her maker, Christ a man by nature & wisdome in his mothers womb, the tree of good & il, the crosse of christ where al the world might know the immensiue goodnes of Christ who died for vs, and the pestilent poison of sinne that caused an innocent to die so cruelly, the fruit is this blessed sacrament that blossomed out of Christs fide vpon the crosse: finally, the desire of deitie and immortalitie, proper effects of this sacra­ment, the which intice all good christi­ans to receiue it. By this plainly appeareth the conformitie of our reprobation, with the causes of our perdition. That euen as the scorpion carieth a sting to poyson & a iuice to heale, so a tree yeeldeth a fruite of death, and a tree yeeldeth a fruit of life. But were it not an horrible abuse to conuert this bread of life, into bread of death, and make that a poyson, which was ordained to bee a remedye [Page] against poison. I am afraide that many had better haue swallowed poison then eaten this sacrament: for poison in fine had but killed the body, and this killeth the soule. All those who come not pre­pared, who iudge not the body of Christ from other prophane meates, these kill their owne soules. Many, as S. Ciprian Cip. de caen Domini. saith, Lambunt quidem petram, sedinde nec mel sugunt, nec oleum, They licke indeede the rocke, but thereof they suck neither hony nor oyle. And after hee addeth, Quibus expedit suspendatur mola asinaria in collo eorum, & demergantur in profundum maris, To whome it is expedient that a milstone were hanged about their necks, and that they were drownd in the depth of the sea. But who be these? Those Matth. 18 Marke 9. Matth. 22. which come not with a wedding gar­ment, those that haue not a firme pur­pose to abstaine from all deadly sinnes, those, who haue other mens goods, and doe not restore them, those in fine which come not with charity. For this Sacra­ment by a natural proposition supposeth the receiuer to liue spiritually. For a deade body cannot digest meate or nou­rish it selfe. And therfore he that is not [Page 51] in charity, offendeth hainously, by recei­uing this sacrament, haling (as S. Chry­sost. saith) the kinges sonne through the mire and durte: Neuerthelesse, I do not deny, but in some cases this sacrament gi­ueth life, euen to the soule that is dead in sinne, if bonafide hee come to it with attrition, although hee hath committed some mortall sinne which hee inuincibly remembreth not.

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

ALthough this holy and auncient cu­stome of carying the blessed Sacra­ment in procession was not in any place appointed by God nor deliuered by tra­dition from the Apostles, but instituted by the Church, yet all faithfull Christi­ans ought to conceiue, that Christ in the institution hereof, by the depth of his wisedome did foresee this worthy cere­mony, and intended, that in the peace, & glory of his Church it should bee put in execution. No better argument we need to proue it then the practise thereof: For without all doubt his prouidence and the [Page] holy ghosts assistance woulde neuer haue permitted or induced the Vniuersall Church to appoynt it and obserue it, ex­cept they had intended and allowed it. And truly no reasonable man (in my iugement) can improue this sacred and religi­ous honor. For if the Iewes, to obtaine fa­uours of God, either to ouercome their e­nimies, or to auoide some plague, or to procure some grace, or to glorifie God, 1. Reg 4. and 14. Iosu. 3. 3. Reg. 6. [...]. P [...]. 5. solemnely, publiquely, and ceremoniou­fly, did carry their Arke in procession: and God in confirmation of this vniuer­sall deuotion, & vnited religion, granted, them almost euer that in such cases they desired, with howe much more reason ought the elect people of Christ celebrat this venerable action? First, thereby de­claring 1 claring the triumph of Christ and his church ouer Paganisme and heresie: for the triumphs of the Romans in that night of gentilitie, were not onely to renowne their captaines with that glorie to incite their youths to immitate their valour and fortitude, but also to make an vniuersall ioy, and a common congratulation amōg the people for the ouerthrow of their e­nemies & amplification of their Empire? [Page 52] In like manner by this solemne processi­on and triumph of Christs people, who concurre to professe their ioy and inter­nal comfort they conceiue in their hearts to see the empire of his church so far pro­pagated, so well conserued, and the ene­mies of God confounded. The second reason may be to demand publikely som 2 fauour of God, either spiritual or tempo­ral, specialy when it is common to many: as we see the Iewes in all their publique necessities had their ordinary refuge to recurre vnto the Arke. And no doubt but these vniuersall praiers where so ma­ny soules are ioined about this sacrament (as their common and indiuiduall heart) shall not returne backe againe in vaine. Thirdly, to confound heretikes or enne­mies of the church: for what shame is it for 3 them to see how they sweat & toile to im­pugue it, and these to endeuor, not onely more to defend it, but also to adore and worship it? For which cause I cannot but commend that singular deuotion, that in som countries catholiks haue euery thursday In Flanders. & sunday to go solemnly in processi­on with this hoast: for be they sure, thogh heretikes while they haue a little light of temporall [Page] holy ghosts assistance woulde neuer haue permitted or induced the Vniuersall Church to appoynt it and obserue it, ex­cept they had intended and allowed it. And truly no reasonable man (in my iugement)can improue this sacred and religi­ous honor. Forif the Iewes, to obtaine fa­uours of God, either to ouercome their e­nimies, or to auoide some plague, or to procure some grace, or to glorifie God, 1. Reg 4. and 14. Iosu. 3. [...] Reg. 6. 3. P [...]r. 5. solemnely, publiquely, and ceremoniou­sly, did carry their Arke in procession: and God in confirmation of this vniuer­sall deuotion, & vnited religion, granted, them almost euer that in such cases they desired, with howe much more reason ought the elect people of Christ celebrat 1 this venerable action? First, thereby de­claring the triumph of Christ and his church ouer Pagamsme and heresie: for the triumphs of the Romans in that night of gentilitie, were not onely to renowne their captaines with that glorie to incite their youths to immitate their valour and fortitude, but also to make an vniuersall ioy, and a common cong'gratulation amōg the people for the ouerthrow of their e­nemies & amplification of their Empire? [Page 52] In like manner by this solemne processi­on and triumph of Christs people, who concurte to professe their ioy and inter­nal comfort they conceiue in their hearts to see the empire of his church so far pro­pagated, so well conserued, and the ene­mies of God confounded. The second reason may be to demand publikely som 2 fauour of God, either spiritual or tempo­ral, specialy when it is common to many: as we see the Iewes in all their publique necessities had their ordinary refuge to recurre vnto the Arke. And no doubt but these vniuersall praiers where so ma­ny soules are ioined about this sacrament (as their common and indiuiduall heart) shall not returne backe againe in vaine. Thirdly, to confound heretikes of enne­mies 3 of hte church: for what shame is it for them to see how they sweat & toile to im­pugne it, and these to endeuor, not onely more to defend it, but also to adore and worship it? For which cause I cannot but commend that singular deuotion, that in som countries catholike haue euery thursday In Flanders. & sunday to go solemnly in processi­on with this hoast: for be they sure, thogh heretikes while they haue a little light of temporall [Page] fauour, while some stronger froces main­taine them, yet when as night comes, when humaine force faileth, Dagon must fall, the Arke and the Idole cannot long 1. Reg. 5. continue together, though m [...]col deride Dauid for daunsing, yet shall she die bar­ren, 2. Reg. 6. I meane, their heresie shal not spread farre.

The twenty eight cause, to nourish our soules.

CAro mea (saith Christ) veré est cibus & sanguis meus veré est potus, my flesh is meate indeede, and my bloud is drike Io. 6. indeede: if then his flesh be meate, and his bloud drinke, and that truely in very deede, hereupō it foloweth, that al those perfections which agree to meate and drinke, as they nourish the body, al those must appertaine to this foode as it nou­risheth the soule: and those imperfecti­ons that meate and drinke ordinarily ca­ry with them, that this Sacrament haue not, but surpasseth them in a most emi­nent dgree. First, meate if it be not had 1 at conuenient times, causeth in vs a desire or a hunger: So this Sacrament in good [Page 53] Christians if they liue long without it, in­flameth their soules to procure it. For if Dauid saide, Sitiuit anima mea ad te deum Psal. 41. fontem viuum, My soule hath thirsted af­ter God the liuing fountaine. Well may we say: Sitiuit anima mea ad te deum viuum, My soule hath thirsted after thee the li­uing God. Meate delighteth the taste, 2 and this Sacrament filleth with ioye the veines of the soule: and therefore was fi­gured by Manna that had Omne delecta­mentum Sap. 16. suauitatis, All delight of sweete­nesse. Meate restoreth the forces loste, and so conserueth life, this sacrament by 3 giuing grace repaireth the harms of con­cupiscence, encreaseth feruour, and aug­menteth our spirituall lilfe. Meate hel­peth nature to disgest many ill humours, and this sacrament is not onely a meate, but also a medicine, And (as Saint Cy­prian saith) extinguisheth sinne. Meate causeth growth, and whosoeuer partici­pateth De coena Domini. 5 this foode, encreaseth in spirit: for by receuing the life of charity and grace, the soule cannot but grow in vertue and perfection, as hee that commeth nearer the sunne participateth more light and heate. For these resemblances of meate [Page] with the blessed sacrament, we may per? ceaue the reason why our blessed Saui­our instituted it vnder the formes of bread and wine, thereby to teach vs by these externall signes, that as bread and wine feede our bodyes, so Christs f [...]lesh and bloud our soules. But for all these per­fections or commodities of temporall meats, they haue adioyned as many im­perfections and defects, the which this blessed foode of life wanteth. For corpo­rall 1 meats if they delight vs, the more we eate of them, our delight is lesse, and at last wee come to loathe them: but this meate, Qui comedit adhuc esurit, & qui Ecde. 24. bibit adhuc sitit, hee that eateth of it is the more hungry and hee that drinketh, the more thirsty: and none we see so much de­sire it, as those who most frequent it. Cor­porall meates cannot cause a body that is 2 dead, to returne againe to life: but this spirituall foode giueth life vnto the dead, Qui manducat me, & ipse viuet propter me. Io. 6. he that eateth me, the same also shall liue by me. Corporall meate although it re­paire our forces lost, yet the continuall 3 alteration and disguising of it, diminish­eth our naturall heat, because, Omne in a­gendo [Page 54] repatitur euery agent in doing suffer­eth againe, so that at last euen meat it self would extinguish our outward facultie, if we had no other cause of death. But he, who eateth at this table of life, Non gusta­bit Io. 6. mortem in aeternum, non morietur. he shal not tast of death for euer, he shall not dye. For as the soule can neuer dye, except it leese the grace of God, and that it cannot leese of necessitie, but of free will, so the grace of God can neuer be consumed, but by a peruerse wicked will, and therefore in aeternum, for euer of it selfe it conserueth the soule in life, because in very deed it is life. Corporall meates faile in force, for they alwayes cause not the body to en­crease in strength or quantitie, but after certaine yeares the body doth not only cease to grow, but also it begins to decay, and in fine declineth to death. But such is the vertue of this holye Eucharist, that euery time it is eaten, it addeth a new degree of growth. yea and for most part, when a man declineth most in body, and commeth nearer his death, in spirit & soul he encreaseth most, because he then hath most heat of grace todisgest this sacred foode, for which admirable effects Dauid [Page] wel say in persō of those that receiue this Psal. 22. heauenly refection. Dominus regit me, & nihil mihi deerit in loco pascuaeibi me colloca­uit, Out Lord doth gouerne me, & I shall want nothing, in the soile of his pasture he hath placed mee. For all pastures in respect of this are barren desarts, all re­pasts compared with this, leaueth soule euer fainting. These pastures are alwaies greene with grace, enameld with flowers of vertues, watered with the heauenly dewe of Gods assistance, and finally, haue the pasture continually attending his sa­cred flocke.

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

BY the vniuersall preuarication of A­dam 1. Cor. 15. all his posterity incu [...]red in par­ticular the death of soule, and corruption of body: whereunto they onely are sub­iect, who discende from him by naturall generation. Because that God had so de­creed, that as from him we were to draw our nature, so by his good demeanour frō him, we should receiue our grace. But through his transgression by communi­cating [Page 55] vnto vs a part of his substance poi­soned with the sting of originall sin, hee imparted together the mortall woundes of body and soule. Our Sauiour Christ, whose substāce was vnspotted with crime or offence, pretending as life to destroye death, communicated vnto vs his diuine substaunce, to giue the soule the life of grace, and the body immortality of glo­ry. For who can wonder, if Christs body touching the bodies of good souls which receiue him with deuotion, resuscitate them to life againe, since the touche of Elizeus bones had vertue to restore the 4. Reg. 3. vitall spirit to a dead carcasse? If seede sowne in the field, although it die in the ground, retaine vigour & virtue of spring so liuely againe which was communica­ted vnto it by the roote, why shall wee not imagine that our bodies keepe a cer­taine vertue, a relation to this sacrament, the onely roote of immortality? For if the soule receiue grace, the body concur­reth, it is an instrument, and therefore if it bee compartner in paine, why not in gaine? And if Christs soule sanctifie our soules, shall not this bodye glorifie our bodies? Yea both his body and soule will [Page] immortallize both our bodies and soules: and therefore hee saide, Hic est panis de cae­lo Iohn 6. descendens, vt si quis ex ipso manducauerit non moriatur, this is the breade that des­cendeth from heauen, that if anie man eate of it, he die not. For although hee die corporally, yet by vertue of this food by the touch, by the relation to the soule whose instrument it was, Christ will raise it vp againe. Without doubt it standeth greatly with the prouidence of God, that Christs body should cause their resurrec­tion who receiue deuoutly this sacramēt: because, as wee saide aboue, in this hoast Christ is sacrificed, and those that partici­pate it woorthily, in affection suffer and die with him, therefore reason requireth, that as they die with him, so they shall rise with him Si compatimnr, & conregnabi­mus, Rom. 8. if we suffer with Christ, we shall be also glorified with Christ. And more plainely, Reformabit corpus humilitatis no­strae Phil. 3. configuratum corpori claritatis suae, Hee will reforme the body of our humillitie, configured to the body of his glory. For if we mortifie our bodies, to make them like his body by crosses and pains. Doubt­lesse he wil reuiue them with delights & [Page 56] glory, causing them to be his like his body in eternall ioy. For which cause we must for a while intreate our bodies not to groane vnder the burthen of Christs commaun­dements, not to repine at fasting, not to murmure at mortification, not to loathe long prayers, not to grudge to liue in pri­sons depriued of many false pleasures the worlde affoordeth, for all these will passeonce. When death comes, our conscience will reioyce. But when our Sauiour after death shall iudge vs, and see our crosses conformable to his, our pains for his glo­ry, our tribulation for his confession, Hi­ems Cantie. 2. transijt, imber abijt, flores apparebunt in terra nostra, the winter is past, the showre is gone, flours wil appeare in our ground: then shal we know that all earthly ioyes were meere toyes, and euery transitory crosse an eternall crowne.

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

THis holie Sacrament for three causes may be called Ʋiaticum. First, because 1 our Sauiour in his passage instituted, re­ceiued, distributed, and gaue authority to his disciples to disperse it. Secondly, wee [Page] are to receiue it, wander as pilgrims in the desarts of this worlde, where spirituall foode can hardly be had, and therefore it was prefigured in the celestiall Manna which God rained vpon the Iewes whi­lest they wandred in their peregrination towards the land of promise. Thirdly, 3 because peculiarly our Sauiour intended to prouide vs of it, as of a defence, when we are to depart out of this world: for his deuine wisedome did most prouidently fore see, that our ghostly enemies would specially imploy their forces to impugne vs in the last periode of our life: (accor­ding to that was foretold in Genesis, that the serpent should insidiari calcaceo semi­nis Gen. 3. mulieris, supplant the heele of the wo­mans seed) for thereupon dependeth the triumph of God, the Church, and the soule, ouer the diuell: the confusion of hell and the glory of heauen. In this last conflict therefore so dangerous, our Sa­uiour would arme vs with his owne body and bloud, that the infernall fiends see­ing the bloud of Christ, should be infor­ced to let that soule passe in security, & medle no more with it, then the distroy­ing Angell with the children of Israell, [Page 57] when he saw this bloud painted ouer the dores with the bloud of a lambe: yea as so many grisly busaloes they should bee terrified and affrighted euen with the ve­ry sight of this vermilian colour. An ex­cellent figure of this effect wee find re­gistered in the acts of Elias, who beeing persecuted by that impious Iesabell 3. R [...]g. 19. loathing his life, and desiring death, fledde into a deasart, and there casting him­selfe vnder a luniper tree desired of God to ende his dayes, and with that fell a sleepe: presently an angell came to him, and awaked him, willing him to eate, for yet there remained a longway: he rose vp, and found set at his head an imber cake, and a cup of water, he eat and drunke, and walked for two dayes by the strength of that food, till he came to the mountain of God, Oreb, wheras our Lord came vnto him. What can more expresly declare the manner, the vertue, the effect of our viaticum, then this? while the faith­full, Phil. 1. weary of this world, lie on their death beds, wishing to be dissolued, to liue with Christ in the sweet shade of the catholike church, the Priest presenteth vnto them the bread of life, willing them to eat, for a [Page] long way remaines, a troublesome voyage they haue to passe, they receiue, and then by the vertue therof proceed in their pil­grimage vnto the holy mount of heauen, where they shall see God foreuer. O hap­pie soule that resteth in the desart of this miserable world, vnder the shade of such a tree, from whence falleth the fruit of life, I meane the Catholike Church, wherin is planted the crosse of Christ, which bea­reth this fruit of saluation Well saide the spouse, sub vmbra illius quem desideraui sedi, Cant. 2. & fructus eius dulcis gutturi meo, vnder the shade of him whome I desired I haue sit­ten, and his fruite was sweete vnto my throate. If it be so sweet in this life, grow­ing in an vplanding country out of the na­tiue soile, how sweet wil it bee in heauen, when these vailes shall be broken, when these parings shall be taken away, when our taste shal be quickened. when we shal eate it with God himselfe vpon his owne table.

The one and thirtieth cause to win virgins to God.

SOme sage Philosophers and wise phi­sitions counsell noble women, not to commit, the nursing of their children to others of base estate & meane condition, [Page 85] but that they shuld giue them suck them­selues, the reason say they is most euident, because the rusticke milke engendred in these clownish bodies, will greatly alter the delicate and noble complection of the child, for although we in our stomakes al­ter & change those meates we receiue, and bring thē at last to bee of our temper and substance, yet in the verie alteration our bodies feele, in tract of time, most notable effects of thē: for hot meats inflame them, cold meates refresh them, moist meates, dissolue thē, drie meats vnite them. This doctrine being true, as experience preg­nantly proueth, euery one may see how fit a food for virgins is this blessed sacrament: for if we consider Christ our sauior therin contained according to his diuinitie, his father the first virgin of al others (as Na­zianzen Nazianz. in Carmine, calleth him) conceiued him alone in the wombe of his vnderstanding: if we expend his humanity, it was borne of a vir­gin without a father, if wee wey Christ himself god & man, we shal find him al his life to haue obserued most strictly a vir­ginall puritie. This blessed bread entring into our bodies adorned with so many ad­mirable titles of virginity, how can it but [Page] alter our sensuall and base appetires by e­leuating them to the complexion, temper & pure disposition of Christ? shal corpo­rall meats work with more efficacie their effects in our bodies, than this celestiall his prerogatiues in our soules? No no, it is more excellent than so, Dilectus meus can­didus Cantic. 5. & rubicundus electos prae millibus, hic est fios campi, & lilium conuallium, My loue is Cantie. 2. white and red, chosen before thousandes: this is the flower of the field and lilly of the valley. His garmentes are lilly white wyth chastity, and scarlet red with passi­ons of loue, and such effects he imprintes with the seale of his body in the soules of the faithfull. The which effects, consider­ing and admiting one exclamed, Quid b [...] ­ [...]um, Zach. 9. & quid pulchrum eius nisi frumentum e­lectorum, & vinum germinans virgines?? what of his is good? & what of his is beautifull, but the wheate of his elected, & wine that springeth virgines? O holy Prophet, dost thou meditate the maruellous workes of God, and canst thou finde nothing more admirable than this? View the creation of the world, consider thy Fathers in Egypt, Gen. 1. Exod 7. and 8, 9, 10 11, 12. Exod. 14. what maruelous miracles Moses wrought how he passed the red sea so wōderfully: [Page 59] looke vpon God himselfe, and thou shalt see an abisse of goodnesse, a fountaine of wisdom, an indeficient power. How then saist thou? Quid bonum & quid pulchrum, e­ins nisi frumentum electorum? Questionlesse, what of his is good, and what of his beau­tiful, but the wheat of his elected, & wine springing virgins. He knew wel what he saide: for in this Sacrament al the riches, goodnes, and beauty of heauen and earth Christ comprehendeth, in quo sunt omnes the sauri absconditi? in caelo & terra, in whom Col. 2. be al the treasures of wisedom and know­ledge hidden? in heauen and on earth: and as for the workes of God, if S. Aug. saide, the iustification of a sinner was an effect of a more difficul [...]ie than the creation of heauen and earth (because God made thē alone by his infinit power, but here besids the same power of God, there is required the consent of man) I may wel then infer, that in this sacrament where he iustifieth sinuers, by giuing them the life of grace and glorie, where he springeth virgins a­gainst so many harde encounters of the flesh and the diuell, he worketh a greater work than the creation of heauen & earth and therfore Quid bonum & quid pulchrum [Page] eius nisi frumentum electorum & vinum ger­minans virgines, What of his is good, and what of his beautifull, but the Wheate of his elected, and Wine springing virgins: far from Christs table that wine of which saint Paul said, Nolite inebriari vino in quo Ephes. 5. est luxuria, bee not drunken with wine wherin is riofousnes, because this foode causeth both abstinence and continence.

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

BY the common consent of sacred di­uines, one of the principal causes which moued the son of god to take flesh, was to satisfie the iustice of his father, to pay an equal ransome for our sins, for no man can call it in question, that if God would, hee could of his liberality, mercie and bounty, haue released all mankind, haue forgiuen vs our trespasses, but then he had not satis­fied his iustice: therfore man being not a­ble to pay it, God found out a way by ma­king himselfe man to discharge it. In like sort after the incarnation, & so many and so rare benefits God bestowed vppon vs, there remained a perpetual debt & grati­tude for vs to answere so many fauours of [Page 60] creation, consetuation, redemption, voca­tion, iustification, election, do the promise of life euerlasting: I say there remained a bond of gratitude to defrayal these graces, & such being the nature of gratitude, that it ought to render more then it receiueth for if it yeeld lesse it is not cōtent, if it re­pay equall, it affordeth nothing proper: therfore what remedie was ther for mā to be grateful to god for so many & so singu­lar gifts, since he had saide, Non accipiam de Psal. 49. domo tua vitulos neque de gredibus tuis hircos, quoniam meus est orbis terrarum & vniuersi; qui habitant in eo. I will not take calues of thy house, neither goates of thy flockes, because the world is mine & al that dwell therein. Our sauiour Christ did well fore­see this imperfection of ours, and therfore he thought to prouide a remedie, & que­stionlesse by no better meanes then this facrament: for since there is nothing in this world, more woorthy, or more excellent, then god, whō we had receiued in Christs incamation, life, passion, & in promisse for glorie, yea, he had bestowed himself vpon vs in this sacrament so often as wee could eate him. Our fauior therefore with such profound wisdō contriued this Eucharist, [Page] that he ordained it as a gift of God to vs, and as a present of vs to him. For as all the lambes and calues offered in the olde testament were more iustly & by higher dominion belonging to God then to men, yet because God had giuen them to men, and granted them the vse, he accepted them as gifts and offerings vnto him. In like sorte he hath imparted to his church, this sacred foode, to sanctifie it, and also, to be a perpetuall sacrifice, a continuall offering to God, for all his benefites and graces bestowed vpon her, that she may with the holy prophet say, Quid retribu­am Psal. 1 [...]. domino pro omnibusquae retribuit mihi? ca­licem salutaris accipiam, What shall I ren­der to God for all that he hath giuen mee? I will take the cup of my Sauiour. Ther­fore I may boldly call of God for more fa­uours, since I haue beene so gratefull for these. And for the same cause I shalbe able to performe whatsoeuer I haue promised to him. Moreouer, as oft as in the holy Masse we offer to God this blessed holo­causte, we may say in humilitie of spirit, and with thankes to our Sauiour, wee of­fer vp as great a present to God, as euer God gaue, or is to giue vs, and as we may [Page 61] truely averre, as by our sauiours incarnati­on and passion wee paide an equall ran­some for our sinnes: so by this oblation we offer vp an equall present for all his benefits: and for that we are not able to answere the loue which God gaue his gifts withall, we must, by the vertue of gratitude, acknowledge our insufficiēcie, wish to increase in charitie, and especial­ly desire our Sauiour in this sacrament ac­cording to his humanitie, that as he doth pray for vs in heauen, so hee will supply our wants in feruent loue and gratitude, for so many and so singular fauours.

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

THat insoluble probleame which Sampson once propounded, and could not be answered, except he had reuealed it vnto his vnfaithfull wife, (De comedente exiuit cibus, & deforti egressa est dulcedo) Iudg. 14. meate came out of the eater, & sweetnes issued forth from the strong, might eafi­ly be solued now by any deuout catho­lique: for as they said, Quid fortius leone? quid dulcius melle? What is stronger then a Apoc. 5. lion? what is sweeter thē hony? so we may [Page] say, quid fortius Christo leone de tribu Iudae & quid dulcius Eucharistia quae habet omne dele­ctamentum suanitatis? what is stronger than Christ the lion of the tribe of Iuda? and what is sweeter thē the Eucharist, which hath all the delights of sweetnesse? For as [...]ap. 16. out of Samsons lion dead he drew a honie comb, euen so out of Christs side hanging vpon the crosse, islued forth this sacred foode sweeter then honye or the honie combe, the which was figured in manna, Psal. 118. and 18. Sap. 16. that had all sortes of sweetnes that taste could desire. And no marnaile if this food be canded with such delights, since the ioy of angells, and; the obiect of all bles­sednesse is therein contained. I know the Spouse did say of christ, Fasciculus mirrhae Cantie. 1. dilectus meus mihi inter vbera mea commora­bitur, a nosgay of mirrhe my loue to mee shall rest betwixt my breasts. For the bitternes of mirrhe is alayed heere with the sweetnes of sugar: & well with trick­ling teares of penance and compassion are conioyned excessiue ioyes of loue, as Cip. de e [...] Domini. S. Ciprian well noted and proued by ex­perience, Ʋide (saith he) quomodo his qui Christi commemorant passionē, intra sacra of­ficia quasi per quosdam canales de interioribus [Page 62] fontibus egrediantur torrentes, & super om­nes delitias lachrimis nectareis anima delecta­tur, marke what floudes issue as it were by pipes from internall fountaines for them who remember Christs passion in the of­fice (he means the masse as appeareth af­ter) and howe the soule aboue al delights is delited with sweetest tears. But I know many will say they haue often done their indeuour, they haue prepared themselues according to their smal possibility, & yet they remaine as barren as the mountaines of Gelbo, vbi nec ros nec plamia, where fell 2. Reg. 1. neither dew nor raigne. I answer first, that often it seemeth to haue vsed diligence, when indeed we can not be excused from negligence. The Pharisie thought he did wel prepare himselfe to prayer by fasting Luke 2. twice a weeke, and yet it was hypocrisie and no preparation: for selfeloue is so sub­tile that except the grace of God lighten our eies wel, we can hardly perceue it. But let vs suppose that a soule hath endeuou­red to prepare a lodging for this King of glory after such a sort as God requireth of our trailtie, & yet to remain in the former arriditie and drienesse. Then I aunswere that veniall sinnes, which hinder not the [Page] effect of grace, as they ordinarily coole the feruour of charitie, so they hinder the sweetenesse of deuotion; because that this sensible delight, which proceedeth from the superiour parte of the soule and af­fecteth, the inferiour, may easily be staied by inordinate loue, hope, or delights. For the loue of God is so pure, that it cannot abide any smell of sinne and wickednesse, and therfore deuotion is sometimes called spirit, and deuout men spirituall men: the spirit therfore is like winde, the which if you close it in any thing as a hallown, giue it but vent with a pinnes pointe, and you shall see how by little and little it vanish­eth away: euen so deuotion, if you vent the soule with vaine thoughts, sundry worldly desires, heady affections, idle wordes, it quickly wilbe dspersed. Besids, there is a reasonable deuotion a tranqui­litie of minde, a resolut egood wil, which breedeth a great contentation, although we want sensible delectation. But finally, let a soule indeuoure to expell venial sins, let it attend quid loquatur in ea dominus what Pal. 84. what our Lord will speake in her, let it fre­quentafter the receit acts of faith, hope, & charity, humilitie, submission, with good attention, & let it not doubt of deuotion.

The foure and thirtith cause, to illuminate our mindes.

When I beholde this sacred body, and this liuing bread, enter into the breasts of Gods seruants, me thinks I see a king enter into his kingdome, or ascend his throne where he sits to rule his state. a pastor euter among his flocke, to pro­tect and guide them, a Pilot to ascend his ship, to direct her to the hauen of eter­nall life, a sunne rising vpon their spiri­tuall horizon to illustrate Gods diuine mysteries, to reveale many secrets touch­ing their saluation, which the night of sin had obscured: finally, it seemeth that there passeth into euery ones soule a new eye, whereby they may discerne the colours of God from the coulours of the deuill, the flesh, and the world. For who will maruaile if from Christ, contained in the breasts of his faithfull, issue raies of light, beames of wisdome, floudes of vnderstan­ding? is not he as God the light of his Fa­ther, Lumen de lumine light of light? is not he as the second persō in trinitie, speculum fiue macula & splendor lucis aterna, A glasse Symb. con­cil, Nice [...]i. without spot and the brightnes of eternal [Page] light is not he according to his humanitie a temple of light, in quo sunt omnes thesauri Col. 2. sapientiae & scientiae Dei, in whom are al the treasures of the wisedome and knowlege of God, is not he our Prophet, our pastor, our doctor, our maister, sent from heauen to giue light to the world? did not he call himselfe lux mundi, the light of the world? Io. 2. how then wil he withdraw the beames of his light from those soules, who come de­uoutly with oyle prepared in their lamps to receiue light of that indeficient foun­taine? especialy he himselfe hauing confirmed Matth. 25 it by saying, Quamdiu sum in mundo, Iohn 9.lux sum mundi, as long as I am in the world I am the light of the world. Which effect will be counted more certaine if we cal to memory that admirable light which Iona thas receiued by eating a little hony: for, 1. Reg 14. what proportion had hony with opening his eies? or the hony comb with restoring sight, but that God would depaint in that fact, as in a little Image, the effect of this Sacrament, that reuiueth the eyes of the soule to see God, and closeth them from the view of the world? But this admirable operation of the Eucharist, was not onely registred in the olde Testament, but also [Page 64] expresly proued in the new, and heare ac­complished indeede, that there was fore­tolde in figure, when Christ the light of the worlde of set purpose fained himself a pilgrime, to instruct the twoo wandering pilgrimes in faith, the veritie of his death. Luke 34 passion, and resurrection: afterwardes in­tending to drawe awaye the thicke vaile which hindered them for knowing whom he was, although in his talke their heartes So S. Aug. vnderstan­deth this place of the Sacrament lib. 3. de con­sensu cuang. c. 11. theoph. in 24. Lu. author. im­perf. hom. 69 in Matth. did burn, yet they could not discouer who he was: at last, by reaching them this new sight, this new sunne, presently their eies were opened, & cogneuerunt eum in fractio­ne panis, and they knew him in the break­ing of the bread. And in very deede, the common experience of good Catholikes may easily assure vs what light they re­ceiue from this life of light. For I haue considered diuers times what shoulde bee the cause that-many worldlings prize so much the pelfe and trash of this life, ca­ring nothing for Sacraments, praiers, spi­rituall affayres, life euerlasting; thinges so important, so necessary, so highly to be esteemed, & others leaue patrimonies, despise courts, refuse honours, centemne plesures, abhorre riches, & only attend to [Page] fasting, praying, deuotion, meditation, mortification, contempt of themselues & the world: Truely I am of opinion, that one of the principall causes is the often recei­uing light from this sacrament in the one, & the lacke of the other: euen as the cause of al fecūditie is the presence of the same in the spring, summer, and authume, & the absence of it in winter cause of all sterilli­tie, the aboundaunce of heate and light in the one, and the scarcitie of both in the o­ther.

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

CAsting mine eyes in one prospect o­uer the whole time from the begin­ning of the world vnto the latter [...]nd, it all appeareth vnto me nothing else but a so­lemne triumph of our Sauiour Christ: the which consisteth in the preparation, the triumph, & the memories or monuments thereof: for as the Romaine Emperours after they had atchieued any worthy vic­torie against their enemies, they gaue no­tice thereof to the Senate of Rome, and described to them al the valiant exploits, [Page 65] howe great a conquest they had made, what cities, what prouinces they had sub­dued, what great good did redound to their common-weale: the Senate vnder­standing this good successe, prepared waies for him to passe, adorned Gates wherein he was to enter, addressed Chari­ots to conduct him and his traine, hanged their streets with tapistrie of arras, veluet, gold, and cloth of tissue. And last of all, e­rected arches, piramides, pillars, statues, collosses for monuments & records to their posteritie, engrauing in them, the whole substance & circumstances of the victory. The like (it seemes) befalleth in the tri­umph of Christ, in his Chariot of the Crosse: for before his comming, al the old Testament was nothing else but a prepa­ration, letters sent by God to those peo­ple, by Moses, by prophets, by patriarches, to dispose them to beleeue, expect, & de­fire the day of this triumph, insomuch, that some of thē wished the heauens bro­ken, that hee might discend, loathing to stay any longer, he prepared his way with giuing a law and ceremonies, hee decked the streetes with sacraments and sacrifi­ces, he adorned the gates, I meane his tem­ple [Page] with infinite varietie of furniture, of cherubins, of lions, of floures. After Christ came into this life, hee marched for three Matth. 21. Marke 11 Luke 19. and thirtie yeares, and at last, came into the Citie of Ierusalem, where the people spread their garments, the children carri­ed boughs of palmes and oliues, & bicause the vngrateful Iews would not erect a tri­umphant Arch, nor engraue his victories in pilars of marbl, or piramides of porphi­rie, he erected himselfe a monument, a me­mory of his triumph, his death & passion, the sacred Eucharist (because he trium­phed in dying, & by his passion woon the field, so that the victorie, triumph, and death were altogether vppon the Crosse) a blessed Arch more durable then marble or brasse. Herein hee hath engrauen his passion as before was declared: here euery one may reade the sum of his paines, and therefore rightly he said, Hoc facite in me­amLuke 22.cōmemorationem, This do for a cōmemo­ration Psal. 110. of me: and Dauid before, memoriam fecit mirabilia suorū misericors, & misereatur dominus, escam dedit timentibus se. Our mer­cifull and compassionable Lord instituted a memory of his wonders, he gaue food to them that feare him, besides al the serui­ces, [Page 66] masses, sacraments, and what appertai­neth to pietie or deuotion, after Christs comming, it hath some relation, it serueth in part for a memorie, a thanksgiuing, or a representatiō of this glorious triumph of Christ. And questionlesse it concerneth vs much, often to remember the passion of our sauior, since he hath instituted so di­uine a monument, to reduce it into our memories, & at no better time then when we communicate: for God is a fountain of liberality, yet he would haue vs remember his benefits: for as he that acknowledgeth them, disposeth the giuer to bestow more, so he that acknowledgeth them not, dries vp the fountaine towardes him. And such is the goodnesse of God, that he would in­stitute a memorie of his benefits, that wee therby remembring them, might merite more, and so receiue new continually.

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

THe holy and deuout S. Francis, inflamed with the loue of God, was accustomed to breake out into this affectious voyce, Deus meus, & omnia, O my God, and al, the which hee had learned of a him, who was a man according to the heart of God, and [Page] many yeares before had cryed: Quid mihi Psa. 72. est in caelum, & à te quid volui super terram. What is there for me in heauen, or besides thee, what do I desire in earth? These voy­ces it seemed they vttered for two causes: first, because he that possesseth god enioy­eth 1 al things, as our sauior expresly decla­reth, Quaerite primum regnum dei, & iustiti­am Matth. 6. eius & caetera adijcientur vobis, And the reason is euident, for if Amicorum om­nia sunt cōmunia, amongst friends al things are common, he that is Gods friend, pos­sessing his hart by frendship, consequent­ly is made partaker of all treasures, for which cause the good old father said to his elder son, Fili, tu meoum es, & omnia mea tua sunt. Son, thou art with me, & al mine are Luke 15. thine. The secōd cause I take to be, by rea­son 2 that whatsoeuer God created, or man can do, ought to be related vnto god, & so far vsed or refused, how far we see standes with his loue, honor, & glorie. For as God made vs to loue him and serue him in this life, to enioy him after in the other, so wee ought to direct all our actions, vse all his creatures, prize or contemne thē, no more, nor no lesse, then we see conduceth to this end. For which two causes most pregnant­ly [Page 67] appeareth how the holy Eucharist in­forceth vs after a verie palpable manner, to despise and abhorre whatsoeuer this impious worlde affecteth: for who is so sencelesse, that hauing before his face a fountaine of most pure and Christall wa­ter, will range abroad to seeke filthy pud­dles and mirie-fennes to quench his thirst? Hath not this sacrament all thou canst de­sire, insomuch, that the verie beautie and pride of the field cannot be absent. Et pul­chritndo agri mecum est, and the beautie of Psal. 49. the field is with me. Wish, see, aske what­soeuer the world affordeth, heere thou shalt haue it comprised. Desirest thou ri­ches? here lie the treasures of God: wishest thou pleasure? De torrente voluptatis potabit te, Psal. 35. he wil giue thee to drink in the floud of pleasure. Wouldest thou sow the flower and crop of al goodnesse? Ostendam tibi om­ne bonum, I will shew thee al good: crauest thou long life and happie daies? Qui man­ducatExod. 33 Io. 6.hunc panem, viuet in aeternum, He that eateth of this bread, shal liue for euer. Af­fectest thou in fine all pleasures in one, all goodnes in one, al wisedom in one? Io here Deus meus & omnia, my God and all. For al creatures out of God lacke many perfecti­ons, [Page] they are good, but not full. As a cup of salt water in the sea is perfecter then in a veslel, for there being ioyned, it may cōti­nualy be preserued, it is incorporated with the whole, & may serue for many notable effects; seperated, it falleth to corruption, & serueth to few vses. Al creatures in God liue in the prime of their parity, ther they lacke imperfection. Therefore (my soule) disdain to view these fading floures, these roses with thornes, these bees with stings, these golden aples of Sodoms loue, these Syrens sugered songs, conuert thy eies to this blessed Eucharist, view in thy Lord a paradise of pleasure, beutie without cor­ruption, profit without displeasure, ioyes without deceit, continual delight without satiety: and then I know thou wilt breake forth and cry, Deus meus & omnia, my God Psal. 72. and al, nam gustato spiritu, deficit omnis caro, for the spirit tasted, al flesh faileth. Thē I know thou canst not but direct al thy acti­ons, vse all the creatures of God for no o­ther end then his glory, for this hart will becom like a flame of fire, that burneth al it incountreth, & conuerteth thē into fire, so thy loue wil thinke, speake, and worke al for God, and in God, and consequently, [Page 68] loath what the world loueth not for God

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

IT hath bin an vsuall custome with God, to confirme and seale his pacts and pro­mises with some sensible sign, that by such palpable obiects, men might better con­ceiue & remember them. For if he pro­mise Noe & his posteritie, neuer after to ouer flowe the vniuersall earth with a de­luge, he imprintes his seale in the clouds, [...]ehes. [...]. & for his armes, leaueth the rainbow. If he promise Abraham to multiply his seed as the stars of heauen, and to giue him the land of Canaan, he causes him to deuide his sacrifices in two partes, and in confir­mation Genes. 15. of his pacte, he sendes a lampe of fire, which passeth through the midest of thē. If Moses sent from God giue the law writtē in tables of stone, if he promise to accept them into his peculiar people, hee Exod. 24. confirmeth his couenant with a bowell of bloud, wherwith he sprinkleth all the people. If GOD vsed such stately seales to ratifie his promises to his people in the lawe of Nature, and the lawe written, questionlesse hee will not omitte them in the lawe of grace, where the couenaunt [Page] concerneth a greater benefit, wherein are comprehended in a more iminent degree al these fauors of God, promised in times past, the which he sealed so solemnly: and therefore in confirmation of this newe testament, he instituted this blessed Sa­crament and sacrifice, Hic est ealix noni tes­tamenti, this is the challice of the new tes­tament, affirme the three proclaimers of Christs law, Mathew, Marke, and Luke, with the Apostle S. Paul. But what coue­nant maketh Christ with his people, that he ratifieth with the seale of his owne bo­dy and bloud? Here Hieremy speaking Hier. 31. by himselfe, and by S. Paul, or rather, God by them both, Ecce dies venient dicit domi­nus,Hebr. 8.& consummabo super domum Israell & super domum Iuda testamentum nouum, Be­hold, the daies shall come, saith our Lord, and I will consummate vppon the house of Israel & vpon the house of Iuda a new testament, &c. see the place. In these wordes God promiseth fiue things to his church, first, that hee wil forgiue al them, 1 which enter into it all their offences, the which he effecteth by Baptisme, and this Sacrament. Secondly, that they should 2 know God euery one, little and great, [Page 69] the which he performeth by powring of faith into their soules: thirdly, that he will write this law, not in stone tables, as Mo­ses 3 did, but in fleshie heartes, and conse­quently they shalbe more mollified and pliable to obserue them, and not so indu­rated as the Iewes, the which he fulfil­leth, by induing thē with charitie. Fourth­ly, 4 that he would be their God, and they should be his people, that he would haue a fatherly prouidence ouer them, the which he accomplisheth with his owne presence. Ecce ego vobiscum sum vs (que) ad con­summationem Matth. 28. seculi, behold, I am with ye all dayes, euen to the consummation of the world, and by sending the holyghost, which docebit illam omnē veritatem, he shall Actes 2. 5 Iohn 16. teach her all trueth. Finally, that he will neuer forsake nor abandon his Church as he did the Iewes Sinagog, the which we haue prooued by the continuance of the catholike church, from Christs time euen till these our dayes, although perse­cuted by emperours, impugned by here­tikes, troubled by so many euill Catho­likes, Matth. 16 yet the gates of hell could nothing preuail against it: the propagation also of his church was promised by God, & sea­led [Page] with his sacrament, that this vine tree planted by Christs own hands, should de­late the branches from sea to sea, and to the worlds end the extremities thereof, in Psal. 79. such sort, that rather lande shall faile to propagate this Church, then her ampli­fication shall finish. Wherefore God shall not be knowne onely in Iudea or Siria, but in all the prouinces of the world, since we Psal. 75. see depriued of these promises the prote­stants Churches, eclipsed for fifteene hun­dred yeares, and concluded in corners of the world, in some few Cities of Germany, in Geneua, and England: it is no maruaile if they haue broken the seale of the bles­sed sacrament, where with by infallible as­surance the maiestie of God confirmed them. But the Catholike Church pos­sessing all, holdeth the sacred Eucharist as a perpetuall confirmation, the which (as [...] it was sayde) comprehendeth both the significations and signes of all the other promises made and confirmed by God in passed ages. For God promised to Noe, not to drowne the worlde anie more with water, and Christ promiseth heere, his Church shall neuer whollie bee ouerflowne with sinne: hee tooke [Page 70] for a signe the Rainbow, the which the sunne causeth by reflection of beames in watrie cloudes. O what a goodly rain­bowe the sunne of neuer-fading light effecteth heere? what glistering beames of glorie powreth his diuinitie into that sacred humanitie? what beautifull raies spring from that glorious soule, and adorne with brightnesse and most liue­ly colours that immortall bodie? if it were not for merite of our fayth, wee might see through those cloudes of bread and Wine, another sorte of Rainbovv, then Nature in her most stately circle euer behelde. God promised to Abra­ham, to multiplie his seede as the stars of heauen, and where are they multi­plied but in the Catholike Church? hee allotted vnto him the lande of Canaan, and heere the kingdome of heauen, hee commaunded Abraham to diuide his sa­crifice in two partes, and sent a Lampe of fire from heauen to passe betvvixt them, and what coulde more expresly figure this sacrifice? Are not heere diuided by vertue of Consecration, the soule from the bodie, and the bloud from them both? and doth not both the [Page] diuinity and soule of Christ not passe, but firmely stande in middest of these parts? God gaue the law by Moses, and promised the people to defēd, protect, & accept thē for his: but here with a more careful proui­dence, with a more forcible meanes, with more plēty of grace, with more abundance of light, with more copie of internall in­spirations & externall helps, he declareth his vigilant care and fatherly watchfulnes ouer his Church, more then the sinagog. Moses sprinkled the people vppon theyr garments with the bloud of dead beastes: but here Christ sprinkled the harts of the Apostles with his bloud that euer liueth. Hereupon we may inferrre a practicall il­lation, that if as often as we view the rain­bow, wee may easily reduce to memorie the promise God made, neuer to drowne the world, so by seeing this glorious rain­bow, or rather gracebow, wee may call to our considerations, the mercie and good­nesse God, in pardoning our sinnes, and let vs beware to looke vpon it with pol­luted and defiled soules, lest it chance to 1. Reg. 6. vs, as it befell to the Bethsamites, who cu­riously beheld the Arke which did not appertaine vnto them, for otherwise hee [Page 71] that seeth the secrets of our hearts, will sting vs in such secret sort, as both horror and confusion will vndoubtedly ensue, ei­ther [...]n this life, or in the life to come, or both.

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

GOd, whose sayings are doings, can speake as well by workes as wordes, & blaze his name, as amply by silent facts, as shtill tongues. Therefore most zealous of his owne glory (that is, desirous that men shuld know his maiestie, and in kno­wing it, render him that dutifull praise, honour, worship, and homage, as such a soueraigntie requireth) iustituted this glorious Sacrament. The which so effec­tually bringeth it to passe, that if al tongs and pens were ioyned in one, they could not discribe nor speake the thousand part that this silent trumpet soundeth: because we see imprinted in the very heart of na­ture, that the crop, the flower, and perfec­tiō of euery thing ought to be presc̄ted to God. Why did Abell sacrifice vnto him [Page] the fat of his flocke, but bicause that euen nature had written in the forefront of his Gen. 4. soule, that God was the woorthiest, and consequently deserued the best? why didd God himselfe, in the appointing of his oblations and sacrifices prescribe alwayes the best to be singled for his seruice, and that neither lame nor blinde, nor anie de­fectious beast, should appeere in his sight, but as hee himselfe gaue vs to vnderstand, that if terrence princes disdaine to accept Malac. 1. base and vnworthy presents, howe much more hee to whome all Monarchies doe yeelde homage, and laye their Crownes and Scepters vnder his feete? Why did the prophet Dauid say Sacrificia medullata offeram tibi, marrowed sacrifices I will of­fer to thee? So compleate and perfect sa­crifices, O Lorde, I will offer vnto thee, that the very bones shall not lacke theyr Psal. 65. perfection, but bee filled with the flower of fatnesse, their natiue marrow. But for what reason a holy Prophet? Because, if wee haue receiued all from him, reason requireth wee should returne the best to him. This vniuersall, auncient, and natu­rall instinct, the faithfull before Christes time performed with great dilligence and [Page 72] exquisite ceremonies: and indeede it was conuenient they shuld, for the glorifying of God, for the reuerence of his maiestie, to acknowledge him the beginning of all, the end of all, the conseruer, the prouider, the gouernor of all: and besides, in hym to be an abisse of perfection, goodnesse, wisedom, power, and such like att [...]ibutes. But what proportion had al these to god? what glory yeelded the death of a Bull to such a Highnesse? When Solomon offe­red 2. P [...]ral. [...]. a thousand to an idoll, they were too base, and therefore God reiected them, he thought them not sutable to such a maiestie: and therefore Dauid hauing no better, and seeing God refusing beasts & calues, at last thought his owne heart was something more agreeing, and therefore hee saide, Quoniam sivolnisses sacrificium de­disse, Psal. 50. vtique holocaustis non delectaberis, sacri­ficium deo spiritus contribulatus, cor contritum & humiliatur Deus non despicies, If thou wouldest, a sacrifice I had giuen thee, but with burnt offerings thou art not deligh­ted, a sacrifice to God is a contrite spirite. Salomō perceuing the infirmities of their sacrifices, and seeing God distasted with thē, thought in the multitude of offerings [Page] make some little shew of the infinite glo­rie he iudged due to God, and therefore [...]. Reg [...] 8. he offered two and twentie thousand ox­en for one sacrifice, but not in millibus tau­rorum, in thousands of bulles was Gods glorie sufficiently declared: what reme­dy? shall God be frustrated of his glorie, seeing al the world he created for his glo­rie? Malachie the Prophet will straight make answere, or rather, God by Mala­chie, Ab ortusolis vsque, ad occasum, magnum Malac. [...]. est nomen meum, in gentibus & in omni loco sa­crificatur, & offertur nomini meo oblatio mun­da, quia magnum est nomen meum in gentibus. From the rising of the sun to the setting, my name is great among Gentiles, and in eueryplace it is sacificed, & a pure oblatiō is offred to my name, bicause my name is great among Gentiles. Marke how he re­peateth twise, Magnum nomen meum in Gentibus, My name is great among Gen­tiles, bicause among the Gentiles, his ma­iestie was admirable to bee esteemed and glorified, therefore he ordained the bles­sed Eucharist, that they considering the worthie dignitie and infinite perfection of this sacrifice, might breake forth into a wonderfull admiration of the maiestie, [Page 73] wisdome, and power of God, to whom so pure, so rare, so glorious a sacrifice was offered. The which is that glory GOD pretended to win freely by men in this world: and the deuill affecting deity, pro­cured by thest to steale some parte: yet God would not that after this house once appeared among Christians in the most partes of the world, whereunto this sacri­fice was inducted, that idolatry should greatly preuaile. For the light of this sun dispersed the vermine of the earth, and caused them to retire into their caues. So that now all nations in the world knowe that Gods maiestie is infinit, to whom an infinite sacrifice is offered, that he is most worthy in himselfe, to whom so worthy an oblation is presented. And what more glory can be desired of man? is not this Clara notitia cum laude? a blazed notice with praise? that they acknovvledge and confesse God infinite in goodnes, & that of meere bountie he bestovved vpon thē so ritch, so pretious, so infinite a treasure? do they not protest, by offering vppe this maiesticall sacrifice, all those perfections that either nature teacheth, or faith be­leeueth, to be rooted in him as their ori­gen [Page] and fountaine? and this is to make, Nomen eius magnum in gentibus, his name great among Gentiles, and is effected by this sacred food and glorous sacrifice.

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

WHen the children of Israell drewe neere their promised inheritance, a lande flowing with milke and hony, be­cause our prouident God did foresee the hard encounters they should meet withal before that entered into the firme posses­sion, he thought conuenient to giue them a taste of the aboundance and fertilitie of that soile, to the intent, that feeling the fruit, they should not grudge at the paine: and therefore he mooued them to send the scowts to suruey the country, and dis­couer the commodities. They launch forth, passe the principall partes, auoyde sundry dangers, retourne with such huge clusters of grapes, (it being vintage) that Numb. 13 they were not able to carry them in their hands, but with poules to beare them vp­pon [Page 74] their shoulders. Euen so our blessed Sauiour, knowing, that the faithfull chil­dren of his church were to be assaulted by many potent, inuisible, expert, and ghost­ly enimes, as the victorie was more im­portant, and the foile more daungerous, so he thought with a preamble of internail ioy, to encourage them to tolerate a mo­ment of paine: for which effect, he being our scowt, and hauing viewed the lande of euerlasting promise, he brought vs the bloud of grapes, this fruite of that soyle, to indnce vs with the sweetnes, greatnes, and taste thereof, to suffer with alacri­tie, to resist with a courage, to inuade with valour, to expugne with glory, all crosses, encounters, enimies, temtations, that either aduersitie could impose, or sa­than inuent, or persecutor inflict, or our alluring flesh stirre vppe against vs. And that is the sacred Eucharist, the which is not only (as aboue wee haue deliuered) a portraite of all the admirable workes of God, but also a most liuely image representing vnto vs, the vniuersall ioys of he­uen. For in what consisteth life euerlas­ting, our future felicity? In the glory of our soules and bodies? In what maner are [Page] our foules blessed? by seeing, foulding, louing, reioycing, in God: and our bo­dyes are glorified by the redundance, di­stillation, and influence of our soules: Al which, most exactly this sacrament affor­deth: because in very deed, he that seeth this sacrament, seeth God, as those that saw Christs sacred humanity, the vaile of his person, were said to see his diuinitie: and those that view her maiestie, though masked, are saide to see the Queene. Be­sides, in life euerlasting, the blessed com­prehend, fould, and (as it were) spiritu­ally, by their vnderstanding, claspe God in their soules, Sic currite, vt comprehenda­tis, 1. Cor. 3. so run that you may obtaine, willed he, that God had admitted to see these secrets, and the spouse, Tenui eum, nec de­mittam, Cantic. 3. I held him and I wil not forgo my holde. For really there wee shall holde in eternall possession, that we heere expec­ted by hope. And who sees not how all those that receiue this glorious bread, fould it in their breasts, keepe it, and quietly possesse God and all his perfections? And who is so stonie hearted that loueth not him that lieth so neere his heart? or who is so indurated, that this bloud doth [Page 75] not mollifie? or who is so voide of affec­tion, that this so affectious a God, would, and doth not moue to loue? what ioye proceedeth from these spirituall imbra­cings, from this vnion of spirits, from this matching of the soule with her cen­ter, from this vitall refection, from this heauenly conuersation? let him tell that sayde dulciora sunt vbera tuae super vinum, Cantic. 2. thy paps are sweeter then wine, let him tell that felt quàm dulcia eloquia Dei super Psal. 18. and 118. mel & fanum, how sweet are the words of God, sweeter then honye or the honye combe, let him tell that called it pinguis Genes. 49. panis qui prebet delitijs regibus, fat bread which yeeldeth delites to kings. Finally, how by eating this Sacrament our bodies shall rise and receiue immortalitie, aboue was declared: and moreouer, in this pre­sent foode, the body of Christ which shal be the example of all glorious bodyes permanently remaineth. No maruaile it is therfore if feruent souls liue in a per­petuall iubilie of ioy and peace, since here in earth they participate a forme of the ioyes of heauen, if they desire to bee with God, whose company is so sweet and gratefull.

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

BEfore the institution of this sacra­ment of vnualuable value, the Euan­gelist S. Iohn (who suckt his diuinitie out of that breast, whencefrom issued this Precious licour) prepareth the readers (for other Euangelists) with a most pro­found & diuine preface, that after vnder­standing such an admirable mysterie, pe­netrating the depth of his reasons, they might be induced to beleeue it, sciens Ie­sus, Ioh. 13. &c. Iesus knowing that his father had giuen him all things into his hands, and that he came from God, and returned to God, he rose and prepared hmself to wash his Disciples feete, thereby infinuating with what puritie of soule the faithfull ought to participate the dainties of this table. In which compendious wordes hee yeeldeth three reasons, why it concer­ned the office, functions, and dignitie of our Sauiour, to institute this regall sacri­fice. First because he being ordained by 1 God our high priest, according to the Psal. 109. order of Melchisedech, and consequently [Page 76] hauing commission to institute a sacrifice in bread and wine after that former: since Hebr. 7. therfore God hath deliuered all things into his hands that appertained to his fa­thers glorie, his own honor, his Churches saluation, and dignitie of them all: it was most decent, that hauing receiued all, his sacrifice should comprehend all, and be offered to God in recognition of all, the which could not bee any other thing then God, who is all in all. Secondly 2 because that knowing he came from god, that is, he issued from his father by natu­ral, necessarie, eternal generation, equal in perfection, & vnited in the same essence, it did behooue him not to offer vp any mean present or base gift: no it could not stand with so soueraigne a maiestie, to institute any such sacrifice as could bee contained within the limited borders of humane or angelicall capacities: for if that vaine Alexander, though proudly, yet truely, vaunted, that Kings ought not so much attende to whome they giue, as who they are that giue, howe much more did it concerne our Sauiour Christ, king of kings, to offer a condigne present to his father, the Monarch of the worlde? [Page] wherefore, as all his actions wherewith hee merited, were of infinite value for the dignitie of his person, euen so this sacrifice was to bee ordained of infinite prize, for the substance of the same: for there was no gift answerable to eyther of theyr dignities, or sutable to their Maiesties, but a sacrifice containing God, for nothing but God can be infinite in substance, for which reason wee haue God the giuer, God the receiuer, and God the gift, the which sacred consort can­not but yeelde a most sweete harmonie. Thirdly, knowing hee was to returne to 3 his father, where incessantly the incense of his prayers were to ascend: therefore, as he accompanied them in earth with this im­mortall sacrifice, so hee woulde not haue them destitute in heauen, for although he be in heauen, yet hee it is, as fathers com­monly doo teach, that offereth vppe this sacrifice: the priest representeth his per­son, Ciprianus De coen [...] Domini. & epist. 53. and therefore he saith not, Hoc est cor­pus Christi, This is the bodie of Christ, but Hoc est corpus meum, This is my bodie: after the same manner as Christ spake them him selfe. And for which cause Christs priesthood is called eternall, be­cause [Page 77] he, vnto the worldes end, will neuer cease to offer it. Blessed be this sauiour for euer, who so diuinely prouided a sa­crifice correspondent to his fathers maiestie, his owne glorie, his churches benefite, and e­uery Christians profite.

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

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

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

Some sacraments God instituted to sig­nifie the matter or external formes of the Eucharist, such were the sacrifice of Mel­chizedech, [Page 116] in bread and wine, & the bread of proposition. Some represented the forme, life, and soule of this sacrament, our blessed sauiour heere offered vnto his fa­ther, and of this sort were all the lambes, sheepe, doues, turtles, and bloudie sacrifi­ces, for they both represented the passion of Christ, and the incruent sacrifice of the Euch arist, which in substance is all one with the passion. Others did carrie on their shoulders the cognusance of the ef­fects of this sacrament, as the tree of life in Paradise, the rainbow to we and his po­steritie, Manna in the desart, the honie which opened the eies of Ionathas, the Christall water which the stonie vaines of craggie rocks gushed forth at the request and stroake of Moses.

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