A Treatise, Showing the possibility, and conveniency of the real presence of our Saviour in the blessed Sacrament:  
The former is declared by similitudes and examples: the latter by the causes of the same.  MAN HATH EATEN THE BRAEDE OF ANGELS. Ps. 77 
INRI  
IHS  
At Antwerp Imprinted by joachim Trognesius. 1596.   
judic. 14 
De comedente exivit cibus, & de forte egressa est dulcedo.  
Meat went out of the eater, & sweetness issued from the strong.  Zach. 9 
Quid enim bonum eius est, & quid pulchrum eius, nisi frumentum electorum & vinum, germinans virgins.  
For what of his is good? and what of his is beautiful, but the wheat of his elected, and wine that springeth virgins.   

The preface to the christian Reader.  
FROM the same fire the sulphur match and the white taper draw two sundry flowers: the one yielding a sweet savour, the other a stinking scent: the one in colour resembling the brightness of heaven, the other in show the darkness of hell: the one ascending with mild and calm motion, declaring the aerial and uniform substance, the other still frying & bubbling expresseth the terrestrial nature and violent mixture. From the same Scriptures Catholics and Heretics draw divers lights: the Catholic clear, bright, worthy of God, suitable to man, agreeable with the Text, consenting with Fathers, answerable to antiquity. The Heretics, dark expositions, forced interpretations, racked senses, stinking of pride, breathing sensuality, dissenting from the Primitive Pastors, swerving from ecclesiastical traditions, repugning to Christ's church the pillar of truth. This diversity proceedeth not from the word of God, which is most holy, and lieth alike open to them both, but from the Interpreters dispositions. As in the aforesaid example, those various lights of the taper and match were not caused by the fire, but by their own qualities and temper. For the Catholic cometh with humility, the Heretic with arrogancy: the Catholic with submission to the leaders of Christ's flock, the heretic with presumption of his own conceit: the Catholic armed with consent of Fathers, the heretic with his own singularity: the Catholic trusting in God, and hoping in his grace, the Heretic relying wholly, either upon the forces of his feeble wit, or beguiled with the illusions of Lucifer. The which difference, though in all controversies of religion now called in question, it appeareth manifestly (to all those who will examine them to the bottom, and wade into the depth: where they shall find no other grounds of heresy, than chimerical interpretations, and self-willed expositions of the Scriptures) yet in none so much as about the blessed Sacrament. The Catholics from these four words, Hoc est corpus meum, deduce their dreadful, reverent, majestical, and deified sacrifice, the light of Paradise, the food of Angels. The Heretics their common-table Communion, their profane supper, their schismatical cup, their tipical bread, their unblessed breakfast. Yet as the taper receiveth often light from the stinking match, so the wisdom of God by his infinite providence hath so permitted these heretical dissensions in his church: that by occasion of them the verities of the Catholic religion shine now as clear as the Sun at noontide in the beauty of brightness. For how many worthy Volumes have been penned thereupou most learnedly, which otherwise should never have seen light? what devotion hath this antiperistasis or environing repulsion wrought in the hearts of Catholics? for by infallible records it may be proved, that for a hundred that were accustomed to communicate weekly in great cities, now there are well nigh ten thousand. Again, since the Eucharist hath been so impiously blasphemed of the adversary, how gloriously, how religiously, how majestically hath it been consecrated upon the altar, reserved in the tabernacle, carried in procession, in respect of former ages? what concourse have we seen of Catholics to the church to worship it? what fervour in praying to it? what learned Sermons in exalting it? what zeal to defend it? and not without cause: for so great reverence the majesty of God required, his love deserved, our homage enforced, so many graces thereby received, exacted, so that heresy hath rubbed off the rust of ignorance from many catholics, it hath burned the chaff of imperfections, and purified the corn of devotion, it hath blown off the ashes of remissness, and revived the coals of fervor and charity. Finally, it hath dispersed the clouds of some irreverence, and caused the blessed eucharist shine like a spiritual sun in the Catholic church. If saint Gregory called the sin of Adam Foelix culpa, a happy offence, that deserved such a Redeemer, I may say happy heresy that caused such reformation: nay rather cursed heresy, and blessed providence of God, in ordaining so inordinate a thing to so ordinate and noble an end. Wherefore since all catholics, either by devotion, or religious alms, or frequent communion, or daily reverence, or ardent affects, or learned books endeavour to oppose themselves against the enemies of this sacrament, I thought good to cast my two Mites in Gazophylacium, that they with whom I 
Luke 21.  am linked in faith might know mine affection by work, and he to whom my soul is due, may here receive the offspring of my soul. The title perhaps will seem somewhat stolen, but I hope the manner of explicating to be new: or at least, that which lieth scattered abroad in Fathers & Doctors, here they shall find united in one. And this argument the rather I have handled first, because I proved in myself and divers other Catholics, that it did not only revive greatly our faith, but also moved us to conceive a more majestical and divine opinion of the wisdom and providence of God in instituting this sacrament. For by understanding how agreeable it was with all his attributes, how glorious for his church, how convenient for man, how profitable to all members of his elected congregation, I could not but cry out with David & say, quam magnificata sunt opera tua Domine! Omnia 
Psal. 103.  in sapientia fecisti: impleta est terra possessione tua: How glorious are thy works O Lord! thou hast made all things in wisdom: the earth is filled with thy riches. Secondly, because I have tried by experience, that when faith and reason, grace and nature, consort together they make a sweet harmony: that is, when reason apply the mysteries of our faith to the wit by showing them credible, and worthy to be believed, than faith flourisheth exceedingly, and can hardly be removed: as when an excellent eye meeteth with the clear light of the sun, how far, how sharply, and how distinctly will it discern even very aereal vapours, and almost invisible moats. Of such a man spoke the Prophet when he described the happy man, who did me ditate in the law of God night and day, that folium eius non defluet, his leaf shall not fall, because long meditation upon the mysteries of 
Psal. 1.  Faith keepeth the soul without withering, and faith without perishing: not but that a Catholic may lose his faith, but with greater difficulty and more excess of malice: as it befell not long ago to a person of no small account in England, whom I had known in time past a Catholic, but then a protestant: by chance once falling in company with him, I demanded how it fared with him in religion: if he had forsaken that faith utterly which he sometime approved so fervently: forsaken quoth he, no faith, I am of opiinion, that he which once is thoroughly grounded in the Catholic religion, can not possibly but with extreme malignity alter his religion: well he may change it in show, well he may mask it with protestancy, well he may vary his affection, but his judgement, his conceit, his faith, hardly will he change or never: and therefore by God's grace, after I have dispatched some affairs; I will renounce the external profession, of that religion I know false and detest internally: but before his affairs were dispatched, death had dispatched him, that others may learn what it is to dally with GOD in matters of salvation. The third reason that moved me was, the continual and clamorous voices of ignorant Heretics, who cease not to cry upon Catholics, & upbraid them with absurdities, impossibilities, unworthy opinions of God and man, dishonourable to him, and horrible to us. Therefore, that they may see their own ignorance, I thought no better way to refute them, then by setting down the theological causes of so divine a mystery: but yet I know it will befall many that shall read them, either not to conceive them, or to contemn them, for so David said long since: Quam magnificata sunt opera tua domine, 
Ps●lm. 91.  nimis profundae factae sunt cogitationes tuae, vir insipiens non cognoscit, & stultus non intelliget haec: O Lord how glorious are thy works, thy thoughts are too profound: those an unwise man doth not know, nor a fool understand. For it seemeth to me that the heretic reading these causes, and a Catholic reading the same, are like two men entering unto a garden, but the one at midnight with a torch, the other in the morning: the heretic endued only with the light of reason, beholdeth them with torchlight, he can neither discern the variety of colours, nor grace of figures, not disposition of knots, nor borders enclosing, but only a glimpse or dark show far differing from that lustre and glory the beauty of the flowers and odoriferous herbs represent. The Catholic coming in the morning when the sun riseth, vieweth and distinguisheth the roses, lilies, marigolds, their forms, their scents, their order, the gratefullaire and paradise of delight. The Catholic perusing this book, will see what he believed, and note distinctly how every thing standeth, with what faith all Catholics profess, because having had true faith before, by living in exercise of receiving the Eacharist in the Catholic Church, by reading books, hearing sermons and spiritual conferences, all tending to the same effect: he (I say) wil● conceive no small delight in contemplating all the garden, and every flower and herb in particular. And the heretic if he have grace, may say with himself, if this the papists hold were true, certainly God were glorified wonderfully his love were ineffable, the partakers of this sacrament were in a blessed state. Truly of God can do it, me thinks it standeth well with his providence, it argueth an abyss of love and charity, it were a thing to be desired of all men: and then afterwards let him consider who first abolished this point of faith out of many Catholics hearts. Martin Luther an Apostate Monk, (Nunquid cognoscentur in tenebris mirabilia eius & justitia eius in terra obliui●nis: Shall perhaps his wonders be known in darkness? and his justice in the land of oblivion) for life a Libertine, a practiser with the Devil, by whose suggestion he confesseth he first was induced to abrogate the mass, which for fifteen years (as himself saith) he celebrated: and last of all his bad life, had as beastly a death. After that he had suffered shipwreck in faith, and proclaimed wars against the Church of Christ while he lived, but especially after his death, the sectaries of his heresies were divided into factions, and principally about the blessed sacrament, who in interpreting four simple and as plain words as might be spoken. Hoc est corpus meum, to avoid the right interpretation of the Catholic Church, have invented no more than four score false expositions. The which dissension while I consider they represent unto me the blind Philosophers, who wandering in the black night of their misbelief, sought out which was the last end of man, and almost as many divers ends they set down, as new Philosophers took the question in hand. And no marvel, for as the Mathematicians say, from point to point it is impossible to draw more right lines then one, but crooked and by lines ten thousand: therefore the Catholics keeping perpetually one uniform and right exposition, it is no wonder if heretics infinitely multiply their false and erroneous interpretations. To conclude, I would wis● to prevail so much with all Protestants, into whose hands this present Treatise shall happen, as to mcditate with themselves reason by reason, and confer the majesty & benefit of this mystery with other supernatural mysteries of our faith, as the incarnation of Christ, the renewing of our souls internally by baptism and penance, the favours and presence of the holy Ghost in justification, and I doubt not but they shall find an admirable conformity and proportion betwixt on● another, and then let them remember what a treasure they want that the catholics enjoy: and how they are plagued into the deepest pit of ingratitude, by not acknowledging that benefit which (except the incarnation) surpasseth all others that ever God bestowed on man: and finally let them return to the fold of the Catholic Church, where they shall find the earthly Paradise watered with the floods of God's grace, and upon the banks, 
Apoe. 22.  the tree of life laden with the fruit of this sacrament.   

A Copy of a Letter that the Author of this Treatise following, sent to his friend.  
GOod Sir, your manifold comforts which you rain daily upon me, I hope shall not fall into a barren scile, that will not render interest in due season. I send you the epilogue of all those causes, which either out of Scriptures, fathers, or theological discourse I can afford you: because, without Books, conference, or other good opportunities, what can be expected? you may well perceive they are not drawn from sundry sweet flowers, as Bees suck their honey, but rather like the silk worms web, distilled from the inner bowels of my soul, in my quiet repose and silent Meditations, I send you them as a fleece of wool new shorn, without weaving, dying, forming, or fashioning: but you, or any other, as I I bope will weave them in a better method, die them with a purer style, and enrich them with Fathers and Scriptures. I send you them as an offspring of my goodwill, at your request begun, continued, and performed. If there be any thing in them profitable for good Catholics to meditate, or to serve them for their spiritual exercise, thank God for it, and the next cause acknowledge yourself: for the full disposition of them I commit to your discretion. As for the other two Treatises you requested of preparation, and frequent communion (God willing) I intent to do my best, to satisfy your desire: if you had any book of this subject, I would be content to peruse it, to see if my practice and speculation confront with his judgement. In the mean time I beseech you to remember me in your devout prayers, and request the dew of heaven, that I may yield you those delightful fruits, I know you desire.   

A Table containing the parts and chapters of this Treatise following.  

THe first part: that the body of Christ is really in the blessed Sacrament contained in the first chapter.  
The second part containing 42. Causes of the institution of the holy Eucharist.  
1 First cause, to communicate himself to every one in particular.  
2 To be an Epitome or an abridgement of all God's wonders.  
3 To deify the soul.  
4 To unite the faithful after a certain real manner.  
5 To unite the faithful in affections.  
6 For the exercise of faith.  
7 For the increase of our hope.  
8 To inflame our charity.  
9 To be an Ornament of the material Churches.  
10 To be the end and consummation of all the other Sacraments.  
11 To arm us against our enemies, and especially against (the devil.  
12 To arm us against the world.  
13 To bridle our concupiscences.  
14 To give life to the soul.  
15 To dignify his Priest's.  
16 To have God under a sensible object to hear our prayers.  
17 To abolish venial sins.  
18 To be a perpetual sacrifice.  
19 To be a sacrifice most like his passion.  
20 That it might be a holocaust or  offering for the living.  
21 To be a satisfactory sacrifice for the souls in purgatory.  
22 To be a sacrifice of thanksgiving for the Saints in heaven.  
23 To show the magnificence and liberty of God.  
24 By divers means to allure us to love him.  
25 To be the immediate object of our religion.  
26 That the manner of our salvation should be correspondent to the manner of our first prevarication.  
27 To be carried about in processions.  
28 To nourish our souls.  
29 To effect the resurrection of our bodies.  
30 To be a viaticum or provision for our voyage.  
31 To win virgins to God.  
32 To render by gratitude a certain equality to God for all his benefits.  
33 To comfort our souls by spiritual joy and devotion.  
34 To illuminate our minds.  
35 To be a commemoration of his passion.  
36 To move us to loath that the world loves.  
37 To be a confirmation of his Testament.  
38 To be a trumpet to blaze the glory of God.  
39 To give us a taste of the joys of heaven.  
40 To be a condign sacrifice for Christ to offer to his ●ather.  
41 To discover unto us the infallible love of God, containing ten Chapters.  
1 That the love of God in this blessed sacrament cannot be comprehended, and of four effects of love, concerning in it, first union, second, zeal, third, ecstasy, fourth benenolence.  
2 That God instituted this sacrament for love.  
3 That in the sacred Eucharist God effecteth all these unions which proceed from love.  
4 That God showed the second effect of love in the Eucharist, that is, zeal.  
5 That God in this sacrament showeth a certain ecstasy of love, which is the third effect.  
6 That God in this Eucharist showeth his benevolence, the fourth effect of love.  
7 That God showeth all diversities of love in this sacrament  
8 That God showeth a prising love in the Eucharist.  
9 That God showeth in the Eucharist a most intensive love, containing twelve proprieties, 1. Antiquity, 2. Purity, 3. Vehemency, 4 Fecundity, 5. Efficacy. 6. Constancy, 7. Light, 8. Delight, 9 Majesty, 10. Glory, 11. Liberty, 12. justice.  
10 That God showed in the Eucharist an extensive love, and a tender or familiar love.  
●● And last cause, to be the end of all the sacraments of the old Testament, wherein are explicated the two especial figures of the holy Eucharist, Manna and the Paschal Lamb.   
The end of the table.   

A Treatise of the Blessed Sacrament.  

That the Body of Christ is really in the Blessed Sacrament. The first part.  
AMong Catholics, I know it were superfluous, to endeavour with large discourses, to prove this Question: Because, relying their judgements upon the Catholic Church, whose definition in all ages hath been most manifest, they need no other proof or demonstration, Yet, partly to comfort them, partly to confirm that faith they have embraced, I think it not amiss, with some few similitudes, or palpable experiences, to open a little the vail of this Ark, and discover some secrets, which either seem impossible, or inexplicable, imitating herein the ancient Fathers, which explicate the mysteries of the Trinity, Incarnation, Resurrection, and others, with corporal similitudes, and examples: yea Christ himself scarce spoke but in Parables, now comparing grace to 
Io. 4. & 7. Mat. 13. Mat, 25.  water, now his church to a net, now the faithful to five wise, and five foolish Virgins; and the reason here of I take to be the blindness of our wits and dullness of our capacities, who are not able to comprehend any spiritual mysteries without some corporal resemblances, as most plainly appeareth in the Sacrament of the holy Trinity, which cannot be understood in itself, but in some effects, even as we cannot behold the Sun in his sphere, but in the water, or thorough some cloud. Knitting therefore the judgement of Christ his church, the decrees of Councils, the consent of Fathers, the reports of Histories, the practice and use of all christianity, I think that any man, not bewitched with wilfulness, and but of an indifferent judgement and capacity, might easily discern the verity of this essential point of christianity: For supposing here (that no man but senseless can deny) that God was, and is able to effect this mystery, and (as the learnedest Protestant's have confessed to me) with what words more plainly could he express his mind, having bread in his hand, than by saying, This is my body that shall be given for you, This is my 
Mat. 26. Mark 14. Luke 22. 1 Cor 11.  blood which shall be shed for you? All Evangelists with S. Paul conspiring in the same words, in like sense, never mentioning trope or figure. And if ever Christ had occasion to be plain and apert in his speech, questionless here where he gave a Law, and enacted a Statute for his church. Who is ignorant that Laws ought to be perspicuous, because it is necessary that all men should know them? And therefore we see God gave the Decalogue in so perspicuous a manner. Here he instituted 
Exod. 20.  a Sacrament for his Church, but how plain was he in the institution of Baptism? Here he ordained a principal ceremony 
Mat. 28.  of religion to be practised: & who 
Math. 13.  knows not how clearly he delivered the ceremonial law to the jews in Leviticus? Here he was private with his disciples, to whom it was given to know mysteries, although to many others in Parables, and therefore it was convenient, in plain terms to reveal this so profound a mystery to them. Here finally Christ made his last will and testament: all men confess that wills must be most manifest, lest the executors should not agree about the sense thereof. Therefore Christ giving a law, instituting a sacrament, appointing a religious ceremony, conversing privately with his disciples, and making his last will and testament, had sufficient occasion, I think, to conceive through his infinite wisdom, that here was no place for metaphorical figures, symbolical senses, or harsh speeches subject to sundry interpretations. This reason conviceth my wit, & so persuadeth my understanding, that supposing the thing possible, I marvel any man can deny it. And therefore since the venty of catholic religion is so true, certainly all arguments objected against it, consequently are convinced to be false, whereunto followeth, that they may be answered, as in like manner we affirm all arguments which can be uttered against the holy Trinity to be paralogisms & soluble. And for better intelligence, and more fuller conceit, I mean to propound the chiefest, and rather answer them with natural similitudes, or other supernatural mysteries, then seriously assoil them according to the principles of Divinity, where of most readers are not capable.  
First, some will demand, how is it possible that such a great body, as that of Christ's, with all parts and members, should be couched or conveyed under so little an host, under a crumb of bread, or a drop of wine? I demand before I answer, if it were not as great a miracle, for to make a church or mountain enter into a hole no greater than a barley corn? No man can doubt of it: but this I will show you done by nature.  
Go to the top of Paul's steeple, and there view the country about, the mountains, hills, plains, valleys, the rivers, the gardens, meadows, orchards, churches, houses, beasts, and men, heaven above, and earth beneath: now after such a mighty prospect, shut your eyes, and in your mind you shall see all within, which before you saw without, in the same order, situation, correspondence, and proportion. Now I will inquire by what monstrous gate passed in whole mountains, villages, and rivers, and palaces? By the small circle of the apple of the eye, no greater than a barley corn. But how was God able to couch such a quantity, or such a mass, in so little a moat? The reason is, because the mountain entering into the e●e, putteth on a certain spiritual garment, although the form of the mountain imprinted in our eyes, of itself be corporal, and extended like other material qualities in the subject. This same similitude most aptly declareth the mystery of Christ's body in the sacrament, because it receiveth a certain spiritual garment, that maketh it to be in every part of the host, as the image of the mountain representeth the whole mountain in every man's eye without confusion, or imptoportion. I demand whether is more miraculous, to make a man with all his limbs to be placed in no greater room than a needle's point, or a thing, which of itself is less than a needle's point, without any addition of substance, to be dilated as much as a man? The latter we see daily, why then do we wonder so much at the former? The soul of man requireth no place, but of itself fully and perfectly can refide in less than a needle's point: yet we see it dilated and spiritually extended as fair as the body. Yea God himself filleth all places, whose entire & complete substance requireth no place, but wholly may refide in one indivisible point.  
Is not the highest heaven the vastest body, and the mightiest mass that ever God created? and yet according to the most accepted opinion in the schools of Philosophers it inhabiteth no place.  
If God by his omnipotency could 
4 Mat. 9  make a Camel pass through a needle's eye, who will deny but that he can put, by the same omnipotency, the body of Christ in a little host? Therefore well said S. Cyprian, Panis quem Christus discipulis 
Cipr. ser de co●na Dom.  suis porrigebat, non effigy, sed natura mutatus, verbi omnipotentia factus est caro; that bread which Christ gave to his Disciples, not changed in form, but in nature, by the omnipotency of the word was made flesh. We see that Christ in many miracles suspended natural agents from their most proper and necessary actions, as fire 
Dan. 3.  from burning in the furnace of Babylon: 
4 Reg. 6.  the iron from descending in the prophet's hatchet: S. Peter's body from drowning 
Math. 14.  when he walked upon the water: why may he not here suspend the body of Christ from extending it in place?  
Pro. Secondly, how can one body be in so many places at once, in England, France, Flaunders, Italy? etc.  
I answer: how is my soul whole in my head, whole in my hands, & whole in my feet? If then one soul may be entire in three places, there is no repugnance why one body may not be in divers places; for the repugnance is alike in both. If you say, the soul hath a certain connexion, or continuation in the body, which Christ's body hath not in such distant places, this availeth not: For who can prove, or ever did prove, that it is impossible for God to cut off my arm, and keep my soul in it, and transfer it into France or Italy, leaving the same soul in my body here in England?  
We hear the Preacher in the Pulpit, whose voice is but one, yet five hundred receive it, and every one the same sound in his ear.  
We see in looking glasses, if there be a hundred little ones about a great glass, in every one of them our faces entire. Whether is more difficult, to conceive one body in many places, or many bodies in one place? Surely, I think no mortal man ever yet could yield a sufficient reason; but we know most certainly that two bodies were in one place when Christ issued out 
Luke 2. Math. 27. & 28. 10. 20. Mat. 16. Luke ●4.  of his mother's womb reserving her virginity, when he rose out of the sepulchre it being closed with a mighty stone: when he entered to his disciples the doors being shut, when he ascended up to heaven, the incorruptible spheres reserving their places. What is more impossible, that a body should be in two places, or a body putrefied and rotten to be restored to all his qualities, quantities, and other proprieties? no doubt but this which we all believe shallbe fulfiled in the final resurrection of all flesh.  
Thirdly how can can the body and blood of Christ, being so little in comparison, be resident in so many hosts and butts of wine which in all the world are consecrated and reserved in the tabernacle at one time?  
Pro. Tell me how the soul of a child entering in the conception of the infant into so small and little a body without any addition can extend and dilate itself through the whole body of a man? tel me how Gods indivisible substance, without addition, mutation, or alteration, filleth the whole world?  
So. Do we not prove by daily experience how a little storax or frankincense, resolved into smoke keeping the same matter and quantity only by rarefaction to be sufficient to fill a whole church? beside, those that use to work quicksilver prove most palpably, how this metal being set upon a fire in a pot assendeth all in smoke, and filleth a most large room, yet after with external cold being congealed, the self same quicksilver falleth down again, and is brought to a very small quantity. Even so the body and blood of Christ, although for a time they be enlarged yet when the cloud is passed, the external veils of bread & wine are consumed, the body is as it was before, and so shall remain in all eternity.  
Fourthly how can those accidents, that whiteness, that quantity, that moistness, that dryness, hang in the air without their substance, as a house sustained without any foundation, the rind without the choare.  
Pro. He that understandeth the mystery of Christ's incarnation effected by the omnipotent hands of God, cannot call in question this difficulty in the blessed Sacrament, because it is as natural for a substance to subsist in itself, as for an accident to be inherent in an other, and yet God separateth from the humanity of Christ his person and manner of subsisting; why then may he not sever fro these accidents their adherence to another? and somuch the more, because Christ's humanity is inserted in his divinity, which hardly can be conceived without some mutability, which cannot be in God.  
If art or nature can make such admirable separations, as we daily prove, this point cannot seem so unprobable. Did not the Romans try pure wines from mingled by putting them in an ivy dish, through which the water dropped and left the wine behind? Doth not quicksilver sever gold incorporated with other mettells from them all? are not the Apothecaries able out of all herbs, fruits, trees, and flowers, by fire to draw the moisture from the terrestrial substance? and shall we say that God is not able, to distill the accidents from their substance, and draw the internal substance, like sweet oil, from the bark of accidents?  
Fiftly, how can there be such chopping and changing of substances of bread and wine into the body and blood of Christ, and yet no external sign appear, as we 
Ioh, 2.  see appeared in the changing of water into wine, and in the rod of Moses converted 
Exod, 4.  into a serpent?  
Pliny recounteth not unlike effects of 
Plin. l. 2. c. 5●.  thunder, that it melted the money in bags sealed with wax, and yet no sign in the world appeared either in the bags or wax. And Scneca affirmeth, that sometimes 
Se●●. l. 2, c. 31.  it melted the sword, not indamaging the scabbard: and why may not God change the substance and leave the scabbard of accidents, since he is the Author of nature and wadeth deeper into the bowels thereof then any external or internal agent?  
In Christ's incarnation, there was a change of man's nature, the which lacked his own person and was upheld by the person of the son of God, and yet externally those that see his body, viewed not this change by any sensible effect. In justification also a sinner is wholly renewed within, and made a new creature, and yet what external show appeareth of this internal mutation?  
Sensible miracles and signs were granted, especially by God, for the conversion of infidels, and therefore were not effected so often among Christians after they had received the faith: for as S. Greg. saith, Fides non habet meritum, ubi humana ratio praebet experimentum, Faith hath no merit, where human reason yieldeth proof: therefore it was expedient that this mystery should be veiled, that our reason might possess a sensible object surpassing all reason, and only by faith to be believed.  
Sixtly, how is not the body of Christ consumed by so many, who daily since the first institution, for so many years have eaten him?  
Pro. Christ, to occur and answer this reason in the 6. chapped. of Saint john, first wrought the wonderful miracle by feeding 5000. men, besides women, and children with five barley loaves, and two fishes, with the advantage of twelve baskets: I say he wrought this miracle before he began to deliver them the mystery of this Sacrament, thereby to prepare themselves to answer this Objection: that if with so little he could feed so many, and make so much remain more than he received at the beginning, how can he notfeed millions, with his body, and yet preserve it as entire as it was, when he first gave it? Christ's body doth no otherwise here then our souls do every day in our bodies, because as bodies continually exhale forth some parts, the which we restore again by meat and drink: these parts daily thus exhaled, our souls cease to inform, and yet they never consume nor diminish, even so Christ's body residing in divers hosts, ceaseth to be in them losing those places without any other consumtion or alteration.  
We see the sun so many years hath every day brought new light to the world, every minute he changeth his place without defect or consumption. And why shall not the Sun of justice lighten the world in this Sacrament, and yet change every minute his place without corruption or decay?  
seven how can he abide to pass into such undecent places, as men's stomaches whose breathes many scarce can tolerat? Pro. How doth his divinity fill all places how undecent and unclean soever, receiving no infection by them: but as the sun beams beating upon a dunghill, neither are infected nor defiled, in like manner the body of Christ adorned with the beams of immortality and impassibility, receiveth no impression of any infectious or noisome creature.  
So. The stinch of sin much more annoyed the smell of his soul, when he conversed in earth among sinners than this could molest his body, and yet it was not undecent he should suffer that, but a sign of extreme love and mercy, so it is not unseemly his body should be where those defects be, suffering nothing but only remaining there to work most admirable effects in his creatures, to their great profit and his exceeding charity, as shall hereafter be declared.  
Eightly what becometh of the body of Christ, after the forms of bread and wine are corrupted? assendeth it to heaven? then is it continually in voyage. Doth it stay in the stomach? but that is most undecent.  
When a man's arm is cut off, what becometh of his soul that informed that arm? doth it perish? then he that lacketh an arm, lacketh a piece of his soul. Doth it hang in the air? But the air is not organized to receive the information: finally, it ceaseth to inform the arm, it loseth that subject and place, keeping the place in the body where it was before: even so the body of Christ loseth the place it had in the stomach, and keepeth the place it had before in heaven.  
So. As the Sun in a moment spreadeth his beams from East to West, even so Christ, his body from heaven into the sacrament: and as if a clond hinder the virtue of the Sun, the light ceaseth, the Sun remaineth where it was: even so, when the forms of bread and wine perish, Christ's body ceaseth to be there, but remaineth in heaven, as he was before.  
Ninthly, when the Host is broken, how is not the body of Christ broken also? why are not separated the legs from the body, & c? why hear we no crackling of bones? why see we no effusion of blood? Pro. When a looking glass is broken, do you not see in both the pieces your face as entire as when it was whole? even so, when the host is broken, in both parts thereof remaineth the body of Christ as entire as it was in the whole.  
Sol. Albertus Magnus recounteth not unlike 
Albertus' Mag. trac. de Temt. cap. 22.  effects of thunder, that it burns sometimes the shoes, but hurteth not the feet, it singeth the hair off the head and face, without any annoyance of those parts. Besides, he that mangleth the body can not mangle the soul, which keepeth her immortality: likewise he that breaketh the host, impeacheth nothing the incorruptible and indivisible manner of Christ's sacramental presence in the blessed Sacrament.  
Tenthly, how can Christ's body be in the Sacrament without confusion, being whole coarct into so little a place, for it seems that all his body should be pressed to nothing?  
Pro. This may be most perspiciously resolved by the first similitude we brought of the whole country, which entereth into the eye without confusion, and our faces which we see, every one in an others eye, with all delineaments most entire, without any disorder or improportion.  
When Christ's body entered, the doors being shut, or issued out of his mother's womb, was his body pressed to nothing? 
Io. 20. Luc. ●  No, that were corruption, and not perfection, and undecent for so decent a body.  
I am here to advertise the gentle Reader, that all similitudes which Fathers bring to declare the mysteries of our faith, as the incarnation, trinity, grace, charity, etc. do ever dissent almost in as many things with the mystery, as they agree with it. Therefore marvel not if some of those I have brought jumped not in all things with the mystery, as they agree with it. Therefore marvel not if some of those I have brought jumped not in all things with the blessed sacrament: for if they should, they were not similitudes, but the same things.  
Besides, consider how many wonderful works we daily prove effected, which we would have judged impossible before we see them, as in a geographical glass, the compass, and such like. Now infer hereupon, that if men by natural skill can reach but our capacity, how far can God go beyond it?  
Lastly, not only heretics, but also infidels exclaim against Catholics, that it is a thing, not only undecent and horrible to eat man's flesh, & drink his blood, but also impious and irreligious to eat their God, for what, say they, is more absurd then for God to abase himself to be eaten, and more abominable then for his creatures profanely to devour him?  
This objection might as well be made against Christ's incarnation, death, and passion, for it seemeth as undecent for God to lie in a woman's womb for nine months, for him that is life itself to die, as to be eaten in this Sacrament: for what need had he of his creatures that he should toil so much for them? why could he not have forgiven them all their offences of his own accord, seeing the fault was committed against him? But the wisdom of GOD overreached these carnal and cloudy conceited men, and therefore determined means surpassing all understandings and devices. Wherefore, as in the mystery of Christ's incarnation, the Fathers and Doctors endeavour to search out the reasons which moved the majesty of God so extraordinarily to exmiruite himself to become man: even so we will here procure to understand some reasons why so familiarly he did debase himself to be our food.   

The second part of this Treatise.  

The first cause of the institution of the blessed Sacrament, to communicate himself to every one in particular.  
Such is the nature of Goodness, that it doth not only perfect, every, and adorn the subject wherein it resideth, but also enableth it with an overflowing virtue to communicate itself unto others. Bonum 
Lib. de Diu. nom. ca 4.  saith Dionis. Areop. est sui diffusiwm, Goodness spreadeth itself abroad: and for this cause we see the Sun, for that it is good in itself, communicateth his Virtue unto others, dispersing his beams upon the earth: the air, because it is good conserveth the soul: the sea in regard of native goodness allodgeth the fishes: the earth endued with the like, dareth her lap to metals and herbs: in fine, since all creatures that bountiful hand of God framed received in their first printing some form 
Gen. 1.  of goodness. Vidit Deus cunctaque fecerat & erant valdè bona, God did see all that he had made, and they were very good: consequently they received virtue to communicate their goodness to others. And thus all creatures be good in themselues● and profitable to their neighbours. Besides we prove by daily experience, how they are not content to lend their friends some little parcel of their perfection, but as much as they have, so much they bestows so that the sphere of such their communication answereth in proportion to the degree of the natural substance and engrafted perfection, so that earth produceth earth, water bringeth forth wate● fire kindleth fire, a horse engendereth a horse, an eagle breedeth an eagle, a man begetteth a man, whereupon the Philosophers grounded their Axiom Omne simile generat sibi simile, every like produceth like. If these drops of goodness fallen from God their immensive ocean sea, if these beams of perfections issuing from their everlasting Sun, if these dying leaves of bounty, shaken off that never fading tree of life, extend the limits of their goodness so far, what bounds can contain his goodness which is boundless? what measure can be prescribed to him that is immeasurable? where shall his bounty border which is infinite, nothing being equal to God? Therefore his native goodness enforced him to communicate himself to mankind, which mystery was effected by incarnation. But because this favour in substance was only proper to Christ's humanity, though in operation, virtue and efficacy sufficiently offered for all: therefore the bounty of God was not extended enough, it lacked a farther communication, that every man in particular might participate his infinite bounty and perfection, not in virtue alone, but in substance also. The Sun dareth the earth his beams, yet the substance remaineth in heaven: but lo in this blessed Sacrament God hath with his beams joined the sun, with his divine virtue linked his divinity, and not only by effect, but also by person entereth into the breasts of all the faithful, which come to receive him. Here he maketh every man partaker of himself, of his substance, as well divine as human: And therefore the sphere of his goodness cannot be farther extended, since every one receiveth that which is infinite and God himself.   

The second cause to be an Epitome or an abridgement of all God's wonders.  
AFter that God had roused from nothing 
Sap. 11.  the mighty mass of this world, polished it in number, measure, & weight, the last work those artificial hands finished was man, who as an epitome or an abridgement comprehended in himself the degrees of all creatures: thereby giving us to understand, that as often as we look upon man, we should call to our memories, how many goodly creatures, and how admirably God had created and provided for his cause: even so after that God in the old 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 memorial of all his wonders, as an abridgement of all his miracles, that thereby seeing this Sacrament, we should expend what wonderful miracles he had effected for us, and what singular graces he had bestowed up on us, the which it seemeth David standing a loof off in his high turret of faith did contemplate, when he said, Memoriam fecit mirabilium suorum misericors & miserator Dominus, escam dedit timentibus se, Our merciful and pitiful Lord instituted 
Psa. 110.  a memory of his wonders, he gave foody to them that fear him. that all miracles and singular wonders which God ever wrought, are comprised in this Sacrament or the like easily, it might be proved; A few I will number, leaving the rest to the discourse of every sound d●uine. What wonder showed God first to the world by creation? of nothing to make all: here many learned divines hold that Christ's body exsisting in heaven is created anew, for they say it is possible for God to create my soul and body again in France, I being in England, as for to reproduce in the resurrection those forms, qualities, and accidents, which perished by death and corruption in the grave, and truly this manner of speech divers father's 
Cip. de eaera Dom.  use, calling this action, by which Christ's body is placed in the Sacrament, creation: more over it plainly appeareth, that when the forms of bread and wine are corrupted, God produceth a new substantial matter to sustain and uphold the new accidents. If you discourse over the miracles of transforming Lot's wife into 
Gen. 19 Exod. 4. & 7  a Pillar of salt, the rod of Moses into a serpent, the rivers into blood, water into 
joh. 2.  wine in the marriage, transubstantiation presently representeth the same. If raising up of the dead, if giving sight to the blind, if in satiating a number with so little, most plainly it shall appear hereafter, that this Sacrament causeth life everlasting, that it openeth the eyes of the soul, that it feedeth millions and never consumeth. Therefore most true it is, that this Sacrament is an abridgement of the wonders that God wrought, and itself one of the greatest wonders of all. And therefore they may well cease now, who admired so much Archimedes for contriving a sphere of glaffe, wherein he had comprised the motions of the heavens, since in this sacrament are united all the admirable operations, wonders, and miracles, which proceed from the hands of the sovereign work man of heaven and earth, grace and nature.   

The third cause to deify the soul.  
THe Philosophers and Physicians with jointo assent approve this principle to be of an undoubted 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, liver, brains, sinews, we cannot live except we be fed with flesh, bones, heart, livers, finewes, to nourish our bones, heart, liver, etc. which position must not be so grossly conceived, that we ought to eat bones, or livers, to nourish our bones, or hearts, for many eat nothing but roots, herbs, fruits, bread, fishes, never touching flesh, or bones, and yet are nourished. But that whatsoever we receive for fustinance, cannot restore the parts which by continual resolution vanish away, except the meat we take be first converted into the substance of those parts which are to be repaired. Therefore that bread we eat doth not nourish the heart before it be converted into the substance of the heart, it feedeth not the bones till it be changed into the substance of bones, it restoreth not the brains, till it become of the nature of brains. The Just therefore in scripture being called gods, Ego dixivos dis estis & filii 
Psal. 81. and Io. 10.  excelsi omnes. I said you are gods, and all the sons of the highest: and participating in their souls a divine nature, Divinae naturae facti consortes, Being made partakers 
2. Pet. 1.  of the divine nature (if the Philosopher's propositions be proved true) ought to have a divine food, the which no doubt the wisdom, goodness, and power of God knew, would and could provid for them, as we see afforded in this Sacrament. This seemed Christ to insinuate when he said, Qui manducat meam carnem, & bibit meum sanguinem, in me manet 
Io 6.  & ego in co. He that eateth my flesh, and drinketh my blood, abideth in me, & I in him. By which words are propounded two admirable unions, the one is, that God is in us, the other, that we are in God, by eating this celestial food. That God hereby dwelleth in us, it cannot be called in question, because as meat entereth into us, remaineth in us, and is united with us, even so Christ entereth really, remaineth really, and is resident so long as the veils of bread and wine are not consumed. But O Lord how can we be in thee, since that no man is in the meat he eateth, but rather the meat is in him? how then is it true, he that eateth thee remaineth in thee? yet infallible truth it is that those that eat Christ are in Christ. For this difference we find betwixt this divine food and other corruptible meats, that they have not life in themselves, nor give life, but receive life of the body, and of insensible and inanimate creatures become sensible and animate substances, but Christ's body so feeds the soul that it giveth life unto it: Qui 
joh. ●.  manducat me, vinet propter me. He that eateth me, the same also shall live by me. And therefore as God is said to be in the Just by grace & charity, and they in him, so by this Sacrament Christ is in us, and we in him. Hereupon it followeth, that men are deified in two sorts, by receiving this Sacrament, first by a real communication with Christ, whom they harbour in their bodies, and therefore of S. Cyprian are called Baiuli Christi carriers 
De caena Dom.  or bearers of Christ, and others term them Christoferi: secondly they are deified in soul, by receiving this grace, which is a divine conjunction and admirable participation of his deity, by which they are made divinae naturae consortes partakers of the divine nature.   

The fourth cause to unite the faithful after a certain real manner.  
CHrist our Saviour making his prayer to his Father, among other graces he 
joh. 17. Hec expositio est Cirill? lib. 11. in Io. ca 26. & Hillari lib. 9 de trinit.  demanded, he asked this for all the faithful, that as his Father was in him, and he in his Father, so the faithful should be 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 son. It was unpossible that the faithful should in such sort participate one common essence, because the infinite perfection of God challengeth this as a proper dignity, to have a nature communicable to divers persons. But since that man's nature was not capable of such fecundity, our provident Pastor provided a way to keep his flock together, and to unite them, not only by affection in mind, but also by a certain real and substantial nature wherein they should be made all one, and most excellently resembled unto the blessed Trinity, which was effected by this Sacrament: for by giving them all the same body and blood, he caused them to be united in one substance, one nature, & essence, and that more excellent than their own natural substance was. Wherefore all those that receive their body may be called one body, as S. Paul doubted not to call them when he said, unus panis, unum 
●. Coria. 10  corpus, multi sumus, omnes qui de uno pane participamus, being many, we are one bread, one body, all that participate of one bread. And for this cause (as we say) all the three persons in Trinity are one God, even so all the faithful by a certain manner are one body: and as the stars in the firmament, though of themselves very different, yet are united all in one indeficient fountain of light, so all the faithful fituated in the firmament unmovable of the Catholic Church, are united together and made one in this blessed Sacrament: but with this difference, that the stars have not the Sun in them, but only the light, whereas the faithful have the Son of all light continually springing within them. josuah thought GOD 
josu. ●●.  showed him a singular favour, and worthily all admire it, that God at the request of a man should stay the course of the Sun till he had overcome his enemies: But what would he have said if God had brought the Sun from heaven, and put it in his hand to have used it at his pleasure? so he hath dealt with us in this Sacrament, by drawing his eternal Son from heaven, to dwell in earth, to be held in our hands, to be received as food, to join us all that be in his church, to fight against all visible enemies, as tyrants, and heretics, and invisible foes, as the Devil and his infernal ghosts.   

The fift cause, to unite the faithful in affection.  
AS the body of man containeth diverse parts of contrary nature and disposition, the heart being hot, the brain cold, phlegm, moist, melancholy, dry, spirits of a fiery nature, bones of an earthly, all the four elements in sundry parts holding predominion, yet the soul keepeth them in peace, conserveth a most sweet harmony, containeth every one in his office: even so this blessed Sacrament joineth Christ's servants, Greeks', and Egyptians, jews and Gentiles, poor and rich, learned and ignorant, in an admirable bond of love and unity, if they receive it with that preparation, and use it as they ought: the 
Isai. 11.  which union, love, and peace, I say the Prophet foretold was too slow over the earth, after that little cloud which Elias 
3 Reg. 18.  beheld had powered down this blessed Sacrament upon it, Habitabit (saith he) lupus, the wolf shall dwell with the lamb, the libbard shall rest with the kid, the calf, the lion, and the sheep, shall lodge all together, and a little child shall lead them: he meaneth, fierce, cruel, and intractable men, savage nations, and barbarous countries, shall be brought to union, peace, and love, no doubt but principally by virtue of this sacred communion: this common soul will cause every one to keep himself in order: this little child which we fold with our breasts in this sacrament, will guide, pacify, and comfort them all: for what inflameth men, one to love another principally but resemblance and similitude? Why do kinsmen so affect one another, but in regard of resemblance of blood, and similitude of complexions? And therefore they are called, Consanguinei and Kinsmen. And what similitude can be greater than this, whereby good christians are made Verè Consanguinei Christi, In very deed the kinsmen of Christ. Yea rather identified or made one with the self-same blood, the self-same body and soul, which no kindred ever did participate, because they have the like blood and bodies, but not the same, nor the same soul. The dignity and worth of those which be partakers of this sacrament may easily invite all men to love them. For as we prize and admire all those whom we acknowledge to be of account, so surely we ought to esteem those who are bathed with the blood of Christ, who are endued with his grace, whose bodies are living temples & palaces to allodge this royal maiestio. If the ground was holy where the Angel only in a bush sp●ke to Moses: If the mountain was sanctified where the celestial 
Exod. 3. Exod. 19 Act. 29  spirits gave the law: If the napkins and girdles of Saint Paul wrought miracles, because they served so great a servant of God, O in what reputation should we have those blessed men which we know receive so often, and keep so long the king of Angels, the head of all the Apostles in their bodies.   

The sixth cause for the exercise of faith.  
IN the sum of all Divinity I find 10. difficulties hardly to be conceived, and consequently, not easy to be believed.  
The first is, how God hath free will. 2. how he knoweth those future effects which never shallbe, but if some circumstances did occur, they would fall forth. As for example, Vae tibi Bethsaida, Woe 
Math. 11.  be to thee Bethsaida: for if in Tire etc. 3. how God doth predestinate, 4. the mystery of the Trinity, 5. how adam's sin can be transfused or communicated to his posterity, 6. the mystery of Christ's incarnation, 7. how that which once was corrupted, shall afterwards be repaired in resurrection, 8. how a spirit can be dilated in a body, 9 how the corporal fire of hell can torment a spirit, the 10. is this admirable Sacrament, the which in my judgement for difficulty surpasseth them all. For if you can but resolve me in one or two questions about each of them, I will make you sufficiently conceive them all. As plainly I could make it appear discoursing over every one: but because all men, yea very few are capable I will omit them. For in this Sacrament first you have heard difficulties about the words, how they can effect that they signify, 2. how they effect it, 3. in what time they effect it. Secondly you have inextricable difficulties about the body of Christ, 4. by what action is it produced. 5. by what manner consisteth it in an indivisible sort, 6. how doth it reside there without confusion, 7. how doth it not penetrate those accidents, 8. or what union hath it with them, 9 what opposition findeth it with the substance of bread, 10. how is it not by so many that feedeth upon it consumed, 11. how can it be disperse in so many places, 12. how can it be extended to such a mass of bread, and such a quantity of wine, 13. how in breaking the host Christ's body is not divided, 14. how can there be as much in one host, as in 10000 15. how passeth the difficulty of transubstantiation. Thirdly there are difficulties about the substance of bread, 16. what becometh of the substance of bread, is it annihillated or resolved into air? 17. when the forms of bread and wine are consumed, how returneth it again? Fourthly, there be not a few most difficult questions about the accidents, 18. how they remain without their subject, 19 how one host pe●etrateth not another, 20. how they concur to the production of grace. I omit many more which might be touched about the sacrifice, effects, and receivers of this Sacrament. But these only I have propounded, that the faithful Christians might perceive the singular wisdom of God in providing them so present, so palpable, so daily an object to exercise their faith. For questionless there is more merit of faith where the object hath greater difficulty to be understood, because there principally we captive and bridle our wits to obey God in faith. Wherefore I cannot but commend the devotion of those faithful christians, who in all temptations of faith, have recourse unto this Sacrament, and say, good Lord Credo adiwa incredulitatem meam, I 
Mark 9  do believe, help my incredulity: Likewise I take one of the dispositions or preparations very proportionate to the receiving hereof to be a resolute faith, to believe the real presence of Christ in this Sacrament, protesting to live and die in the professing of this undoubted truth, in despite of all heresy or error.   

The seventh cause, for the increase of our hope.  
TWo things by the virtue of hope we expect at God's hands: wherefore both we are apertly assured to obtain, by the institution of this Sacrament if we be not faulty on our parts: the former for principal, though last in effect, is life everlasting: the latter though as it seems not so worthy, yet first in execution, are the means to achieve life everlasting. As for them most lively our hope we see erected by this sacrament. For who is so foolish to think that God will deny him any thing necessary to salvation, since he hath left him his body, soul, person, blood, & life, for a mean, for a ladder to make him to ascend into heaven? If saint Paul reasoned 
Roman. 8.  well, God gave us his son, & how will he not give us all with him, speaking of his incarnation? so now I will reason, Christ bestowed his body and blood to bring us to life everlasting, and how can he deny us the less, who hath granted the more? how will he debar us of all treasure in heaven, who hath given us the Lord of all treasure of heaven? Had not the jews a most steadfast argument (when they wandered in the vast desert of Egypt) that GOD firmly pretended to conduct them unto the land of Promise, 
Exod. 14.  when he sent his Angel with a pillar of fire, as a torch bearer, to guide them in the obscurity of the night, and with a cloud like a fan to defend them by day from the scorching beams of the Sun, when he every day rained Angels food to sustain 
Exod. 16.  them? all which were figures of this Sacrament, as hereafter shall appear. And may not we in like manner say, that Christ hath left us an invisible proof, that he pretendeth never to fail in means necessary to life everlasting, having presented a pillar of light, a cloud of rain, a celestial Manna, to illuminate our understanding, to cool the fiery flame of concupiscence, to feed our souls to eternal life? And therefore he said, Manducaverunt patres vestri manna in deserto, & mortui sunt, Your Fathers did eat manna in the desert, and they died. Qui manducat hunc panem, vivet in aeterno, He that eateth this bread shall live for ever, john the sixth chapter: In like sort we may be assured of life everlasting: for he that provideth such forcible and excellent means, questionless intendeth to impart the end, yea he that we receive is the end himself, Haec est vita aeterna, ut cognoscant te verum, Deum, & quem misisti jesum Christum, This is life everlasting, that they know thee the only true God, and whom thou hast sent jesus Christ: the seventeenth chapter of Saint john. And he hath averred most certainly, that those which worthily eat this food, have even in this life life everlasting in them. Qui manducat meam carnem, & bibit meum sanguinem habet vitam aeternam, & ego resuscitabo enm in novissimo die, He that eateth my flesh and drinketh my blood, hath life everlasting, and I will raise him up in the last day: john the 6. chapter: that is, they have the second person in trinity, who is life everlasting, both the object and the giver.   

The eight cause, to inflame our charity.  
Aristophanes' said that love was of such nature that it affected so to unite lovers, that they should become one thing: but because this was impossible to be done, either without the destruction of one, or both, therefore it enforced them to procure all those unions which were possible, as the same judgements, opinions, desires, habitations, table, apparel etc. And indeed this opinion of Aristophanes we may confirm by daily experience: For what else pretend those who so vehemently embrace one an other, but as it were one to enter into another, and unite themselves in one, for the vehement affection of love. Why did job say, Quis mihi det ut de carnibus eius saturemur, who will 
job 31  give me that we may be filled with his flesh, but to declare that the vehemency of love desired this union? How possess the three persons in trinity such vehement and ardent love, but for the union 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 mystery effected: for hereby imparting his body unto men without destruction of either, he caused an union of both, whereupon ensued that the love of God could not but be singularly increased towards us, because as father's love most vehemently their children, because in them they see a part of their own substance, disperse in their bodies, though after many changes and alterations: So God viewing his whole substance, without any mutation or change in nature or quality, his body and blood, his soul and person, really remaining in us and joined with us, cannot but love us exceedingly, much more than any father his children. And we for the self-same cause are moved to love him for the same union, or rather identification of substance. For who is so base minded, or cold in affection, that lifting up the eyes of his soul to heaven, admiring the infinite Majesty of God, where millions of Cherubins and Seraphines stand in his sight, veiling their eyes with their golden wings, lest they should be dazzled being not able to behold the infinite brightness of his glory? who I say after this consideration would not open all the veins of his heart, and resolve them into love, seeing this sovereign Majesty to descend from heaven to earth, to dwell with a poor worm, to lodge with a miserable man, one that many times had offended him, to cover himself under bread to be eaten of him, and to enter into his body to be eternally united with him? Zacheus thought 
Luc. 19  he showed him a singular favour, to come into his house: the Centurion passed a 
Luc. 7.  little further and said his house was not worthy of him. But here what shall we say? he entereth not to receive, but to give, not to cure the body, but to save the soul, how can that heart not be inflamed with love, which hath a burning flame of fire glowing so near, I mean the heart of our Saviour jesus Christ? How doth not those veins swell with affection which are filled with the precious blood of their most affectious and zealous GOD? How doth not that soul exult for joy at Christ's presence being so near, when Saint john 
Luc. 1.  Baptist exulted for joy in his mother's womb, conceiving but our Lady's voice?   

The ninth cause, to be an ornament of the material Churches.  
IN the old Testament (which was a model of the new) we see that God had a special care to provide the Ark, the Cherubins propitiatory, with all the ornaments and furniture of the interior 
Exod. 25.  Tabernacle, or Sanctum sanctorum, into which none could enter but the high Priest, and he only once a year. this as the Apostle apertly declareth, signified 
Hebr. 9  how Christ was to offer up once a bloody Sacrifice for the redemption of all the world. Yet this was but the Allegory of these ceremonies, which God had not only instituted to signify what was to come, but also ordained them for the present use and religion of the jews, as Circumcision, Mamna, the Pascal lamb with all the rest, the reason therefore which moved the divine wisdom of God to ordain this so majestical a place, so reverend and full of ceremonies, was to strike into the people's minds, a great conceit of him, a reverence and respect, a fear and humility in that place.  
The like, with out all doubt, stood with his providence, in instituting this Sacrament, that we should have in our temples the true Ark of his covenant, whencefrom he was to give answer, to imprint in our hearts at the view of his tabernacle a reverend fear, and a fearful love of his majesty: for if we were Angels, and needed not corporal senses to pourtraite or represent the majesty of God unto us, little it would avail us, to have present such rites & ceremonies, but because our soul in this exile is drowned in the body, and cannot ascend to God, but by fixing the first and second step in external senses, and corporal imaginations: therefore our provident Saviour condescending to our infirmities, ordained a sensible presence for his majesty, thereby to strike into us reverence, fear, and respect, and so in effect it seems that experience teacheth. For when I enter into an heretical church without light, altar, or image, and especially without the body of Christ, me thinks I come into some vast profane hall, or at best, some great school, for it carrieth no show, nor casteth any smell of religion. Whereas entering into a church of Catholics, all that I see breatheth piety and religion, the lamps and lights represent the indeficient glory of heaven, and brightness of Gods elected, the Images give me to understand the multitude of Saints and Angels, who assist the majesty of God in his eternal temple, whereas day and night they never cease his praises: the Altar leads me to that incruent sacrifice, which daily is offered to the living God, for all the faithful in Christ's church: and in fine, the presence of Christ in the Tabernacle mo●eth me to reverence, to look into myself, to carry me circumspectly in that older as such a presence requireth. For as well noteth Saint Chrys. When Courtiers come before the King's presence, they are careful and circumspect what they do, they roll their eyes about their garments, lest any spot or blemish in them might offend the King's eyes, they ponder their speeches, lest any undecent word should escape from them, they forelook all their gestures & actions, lest any of them should appear ungrateful to the king? And how do faithful Christians when they come before Christ in the Church? they look into their souls, weigh their words, consider their thoughts, and in fine, beware that nothing proceed from them, that in any sort may displease so divine a majesty: for indeed, as the same Author well advertiseth, by the presence of Christ in the Sacrament, the church is converted into heaven. For as we prove the king's Court and Throne is not his palace, his gardens, his golden galleries, his ●orie beds, his chair of estate, his pearled canopies, but the person of the King is the essence of the Court and Throne, all the rest be accessary to him, even so the court and throne of heaven is not those spheres, those angels, those saints, they be all ornaments, they be accessary, they wait upon Christ, which is the very essence and substance of the court and throne of heaven, who now dwelling in the Church hath changed it into heaven: and questionless, where Christ as, there cannot but be a multitude of Angels attending his Majesty, beholding his glory, as Chrys. witnesseth.   

The tenth cause, to be the end and consummation of all the other Sacraments  
WHen I consider the seven Sacraments of Christ's church, me thinks I conceive God as an immensive Circle without bound or limit, whence from issueth six Sacraments, as lines, who end all in the centre of Christ's body in this Sacrament, or else that the other six are great floods of grace which water the earth of Gods elected, yet all running amain to the ocean sea, which is this everlasting Chalice, or else, that the seven Sacraments, resemble the seven Planets, whose influences cause such admirable effects in this corporal world, all yet receive their light from that which standeth in the midst, I mean the Sun; even so all Sacraments draw their virtue and grace from the contented of the Eucharist. 
Cipr. sermde caena in ritulo Dionis. li de eccles. Hiera●c.  Wherefore 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 is present without this, and that for two causes, the former is, in regard that the Author hereof imparteth grace, virtue, and efficacy, 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, have not their complete perfection without it. By original sin the gates of Paradise were shut, and we all debarred from the tree of life, which only immortalised the eaters. By Baptism the gates are opened, and access is granted to eat the Fruit of the Tree of life, this Sacrament which grew upon the cross. But actual sins caused death again, and bolted the gates as fast as before; the which the Sacrament of penance unbolteth again. The Sacrament of confirmation peculiarly God ordained for the saithful, that therein they might receive force and strength to confess the Soul of this Sacrament Christ jesus, and all the mysteries of our faith, denied by infidels, blasphemed by jews, impugned by Heretics, among the which none hath been more assailed, nor more earnestly defended then this, and as I think there is no point of christian religion, upon which more books have been written, then on this matter. How order aimeth at the body of Christ, none can call it in question, since all the seven orders of the Church are wholly directed unto the right consecrating and administrating of this Sacrament. Matrimony, by representing the union of Christ and his Church, consequently unfoldeth unto us, the conjunction of Christ's faithful flock with their heavenly 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 faithful are one body by real union, and one soul by natural affection. And for that this Sacrament of Christ's body was to be a viation to conduct men, specially in the last point of their lives, when they enter the harbour of eternal life, therefore to dispose the soul, to take away all melancholy and discomforts caused by sickness, and loathsomeness to leave this world, our blessed saviour provided the extreme unction, and then all Sacraments end in the Eucharist.   

The eleventh cause, to arm us against our enemies, and especially against the devil.  
THe common enemies of all Christians, well known and daily proved, are the devil, the flesh, and the world, who openly, and secretly, by force, and treachery, omit no occasions, wherein they think to prevail. Against them all three, our vigilant Captain hath armed his soldiers with this sacrament. How he protecteth us against the devil here I will deliver, reserving the other two to the next discourses. First of all, most certain it is, that the blessed Eucharist is not only meat to feed our souls, but also armour, force, and strength to defend us in battle: so saith David, Parasti mensam in conspectu 
Psal. 22.  meo adversus eos qui tribulant me, Thou hast prepared a table before me against those that vex me. And what other table can he mean of but this which Christ hath set before all his faithful? what other table can fortify him against his enemies but this, wherein is eaten, Fortitudo gentiarum the fortitude of the Gentiles? the reason why this celestial food armeth our souls against the assaults of our enemies, may easily be delivered, for little would it avail a soldier armed without, with helm, currats, pick, or what furniture soever, if he were destitute of natural force and strength of body to manage his weapons, if for hunger his vital spirits failed, if he were so weak he could not strike a blow: therefore meat is necessary to restore his lost forces, to repair his strength, and consequently, to arm him within against the troops of his enemies. So internally doth the Eucharist fortify us by spiritual nutrition and vital sustentation against our ghostly foes. The devil, as GOD signified by that monstrous Leviathan mentioned in job according to Saint Gregory's exposition, like a great whale 
Gregor. in 40. Io.  did swim in the tempestuous Sea of this world, devouring men like fishes, casting them down into that fiery stomach of his infernal furnaces: at last he came to Christ, and as he caught for a bait, his Humanity, he was taken with the hook of his Divinity. In like sort pretending to invade those who are blessed with this thrice blessed bread, thinking to take them naked, findeth them most strongly armed, and those which he made account in hell to have trodden under feet, by virtue of this blood, shall triumph in 
Hom. by ad Pop. Antioch. & hom. 45. in lo.  heaven over his head. For as Saint Chrisostom saith, Tanquam leones spirantes flammas sic discedimus ab illa mensa diabolo terribiles effecti, as lions breathing flames of fire, so depart we from that table being made terrible unto the devil. For what flame of fire can more affray then the presence of Christ, at whose name all the infernal crew do tremble and shake? They fear no doubt that which carrieth this sacrament in his breast, should foil their forces, as David did Goliath that tower of flesh, (their figure 
1. Reg. 17.  and slave) with a little stone, the picture of Christ residing in the Eucharist, they know well enough their darts are shot against a wall of flint, which reboundeth to their own harm and shame, when they impugn a soul armed with Christ: yea for fear they dare not approach, but as a servant of Christ said, 
S. Kather. de sienna.  fly from a soul servant and full of charity as a number of stinking flies, from a boiling pot upon the fire, because they know they scorch their bodies by seizing upon such a prey. Therefore 
job. 17●  in all temptations of Satan which vex us vehemently, let us run to this defence, and say with job, Pone me juxta te & cuiusuis manus pugnet contra me, Put me next to thee, and then let any hand fight against me.   

The twelfth cause, to arm us against the world.  
BY the world here I understand all the wicked men, who profess themselves friends of the world and endeavour to induce the servants of God to sin and wickedness, as Infidels, Heretics, and wicked Christians, against all which this blessed body doth singularly defend and protect us.  
Who cannot but call to memory that memorable miracle wrought in the furnace of Babylon, when the blasphemous 
Dan. 3.  Nabuchadonozer affecting deity caused Sidrac Misac & Abdenago to be cast into the vehement flames of fire, because they would not adore his statue? but what effect had it? what could he prevail? nothing. What was the reason? because he saw one with them walking like the son of man. They which had Christ with them (for him the Angel there present represented) in the very midst of flames walk with alacrity, care not for torments, in the calm of their dolours they praise and glorify God. For I would demand of any true servant of christ, what persecution, what what loss of goods, what imprisonments, what racks, what gibbets, cutting or mangling can affright him who hath received 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 son of GOD suffered for his love. Moreover if wicked Christians deride thy fasting, continency, long prayers, and mortifications, what consideration can better defend thee then the presence of Christ, who passed over all the alphabet of mortification most exactly for thy sake?  
The cause why this Sacrament so defendeth good souls against the wicked assaults of the world, I take to be the great abundance of charity and grace, which Christ offereth to those that receive his body worthily: for (as after shall be declared) here our Saviour oepneth his hand, & disperseth his heavenly treasures most copiously. This celestial dew, or rather this supernatural flame so kindleth the hearts of all good souls, that it causeth them to love, prize, and esteem God exceedingly, and consequently to desire nothing more, than to have occasion to come to that supreme and heroical act of charity, Ponere animam pro amico suo, to 
10. 15.  yield his life for his friend: For thereby they assuredly know they shall be like unto him whom they do clasp in their breasts: they well understand, that love more appeareth by suffering evil for their friend, than in doing good for him. And for this cause I would council, yea, and I am persuaded, if the precept, of receiving the Eucharist bindeth out of Easter (as commonly Divines hold it doth) that specially those, who either are to be examined or arraigned, or executed for religion, aught to prepare themselves with this Sacrament if they can do it conveniently: 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 Martyrdom, whom the Church hath not armed to battle, and there the mind faileth, when the Eucharist received 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 answer more courageously in the defence of Christ's religion, then when they are replenished with the chiefest fruit of his passion.   

The thirteenth cause, to bridle our concupiscence.  
THe sting of original sin made such a deep wound in the inferior parts of our souls, that although they be cured by Baptism, yet the scars fester again, except they be continually fomented with some heavenly medicine the which our careful pastor hath provided in this Sacrament: whose virtue better shall be perceived by the declaration of both the sore and the salve. Concupiscence is an inordinate appetite of the soul, inclining it to follow the delights of the flesh, proceeding from sin, and bending the soul to sin. This salve is a Sacrament elevating souls from earth to heaven, from sense to reason, from carnal delights to eternal pleasures, proceeding from god, containing god, and leading to god. Whence from followeth that as dastards are terrified only with the memory of their potent adversaries, even so the fury of concupiscence, is greatly assuaged only by the memory of this sacrament, when it perceiveth that Christ must lodge in that house where it resideth. For it well knows that if the high priests in the old law could not offer their solemn sacrifices, but prepared with continency, if none durst approach near the mount 
Exod. 19  where God by his Angels gave but two stony tables containing the law, 
1. Reg. 21. & Mat, 12.  except the abstinency from their lawful wives had armed them, if David could not eat the loaves of proposition. but disposed with conjugal chastity: if 
1. Cor. 7.  S. Paul would have married men to abstain for a time, to be more fit for prayer, how then dare concupiscence debostlie break forth into inordinate appetites? how dare she desire those delights unjustly, when those are debarred which might have used them lawfully? Do we not see what care the true friends of Christ have ever had to handle his body with all purity? If joseph 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 upon the Altar, none is ignorant how clean the corporals are, where upon his precious body resteth: and shall we think that external creatures are so requisite, and internal purity, not much more to be affected? No no, the soul of him who receiveth this Sacrament, aught to be a corporal, without stain of fleshly delights or impurity: if concupiscences are so restrained with memory of the purity requisite to this holy Communion, if the Sun cast such a light before it appear above our horizon, how can darkness abide after it be risen? in what fetters and bolts shall it be cast, when Christ entereth, when he showeth his face? for most certain it is, that the love and charity of Christ here imprinteth in the soul the supernatural comforts, he most liberally dareth to the devout receivers, extinguish the flames of concupiscence, as the cloud in the desert hindered the scorching 
Psal. 104.  rages which parched the children of Israel, 
Psal. 77.  and the fresh water which gushed out of the rock, quenched their thirst. Likewise after that good souls have harboured this precious balm, what fragrant smells of devotion, of modesty, of piety, of religion issue out of those mouths, distill from those hands, spring from those eyes, who have seen, touched, and tasted their salvation.   

The fourteenth cause, to give life to the Soul.  
THis cause, motive, or effect, of the institution of the Eucharist, our Saviour welnie ten times inculcateth in S. john which breedeth some difficulty, because all the other Sacraments communicate to the receivers the same effect: for a sacrament is a visible sign of an invisible grace, instituted for the fanctification of the soul, the which cannot be without grace, which is the life of the soul: for as the body without the soul is dead, even so the soul without grace lacketh life. How then peculiarly doth Christ ascribe the life of the soul to this Sacrament since it is common to all the rest? divers causes I think may be rendered. First, for that in the other sacraments God distilleth his grace by drops, in this where he disperseth it with his own hands he poureth it forth in abundance: and therefore they may be said, not to give life in respect of this. Even as we call flesh only meat, not that fish is not meat, but in respect of flesh we scarce account it meat. Secondly, because in this Sacrament men participate, not only the life of grace in the soul, but also the body and soul fold within them the real and substantial life of Christ, wherewith they are made one thing, one body, one life, wherefore Christ said, Qui manducat me vivet propter me, He that eateth me, shall also live by 
Io. ●.  me. And, Sicut misit me vivens pater & ego unio propter patrem, & qui manducat me vivet propter me, as the living father hath sent me, and I live by the father: And he that eateth me, the same also shall live by me: that is, as my father sent me by mine incarnation, and I live for the union which my divinity received from my father, even so those that eat me, shall live for the union they have with me.  
Thirdly, for that we here receive the entire and complete cause of life everlasting both of body & soul, the which we do not in other Sacraments, and therefore Christ said, Qui manducat meam 
Io. 6.  carnem. Et bibit meum sanguinem habet vitam aeternam, & ego resuscitabo eum in novissimo die. He that eateth my flesh, and drinketh my blood hath life everlasting, and I will raise him up in the last day. Since therefore this food in general causeth life, and for so many particular reasons yieldeth life to the receivers, we may well call it the fruit of life. And as often as we eat thereof, we have access to that tree of life planted in paradise by whose fruit our forefathers had kept their 
Gen. 3.  bodies immortal. As often as it entereth into our mouths we suck the vain of life, drawing the incorruptible blood out of our saviours side: for all other meats, do what you can, they so restore life, that they destroy life, and at last, by their continual action exhaust all the forces: but this Sacrament yieldeth eternal life both to the soul and body, and although the body die, yet by virtue of this food, it is to rise again.   

The fifteenth cause, to dignify his Priests.  
Being once in company with certain Protestants, yet civil men for conversation, one of them being a Minister, asked what was the cause that Priests were so accounted in times passed among the Papists, and ministers so little prized now among the Protestants. He himself answered first, Truly (quoth he) I think it proceeded of confession, by which they kept the people in great awe and reverence. Nay quoth the other, it was the good life of those Priests which made them esteemed, and the ill life of our ministers which causeth them to be contemned. I than concluded the matter, and told them they had both touched good strings for we commonly reverence them whom we know are thoroughly acquainted with our state, and understand our imperfections; beside, we respect sanctity in whom soever we find it, but especially in them whose state requireth different life from the rest: but to make the harmony more perfect, I think the chief cause was the dignity of consecrating the body of Christ, all these three make a good consort in Music, to have power over his real body by consecration, and over his mystical body by remission of sins, and to lead a life continually correspondent to them both, cannot but strike into the people's hearts a great reverence and respect: Let us omit the two latter, & only speak of the former.  
What greater authority can we imagine could God give to man, than to put in his hand the use of his infinite power, to work so many miracles, to effect such a work as surpasseth the creating both of heaven and earth, when, where, and as often as he would? Simeon thought thought it so great a thing, to take Christ but once in his arms, that he loathed after to live in the world, and cried, Nunc dimittis servum 
Luc. 2.  tuum in pace, Hear the Priest every day, not only handleth, but also maketh present and eateth. The three kings came from foreign countries to adore him: but the Priest can bring Christ from heaven, and lay him upon the altar. Saint Marie Magdalen bathed Christ's feet with tears, 
Luk. 7.  but what floods would she have shed once to have eaten his body or drank his blood? What greater dignity could a man have conceived then to be made instruments of God's Omnipotency, that their words should be more effectual than all the deeds in the world? What more imminent glory could they have imagined, then to offer up daily that sacrifice which our saviour offered once upon the Cross. These things be so great, that whole books would scarce suffice to Register them all. Read Saint Chrysost: de sacerdotio, and you shall see how he extolleth their Authority.   

The sixteenth cause, to have God under sensible object to hear our prayers.  
ONe of the greatest impediments that the servants of God suffer in prayer, is a certain diffidence or doubting that they pray in vain, that none heareth or attendeth what they say, whereupon followeth a tediousness and loathsomeness in prayer, which impeacheth, not only the merit, but also the effect and impetration, which often requireth continuation. True it is that wise and faithful Christians conceive the presence of God in every place, but because it is so insensible, because it proceedeth from the intellectual faculty, it causeth no great impression in the soul: therefore our provident master foreseeing this imperfection ordained such a presence as should stand well with the merit of faith and also greatly 
Exod. 25. & 37.  further our devotion. As in the old Testament God provided the propitiatory where he placed two Cherubins folding the Ark with their wings, and he from thence gave answer unto Moses and the Priests to all that they demanded of him: that thereby the people might enjoy a perpetual sensible object to stir more deeply in their minds a more lively conceit of the presence of God than they could imprint without it. Besides this, corporal presence helpeth us greatly in prayer, to recall us when we are distracted, for such is the imperfection of our meditations, that we cannot prosecute them, but by corporal imaginations, the which we prove to be so wavering & inconstant, that if we fix not our minds fully upon some corporal & sensible object, ourselves will be wandering in all the coasts of the world. But by this presence of Christ our imagination keepeth at home: as soon as it beginneth to range, this Sacrament with a silent voice, but a crying majesty admonisheth him of his duty, that talking with so sovereign a king, he must not but speak to the purpose, & attend what he answereth. Thirdly it causeth us to humble ourselves, the which is most necessary for 
●eel. 25. Luke 18.  prayer, because oratio humiliantis se nubes penetrabit, the prayer of him that humbleth himself will pierce the clouds. And the publican for this cause obtained his petition, whereas the Pharisie was rejected: and what can enforce a man more truly & profoundly to humble himself before God than this food where the son of god doth humble, yea abase himself so low for man? Fourthly in the Ark, as S. Paul witnesseth, 
Heb. 9  were the tables of the law, the rod of Aaron wherewith he did so many miracles in Egypt, and a vessel of Manna that god reigned in the desert: For god would have them to set perpetually before their eyes the memories of his admirable benefits he had bestowed upon them? And have we not most lively represented all these three in the Eucharist? who vieweth but the tabernacle wherein our saviour resteth, and remembreth not the new testament subrogated for the old, Christ for Moses, the law of grace for the law of fear, the two precepts of charity, like the two tables folding the x. commandments? who seethe this sacrament & presently recordeth not what wonders Christ wrought in earth, how he conducteth the faithful through the red sea of his precious blood, 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 & immediately may not easily see the vessel of manna, the food of his chosen people in the desert of his life, the food of Angels descended from heaven, the food that finally must conduct them to the land of promise?   

The seventeenth cause to abolish venial sins.  
IF we were arrived to the haven of eternal life, and ascribed citizens of that celestial jerusalem, whence there is neither 
Eph. 5.  macula ruga nec, spot, nor wrinkle that is, neither sin, nor inclination to sin, we needed no remedy to wash away our sins, but since our habitation for a while must be cum habitant. Cedar, in a world subject 
Psa. 119.  to temptations of Satan, evil examples of the ungodly, allurements of the flesh, infinite occasions of offences, since we are seduced by so many extraordinary passions blinded in judgement, and feebly in affection, prone to vice, and slow to virtue, 
Lac. 3.  therefore the very just do utter these voices, In multis offendimus omnes, in many things 
● 10. 1.  things we offend all, (and) si dixerimus quod peccatum non habemus, nosipsos seducimus, 
Prou. 24.  If we shall say that we have no sin, we seduce ourselves: and, septies in die cadit justus, the just falleth seven times a day. Nevertheless the just are planted, 
Psa. 1.  by the river side: if some little imperfection stain them, if some mud cleave unto them, these crystal streams will wash it away, this blessed Sacrament being their daily food, will scour their daily defects. For we know well that daily meat supplies daily wants, and that which either sun or labour consumeth, that meat repaireth: so in the Sacrament it befalleth wherewith the soul is nourished, that those defects, which either by worldly malice, or carnal delights were contracted, by this consuming fire are released. If David could say, asperges me domine 
Psa. 50.  hisopo & mundabor, lavabis me & super nivem dealbabor. Thou shalt purge ●mee O Lord with isope & I shall de cleansed, thou shalt wash me and I shall be made whiter than snow. If the blood of kids or calves sprinkled with isope could wash him so from sins (which drew all their virtue from this Sacrament) so that he should become whiter than snow, how white then shall become those souls from the spots of sin whose hearts & souls are sprinkled with the blood of Christ. I must confess with Saint Augustine, that Christ washed his disciples feet before he made them partakers of his table, the which did signify the spiritual washing from venial sins, for none ought to power down this precious liquor but 
Tract. 56. in 10.  into a chalice most pure and neat.  
Yet what if after some indifferent diligence made, or for some other present occasion, one come to this Sacrament with some venial sins, shall not we think that our bountiful Saviour will like the sun consume those little clouds of ignorance? like an Ocean sea drown those sparks of concupiscence: like a magnificent king taking possession of his crown and kingdom (I mean the souls of his servants) forgive those little faults committed, and say as he said to Zacheus, 
Luke 14.  Quia salus huic domui facta est, This day salvation is made to this house. For if we consider but the qualities of venial sins, and the nature of this Sacrament, we shall find such correspondence of perfection in the one opposite to the imperfections of the other, that none can deny but that this food of life, to venial sins is a present death: venial sins are not main but light offences of god, but this sacrament yieldeth extreme contentation to God, wherein his son, who comprehendeth all his love is contained. Venial sins dispose to mortal, and consequently, tend to damnify the soul to death, but this sacrament is life, bringeth life, and increaseth life. Venial sins cool the fervour of charity, and this Sacrament inflameth charity. Venial sins cause some blemishes in the soul, and consequently distemper the beauty thereof, by a little disgracing the exact figure and similitude of the Trinity, this Sacrament deifieth, adjoineth new colours, and repaireth the portrait again. For who can better do it then he that came of purpose to refine it?   

The eighteenth cause, to be a perpetual Sacrifice.  
Priest, Sacrifice, Religion, are so linked together that it is impossible to find 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 public profession of a multitude to worship god? and what public worship can be exhibited to GOD without a real and external Sacrifice? For the better understanding hereof it is to be noted, that in all ages, and in all nations, and in all religions, they ever used some sort of Sacrifices: for if we look into the law of nature we shall find, Abel, Abraham, job, offering up sacrifices: if we descend to the law written, there will appear an admirable number appointed in Leviticus. If we come to Christ in his last supper, and upon the Cross we shall find him sacrificing. Besides, we may observe that all their sacrifices almost consisted in kill beasts, or in the destruction of some creature, as in burning incense or such like. Now if we demand, for what reason did they kill bulls, calves, or lambs, how know they that GOD would be pleased with them? what needded he bulls, or calves? nunquid manducabo 
Psa. 49.  carnes ●aurorum aut sanguinem hircorum potabo? shall I eat the flesh of bulls, or drink the blood of goats? by the resolution of this doubt we shall better perceive why Christ left this Sacrament as a perpetual sacrifice for his church. Three reasons then may be yielded: the first, because by sacrifices men acknowledge GOD the first maker, conserver, and last end of all creatures, the which they intent to profess by the external action of sacrificing, because in killing an ox, and burning of him to ashes, they deprived themselves of all use of all profit, whereby they signified that all was due to him of whom they had received all. The second reason was, because the holy ghost moved them to use such bloody sacrifices to prefigurat the passion of christ once to be offerred up on the Cross. Thirdly to show by the death of beasts, & that they deserved death for their sins, that they offered the one to God in am of the other. By these three reasons, we plainly see, that we in the law of grace have as great need of a real and external sacrifice, as either the jews, or those that lived under the law of nature, For need not we as well as they to acknowledge the dominion and right of GOD over this world? is not he our Creator, our conserver, our last end, as well as theirs? aught not we as well to represent the sacrifice of Christ's passion passed, as they to prefigurat that which was to come? do not our sins, as well deserve death as theirs did? and are not we bound as well to crave pardon for them as they? for these three causes therefore, and many more, our Saviour instituted this sacrifice of the altar: where by the incruent death of Christ we acknowledge the eternal dominion of God, and render him infinite thanks for all his gifts, as well of grace, as of nature, and therefore principally it is called Eucharistia, that is, gratiarum actio, thanksgiving: beside, we represent most lively 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 heaven and earth, lo, we deserve death, and 10000 deaths, but here we present the death of thy son his body quod pro vobis traditur, which is given for 
Luke 22.  you, his blood that is shed promultis in remissionem peccatorum, for many unto remission 
Mat. 26.  of sins, take and accept his death for ours   

The nineteenth cause, to be a sacrifice most like his passion.  
divers ancient fathers expending those 
1 Cor. 11.  words of S. Paul, Quotiescunque enim manducabitis panem hunc & calicem bibitis, 
Cip. ep. 3. Chrisost. the ●phi. occum.  mortem domini annuntiabitis donec veniat, As often as you shall eat this bread, and drink 
in locu● Pauli.  the chalice, you shall show the death of our Lord until he come, affirm that this Sacrifice is the very passion of Christ, that here he suffers, he is broken, he is changed, he is offered in a real sacrifice after an unbloody manner, for all the greek texts have it in the present tense, this is my body which is given for you, this is my blood which is shed for you: & Saint Paul hath expressly, this is my body 
1 Cor. 11.  that is broken for you. The manner also how Christ's body is here sacrificed to god so plainly expresseth the passion of Christ that if there were no other text to prove it, the very correspondence would seem 
10. 19  to show it sufficiently. For how did Christ die upon the cross? by the division & separation of the soul from his body. Et inclinato capite, tradidit spiritum, & bowing his head, he gave up the ghost. What was the cause of this separation? the issuing of abundance of blood out of his body, and there remaining no life: wherefore both philosopher's physicians & divines say, Anima est in sanguine, the life is in the blood, 
Deut, 12.  & experience teacheth, that many die by venting too much blood out of their veins. can show a real separation of the soul of Christ from his body, and a real separation of his blood from his body here, than we may easily infer, that in this sacrament there is not only a true, real, and external sacrifice, but also the very same that was upon the Cross, though in manner as shall be declared they differ. It is a received opinion among all learned divines that the words of consecrating, Hoc est corpus meum This is my body, do effect that they signify, 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 body of Christ under the form of bread: moreover, that they effect no more immediately than that they signify, therefore by the virtue or efficacy of consecrating immediately there is only the body of Christ in the host without any soul: true it is, that there is no host that hath not the soul of Christ, but that is not by the immediate force and virtue of consecration, but by sequel, by a following, or as they call it, per concommitantiam, because the soul is joined with the body in heaven, therefore consequently the body bringeth the soul with it, but if the soul were not in the body die, as it was upon Goodfriday, then if any of the Apostles had consecrated, the soul of Christ had not been in the host, but the dead body as it was in the grave: so that by consecrating of Christ's body we have a real separation of soul and body, and only an union of them by sequel and consequence, I call the separation real, for that where the action is real, that which is effected by the action, must likewise be real. In like sort the words, Hic est casix sanguinis mei, This is the chalice of my blood, make that they signify, and therefore hecause they signify only blood, consequently they put by their force and efficacy only blood in the chalice without body or soul, although by sequel both the body and the soul descend into the chalice, for the blood being in the veins, it draweth the veins, the veins being fixed in the body, cannot but naturally draw the body with them, the body harbouring the soul, likewise bringeth it for company. As for example, the woman of Samaria that drew 
Io. 4  up water with a cord from the well, she immediately drew the cord, but by sequel came the pail, because it was tied to the cord, and with the pail, by sequel the water, & with the water (if there had been a fish) had followed a fish: the priest out of Christ's side draws first the blood, immediately follow the veins, to the veins the body, to the body the soul: for which sequel this sacrifice is called incruent, and is most decent, perfectly representing the manner of Christ's death and passion.   

The twentieth cause, that it might be a holocaust or  offering.  
THree sorts of external sacrifices we read in holy scripture, were in use among 
Lovie. 1. 43.  the jews, holocausts or burnt offerings, pacifying hosts, & hosts for sins. The first were offered to God in reverence of his majesty, the 2. in thanksgiving for his benefits received or expected, the 3. for expiation of their sins. The first was all burnt upon the altar, the last were partly offered to God, & partly imparted to the priests, the second were divided into 3. parts, one was offered to God, another bestowed of the priests, & the third fell to the offerers share. The law therefore of grace being most complete & excellent of all others as it required a most excellent sacrifice in substance, so it exacted all sorts of sacrifices included in that one which either tended to the greater glory of god, or the benefit of his worshippers. Therefore in this sole & solitary sacrifice he clasped them all as most plainly shall appear: for here are many consumptions in this sacrifice, which evidently convince that it is a  offering. First it is burnt here as Christ's sacrifice and holocaust was burnt upon the Cross: that is, with the infinite & extinguishable flames of his charity. For questionless as he there offered himself and fired his sacrifice with love, to redeem all the world, even so here his sacrifice burneth with the same affection, to save all those in particular for whom it is offered. 
Luke 22  Desiderio desideravi hoc pasca manducare, with desire I have desired to eat this pasche. Secondly the substance of bread and wine by this sacred action of transubstantiation are not reduced to ashes as when the holocaustes were burnt upon the altar, but so consumed that they wholly vanish away, and leave nothing but their skin and rind behind. Thirdly the priest by receiving it, consumeth it wholly. It is likewise a pacifying host, because, by it we acknowledge the infinite benefits we have received, and especially that benefit of our redemption the which we do not only represent, but also most divinely exercise: by this also we respect the last benefit of all that is life everlasting, Hic est pamis pro 
Io. 6.  mundi vita, This is the bread for the life of the world: finally, it is an host for sins, not only in regard of the grace it conferreth as a Sacrament, but also for that it worketh to the purging of our sins as a sacrifice, because in the old Testament goats blood, and calves blood did expiate them 
Heb. 9  from their delicts, how much more the blood of Christ? in this our Eucharist exceedeth both the pacifying hosts, and the sacrifice for sin, that it is whole offered to God, whole received of Priests, whole participated of the people: whereas theirs for the imperfection of them could not but be dismembered. Hereupon I will infer that those people are happy who can daily be present at the sacrifice of Mass to be made partakers of the admirable effects of this divine oblation. For if the jews resorted to jerusalem out of all nations at Easter to offer up their paschal lamb, to represent their delivery out of Egypt, if God accepted that shadow of this sacrifice as a grateful obsequy and loving duty, O with what devotion ought we to resort to Mass? what assurance may we conceive that God will accept this sacrifice more than the blood of a thousand lambs or calves?   

The one and twentieth cause, to be a satisfactory sacrifice for the souls in Purgatory.  
THis blessed sacrament doth not only sanctify the soul as all other sacraments do, but also, as a sacrifice, it hath force to impetrate of God many graces and favours, to incite us to virtue, and to withdraw us from vice: yea the blessing hereof is so ample, that it adorneth and profiteth the Church militant, and succoureth also those souls, which suffer in Purgatory: not unlike the ocean sea, which serveth not only for the commerce of men in foreign countries, to nourish and maintain the fishes which lodge in her womb, to fructify the earth with rivers and rain: but also it passeth through the low parts, & there concurreth to the generation of mettles, stones, & other minerals. In like sort, the blessed Sacrament is not content to join the faithful in unity and concord, to nourish those souls which harbour in the catholic Church, to engender in them virtues and good works: but also it extendeth favours and satisfactions to them that do live in Purgatory, that inhabit the lower parts of the earth. This effect none can deny but professed enemies of christs church: for the protestants themselves generally confess, that the primitive Fathers, both caught & practised such oblations for the dead, howbeit impiously they call this piety of Father's Pastors and Doctors of Christ's church superstition & error. But what madness is this, so arrogantly to condemn a matter not of mere speculation, but of daily practice, exercised through the whole church, at such time as piety & religion was most fervent, many of those authors, either the apostles scholars, or scholars unto them, or at least that could render evident testimony what all the faithful believed & practised in those days. Whosoever, I say, condemneth this exercise of error, consequently confesseth himself to be a fool, and Saint Agust 
Lib. 6. de f●cerdot & hom. 69. ad pop. Ant●o. & in litt, c.  calleth it express madness, to infringe any thing observed universally in the whole church: And specially without scripture, authority, 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 us in tremendis misterijs defunctorum agatur commemoratio, sciebant eniminde utilitatem mnltum illis contingere, lucrum 
2. Mach. c. 3● S. August. proveth 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 mysteries, the memory for the dead have their place, for they were not ignorant that they received great profit thereby, great gain. For if the sacrifice that judas Machabues caused to be offered in jerusalem had virtue by the merits of Christ's passion to redeem those souls out of purgatory, how much more this blessed host shallbe propitiatory to those which the contented herein redeemed with his own boud? who can deay but that all the●. Sacraments a●e those fountains, whence Esay had promised we should draw living 
Isai. 12●  ters with joy, Hauristis aquas cum gaudio de fontibus salvatoris. you shall with joy draw water out of the fountain of our Saviour: if sacraments be ordained to sanctify the receivers, and participate the graces and effects of christs passion for the receivers, questionless this sacrifice which holdeth the substance and nature of all other sacrifices, which are instituted as impretratorie for others, participateth the effects of Christ's passion profitable for others, and those which by impetration one member of the catholic church may obtain 
Zach. 3.  for an other. Since therefore Christ suffered both for the quick and the dead, this sacrifice must be a conduct to convey the graces and effects of Christ's passion to those that are dead in body, though living in soul, and so much more copiously, how much more nearer this sacrifice toucheth God, how much more it standeth with the dignity thereof, how much more this effect most securely is granted, and with how much more devotion the person dead was affected to this sacrifice, or the offerer more fervent at the oblation, or the procurer more zealous of expiation.   

The two and twentieth cause, to be a sacrifice of thanksgiving for the Saints in heaven.  
AS the heart in man's body, and the sun in this visible world spread their influence and virtue above them, beneath them, and on each side: even so this blessed sacrifice being the heart of the catholic Church, and the sun of this spiritual world, communicateth virtue to the church militant about it, to those that suffer beneath it, and to the triumphant which dwelleth above it: and as the heart disperseth not all effects it worketh to all parts, but useth an accommodate description according to the qualities & nature of every part, even so this sacrifice extendeth sundry effects agreeing to the diversities of members: to those that suffer, Christ's satisfactions: to those in earth, divers helps and succours to avoid sins, temporal commodities, sundry graces, and virtues; to thofe in heaven, thanks to God for their happiness, and praises to them for their passed triumphs. This notable Eucharistiall effect the very practise of the catholic church, continually representeth unto us in the holy Mass, which she offereth to God, now for Apostles, now for Martyrs, now for Virgins, now for Confessors, the which practice was in use in saint Cyprian's time, who caused 
Cip. epist 37  the days of martyrdoms to be noted, that in the holy sacrifice the Martyrs might be mentioned. If here therefore we convert our eyes to God, to Christ, to the Saints of heaven, to the Church in earth, we shall find that this oblation can not be but most grateful and glorious to them all. For, what can be more grateful or glorious unto God than to see the blood of Christ mingled with the blood of martyrs, and both offered up together? what can God esteem more, than to receive an oblation of virginity, joined with the infinite purity of this sacrifice? how acceptable will the virtues of Confessors appear in his sight, burnt as sweet incense with the Manna of Christ's deified operations and merits? how gloriously will that Garland appear decked with roses, lilies and violets of gold, set with pearls of this precious Manna, and rubies of this bloody chalice: none can be ignorant how glorious the oblation is to Christ, for since his Saints be members of his body, & by virtue of this Sacrament so united unto 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 up himself: here he showeth the triumph of his Cross and Passion, he representeth the admirable virtues of this blessed Sacrament and sacrifice, in virtue whereof they were nourished, defended, and protected, against so many perils and dangers in the desert of this life, and as by a viaticum conducted unto the desired land of Promise. The Saints of heaven in like case, can not but exceedingly rejoice to see their brethren, so grateful to God for their benefits received, and offer up so worthy an host in recognizance of heavenly favours God powered upon them. Questionless they can not forget them in heaven, who are so mindful of them upon earth, and as their charity is more fervent, so their care will be more vigilant. The church finally to whom it appertains to praise God in his Saints, triumpheth in both most admirably, presenting to God the merits of her spouse, & her children, insulting against the Devil, flesh, and world, who could not prevail against them inviting the rest that remain, with glorifying them that are gone, to follow their virtues and good examples.   

The three and twentieth cause, to show the magnificence and liberality of God.  
Bountifulness benevolence declareth & benevolence gifts, but when the gifts mount to excess, than benevolence is called magnificence, the which God hath manifested to the world most wonderfully in this Sacrament. What gave he? His body and blood, and with them his person and divinity: so great a gift as none can exceed it: for as God surpasseth all that is not good, so this Sacrament all that is not the same thing with it. Who gave it? God himself. If a mean gift be given of a king, men greatly prise it, because the person of a king dignifieth the gift, but being so great a gift, and moreover, imparted by God, herein the greatness increaseth. How dear was it unto him? as dear as his own life, for the self same: if he had given a thing superfluous, or not esteemed, or not necessary, than we would have made less account of it, but being so near him, and so dear unto him, we cannot but highly commend it. With what affection gave he it? Freely, not of constraint, yea with a most fervent love. Cum dilexisset suos, in finem dilexit eos, whereas he 
10. 13.  had loved his, unto the end he loved them, 
Chrysost, & Euth. in eum loc.  that is, gifts that come freely are much more esteemed, than those which proceed of necessity. To whom doth he give it? To men, mortal, and miserable creatures, yea, and to many that then were his enemies: if he had bestowed it of his Angels or blessed Saints in heaven, it had not been so admirable, but bestowing it upon fragile men and sinners, it exceedeth all admiration. At what time gave he it? At the hour of his death, when his passion was approaching, hard before he was to spring water and blood, to imprint his love more in our memories, and to make us admire the gift the more, that at what time we were most spiteful against him, he was most careful for us. In what manner? to be eat: if he had given us his body to have been adored, as the three kings adored him, it had been a great favour, and this but in one church at jerusalem, 
Mat. ●.  we would have deemed it a singular grace, and every man would have thought himself happy that could have gone thither to worship it. If he had been something more liberal to have bestowed it upon us, to wear in a jewel about our necks, with what care ought we to have kept it? what a rare jewel had this been? what Pearls, or Diamonds comparable? but his magnificent hand found out a more bountiful way, by giving us to eat. To whom committed he the consecration? to all Priests, if he had only granted it to the Pope of Rome, truly it had been 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 lives? once a year? when, and as many hosts, and as often as they will. O admirable goodness! O explicable bounty! Who must receive it? all men: what once in their lives? once a year? as often as they can conveniently prepare themselves? What end pretended he in such a gift? his own profit, or commodity? nothing less: to give us life everlasting, to enjoy him for ever. He gives himself, the only remedy or means to enjoy himself. What benevolence can be compared with this, that God would give God, so dear unto him, with most inflamed love to miserable men, to sinners, at that time they intended his death, to be made meat, of all priests, for all persons, at all times to give us life everlasting? you Saraphins speak let men be silent.   

The twenty fourth cause, by divers means to allure us to love him.  
Such are the loathing affections of our souls, as the appetities of our bodies: for we prove by experience, that one sort of meat, though never so good doth distaste us, and cloy our stomachs if it be used long: and in our souls if that we continually exercise one meditation of the same matter, at last it disliketh us and becometh tedious. Our blessed Saviour knowing well our infirmities, & ill dispositions as in the first creation he provided so many fruits, fishes, beasts, and birds, that with the variety of tastes we might recall our appetites again: so in the spiritual pasture of our souls he prepared sundry subjects to change our distasted affections, as in holy writ pregnantly appears. For if the creation of this world did not delight our meditation, than we might pass further and weigh the punishment of sins, in casting Adam out of Paradise, 
Genes 3.  in destroying Sodoma in the universal 
Genes. 19  deluge: if this please us not, then to admire the providence of GOD in Abraham, 
Gen. 7.  Isaak, jacob, joseph: if this were loathsome, than he propounded the captivity 
Exod. 2.  of Egypt, the captivity of Babylon, the captivity of the Romans': plagues 
3. Paral. 36.  inflicted to the jews, for universal transgression 
Luke 19  of his laws: if with this we were wearied, lo the whole life of Christ, wherein we have such abundance, and variety of food for our spiritual repast, as we could desire: yet if this seemed tedious, he hath set us down our four last periods, of death, judgement, heaven, and hell. But finally knowing that there was no meat, either more pleasant for taste, or profitable for health, or of more force, & efficacy then himself, he therefore propounded himself as the object of our meditation, and the subject of our affection: yet foreseeing that as the very 
Num. 11.  celestial Manna did loath the children of Israel in the desert, so even God himself food of all foods at last would discontent us. therefore to prevent this inconvenience he accommodated himself in divers manners, propounding his deity to us with such variety, that none but indurated hearts could in all sorts distaste it. First, he presented his divinity unto us 
Rom. 1.  by his creatures, that whilst we read in the book of nature the admirable wisdom, power and goodness of GOD (all which we may manifestly discover in every creature) we might love, worship, and adore him. If this meat seemed too gross for corrupted appetites, he opened the book of faith, there under veils, and shadows, tropes and figures, describing himself, the Trinity, and other wonderful attributes of his deity, the which he promulgated by patriarchs and Prophets in the old testament. But this was something obscure, therefore he clothed himself with flesh and blood, he came as one of us, for because children did communicate 
Heb. 2. Heb. 1.  in flesh and blood he would be partaker of the same? and being the expresseword and image of his father, he revealed unto us the secrets of his father's breast, thereby to stir up more our drowsy and dead affections. Yet this was not sufficient to satisfy our desires, for pains must show love, and exceeding pains, exceeding love. Lo he would not fail, he appareled himself with a multitude of most cruel & exorbitant pains to give us matter to ruminate, & beside to move our hearts to love. Yet here he ended not, for if pains could not strike the stroke, he thought union with us, corporal meat, & spiritual food, would preua●le, therefore he clothed himself with the husks of bread & wine: and finally promiseth to give us himself in bliss clothed with glory. Wherefore he hath earied himself with us as careful mothers with their sick infants, whose tastes being disguised, if they know some one meat will do them good they prepare it in divers manners, that with variety they may alley the loathsomeness of ordinary diet, so God hath disguised himself in divers manners to move us to think of him & lodge him. First he covered himself with all his creatures●, then with the veils of figures & shadows, after with the flesh of man by incarnation, then with the rinds of bread & wine in the Sacrament, next with the pains in his passion, and finally for ever with glory after his resurrection.   

The twenty five cause, to be the immediate object of our Religion.  
Our saviour Christ as he came to power down the floods of his divine grace among the faith●ulll, so he endeavoured to cause them work and exercise virtues correspondent to that grace: for which intent he invented an admirable manner how to deify all our actions, & transfer our common virtues from their ordinary course to a most imminent & excellent degree of perfection. Therefore he being God and man, would have all our actions immediately to be done to him. For which cause he said, Qui vos audit, me audit, he that heareth 
Luke 10.  you, heareth me. Whereupon did ensue 
Matth. 10  that that which before by human prudence was but credulity, now by the precept of Christ did become divine faith. Likewise, Quod uni 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. Qui vos recipit me recipit, he that receiveth 
Matth. 10.  you, receiveth me: So that alms which 
Luke 10.  by natural virtue is ordained to secure the poor and relieve their misery, by the institution of our saviour becometh divine, 
10. 13.  because it is immediately offered to him. For the same reason Saint Paul instructed 
Ephes. 1.  of Christ ex●orted even the very 
Col. 3. Tit. 2. 1. Pet. 2.  servants to obey their froward masters as Christ himself, thereby exalting obedience to a higher perfection. In like sort it falleth forth in religion: for we see in the old law this virtue yielded worship to God but mediately, a far off, they could 
Exod. 19 Hab. 9 Levit. 16. Exod. 30.  not ascend the mountain, it was not lawful to enter into sanctum sanctorum. Their sacrifices had for their immediate objects, Bulls, Calves, and Lambs: But the Catholic Religion immediately by means of this Sacrament hath access to God. And as that fervent Magdalen immediately exercised her Religion upon the person of God, when she powered the precious 
Mark 14.  ointment upon his head, and those 
Luke 8.  holy women, who ministered meat and drink unto him, did a work of mercy 
Mark 16.  unto God, and all those who adored that sacred humanity, immediately worshipped his person and divinity: even so all those who either minister light, vestments, or other furniture of the altar, immediately direct their offering. So that as in the temple of Solomon there was nothing 
3. Reg. 6.  bare, but all guilded with gold, 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 hearts to have been present that time that Christ lived upon the earth? how would they have 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 corpse? This desire I cannot but commond, howbeit I take all services, obsequies, oblations done to this blessed Sacrament, of as great merit and more than those which had been employed to Christ's person living in earth: for the same divinity and humanity in both are alike, and beside here we have a greater difficulty to believe. For they that lived with him, saw his humanity with their corporal eyes, and only beleuned his divinity: but here we believe both divinity and humanity, and consequently according to our belief, refer our devotion, religion, and oblations which therefore are more meritorious, for merit increaseth where faith & love are strongest: and commonly, there they be strongest where they have strong difficulties.   

The six and twentieth cause, that the manner of our salvation should be correspondent to the manner of our first prevarication.  
THe principal cause why our Saviour took flesh, and came to redeem this world according to the common decree of divines, was to abolish all sins from the world, but specially original, because it was most ample (for many be conceived & borne in it who never actually offend) & indeed, the very root of all other sins. Therefore our most divine Physician determined to make the salves of our sores, not unlike the causes of our woes, and by the same order extinguish all sin, by which it was brought in. We know the causes of Adam's sin were these: the serpent, that is the wicked Angel, the woman, Adam himself, the tree of good & ill, with the fruit thereof, and finally, the desire to be made like unto God. Which all six our Saviour hath matched, answered, & most divinely opposed six like in our justification. An Angel Gabriel to denounce Christ's incarnation, A Virgin to make her maker, Christ a man by nature & wisdom in his mother's womb, the tree of good & ill, the cross of christ where all the world might know the immensive goodness of Christ who died for us, and the pestilent poison of sin that caused an innocent to die so cruelly, the fruit is this blessed sacrament that blossomed out of Christ's fide upon the cross: finally, the desire of deity and immortality, proper effects of this sacrament, the which entice all good christians to receive it. By this plainly appeareth the conformity of our reprobation, with the causes of our perdition. That even as the scorpion carrieth a sting to poison & a juice to heal, so a tree yieldeth a fruit of death, and a tree yieldeth a fruit of life. But were it not an horrible abuse to convert this bread of life, into bread of death, and make that a poison, which was ordained to be a remedy against poison. I am afraid that many had better have swallowed poison then eaten this sacrament: for poison in fine had but killed the body, and this killeth the soul. All those who come not prepared, who judge not the body of Christ from other profane meats, these kill their own souls. Many, as S. Cyprian 
Cip. de caen Domini.  saith, Lambunt quidem petram, sedinde nec mel sugunt, nec oleum, They lick indeed the rock, but thereof they suck neither honey nor oil. And after he addeth, Quibus expedit suspendatur mola asinaria in collo eorum, & demergantur in profundum maris, To whom it is expedient that a millstone were hanged about their necks, and that they were drowned in the depth of the sea. But who be these? Those 
Matth. 18 Mark 9 Matth. 22.  which come not with a wedding garment, those that have not a firm purpose to abstain from all deadly sins, those, who have other men's goods, and do not restore them, those in fine which come not with charity. For this Sacrament by a natural proposition supposeth the receiver to live spiritually. For a dead body cannot digest meat or nourish itself. And therefore he that is not in charity, offendeth heinously, by receiving this sacrament, haling (as S. Chrysost. saith) the kings son through the mire and dirt: Nevertheless, I do not deny, but in some cases this sacrament giveth life, even to the soul that is dead in sin, if bonafide he come to it with attrition, although he hath committed some mortal sin which he invincibly remembreth not.   

The twenty seventh cause, to be carried about in processions.  
ALthough this holy and ancient custom of carrying the blessed Sacrament in procession was not in any place appointed by God nor delivered by tradition from the Apostles, but instituted by the Church, yet all faithful Christians ought to conceive, that Christ in the institution hereof, by the depth of his wisdom did foresee this worthy ceremony, and intended, that in the peace, & glory of his Church it should be put in execution. No better argument we need to prove it then the practice thereof: For without all doubt his providence and the holy ghosts assistance would never have permitted or induced the Universal Church to appoint it and observe it, except they had intended and allowed it. And truly no reasonable man (in my judgement) can improve this sacred and religious honour. For if the jews, to obtain favours of God, either to overcome their enemies, or to avoid some plague, or to procure some grace, or to glorify God, 
1. Reg 4. and 14. josu. 3. 3. Reg. 6. ●. P●●. 5.  solemnly, publicly, and ceremonioufly, did carry their Ark in procession: and God in confirmation of this universal devotion, & united religion, granted, them almost ever that in such cases they desired, with how much more reason ought the elect people of Christ celebrat this venerable action? First, thereby declaring claring the triumph of Christ and his church over Paganism and heresy: for the triumphs of the Romans in that night of gentility, were not only to renown their captains with that glory to incite their youths to imitate their valour and fortitude, but also to make an universal joy, and a common congratulation among the people for the overthrow of their enemies & amplification of their Empire? In like manner by this solemn procession and triumph of Christ's people, who concur to profess their joy and internal comfort they conceive in their hearts to see the empire of his church so far propagated, so well conserved, and the enemies of God confounded. The second reason may be to demand publicly some favour of God, either spiritual or temporal, specially when it is common to many: as we see the jews in all their public necessities had their ordinary refuge to recurre unto the Ark. And no doubt but these universal prayers where so many souls are joined about this sacrament (as their common and individual heart) shall not return back again in vain. Thirdly, to confound heretics or enemies of the church: for what shame is it for them to see how they sweat & toil to impugue it, and these to endeavour, not only more to defend it, but also to adore and worship it? For which cause I cannot but commend that singular devotion, that in some countries catholics have every thursday 
In Flanders.  & sunday to go solemnly in procession with this host: for be they sure, though heretics while they have a little light of temporal holy ghosts assistance would never have permitted or induced the Universal Church to appoint it and observe it, except they had intended and allowed it. And truly no reasonable man (in my judgement) can improve this sacred and religious honour. Forif the jews, to obtain favours of God, either to overcome their enemies, or to avoid some plague, or to procure some grace, or to glorify God, 
1. Reg 4. and 14. josu. 3. ● Reg. 6. 3. P●r. 5.  solemnly, publicly, and ceremoniously, did carry their Ark in procession: and God in confirmation of this universal devotion, & united religion, granted, them almost ever that in such cases they desired, with how much more reason ought the elect people of Christ celebrat this venerable action? First, thereby declaring the triumph of Christ and his church over Pagamsme and heresy: for the triumphs of the Romans in that night of gentility, were not only to renown their captains with that glory to incite their youths to imitate their valour and fortitude, but also to make an universal joy, and a common cong'gratulation among the people for the overthrow of their enemies & amplification of their Empire? In like manner by this solemn procession and triumph of Christ's people, who concurte to profess their joy and internal comfort they conceive in their hearts to see the empire of his church so far propagated, so well conserved, and the enemies of God confounded. The second reason may be to demand publicly some favour of God, either spiritual or temporal, specially when it is common to many: as we see the jews in all their public necessities had their ordinary refuge to recurre unto the Ark. And no doubt but these universal prayers where so many souls are joined about this sacrament (as their common and individual heart) shall not return back again in vain. Thirdly, to confound heretics of enemies of hte church: for what shame is it for them to see how they sweat & toil to impugn it, and these to endeavour, not only more to defend it, but also to adore and worship it? For which cause I cannot but commend that singular devotion, that in some country's catholic have every thursday 
In Flanders.  & sunday to go solemnly in procession with this host: for be they sure, though heretics while they have a little light of temporal favour, while some stronger froces maintain them, yet when as night comes, when humane force faileth, Dagon must fall, the Ark and the Idol cannot long 
1. Reg. 5.  continue together, though m●col deride David for dancing, yet shall she die barren, 
2. Reg. 6.  I mean, their heresy shall not spread far.   

The twenty eight cause, to nourish our souls.  
CAro mea (saith Christ) veré est cibus & sanguis meus veré est potus, my flesh is meat indeed, and my blood is drike 
Io. 6.  indeed: if then his flesh be meat, and his blood drink, and that truly in very deed, hereupon it followeth, that all those perfections which agree to meat and drink, as they nourish the body, all those must appertain to this food as it nourisheth the soul: and those imperfections that meat and drink ordinarily carry with them, that this Sacrament have not, but surpasseth them in a most eminent dgree. First, meat if it be not had at convenient times, causeth in us a desire or a hunger: So this Sacrament in good Christians if they live long without it, inflameth their souls to procure it. For if David said, Sitivit anima mea ad te deum 
Psal. 41.  fontem viwm, My soul hath thirsted after God the living fountain. Well may we say: Sitivit anima mea ad te deum viwm, My soul hath thirsted after thee the living God. Meat delighteth the taste, and this Sacrament filleth with joy the veins of the soul: and therefore was figured by Manna that had Omne delectamentum 
Sap. 16.  suavitatis, All delight of sweetness. Meat restoreth the forces lost, and so conserveth life, this sacrament by giving grace repaireth the harms of concupiscence, increaseth fervour, and augmenteth our spiritual life. Meat helpeth nature to digest many ill humours, and this sacrament is not only a meat, but also a medicine, And (as Saint Cyprian saith) extinguisheth sin. Meat causeth growth, and whosoever participateth 
De coena Domini. 5  this food, increaseth in spirit: for by receiving the life of charity and grace, the soul cannot but grow in virtue and perfection, as he that cometh nearer the sun participateth more light and heat. For these resemblances of meat with the blessed sacrament, we may per? ceave the reason why our blessed Saviour instituted it under the forms of bread and wine, thereby to teach us by these external signs, that as bread and wine feed our bodies, so Christ's f●lesh and blood our souls. But for all these perfections or commodities of temporal meats, they have adjoined as many imperfections and defects, the which this blessed food of life wanteth. For corporal meats if they delight us, the more we eat of them, our delight is less, and at last we come to loath them: but this meat, Qui comedit adhuc esurit, & qui 
Ecde. 24.  bibit adhuc sitit, he that eateth of it is the more hungry and he that drinketh, the more thirsty: and none we see so much desire it, as those who most frequent it. Corporal meats cannot cause a body that is dead, to return again to life: but this spiritual food giveth life unto the dead, Qui manducat me, & ipse vivet propter me. 
Io. 6.  he that eateth me, the same also shall live by me. Corporal meat although it repair our forces lost, yet the continual alteration and disguising of it, diminisheth our natural heat, because, Omne in agendo repatitur every agent in doing suffereth again, so that at last even meat itself would extinguish our outward faculty, 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 shall not taste of death for ever, he shall not die. For as the soul can never die, except it lose the grace of God, and that it cannot lose of necessity, but of free will, so the grace of God can never be consumed, but by a perverse wicked will, and therefore in aeternum, for ever of itself it conserveth the soul in life, because in very deed it is life. Corporal meats fail in force, for they always cause not the body to increase in strength or quantity, but after certain years the body doth not only cease to grow, but also it gins to decay, and in fine declineth to death. But such is the virtue of this holy Eucharist, that every time it is eaten, it addeth a new degree of growth. yea and for most part, when a man declineth most in body, and cometh nearer his death, in spirit & soul he increaseth most, because he than hath most heat of grace todisgest this sacred food, for which admirable effects David well say in person of those that receive this 
Psal. 22.  heavenly refection. Dominus regit me, & nihil mihi deerit in loco pascuaeibi me collocavit, Out Lord doth govern me, & I shall want nothing, in the soil of his pasture he hath placed me. For all pastures in respect of this are barren deserts, all repasts compared with this, leaveth soul ever fainting. These pastures are always green with grace, enameled with flowers of virtues, watered with the heavenly dew of God's assistance, and finally, have the pasture continually attending his sacred flock.   

The twenty ninth cause, to effect the resurrection of our bodies.  
BY the universal prevarication of Adam 
1. Cor. 15.  all his posterity incurred in particular the death of soul, and corruption of body: whereunto they only are subject, who descend from him by natural generation. Because that God had so decreed, that as from him we were to draw our nature, so by his good demeanour from him, we should receive our grace. But through his transgression by communicating unto us a part of his substance poisoned with the sting of original sin, he imparted together the mortal wounds of body and soul. Our Saviour Christ, whose substance was unspotted with crime or offence, pretending as life to destroy death, communicated unto us his divine substance, to give the soul the life of grace, and the body immortality of glory. For who can wonder, if Christ's body touching the bodies of good souls which receive him with devotion, resuscitate them to life again, since the touch of Elizeus bones had virtue to restore the 
4. Reg. 3.  vital spirit to a dead carcase? If seed sown in the field, although it die in the ground, retain vigour & virtue of spring so lively again which was communicated unto it by the root, why shall we not imagine that our bodies keep a certain virtue, a relation to this sacrament, the only root of immortality? For if the soul receive grace, the body concurreth, it is an instrument, and therefore if it be compartner in pain, why not in gain? And if Christ's soul sanctify our souls, shall not this body glorify our bodies? Yea both his body and soul will immortallize both our bodies and souls: and therefore he said, Hic est panis de caelo 
john 6.  descendens, ut si quis ex ipso manducaverit non moriatur, this is the bread that descendeth from heaven, that if any man eat of it, he die not. For although he die corporally, yet by virtue of this food by the touch, by the relation to the soul whose instrument it was, Christ will raise it up again. Without doubt it standeth greatly with the providence of God, that Christ's body should cause their resurrection who receive devoutly this sacrament: because, as we said above, in this host Christ is sacrificed, and those that participate it worthily, 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 plainly, Reformabit corpus humilitatis nostrae 
Phil. 3.  configuratum corpori claritatis suae, He will reform the body of our humility, configured to the body of his glory. For if we mortify our bodies, to make them like his body by crosses and pains. Doubtless he will revive them with delights & glory, causing them to be his like his body in eternal joy. For which cause we must for a while entreat our bodies not to groan under the burden of Christ's commandments, not to repine at fasting, not to murmur at mortification, not to loath long prayers, not to grudge to live in prisons deprived of many false pleasures the world affordeth, for all these will passeonce. When death comes, our conscience will rejoice. But when our Saviour after death shall judge us, 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 shower is gone, flowers will appear in our ground: then shall we know that all earthly joys were mere toys, and every transitory cross an eternal crown.   

The thirtieth cause, to be a viaticum, or provision for our voyage.  
THis holy Sacrament for three causes may be called Viaticum. First, because our Saviour in his passage instituted, received, distributed, and gave authority to his disciples to disperse it. Secondly, we are to receive it, wander as pilgrims in the deserts of this world, where spiritual food can hardly be had, and therefore it was prefigured in the celestial Manna which God reigned upon the jews whilst they wandered in their peregrination towards the land of promise. Thirdly, because peculiarly our Saviour intended to provide us of it, as of a defence, when we are to departed out of this world: for his divine wisdom did most providently foresee, that our ghostly enemies would specially employ their forces to impugn us in the last period of our life: (according to that was foretold in Genesis, that the serpent should insidiari calcaceo seminis 
Gen. 3.  mulieris, supplant the heel of the woman's seed) for thereupon dependeth the triumph of God, the Church, and the soul, over the devil: the confusion of hell and the glory of heaven. In this last conflict therefore so dangerous, our Saviour would arm us with his own body and blood, that the infernal fiends seeing the blood of Christ, should be enforced to let that soul pass in security, & meddle no more with it, than the destroying Angel with the children of Israel, when he saw this blood painted over the doors with the blood of a lamb: yea as so many grisly busaloes they should be terrified and affrighted even with the very sight of this vermilion colour. An excellent figure of this effect we find registered in the acts of Elias, who being persecuted by that impious jesabel 
3. R●g. 19  loathing his life, and desiring death, fled into a deasart, and there casting himself under a luniper tree desired of God to end his days, and with that fell a sleep: presently an angel came to him, and awaked him, willing him to eat, for yet there remained a longway: he rose up, and found set at his head an imber cake, and a cup of water, he eat and drunk, and walked for two days by the strength of that food, till he came to the mountain of God, Oreb, whereas our Lord came unto him. What can more expressly declare the manner, the virtue, the effect of our viaticum, than this? while the faithful, 
Phil. 1.  weary of this world, lie on their death beds, wishing to be dissolved, to live with Christ in the sweet shade of the catholic church, the Priest presenteth unto them the bread of life, willing them to eat, for a long way remains, a troublesome voyage they have to pass, they receive, and then by the virtue thereof proceed in their pilgrimage unto the holy mount of heaven, where they shall see God forever. O happy soul that resteth in the desert of this miserable world, under the shade of such a tree, from whence falleth the fruit of life, I mean the Catholic Church, wherein is planted the cross of Christ, which beareth this fruit of salvation Well said the spouse, sub umbra illius quem desideravi sedi, 
Cant. 2.  & fructus eius dulcis gutturi meo, under the shade of him whom I desired I have sitten, and his fruit was sweet unto my throat. If it be so sweet in this life, growing in an uplanding country out of the native soil, how sweet will it be in heaven, when these veils shall be broken, when these parings shall be taken away, when our taste shall be quickened. when we shall eat it with God himself upon his own table.   

The one and thirtieth cause to win virgins to God.  
SOme sage Philosophers and wise physicians counsel noble women, not to commit, the nursing of their children to others of base estate & mean condition, but that they should give them suck themselves, the reason say they is most evident, because the rustic milk engendered in these clownish bodies, will greatly alter the delicate and noble complexion of the child, for although we in our stomachs alter & change those meats we receive, and bring them at last to be of our temper and substance, yet in the very alteration our bodies feel, in tract of time, most notable effects of them: for hot meats inflame them, cold meats refresh them, moist meats, dissolve them, dry meats unite them. This doctrine being true, as experience pregnantly proveth, every one may see how fit a food for virgins is this blessed sacrament: for if we consider Christ our saviour therein contained according to his divinity, his father the first virgin of all others (as Nazianzen 
Nazianz. in Carmine,  calleth him) conceived him alone in the womb of his understanding: if we expend his humanity, it was borne of a virgin without a father, if we weigh Christ himself god & man, we shall find him all his life to have observed most strictly a virginal purity. This blessed bread entering into our bodies adorned with so many admirable titles of virginity, how can it but alter our sensual and base appetires by elevating them to the complexion, temper & pure disposition of Christ? shall corporal meats work with more efficacy their effects in our bodies, than this celestial his prerogatives in our souls? No no, it is more excellent than so, Dilectus meus candidus 
Cantic. 5.  & rubicundus electos prae millibus, hic est fios campi, & lilium convallium, My love is 
Cantie. 2.  white and red, chosen before thousands: this is the flower of the field and lily of the valley. His garments are lily white with chastity, and scarlet red with passions of love, and such effects he imprintes with the seal of his body in the souls of the faithful. The which effects, considering and admitting one exclaimed, Quid b●●um, 
Zach. 9  & quid pulchrum eius nisi frumentum electorum, & vinum germinans virgins?? what of his is good? & what of his is beautiful, but the wheat of his elected, & wine that springeth virgins? O holy Prophet, dost thou meditate the marvelous works of God, and canst thou find 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 marvelous miracles Moses wrought how he passed the red sea so wonderfully: look upon God himself, and thou shalt see an abyss of goodness, a fountain of wisdom, an indeficient power. How then sayst thou? Quid bonum & quid pulchrum, eins nisi frumentum electorum? Questionless, what of his is good, and what of his beautiful, but the wheat of his elected, & wine springing virgins. He knew well what he said: for in this Sacrament all the riches, goodness, and beauty of heaven and earth Christ comprehendeth, in quo sunt omnes the sauri absconditi? in caelo & terra, in whom 
Col. 2.  be all the treasures of wisdom and knowledge hidden? in heaven and on earth: and as for the works of God, if S. Aug. said, the justification of a sinner was an effect of a more difficulty than the creation of heaven and earth (because God made them alone by his infinite power, but here besides the same power of God, there is required the consent of man) I may well then infer, that in this sacrament where he justifieth sinuers, by giving them the life of grace and glory, where he springeth virgins against so many hard encounters of the flesh and the devil, he worketh a greater work than the creation of heaven & earth and therefore Quid bonum & quid pulchrum eius nisi frumentum electorum & vinum germinans virgins, What of his is good, and what of his beautiful, but the Wheat of his elected, and Wine springing virgins: far from Christ's table that wine of which saint Paul said, Nolite inebriari vino in quo 
Ephes. 5.  est luxuria, be not drunken with wine wherein is riofousnes, because this food causeth both abstinence and continence.   

The two and thirtieth cause, to render by gratitude a certain equality to God for all his benefits.  
BY the common consent of sacred divines, one of the principal causes which moved the son of god to take flesh, was to satisfy the justice of his father, to pay an equal ransom for our sins, for no man can call it in question, that if God would, he could of his liberality, mercy and bounty, have released all mankind, have forgiven us our trespasses, but then he had not satisfied his justice: therefore man being not able to pay it, God found out a way by making himself man to discharge it. In like sort after the incarnation, & so many and so rare benefits God bestowed upon us, there remained a perpetual debt & gratitude for us to answer so many favours of creation, consetuation, redemption, vocation, justification, election, do the promise of life everlasting: I say there remained a bond of gratitude to defrayal these graces, & such being the nature of gratitude, that it ought to render more than it receiveth for if it yield less it is not content, if it repay equal, it affordeth nothing proper: therefore what remedy was there for man to be grateful to god for so many & so singular gifts, since he had said, Non accipiam de 
Psal. 49.  domo tua vitulos neque de gredibus tuis hircos, quoniam meus est orbis terrarum & universi; qui habitant in eo. I will not take calves of thy house, neither goats of thy flocks, because the world is mine & all that dwell therein. Our saviour Christ did well foresee this imperfection of ours, and therefore he thought to provide a remedy, & questionless by no better means then this facrament: for since there is nothing in this world, more worthy, or more excellent, than god, whom we had received in Christ's incamation, life, passion, & in promiss for glory, yea, he had bestowed himself upon us in this sacrament so often as we could eat him. Our favior therefore with such profound wisdom contrived this Eucharist, that he ordained it as a gift of God to us, and as a present of us to him. For as all the lambs and calves offered in the old testament were more justly & by higher dominion belonging to God then to men, yet because God had given them to men, and granted them the use, he accepted them as gifts and offerings unto him. In like sort he hath imparted to his church, this sacred food, to sanctify it, and also, to be a perpetual sacrifice, a continual offering to God, for all his benefits and graces bestowed upon her, that she may with the holy prophet say, Quid retribuam 
Psal. 1ST.  domino pro omnibusquae retribuit mihi? calicem salutaris accipiam, What shall I render to God for all that he hath given me? I will take the cup of my Saviour. Therefore I may boldly call of God for more favours, since I have been so grateful for these. And for the same cause I shallbe able to perform whatsoever I have promised to him. Moreover, as oft as in the holy Mass we offer to God this blessed holocauste, we may say in humility of spirit, and with thanks to our Saviour, we offer up as great a present to God, as ever God gave, or is to give us, and as we may truly aver, as by our saviours incarnation and passion we paid an equal ransom for our sins: so by this oblation we offer up an equal present for all his benefits: and for that we are not able to answer the love which God gave his gifts withal, we must, by the virtue of gratitude, acknowledge our insufficiency, wish to increase in charity, and especially desire our Saviour in this sacrament according to his humanity, that as he doth pray for us in heaven, so he will supply our wants in fervent love and gratitude, for so many and so singular favours.   

The three and thirtieth cause, to comfort our souls by spiritual joy and devotion.  
THat insoluble probleame which Samson once propounded, and could not be answered, except he had revealed it unto his unfaithful wife, (De comedente exivit cibus, & deforti egressa est dulcedo) 
judg. 14.  meat came out of the eater, & sweetness issued forth from the strong, might eafily be solved now by any devout catholic: for as they said, Quid fortius leone? quid dulcius melle? What is stronger than a 
Apoc. 5.  lion? what is sweeter than honey? so we may say, quid fortius Christo leone de tribu judae & quid dulcius Eucharistia quae habet omne delectamentum suanitatis? what is stronger than Christ the lion of the tribe of juda? and what is sweeter than the Eucharist, which hath all the delights of sweetness? For as 
●ap. 16.  out of Samsons lion dead he drew a honey comb, even so out of Christ's side hanging upon the cross, islued forth this sacred food sweeter than honey or the honey comb, the which was figured in manna, 
Psal. 118. and 18. Sap. 16.  that had all sorts of sweetness that taste could desire. And no marnaile if this food be candied with such delights, since the joy of angels, and; the object of all blessedness is therein contained. I know the Spouse did say of christ, Fasciculus mirrhae 
Cantie. 1.  dilectus meus mihi inter ubera mea commorabitur, a nosgay of myrrh my love to me shall rest betwixt my breasts. For the bitterness of myrrh is allayed here with the sweetness of sugar: & well with trickling tears of penance and compassion are conjoined excessive joys of love, as 
Cip. de e●● Domini.  S. Cyprian well noted and proved by experience, Vide (saith he) quomodo his qui Christi commemorant passionem, intra sacra officia quasi per quosdam canales de interioribus fontibus egrediantur torrentes, & super omnes delitias lachrimis nectareis anima delectatur, mark what floods issue as it were by pipes from internal fountains for them who remember Christ's passion in the office (he means the mass as appeareth after) and how the soul above all delights is delighted with sweetest tears. But I know many will say they have often done their endeavour, they have prepared themselves according to their small possibility, & yet they remain as barren as the mountains of Gelbo, ubi nec ros nec plamia, where fell 
2. Reg. 1.  neither dew nor reign. I answer first, that often it seemeth to have used diligence, when indeed we can not be excused from negligence. The Pharisie thought he did well prepare himself to prayer by fasting 
Luke 2.  twice a week, and yet it was hypocrisy and no preparation: for self-love is so subtle that except the grace of God lighten our eyes well, we can hardly perceive it. But let us suppose that a soul hath endeavoured 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 dryness. Then I answer that venial sins, which hinder not the effect of grace, as they ordinarily cool the fervour of charity, so they hinder the sweetness of devotion; because that this sensible delight, which proceedeth from the superior part of the soul and affecteth, the inferior, may easily be stayed by inordinate love, hope, or delights. For the love of God is so pure, that it cannot abide any smell of sin and wickedness, and therefore devotion is sometimes called spirit, and devout men spiritual men: the spirit therefore is like wind, the which if you close it in any thing as a hallown, give it but vent with a pings point, and you shall see how by little and little it vanisheth away: even so devotion, if you vent the soul with vain thoughts, sundry worldly desires, heady affections, idle words, it quickly willbe dspersed. Besides, there is a reasonable devotion a tranquillity of mind, a resolute egood will, which breedeth a great contentation, although we want sensible delectation. But finally, let a soul endeavour to expel venial sins, let it attend quid loquatur in ea dominus what 
Pal. 84.  what our Lord will speak in her, let it frequentafter the receipt acts of faith, hope, & charity, humility, submission, with good attention, & let it not doubt of devotion.   

The four and thirtieth cause, to illuminate our minds.  
When I behold this sacred body, and this living bread, enter into the breasts of God's servants, me thinks I see a king enter into his kingdom, or ascend his throne where he sits to rule his state. a pastor euter among his flock, to protect and guide them, a Pilot to ascend his ship, to direct her to the haven of eternal life, a sun rising upon their spiritual horizon to illustrate Gods divine mysteries, to reveal many secrets touching their salvation, which the night of sin had obscured: finally, it seemeth that there passeth into every one's soul a new eye, whereby they may discern the colours of God from the colours of the devil, the flesh, and the world. For who will marvel if from Christ, contained in the breasts of his faithful, issue rays of light, beams of wisdom, floods of understanding? is not he as God the light of his Father, Lumen de lumine light of light? is not he as the second person in trinity, speculum five macula & splendour lucis aterna, A glass 
Symb. council, Nice●i.  without spot and the brightness of eternal light is not he according to his humanity a temple of light, in quo sunt omnes thesauri 
Col. 2.  sapientiae & scientiae Dei, in whom are all the treasures of the wisdom and knowledge of God, is not he our Prophet, our pastor, our doctor, our master, sent from heaven to give light to the world? did not he call himself lux mundi, the light of the world? 
Io. 2.  how then will he withdraw the beams of his light from those souls, who come devoutly with oil prepared in their lamps to receive light of that indeficient fountain? especially he himself having confirmed 
Matth. 25  it by saying, Quamdiu sum in mundo, 
john 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 certain if we call to memory that admirable light which jona that received by eating a little honey: for, 
1. Reg 14.  what proportion had honey with opening his eyes? or the honey comb with restoring sight, but that God would depaint in that fact, as in a little Image, the effect of this Sacrament, that reviveth the eyes of the soul to see God, and closeth them from the view of the world? But this admirable operation of the Eucharist, was not only registered in the old Testament, but also expressly proved in the new, and hear accomplished indeed, that there was foretold in figure, when Christ the light of the world of set purpose feigned himself a pilgrim, to instruct the two wandering pilgrims in faith, the verity of his death. 
Luke 34  passion, and resurrection: afterwards intending to draw away the thick vail which hindered them for knowing whom he was, although in his talk their hearts 
So S. Aug. understandeth 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 discover who he was: at last, by reaching them this new sight, this new sun, presently their eyes were opened, & cogneverunt eum in fractione panis, and they knew him in the breaking of the bread. And in very deed, the common experience of good Catholics may easily assure us what light they receive from this life of light. For I have considered divers times what should be the cause that-many worldlings prise so much the pelf and trash of this life, caring nothing for Sacraments, prayers, spiritual affairs, life everlasting; things so important, so necessary, so highly to be esteemed, & others leave patrimonies, despise courts, refuse honours, centemne pleasures, abhor riches, & only attend to fasting, praying, devotion, meditation, mortification, contempt of themselves & the world: Truly I am of opinion, that one of the principal causes is the often receiving light from this sacrament in the one, & the lack of the other: even as the cause of all fecundity is the presence of the same in the spring, summer, and authume, & the absence of it in winter cause of all sterillitie, the abundance of heat and light in the one, and the scarcity of both in the other.   

The thirty five cause, to be a commemoration of his Passion.  
CAsting mine eyes in one prospect over the whole time from the beginning of the world unto the latter ●nd, it all appeareth unto me nothing else but a solemn triumph of our Saviour Christ: the which consisteth in the preparation, the triumph, & the memories or monuments thereof: for as the Roman Emperors after they had achieved any worthy victory against their enemies, they gave notice thereof to the Senate of Rome, and described to them all the valiant exploits, how great a conquest they had made, what cities, what provinces they had subdued, what great good did redound to their commonweal: the Senate understanding this good success, prepared ways for him to pass, adorned Gates wherein he was to enter, addressed Chariots to conduct him and his train, hanged their streets with tapistry of arras, velvet, gold, and cloth of tissue. And last of all, erected arches, pyramids, pillars, statues, colosses for monuments & records to their posterity, engraving in them, the whole substance & circumstances of the victory. The like (it seems) befalleth in the triumph of Christ, in his Chariot of the Cross: for before his coming, all the old Testament was nothing else but a preparation, letters sent by God to those people, by Moses, by prophets, by patriarchs, to dispose them to believe, expect, & desire the day of this triumph, insomuch, that some of them wished the heavens broken, that he might descend, loathing to stay any longer, he prepared his way with giving a law and ceremonies, he decked the streets with sacraments and sacrifices, he adorned the gates, I mean his temple with infinite variety of furniture, of cherubins, of lions, of flowers. After Christ came into this life, he marched for three 
Matth. 21. Mark 11 Luke 19  and thirty years, and at last, came into the City of jerusalem, where the people spread their garments, the children carried boughs of palms and olives, & because the ungrateful jews would not erect a triumphant Arch, nor engrave his victories in pillars of marbls, or pyramids of porphyry, he erected himself a monument, a memory of his triumph, his death & passion, the sacred Eucharist (because he triumphed in dying, & by his passion won the field, so that the victory, triumph, and death were altogether upon the Cross) a blessed Arch more durable than marble or brass. Herein he hath engraven his passion as before was declared: here every one may read the sum of his pains, and therefore rightly he said, Hoc facite in meam 
Luke 22.  commemorationem, This do for a commemoration 
Psal. 110.  of me: and David before, memoriam fecit mirabilia svorum misericors, & misereatur dominus, escam dedit timentibus se. Our merciful and compassionable Lord instituted a memory of his wonders, he gave food to them that fear him, besides all the services, masses, sacraments, and what appertaineth to piety or devotion, after Christ's coming, it hath some relation, it serveth in part for a memory, a thanksgiving, or a representation of this glorious triumph of Christ. And questionless it concerneth us much, often to remember the passion of our saviour, since he hath instituted so divine a monument, to reduce it into our memories, & at no better time than when we communicate: for God is a fountain of liberality, yet he would have us remember his benefits: for as he that acknowledgeth them, disposeth the giver to bestow more, so he that acknowledgeth them not, dries up the fountain towards him. And such is the goodness of God, that he would institute a memory of his benefits, that we thereby remembering them, might merit more, and so receive new continually.   

The six and thirtieth cause, to move us to loath ●●at the world loves.  
THe holy and devout S. Francis, inflamed with the love of God, was accustomed to break out into this affectious voice, Deus meus, & omnia, O my God, and all, the which he had learned of a him, who was a man according to the heart of God, and many years before had cried: Quid mihi 
Psa. 72.  est in caelum, & à te quid volui super terram. What is there for me in heaven, or besides thee, what do I desire in earth? These voices it seemed they uttered for two causes: first, because he that possesseth god enjoyeth all things, as our saviour expressly declareth, Quaerite primum regnum dei, & justitiam 
Matth. 6.  eius & caetera adijcientur vobis, And the reason is evident, for if Amicorum omnia sunt communia, amongst friends all things are common, he that is God's friend, possessing his heart by friendship, 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, & all mine are 
Luke 15.  thine. The second cause I take to be, by reason that whatsoever God created, or man can do, aught to be related unto god, & so far used or refused, how far we see stands with his love, honour, & glory. For as God made us to love him and serve him in this life, to enjoy him after in the other, so we ought to direct all our actions, use all his creatures, prize or contemn them, no more, nor no less, than we see conduceth to this end. For which two causes most pregnantly appeareth how the holy Eucharist enforceth us after a very palpable manner, to despise and abhor whatsoever this impious world affecteth: for who is so senseless, that having before his face a fountain of most pure and Crystal water, will range abroad to seek filthy puddles and mirie-fennes to quench his thirst? Hath not this sacrament all thou canst desire, insomuch, that the very beauty and pride of the field cannot be absent. Et pulchritndo agri mecum est, and the beauty of 
Psal. 49.  the field is with me. Wish, see, ask whatsoever the world affordeth, here thou shalt have it comprised. Desirest thou riches? here lie the treasures of God: wishest thou pleasure? De torrent voluptatis potabit te, 
Psal. 35.  he will give thee to drink in the flood of pleasure. wouldst thou sow the flower and crop of all goodness? Ostendam tibi omne bonum, I will show thee all good: cravest thou long life and happy days? Qui manducat 
Exod. 33 Io. 6.  hunc panem, vivet in aeternum, He that eateth of this bread, shall live for ever. Affectest thou in fine all pleasures in one, all goodness in one, all wisdom in one? Io here Deus meus & omnia, my God and all. For all creatures out of God lack many perfections, they are good, but not full. As a cup of salt water in the sea is perfecter than in a veslel, for there being joined, it may continually be preserved, it is incorporated with the whole, & may serve for many notable effects; separated, it falleth to corruption, & serveth to few uses. All creatures in God live in the prime of their parity, there they lack imperfection. Therefore (my soul) disdain to view these fading flowers, these roses with thorns, these bees with stings, these golden apples of Sodoms' love, these Siren's sugared songs, convert thy eyes to this blessed Eucharist, view in thy Lord a paradise of pleasure, beauty without corruption, profit without displeasure, joys without deceit, continual delight without satiety: and then I know thou wilt break forth and cry, Deus meus & omnia, my God 
Psal. 72.  and all, nam gustato spiritu, deficit omnis caro, for the spirit tasted, all flesh faileth. Then I know thou canst not but direct all thy actions, use all the creatures of God for no other end then his glory, for this heart will become like a flame of fire, that burneth all it incountreth, & converteth them into fire, so thy love will think, speak, and work all for God, and in God, and consequently, loathe what the world loveth not for God   

The thirty seventh cause, to be a confirmation of his testament.  
IT hath been an usual custom with God, to confirm and seal his pacts and promises with some sensible sign, that by such palpable objects, men might better conceive & remember them. For if he promise Noah & his posterity, never after to over flow the universal earth with a deluge, he imprintes his seal in the clouds, 
●ehes. ●.  & for his arms, leaveth the rainbow. If he promise Abraham to multiply his seed as the stars of heaven, and to give him the land of Canaan, he causes him to divide his sacrifices in two parts, and in confirmation 
Genes. 15.  of his pact, he sends a lamp of fire, which passeth through the midst of them. If Moses sent from God give the law written in tables of stone, if he promise to accept them into his peculiar people, he 
Exod. 24.  confirmeth his covenant with a bowel of blood, wherewith he sprinkleth all the people. If GOD used such stately seals to ratify his promises to his people in the law of Nature, and the law written, questionless he will not omit them in the law of grace, where the covenant concerneth a greater benefit, wherein are comprehended in a more imminent degree all these favours of God, promised in times past, the which he sealed so solemnly: and therefore in confirmation of this new testament, he instituted this blessed Sacrament and sacrifice, Hic est ealix noni testamenti, this is the chalice of the new testament, affirm the three proclaimers of Christ's law, Matthew, Mark, and Luke, with the Apostle S. Paul. But what covenant maketh Christ with his people, that he ratifieth with the seal of his own body and blood? Here Hieremy speaking 
Hier. 31.  by himself, and by S. Paul, or rather, God by them both, Ecce dies venient dicit dominus, 
Hebr. 8.  & consummabo super domum Israel & super domum Iuda testamentum nowm, Behold, the days shall come, saith our Lord, and I will consummate upon the house of Israel & upon the house of juda a new testament, etc. see the place. In these words God promiseth five things to his church, first, that he will forgive all them, which enter into it all their offences, the which he effecteth by Baptism, and this Sacrament. Secondly, that they should know God every one, little and great, the which he performeth by pouring of faith into their souls: thirdly, that he will write this law, not in stone tables, as Moses did, but in fleshy hearts, and consequently they shallbe more mollified and pliable to observe them, and not so indurated as the jews, the which he fulfilleth, by enduing them with charity. Fourthly, that he would be their God, and they should be his people, that he would have a fatherly providence over them, the which he accomplisheth with his own presence. Ecce ego vobiscum sum usque ad consummationem 
Matth. 28.  seculi, behold, I am with ye all days, even to the consummation of the world, and by sending the holy ghost, which docebit illam omnem veritatem, he shall 
Acts 2. 5 john 16.  teach her all truth. Finally, that he will never forsake nor abandon his Church as he did the jews Sinagog, the which we have proved by the continuance of the catholic church, from Christ's time even till these our days, although persecuted by emperors, impugned by heretics, troubled by so many evil Catholics, 
Matth. 16  yet the gates of hell could nothing prevail against it: the propagation also of his church was promised by God, & sealed with his sacrament, that this vine tree planted by Christ's own hands, should delate the branches from sea to sea, and to the world's end the extremities thereof, in 
Psal. 79.  such sort, that rather land shall fail to propagate this Church, than her amplification shall finish. Wherefore God shall not be known only in judea or Syria, but in all the provinces of the world, since we 
Psal. 75.  see deprived of these promises the protestants Churches, eclipsed for fifteen hundred years, and concluded in corners of the world, in some few Cities of Germany, in Geneva, and England: it is no marvel if they have broken the seal of the blessed sacrament, where with by infallible assurance the majesty of God confirmed them. But the Catholic Church possessing all, holdeth the sacred Eucharist as a perpetual confirmation, the which (as 
〈◊〉  it was said) comprehendeth both the significations and signs of all the other promises made and confirmed by God in passed ages. For God promised to Noah, not to drown the world any more with water, and Christ promiseth here, his Church shall never wholly be overflown with sin: he took for a sign the Rainbow, the which the sun causeth by reflection of beams in watery clouds. O what a goodly rainbow the sun of neverfading light effecteth here? what glistering beams of glory poureth his divinity into that sacred humanity? what beautiful rays spring from that glorious soul, and adorn with brightness and most lively colours that immortal body? if it were not for merit of our faith, we might see through those clouds of bread and Wine, another sort of Rainbow, than Nature in her most stately circle ever beheld. God promised to Abraham, to multiply his seed as the stars of heaven, and where are they multiplied but in the Catholic Church? he allotted unto him the land of Canaan, and here the kingdom of heaven, he commanded Abraham to divide his sacrifice in two parts, and sent a Lamp of fire from heaven to pass betwixt them, and what could more expressly figure this sacrifice? Are not here divided by virtue of Consecration, the soul from the body, and the blood from them both? and doth not both the divinity and soul of Christ not pass, but firmly stand in midst of these parts? God gave the law by Moses, and promised the people to defend, protect, & accept them for his: but here with a more careful providence, with a more forcible means, with more plenty of grace, with more abundance of light, with more copy of internal inspirations & external helps, he declareth his vigilant care and fatherly watchfulness over his Church, more than the synagogue. Moses sprinkled the people upon their garments with the blood of dead beasts: but here Christ sprinkled the hearts of the Apostles with his blood that ever liveth. Hereupon we may inferrre a practical illation, that if as often as we view the rainbow, we may easily reduce to memory the promise God made, never to drown the world, so by seeing this glorious rainbow, or rather gracebow, we may call to our considerations, the mercy and goodness God, in pardoning our sins, and let us beware to look upon it with polluted and defiled souls, lest it chance to 
1. Reg. 6.  us, as it befell to the Bethsamites, who curiously beheld the Ark which did not appertain unto them, for otherwise he that seethe the secrets of our hearts, will sting us in such secret sort, as both horror and confusion will undoubtedly 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 speak as well by works as words, & blaze his name, as amply by silent facts, as shtill tongues. Therefore most zealous of his own glory (that is, desirous that men should know his majesty, and in knowing it, render him that dutiful praise, honour, worship, and homage, as such a sovereignty requireth) iustituted this glorious Sacrament. The which so effectually bringeth it to pass, that if all tongues and pens were joined in one, they could not describe nor speak the thousand part that this silent trumpet soundeth: because we see imprinted in the very heart of nature, that the crop, the flower, and perfection of every thing ought to be prescnted to God. Why did Abel sacrifice unto him the fat of his flock, but because that even nature had written in the forefront of his 
Gen. 4.  soul, that God was the worthiest, and consequently deserved the best? why didd God himself, in the appointing of his oblations and sacrifices prescribe always the best to be singled for his service, and that neither lame nor blind, nor any defectious beast, should appear in his sight, but as he himself gave us to understand, that if terrence princes disdain to accept 
Malac. 1.  base and unworthy presents, how much more he to whom all Monarchies do yield homage, and lay their Crowns and Sceptres under his feet? Why did the prophet David say Sacrificia medullata offeram tibi, marrowed sacrifices I will offer to thee? So complete and perfect sacrifices, O Lord, I will offer unto thee, that the very bones shall not lack their 
Psal. 65.  perfection, but be filled with the flower of fatness, their native marrow. But for what reason a holy Prophet? Because, if we have received all from him, reason requireth we should return the best to him. This universal, ancient, and natural instinct, the faithful before Christ's time performed with great diligence and exquisite ceremonies: and indeed it was convenient they should, for the glorifying of God, for the reverence of his majesty, to acknowledge him the beginning of all, the end of all, the conserver, the provider, the governor of all: and beside, in him to be an abyss of perfection, goodness, wisdom, power, and such like att●ibutes. But what proportion had all these to god? what glory yielded the death of a Bull to such a Highness? When Solomon offered 
2. P●ral. ●.  a thousand to an idol, they were too base, and therefore God rejected them, he thought them not suitable to such a majesty: and therefore David having no better, and seeing God refusing beasts & calves, at last thought his own heart was something more agreeing, and therefore he said, Quoniam sivolnisses sacrificium dedisse, 
Psal. 50.  utique holocaustis non delectaberis, sacrificium deo spiritus contribulatus, cor contritum & humiliatur Deus non despicies, If thou wouldst, a sacrifice I had given thee, but with  offerings thou art not delighted, a sacrifice to God is a contrite spirit. Solomon perceuing the infirmities of their sacrifices, and seeing God distasted with them, thought in the multitude of offerings make some little show of the infinite glory he judged due to God, and therefore 
●. Reg● 8.  he offered two and twenty thousand oxen for one sacrifice, but not in millibus taurorum, in thousands of bulls was God's glory sufficiently declared: what remedy? shall God be frustrated of his glory, seeing all the world he created for his glory? Malachi the Prophet will strait make answer, or rather, God by Malachi, Ab ortusolis usque, 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 everyplace it is sacificed, & a pure oblation is offered to my name, because my name is great among Gentiles. Mark how he repeateth twice, Magnum nomen meum in Gentibus, My name is great among Gentiles, because among the Gentiles, his majesty was admirable to be esteemed and glorified, therefore he ordained the blessed Eucharist, that they considering the worthy dignity and infinite perfection of this sacrifice, might break forth into a wonderful admiration of the majesty, wisdom, 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 devil affecting deity, procured by thest to steal some part: yet God would not that after this house once appeared among Christians in the most parts of the world, whereunto this sacrifice was inducted, that idolatry should greatly prevail. For the light of this sun dispersed the vermin of the earth, and caused them to retire into their caves. So that now all nations in the world know that God's majesty is infinite, to whom an infinite sacrifice is offered, that he is most worthy in himself, to whom so worthy an oblation is presented. And what more glory can be desired of man? is not this Clara notitia cum laud? a blazed notice with praise? that they acknowledge and confess God infinite in goodness, & that of mere bounty he bestowed upon them so rich, so precious, so infinite a treasure? do they not protest, by offering up this majestical sacrifice, all those perfections that either nature teacheth, or faith believeth, to be rooted in him as their origen and fountain? 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 give us a taste of the joys of heaven.  
WHen the children of Israel drew near their promised inheritance, a land flowing with milk and honey, because our provident God did foresee the hard encounters they should meet withal before that entered into the firm possession, he thought convenient to give them a taste of the abundance and fertility of that soil, to the intent, that feeling the fruit, they should not grudge at the pain: and therefore he moved them to send the scowts to survey the country, and discover the commodities. They launch forth, pass the principal parts, avoid sundry dangers, return with such huge clusters of grapes, (it being vintage) that 
Numb. 13  they were not able to carry them in their hands, but with pauls to bear them upon their shoulders. Even so our blessed Saviour, knowing, that the faithful children of his church were to be assaulted by many potent, invisible, expert, and ghostly enemies, as the victory was more important, and the foil more dangerous, so he thought with a preamble of internail joy, to encourage them to tolerate a moment of pain: for which effect, he being our scout, and having viewed the land of everlasting promise, he brought us the blood of grapes, this fruit of that soil, to indnce us with the sweetness, greatness, and taste thereof, to suffer with alacrity, to resist with a courage, to invade with valour, to expugn with glory, all crosses, encounters, enemies, temptations, that either adversity could impose, or sathan invent, or persecutor inflict, or our alluring flesh stir up against us. And that is the sacred Eucharist, the which is not only (as above we have delivered) a portrait of all the admirable works of God, but also a most lively image representing unto us, the universal joys of heaven. For in what consisteth life everlasting, our future felicity? In the glory of our souls and bodies? In what manner are our fowls blessed? by seeing, folding, loving, rejoicing, in God: and our bodies are glorified by the redundance, distillation, and influence of our souls: All which, most exactly this sacrament affordeth: because in very deed, he that seethe this sacrament, seethe God, as those that saw Christ's sacred humanity, the vail of his person, were said to see his divinity: and those that view her majesty, though masked, are said to see the Queen. Besides, in life everlasting, the blessed comprehend, fold, and (as it were) spiritually, by their understanding, clasp God in their souls, Sic currite, ut comprehendatis, 
1. Cor. 3.  so run that you may obtain, willed he, that God had admitted to see these secrets, and the spouse, Tenui eum, nec demittam, 
Cantic. 3.  I held him and I will not forego my hold. For really there we shall hold in eternal possession, that we here expected by hope. And who sees not how all those that receive this glorious bread, fold it in their breasts, keep it, and quietly possess God and all his perfections? And who is so stony hearted that loveth not him that lieth so near his heart? or who is so indurated, that this blood doth not mollify? or who is so void of affection, that this so affectious a God, would, and doth not move to love? what joy proceedeth from these spiritual embracings, from this union of spirits, from this matching of the soul with her centre, from this vital refection, from this heavenly conversation? let him tell that said dulciora sunt ubera tuae super vinum, 
Cantic. 2.  thy paps are sweeter than 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 than honey or the honey comb, let him tell that called it pinguis 
Genes. 49.  panis qui prebet delitijs regibus, fat bread which yieldeth delights to kings. Finally, how by eating this Sacrament our bodies shall rise and receive immortality, above was declared: and moreover, in this present food, the body of Christ which shall be the example of all glorious bodies permanently remaineth. No marvel it is therefore if fervent souls live in a perpetual jubilee of joy and peace, since here in earth they participate a form of the joys of heaven, if they desire to be with God, whose company is so sweet and grateful.   

The fortieth cause, to be a condign sacrifice for Christ to offer to his father.  
BEfore the institution of this sacrament of unvaluable value, the Evangelist S. john (who sucked his divinity out of that breast, whencefrom issued this Precious liquor) prepareth the readers (for other Evangelists) with a most profound & divine preface, that after understanding such an admirable mystery, penetrating the depth of his reasons, they might be induced to believe it, sciens jesus, 
joh. 13.  etc. jesus knowing that his father had given 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 feet, thereby insinuating with what purity of soul the faithful aught to participate the dainties of this table. In which compendious words he yieldeth three reasons, why it concerned the office, functions, and dignity of our Saviour, to institute this regal sacrifice. First because he being ordained by God our high priest, according to the 
Psal. 109.  order of Melchisedech, and consequently having commission to institute a sacrifice in bread and wine after that former: since 
Hebr. 7.  therefore God hath delivered all things into his hands that appertained to his father's glory, his own honour, his Church's salvation, and dignity of them all: it was most decent, that having received all, his sacrifice should comprehend all, and be offered to God in recognition of all, the which could not be any other thing than God, who is all in all. Secondly because that knowing he came from god, that is, he issued from his father by natural, necessary, eternal generation, equal in perfection, & united in the same essence, it did behove him not to offer up any mean present or base gift: no it could not stand with so sovereign a majesty, to institute any such sacrifice as could be contained within the limited borders of human or angelical capacities: for if that vain Alexander, though proudly, yet truly, vaunted, that Kings ought not so much attend to whom they give, as who they are that give, how much more did it concern our Saviour Christ, king of kings, to offer a condign present to his father, the Monarch of the world? wherefore, as all his actions wherewith he merited, were of infinite value for the dignity of his person, even so this sacrifice was to be ordained of infinite prize, for the substance of the same: for there was no gift answerable to either of their dignities, or suitable to their Majesties, but a sacrifice containing God, for nothing but God can be infinite in substance, for which reason we have God the giver, God the receiver, and God the gift, the which sacred consort cannot but yield a most sweet harmony. Thirdly, knowing he was to return to his father, where incessantly the incense of his prayers were to ascend: therefore, as he accompanied them in earth with this immortal sacrifice, so he would not have them destitute in heaven, for although he be in heaven, yet he it is, as fathers commonly do teach, that offereth up 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 body of Christ, but Hoc est corpus meum, This is my body: after the same manner as Christ spoke them himself. And for which cause Christ's priesthood is called eternal, because he, unto the worlds end, will never cease to offer it. Blessed be this saviour for ever, who so divinely provided a sacrifice correspondent to his father's majesty, his own glory, his church's benefit, and every Christians profit.   

¶ The forty one cause, containing ten Chapters. To discover unto us the ineffable love of God.  
That the love of God in this blessed sacrament cannot be comprehended: and of four loves concurring in it.  

Chap. I.  
WHen I enter into the profound abyss of God's love, the base of all benefits, & life of all other loves, it seemeth I am calmed in the boundlessen ocean sea, where on each side beholding the four quarters of the world, I can discover nothing but an immensive and an endless wilderness of water. If I look upward to heaven, I see those lamps of light covered with a misty fog. If I look downward, I find a fragil bark leaking on all sides, that is, if I convert mine eyes in this sacrifice of love to the institutor, to God, in whose glory it is offered to the humanity of Christ which is offered to the devout and fervent souls which participate of this offering, I find no bonds nor limits, all affections swell so mightily: and like four rivers derived 
Gen. 2,  from one fountain in Paradise (I mean the essential love of God the holy ghost) to finish in the infinite sea of all love God himself. Above my head what find I but clouds and darkness in him whom this love most concerneth, God almighty? nubes & caligo in circuitu eius, a cloud and 
Psal. 96.  darkness round about him, whom Nazianzene well compareth to a lightning, which vanisheth from our sight, before we can firmly fix our eyes upon it. If I consider myself and my perfections, the which my crazy soul leaketh on every side, I cannot but be afraid to intermeddle with such mysteries, since so devout a Prophet as Isav durst not speak of god 
Isa. 6.  to the people, because his lips were defiled, nor would attempt so difficult an enterprise till the Seraphin had touched them with a burning coal, taken from the Altar of God, where fire did ever glow. But shall we speak nothing then of the love of god, the principal cause of this sacred supper? because we have so many dainties before us, shall we die for hunger? no, no, I hope the Angel of God in earth hath not once, but a thousand times purified my lips with this blessed & burning coal of heavenly fire, taken from gods holy altar, and the very same that comforted the heart of his Prophet: therefore by his grace I will deliver such discourses as he in this sacrament hath vouchsafed (as I hope) to deliver unto me, remembering always, that whatsoever can be said of mortal men in commendations of such a mystery, is as far beneath it, as men beneath God, and therefore God commanded in the eating of the pascal lamb (a most lively Image of this sacrament) that they should devour, (that is, swallow down 
Exod. 12.  without chewing) the head, the entrails, and the feet: But to what end good lord, such immodesty? had not these parts most need of chewing, where there is most bones, gristles, and sinows? god questionless had a further reach than that present sacrifice: he aimed at this sacrament, where the head, the entrails, & the feet of this lamb must perforce be swallowed, for the head of Christ is his 
1. Cor. 11.  divinity, Caput Christs Deus, The head of Christ is God: the entrails the secret and inexplicable manner of his supernatural being, under the garments of bread and wine, as the entrails of beasts lie in secretest place of their bodies, veiled with the skin and flesh: by the feet scriptures commonly understand affections, therefore Christ's Godhead, his manner of being, his inexplicable affection, and love must be swallowed down: we are not able to comprehend any of them, and therefore all we say is too little.   

That God instituted this sacrament for love. Chap. 2.  
THe nature of love is so sweet, so precious, so prized, feeding fainting souls, that in the very main of crosses and adversities, the love of God rendereth a most sufficient countervailing consolation: wherefore, as it is neither loathsome nor tedious to love God, so neither the long thinking, nor discoursing can be noisome or fastidious, craving therefore the sacred gale of the Ghost, I will launch forth aloof from the shore, and sail into the deep.  
It is a most ancient and undoubted truth, that all gifts which God bestowed upon the world, for the universal or particular good of men, proceeded from the inexhausted fountain of his love. For which cause the blinded Philosophers could say that love created this world. For what is love? to wish well to one, to rejoice in his good, to procure his good, to defend him from evil, to communicate unto him his treasures, to make him partaker of his secrets. All these actions, either be love itself, or such effects and fruits as can not be separated from love. Therefore if god freely of his own accord, without any interest for our good, granted us so great a gift, who can doubt but that it springeth from love? Moreover, his intention in giving discovereth sufficiently the ground of his gift: For what cause gave he it? To unite us together with him. And for what end this union? That he seeing himself sealed in us, might have a sufficient and worthy object of his love; and we seeing the same engraven in him for a mutual resemblance, might be inflamed to affect him. For what cause gave he it? To imprint our souls with the life of grace. And why? that he might love us, and we him, for these be the proper effects and fruits of grace. For what cause gave he it? To be a means to obtain life everlasting. And why life everlasting? That there we might with the full power of our hearts exercise that love & charity quae nunquam 
1. Corint. 13.  excidit, which never falleth away, that there the sails of love might swell with the full wind of the holy ghost. Finally, discourse over all those causes we have alleged. you shall find them every one grounded in love. And therefore let it be lawful for me to call this Sacrament a mirror, a map, a flame, a life of love, & interprèt Eucharistia bona gratia, good grace, a singular favour, a superexcellent love. Moreover, whosoever will run over the effects of love, and thereby discover the origen and fountain of this vain of life, he shall find them most lively in this little world of all pure love depainted. The fruits of love be these, union, zeal, ecstasy bountifulness. Four rivers all issuing from one spring: and as this Sacrament, and the incarnation of Christ, of all the wonderful works of God most manifestly declare his love, so it were not amiss to declare the effects oflove in them both, that the resemblance of both might render the matter more plain: yet to avoid prolixity, I will content me with the Eucharist, for by this the other may be conceived: but first of all let us see what we understand by these effects.  
All perfect love requireth a certain 
Vaion.  union in substance, as was declared in the eight cause: but for that amongst men this was unpossible without the destruction of one or both, therefore they procured all these unions, which honesty & purity of love affect, and these are to be of the same judgements and opinions, the same wills, desires, and affections, the same table and diet, the same place and presence, the like garments and attire, and finally, to express one another in all things as near as they can.  
Zeal after two manners proceedeth 
Zeal.  from love. First, zealous friends cannot tolerate any injuries offered to their friends, but procure with greater, or as great diligence to defend them, their credit, goods, life, or what else appertaineth unto them as their own. Secondly, zeal cannot suffer consorts in love, and therefore experience teacheth us, what a grief it is for the husband to have a conceit of a rival.  
Ecstasy likewise abstracteth, or haileth 
Ecstasy.  a lover from himself, and causeth him rather to live there where he loveth, than indeed where he liveth, for the force of love transporteth excessively his mind, cogitations, and affections, from his own affairs, and enforceth him to attend and procure whatsoever concerneth his friend: sometimes also it leadeth the soul so far, that it is almost abstracted from the body, as divers saints were ravished so with the love of God, that they lived many days in profound contemplation, feeding upon the food of life, not taking any corporal sustenance.  
Bountifulness waiteth upon love, as a most 
Bountifulness  faithful servant, for friends cannot but communicate their goods one with another, who before by friendship had communicated their hearts, & therefore they present one another with gifts, as signs of that good will they carry in their minds, and to remonstrate unto them, that as they have taken possession of their hearts, so also they may command them in their goods, for amicorum omnia sunt communia, among friends all things are common, and he that hath given the greater, will not stick to impart the lesser: these effects I have set down cursorily, because the exact treatise requireth a whole book, only to show how in this sacrament God shows them al.   

That in the sacred Eucharist God effecteth all those unions which proceed from love. Ca 3  
AS I said before considering the admirable love that God hath declared, by delivering this sacrament to the world, that I was calmed in the Ocean sea, in the which similitude if we persist, I think I shall be able in part, to unfold the union in substance, betwixt Christ and our souls, in the blessed Eucharist: for as the Ocean sea surcharged with an infinite multitude of waters, dischargeth itself in the Mediterranean and red seas, for the benefit of the inhabitants of Europe, Africa, and Asia, not dividing itself from them, but rather, by their means becometh united to those coasts whereon they border, and the wombs wherein they lie: by which means the treasures of the one may be transported to the other, and the inhabitants of the vast Ocean may have free passage into the red and Mediterranean.  
Even so the endless goodness of God swelling inwardly with an immensive love, dischargeth himself in these two seas of love, the red by the incarnation of Christ, & the Mediterranean by the institution of this sacrament: yet the main Ocean of his divinity remaineth united to his humanity, and thereby bordereth upon those souls whom he bathed with his blood, and is conjoined with the breasts of them who receive into them this Mediterane sea, by which union, the Citizens of heaven may pass freely among the colonies of the earth: therefore as Christ's divinity was substantially united to his humanity, even so his divinity and humanity are united in this blessed sacrament to their bodies & souls who feed at this table: and as from his divinity proceeded all those graces & favours wherewith that sacred humanity was spiritually anointed, even so from his humanity linked with his divinity issue all those sweet virtues & graces for the which this blessed bread was ordained. And therefore, as betwixt the sacred humatie of Christ and his divinity, there was a most divine, reciprocate, ardent and continual love: even so betwixt our souls & Christ, there should rise a mutual flame, if we fail not, he cannot be defectuous. And as that sacred humanity (like the needle touched with the adamant looketh ever towards the pole star) was always directed by his divinity: even so ought we in all our actions to square our intentions according as our Saviour teacheth us, whom we hold united in this sacrament: because he was given to us as our master, our doctor, and teacher.  
Much more might be said of this substantial union, but because it hath been partly touched before, partly, because I intent not here to deliver all I think may be said, but only to touch some few points or superficial heads, leaving the rest unto the prudent and discreet Readers of godly meditations. As for all other unions which are rooted in this conjunction of our souls and bodies with Christ, briefly they may be declared. For by this 
Union of conceitswith Christ effected by the Eucharist,  Sacrament we come to participate many of these conceits which here GOD revealeth, and maketh us partakers of, that were most dark and hidden from nature: because the very mystery itself openeth the eyes of our understanding, to wade deeper into the secrets of nature, than ever philosophy could have induced us; as that a substance can be wholly spoiled of his accidents, that the accidents can exist without the substance, that a natural body can consist entirely without extension or circumscription of place: finally, all these 20. difficulties, which before were proposed to this purpose may be inserted. Moreover, here our minds are illustrated, with the divine beams which issue out of Christ's humanity, as in the 34. cause hath been delivered. And then our judgements are right and true, when they come to be conformable to the rule of all true knowledge, that is, the infinite wisdom of God, the which we attain to by knowing God himself: for in him, & by him, we shall come to perfect knowledge, the which this sacrament affordeth & cognoverunt eum in fractione panis, & they knew him in the breaking of bread: for 
Luke 24.  which cause the wisdom of God invited all those that would be wise, to come and drink of her wine she had mingled in this sacrament. Besides, our Saviour here 
Proverb. 9  submits himself to the judgement of men, for he maketh them the surveyors of themselves, Probet seipsumhomo, & sic de pane illo 
1. Cor. 11.  edat & de chalice bibat: qui enim manducat & bibit indignè judicium sibi manducat & bibit, non deiudicans corpus dominum, let a man prove himself, and so let him eat of that bread, and drink of the chalice: for he that eateth and drinketh unworthily, eateth and drinketh judgement to himself, not discerning the body of our Lord. If they judge worthily, he entereth, if unworthily, contents himself to accept their perverse sentence, as he was content to tolerate the unjust judgement of Pilate. Therefore the mystery itself, the effects theròf, the use and practise, shows that God pretended an union of conceits in this Sacrament. The union of will & affection we see most 
Union of affection.  manifestly here effected: god loveth himself infinitely for his own native goodness, and here he giveth us the life of grace and charity, to h●lpe, to animate, to enable us to loan him. God commandeth us to call in remembrance his death & passion, and here good souls afflict their souls with internal grief and compassion. God intended to give us this mystery for a perpetual sacrifice to be offered unto him: and here the religious christians confirm their wills with his, and daily offer it.  
When I think of the union of friends, 
Union in company.  who eat at one table, what joy and mirth they conceive in such imperfect refections and transitory societies, and confer them with this sacred banquet, it seemeth no otherwise than to compare a painted dish of meat with one that is real & substantial, because here all that eat, feed of the very same, they receive joys of the soul: but especially to our purpose those that communicate at this table, eat of the same dish Christ ate on himself, for he did eat this food we feed upon: and thus he was verè commensalis: And beside, he is the meat itself, that never was yet seen in the world.  
The union of presence and place our 
Union in presence,  Saviour knew well concerned friendship and love: therefore, as one that went into foreign countries, he thought it not convenient only to leave a ring, a bare memory, but he included himself in this ring of bread, he made himself the diamond, and so did depart in external shape and form, but not in substance. Besides, what nearer union of place can there be then in one breast, which is the dearest & presentest place that any man can desire: the which that Lady well declared, who after her husband's death, for extremity of love, could not permit his heart which had loved her so entirely, to be buried in any other place, then in her own breast, & for that effect she dried it to powder, and so entombed it in the dearest, presentest, and chiefest place she had, that was her own breast, the nearest room adjoining to her heart. What other union affecteth love, which here we see not effected? for attire here is no diversity, since 
divers other unions.  one seat serveth both, & Christ entering the body of a beggar, is clothed with rags, and harbouring under the heart of a king, is appareled with scarlet & purple? What other union can we desire? a society of Soldiers in wars, lo here Christ and we be made commilitones, both fight against our spiritual enemies, as in the eleventh cause was delivered: therefore, if those wicked complices of Catiline, before they attempt their treachery against Caesar, drunk all of one cup of their own blood, to make them more bold and linked together, and it prevailed so much, that they all lost their lives before they failed or fainted to effectuate their conspiracy: how may we not be accounted cowards and dastards if we fly away, if we faint in battle, if we leave Christ, and run to serve his enemies, since we have promised fidelity, and he with his blood hath enrolled our names in no better table than our own hearts? Since we have both drunk the blood of God, what other union can we think of? Saint Paul said children communicated in 
Hebr. ●.  flesh, and therefore to be like them he participated the same: but here we may say, because children did eat flesh, blood, bread, and wine, therefore he took the forms of them all. By this it appeareth how this sacrament may be called communion, since it causeth so many unions in substance, in secrets, in opinions, in affections, in desires, in diet, in place, in attire, in war, in resemblance of natural inclination.   

That God showed the second effect of love in the Encharist, that is, zeal. Chap. 4.  
NAture hath printed in the heart of every sensible creature, of most necesfary instinct for their preservation, that is, not only to love themselves in procuring good, but also in avoiding those evils which may impeach their health or conve nient being: ye a she hath lent them armour to defend themselves, & to impugn their adversaries. Amity the cousin germane, or rather, brother of this natural inclination, in like sort affecteth, not only the good of the beloved, but also protecteth & defendeth them, invading those, who either molest or injury his friends: this we see most manifestly in beasts, who for love of their yongones' attempt extreme perils, esteem no dangers, invade their enemies, fight till death. The like we may prove in kinsmen, who esteem all injuries offered their allies to redound to their ignomy, and therefore by the law of amity they endeavour to protect them. Yea our saviour Christ touched with this zeal (for so the scripture 
john. 2  calleth this effect of love) seeing the temple of his father ordained for prayer & sacrifice, by the sacrilegious jews profaned with theft and merchandise, moved with indignation against them, regarding neither the gall of their phrases, the malice of the Scribes, nor the greedy minds of the Merchants, but presently cast them out of the temple, such was his zeal of his father's glory, that he could not tolerate to see him dishonoured, where he ought to have been worshipped. The like zeal if no greater, boiled in that sacred breast when he instituted this sacament: for although he eternaly did foresee, that most sacrile giously this sacred food of Angels should be blasphemed by infidels, trodden under foot by heretics, mangled and crucified by jews, harboured in most ugly and polluted souls, by wicked christians, yet for the zeal of those good catholics he knew were devoutly & religiously to receive him, weighed nothing, injuries, blasphemies, dishonours, treading or trampling, cutting, slicing, burning, or baking, so that he might unite his elected unto him, endue their souls with grace, bring them to the joys of heaven. O zeal of all zeals, O love of all loves, most worthy of God, to permit himself to be trodden under the fee● of wicked sinners, to exalt his faithful to fellows of angels. O holy David, thou thoughtst man was greatly extolled, because that God had laid under his feet Oues & boves & pecora, Sheep, & oxen, and beasts of the field: but what wouldst thou have said, if thou hadst seen Christ in an host, and for thy love permit an heretic, to tread him under his feet, but 
Psal. ●.  Magnus Dominus, & laudibus nimis, magnitudinis eius non est finis, our Lord is great, & most worthy of praise, and there is no end of his greatness. O that we could imitate in part this zeal of Christ, and by gratitude acknowledge this singular benefit. Ah who would moon imprisonment, for the zeal of confessing that faith which he appointed? Who would be grieved with fetters, stinch, gross fare, hard beds, restraint of liberty, loss of life, to glorify him who is so zealous of our eternal glory? Ah deer christian, imagine to see the jews or heretics pricking this sacred, angelical, and divine host, with pings and knives, in contempt of Christ & his religion, & all for thy cause, for that he instituted this sacrament for thee, to receive & determine whatsoever should befall, to remain so long as those forms retain their nature & force: would not such an horrible spectacle on one side make thee tremble, and on tother side, the patience and love of Christ dissolve thy heart, into a main of tears? yet too often such cases have fallen, and many in England God knows, have been present at such terrible tragedies, god pardon the actors. Moreover this sacrament was instituted for many effects, the which all argue the zeal of the institutor, for he did not only ordain it as a meat or a conduct of grace, to confer many celestial favours unto us, but also as medicine to remove many evils from us, for doth not this preservative from prison diminish the flames of concupiscence? doth not this fountain of light expel the clouds of ignorance? doth not this life of grace abolish the death of sin? doth not the heat of this boiling blood, revive the remissness and coldness of our charity? all these evils, and more, our zealous Saviour did well foresee and provide for, in the institution of the Eucharist. The second sort of zeal (which permitteth no consorts in amity, that prejudicate the full scope & ample possession of the heart) as pregnantly appeareth in this sacrament as the first, because he that cometh hither unprepared, not so disposed as this Table requireth, eateth his judgement. For what reason? 
1. Corint. ●  because he divideth his love, for in every transgression of God's commandment, the sinner preferreth the love of the creature before the Creator, and consequently, violateth that fidelity the spouse ought to the spouse of her soul, by making the creatures rivals with God, the which injury GOD will not tolerate, for he intendeth to be beloved wholly, and entirely, and will have no love preferred, nor equal to his. The Devil would be content to have half our love, because, by theft he stealeth that belongeth not unto him, but God, who is our Father, will have it whole: as those two women which sued in contention for one 
●. Reg. 3.  child before Solomon, the true mother would have all or none, the false mother was contented with half, Nec mihi, nec tibi, sed dividatur, Neither to me, nor to thee, but let it be divided, said she that would have deprived the true mother of her right. Likewise Pharaoh was at last well contented that the children of Israel should departed out of Egypt, but 
Exod. 10.  he would they should leave behind them their herds of cattle and flocks of sheep: so the devil would juggle those souls he cannot draw to heresy or atheism, with bestly delights & sensualities, that thereby he might dismember their hearts, & divide them with God. But what said Moses? we will go all, men, women & children, cattle, sheep, there shall not remain so much as the hoof of a beast in Egypt: So ought good souls to say, who prepare themselves devoutly to receive this bread of life, we will offer ourselves wholly to God, body & soul, wits and wills, all we know and all we can, there shall no part of us be left unconsecrated unto him. And indeed let us really, and with sound judgement consider without any particular inordinate affection: if my Saviour give me himself wholly in his person, his soul & body by most entire & perfect love, alas why should I divide my affection from him? why should I not sacrifice myself wholly to him, who doth sacrifice himself here wholly for me? since I know certainly my love can never be perfect except it be consummated in him. Besides, what an extreme injury do I offer him, to prefer any before, or make equal with him? is not this to play the part of the jews, who refused Christ 
Matth. 27. Mark. 25  & demanded Barabas? is not this to spoil God of his regal crown and dignity, and set it upon the head of a miserable creature? For if God, be God, than he must be loved as God, and above all, and all for him, because so eminent a majesty, the title of creation, conservation, redemption, justification, and glorification, exact it of us.   

That God in this sacrament showeth a certain ecstasy of love, which is the third effect. Ca 4  
THe learned divines following that notable saying of Saint Dio: Areopagita, Deus passus est extastim prae amore, God suffered ecstasy (in his passion especially) for love, conclude that in very deed our saviour Christ was after a certain manner abstracted from himself for love, the which although it seemeth something harsh, and hard to be admitted, yet in very deed the effects were such, that he seemed, for love, to have forgotten himself, his majesty, and glory, to remember us, for so saint Paul insinnuateth in these 
Phil. 2.  words: exinnanivit semetipsum, formam servi accipiens: he exinnanited himself, taking the form of a servant. What is this exinnanition but an ecstasy, an abstraction from his glory, majesty, and highness? he made himself mortal, passable, little, subject to hunger, thirst, heat and cold, labour, sweat, and weariness: who was immortal, impassable, immensive, who feedeth the birds of the air, the fishes of the sea, the beasts of the land, the lilies of the field, the angels in heaven: he lieth in a manger hungry and cold: and he of whom was principally said, non accedet 
Psal. ●.  ad te malum, & flagellum non appropinquabit tabernaculo tuo, No evil shall come neero thee, nor no scourge approach to thy tabernacle, ravished out of himself for love was made vir dolorum, a man of griefs 
Isa. 53.  suffering so many and so horrible pains, that no mortal man can tell whether he showed more love in suffering for us, or in glorifying of us. But let us now survey the ecstasy he fell into, by instituting this sacrament, if it was an ecstasy to evacuat himself in show of deity, by taking the form of a man. What, doth he not suffer a greater ecstasy here, by taking the form of bread? for there he took the shape of a reasonable creature, but here he beareth a show of an insensible substance. S. Paul speaking of his ecstasy, affirmed that 
〈◊〉 2.  Christ lived in him, Vivo ego, non iam ego, vivit vero in me Christus, I live, now not I: 
〈◊〉 ●.  but Christ liveth in me. If Christ lived not himself, but in S. Paul, and other faithful of his church (of whom he spoke as of himself, Saul, Saul, cur me persequeris, Saul, Saul, why persecutest thou me?) through the force of love and affection (Que potius vivit ubi amat, quam ubi animat which more truly liveth where it loveth, and not where it liveth) how much more truly may hesay who clasps Christ in his breast in this sacred Eucharist, Vivo ego, iam non ego, vivit vero in me Christus, I live, now not I, but Christ liveth in me? And let any reasonable man judge if Christ here seem not to put off, and unapparell himself of his majesty and glory, permitting himself to be closed under a husk of bread at the Priests will, staying days and nights attending in the tabernacle to receive our supplications, permitting infidels and heretics to abuse, and sacrilegiously to handle him entering into poisoned souls, beggarly lodgings, and all indecent places that either malice or infidelity can invent: yea in some sort the ecstasy here surpasseth the ecstasy of Christ in his passion, for although there he suffered, and here is impassable, yet there he showed himself by words, he answered for himself, he reprehended and argued them that offered injuries, those blasphemies were for a small time, and those dishonours not so many: but here he never moveth, the blasphemies are innumerable, they have continued in all ages. And therefore, when Moses and Elias talked with Christ in his transfiguration. De excessu 
Luke 9  quem passurus erat in jerusalem, of his decease that he should accomplish in jerusalem, that they might well have talked of this Sacrament, as I doubt not but they did, because, in very truth, both excesses of love are admirable, and in mine opinion, Habent se sicut excedens & excessum, have relation the one to the other, as the exceeding and the exceeded.   

That God in the Eucharist showeth his benevolence, the fourth effect of love. Cham 6.  
As the hearts of men lie hidden from their eyes in the centres of their bodies, & the roots of trees under the earth, in such sort, as in themselves we can not view their natures and qualities, yet nature hath taught us certain ways how to discover them, the heart by motions, colour, and pulse, the root by the stem, branches, leaves, and fruit: even so, love harbouring in the bosom of the heart, cannot be perfectly discerned of mortal men (who wade into the depth of secrets by senses) in itself, but by some colours, the pulse, the fruit, some external sign, and of all other, commonly it is declared by benevolence, bestowing of gifts, conferring of benefits. So as S. john intending 
job. 3.  to make manifest unto us, the exceeding love of God, touched this pulse, showed this fruit, Sic deus dilexit mundum, ut filium suum unigenitum daret, So GOD loved the world that he gave his only begotten son. And Christ himself declaring the love of Mary Magdalen showed the external benevolence and fruits 
Luke 7.  of her affection by anointing him with oil, by bathing his feet with tears, by drying them with her hair, and thereupon inferred this comfortable illation, Remittuntur ei peccata multa, quoniam dilexit multum Many sins are forgiven her, because she hath loved much: All faithful chrisstians that eat this fruit of life may easily perceive the root from whence it drew so sweet a substance to be the abyss of the love of God. Yea I know not by what means there resteth imprinted in our minds a certain sent of love. When we call to memory this blessed sacrament, it seemeth to smell of the heavenly Orchards of paradise which breath no other air than the love of the holy Ghost, for I think there is none so simple that at the first prospect of his conceit when he considereth this gift presently imagines not, that it proceedeth from love, and most truly might say, sic Deus. so God beloved 
John ●.  the world that he gave his son, that all those that did eat him, should not perish but have life everlasting. Yea, while I wade a little deeper in this matter, I know not how, but it seemeth to me, the three persons in trinity contend which of them should show more excess of love by excess of benefits: not that there can be any emulation or dissension among those infinite lovers and beloved, but that the effects be so wondered & exceeding, that we know not which to prefer. To the father we ascribe power, to the son wisdom, to the holy ghost goodness, because the father was produced by none, the son sprung by understanding, the holy ghost issued by love. To the father's omnipotency we attribute creation, to the sons wisdom redemption, to the spirits goodness, justification. Now let all divines set their heads together, yet they cannot decide which of these benefits ought most to be prized: nevertheless (in my judgement) I take our redemption to surpass the others, because in creation God gave us the natural life of our bodies and souls with this world, and all the furniture thereof for our use and domonion. In justification he imparteth the supernatural life of grace, with sundry virtues, gifts, and favours thereupon attending: but in our redemption he gave us the life of God, which exceedeth the others so far as God exceedeth man. And in this sacrament his person, life, soul, and body, and therefore well may we extol this gift, seeing God so extolled it before us, and say, Quid bonum, & quid pulcrum eius nisi frumentum 
zach. 9  electorum & unium, germinans virgins. What of his is good? and what of his is beautiful, but the wheat of his elected, and wine that springeth virgins? for indeed it is either the chiefest or next to the chiefest. Much more might be entreated here of this effect, by expounding all the circumstances of this gift, who giveth it, what is given, with what effect it is given, to what end, with what cost, how dear to the giver; but because partly they were handled before in the three & twentieth cause, of God's liberality, showed in the institution thereof, partly because I mean to touch it a little beneath, partly for that all the causes we have alleged are particular benefits that God bestows upon us in this precious gift; for these reasons I will omit much that might be said, concluding only, that as great as God is, so great is his gift, and as great as is his gift, so great the love from whence it proceedeth, and as great love the gift itself requireth of us, if we were able to afford it, but since we cannot answer one for thousands, let us confess our defects, open to him our desires, and require our saviour whom we receive, to supply our wants.   

That God showeth all diversities of love in this Sacrament. Cham 7.  
Our loving Saviour was not contented to unfold unto us the excess of his love, and the effects thereof in this Sacrament of love, but also he hath vouchsafed to express all the diversities and sorts of love. The which I find among Divines and moral Philosophers to be in number four. The first is, a love of account or 
1 Amor appretiatiws. A prising love.  price, for we are prepared by it to prefer our friend before our goods, our fame, our own dangers or life. The next may be called love of fervour or vehemency, 
2 Amor intentious, An intensive love.  as we see youngmen more vehemently love their companions than they do either father or mother, nevertheless they had rather their friend should die, than father or mother, if it were left to their election, because they love their parents after a deeper rate than their companions. the 
3 Amor exten●iuus, An extensive love.  other they term extensive, diffused, or a love common to many, as the love of a king towards his subjects, a bishop toward his flock, a father to a multitude of children. The last and easiest to be discovered, is a certain familiar and tender love, 
4 Amor familiaris, A familiar love.  as mothers bear to their infants, to whom they show more signs of affection than to the elder, howbeit they prise the elder much more than their younglings. It was most convenient, that God instituting a Sacrament, proceeding from an abyss of love, and ordained to move men to love, should comprehend in it all sorts of love: for if that Manna had all forts of tastes to delight the tongue, surelyreason required that this heavenly food should contain 
Sap. 16.  all sorts of love to delight the will, the which most plainly shall appear by the next discourses.   

That God showeth a prising love in the Eucharist. Cham 8.  
Certain unlearned Philosophers considering the subordination of all creatures in this world to man, the heavens, the sun, moon, stars, elements, stones, mettelles, minerals, fishes, beasts, fowls, with all that belongeth to every one, in fitting and serving him to some purpose: & beside, thinking their gods had no other felicity than the rolling of the heavenly spheres and disposition of this inferior world, concluded that the gods were made for men: and in very deed, if their principle had been true, no man could have denied their ilation. But what would they have inferred if they had seen christians eat their God? Questionless they might much more evidently have confirmed their opinion. For when I thoroughly consider with myself that god could die for man: and besides, would give himself to him for meat, me thinks if I had no other matter to meditate upon all my life, this would serve men, by weighing the weakness, miseries, and infirmities of men: and after, comparing them with the perfections of God: and then to see that God would make such an account of man, that he would debase himself almost to nothing for his love. This I say might cause the Seraphins to veil their eyes for wonder, and mortal men to be ravished with admiration. If a friend do spend but his goods for his friend, so that of a rich man he become a beggar, who would not think this love exceeding? Or how few examples can we find of such amity, although the occasion be offered very often? But how few will stain their credit, almost with a mere suspicion to favour their friends in any cause of great importance? But how much less offer, and effectually give their blood for love of their friend? O blessed Saviour thou art the only true friend, who if all forsake us, will receive us, and not only impart us thy goods, but thy honour likewise, and blood to eat. If there were a father, who so affected his son, that he could spare no cost to help him to recover his health, & for that end bestowed half a score such cordials as 
Plutare. i● Auton. Plin. libr. 9 c. 25.  Cleopatra the Queen of Egypt eat one after her supper (dissolving a pearl she had for a pendent with vinegar which was valued at 30000. pounds,) there is no man but he would judge he prized extremely his sons life. Yet what have pearls to be compared with this Sacrament? if God should convey all the mass of this world, all the gold and silver, all stones and jewels, all creatures living, men and Angels, into a one bit (as no wise man can deny it to be possible) and would present this to thee, and say, lo, I give thee all this to love me: would not all men judge that god prized thy love exceedingly? for which he offereth so great a prize? and all this he performeth in this sacrament, & by thousands more. For all that is visible or invisible in this world and ten thousand worlds more, our blessed Christ the second person in Trinity, which hear God freely bestoweth upon us in most noble and eminent manner, comprehendeth. And what demandeth he in recompense but Fili prebe mihi cor tuum, quia amore langueo? 
Proverb. 23. Cantic. 5.  Son, give me thy heart, for I languish with love. Finally, muse & meditate with thyself night and day, and thou shalt not be able to imagine how God could have declared more apertly the account he maketh of every one, then by imparting unto us this sacrament, for all the treasures in heaven and earth are herein contained. By this plainly appeareth the disloyalty, ingratitude, and base minds of too too many in England, who in their hearts know and approve the catholic Religion, and yet for fear of losing their worldly pelf, for some inordinate affection to their family, for some desire to enjoy the pleasures of the world, they most cowardly and vildly deny their God, by making profession externaly of a false religion. In what case will they be when they shall appear before the tribunal seat of Christ, who most justly may condemn them, and infallibly will condemn them for preferring a little trash before so precious a treasure, and selling their hearts to the world for three miserable mites, and denying it to him for infinite millions?   

That God showeth in the Fucharist a most intensive love. Chap. 9  
THe vehement love of God in the institution of this sacrament, our saviour well declared, before he came to deliver unto his Apostles authority to spread this heavenly fire about the world, in saying: Desiderio desideravi hoc pascha manducare vobiscum, 
Luke 22.  antequam patier, With a desire I have desired, that is, according to the Hebrew phrase, most vehemently I have desired, as one should say, after my desire, yet still I desire, (I can have no end of desiring) to eat this pasche with you before I suffer. Sweet saviour, hast not thou for 3. years before eaten it with them, & why desire est thou now so earnestly to eat it? Ah he aimed at this pasce, this sacrifice figured by that tipical lamb, the which neither he, nor they had eaten before. The like affection Saint john declareth 
〈◊〉 13.  and confirmeth, by saying he loved them unto the very end, that is, most vehemently, as Chrisost. and Euthin. interpret. And without doubt, if he came like a giant running a race from heaven to earth, 
Psal. 18.  for desire to unite his person with our nature in his incarnation, he will post it to join both person and nature with our souls in the Eucharist, as the spouse said in the Canticles: Ecce dilectus meus venit 
Canic. 2.  suliens per montes transiliens colles: Lo, my love cometh, descending from mountains, and running over hills, because the incarnation here taketh a most complete effect, by the real application of Christ's body to ours. But for that (as Aristotle saith, and experience teacheth) love delighteth not so much in general, as when it is minced in particular, every condition and quality being considered, therefore let us weigh the favour & vehemency of the love of God, the conditions, properties and prerogatives, all which S. john in his revelation had opened in a vision of Christ, 
Apoc. 1.  which appeared unto him, and after a corporal form depainted, that afterwards of all posterity they might be better perceived: he saw one like the son of man appareled with a long rob, girded to the breast with a girdle of gold, his hair was white like will or snow, his eyes like a flame of fire, his feet like brass glowing in the furnace, his voice like the voice of many waters, he carried in his hand seven stars, & out of his mouth issued a two edged sword, & his face was shining like the sun in his virtue. All these dark mysteries signify the universal love & providence of Christ towards his church, & therefore this sacrament being one of the most principal signs of his love towards his church, they ought to be verified in it more ovidently than any other: the long rob signifies the Priesthood of Christ, for such a garment as here is mentioned did properly belong unto highpriestes, for thissacrament was instituted by Christ as our high Priest, and Pastor of our souls, to whom it did appertain to provide pasture for his flock. This rob was girded to his breast with a girdle of Gold, to signify that whatsoever he ordained or executed as high Priest was commanded unto him by the eternal decree of the holy Trinity: For most certain it is, that all ceremonies sacraments, laws, or statutes our Saviour ordained as man, for his Church, were ordained first in the supreme consistory of those sacred and individed persons: therefore the functions of his priesthood were girded with the precepts of God and restrained to certain limits and bonds, for which cause he said: Descendi de caelo, non 
John 6  ut faciam voluntatem meam, sed eius qui misit me, I descended from heaven, not to do mine own will, but the will of him that sent me. This girdle was of gold, because whatsoever God commanded, or Christ as man observed, proceeded from golden love and charity, and our saviour executed them with the purest love of his heart: and therefore he said, In capite libri 
Psal. 39  scriptum est de me ut facerem voluntatem tuam Deus, meus volui & legem tuam in medio cordis mei, In the head of the book it is written of me, that I may do thy will: O my God I will, and thy law in the midst of my heart: which words S. Paul apply 
〈◊〉 10  to our saviour Christ. Let us now consider with what fervour or vehemency of love did he institute this sacrament: and because Christ loved us both as God and man, eternally in heaven by his divinity, and in time, in earth by his humanity: therefore let us first admire that which is divine, and then that is deified, twelve conditions or properties of our saviours divine love I find veiled under these mysteries revealed to Saint john, first Antiquity, second, Purity, third, Vehemency, fourth, Fecundity, fift, efficacy, sixth, Constancy, seventh, Light, eight, Delight, ninth, Majesty, tenth, Glory, eleventh, Liberty, twelfth, justice, all which I mean briefly to run over.  

First, Antiquity.  
THose snowy rocks and hoary hairs describe unto us the antiquity of Christ's love, the which quality, the scripture commended in amity, comparing old friends to old wine, and late friends to new wine, the which is both unwholesome for health, and mingled with many indigested dregs, neither must we imagine, that this venerable bush preiudicateth the vigour of love, or argue the decay in affection, as it doth in nature, for legs of brass declare the force, & fiery eyes the greenness of youth and fervour. But how ancient is the love of Christ, wherewith he iustituted this sacrament? began it when he was incarnated? no, before when he created the world, yet more ancient: millions of imaginary years conceived in that abyss of unlimited time before the creation of the world: yet more elder, how old finally? as old as God in that same point and moment of eternity, when the second person in Trinity issued from the breast of his eternal father, in that same moment he resolved himself to take flesh and deliver it to his Church, in this venerable sacrament: Elegit nos in 
Ephes. 1.  ipso ante constitutionem seculi, He chose us in him before the constitution of the world, in which election, he provided all means, both general & particular for his elected, to bring them to that glorious end. Moreover by the infinite comprehension of his divine wisdom, he knew all those in particular, who were to receive the benefit thereof. And beside, that there was an infinite multitude whom he might have created if it had pleased him, who would have profited him more, glorified him more, used this sacrament better than those that he created would do: he did foresee also how many were to receive it to their perdition, how many to abuse it to their damnation, how many to blaspheme it to their eternal ruin: and for all this, his love was so great, he determined to give himself wholly to all, for the general love he bore to all, and in particular, to his elected. O what a comfort and consolation this point well digested, will minister to all good souls, who devoutly participate this blessed food, when they consider that God himself had them present in particular before him, in the moment of his eternity, & did see most distinctly, and provide most infallibly for them, to eat this heavenvly Eucharist, every time that in particular 
Luke 12  they did communicate: for if a hair fall not from their heads without his care and providence, much less this angelical food falleth from heaven into their hearts. But what confusion may it be to us, when we make reflection upon our selnes, to call to mind, how green our love is to God, no blossoms amppeare, it scares as yet is budded. Alas our hatred and iniquity is grayer headed then our love and amity: for first we began to hate him, then to love him, to proclaim open wars, then to sue for friendship, and in the very first instant we came into this world, we stood at defiance with him that made the world, Ecce in, iniquitatibus conceptus 
Psal. ●50.  sum, & in peccatis concepit me matter mea: Lo, in iniquity I am conceived, and my mother conceived me in sin, said one of God's canonised Prophets, and therefore we may well be compared to Vipers, who break their mother's side, and rend her in pieces before they be hatched. Is this the first fruits of our life, to repay the benefit of our being with despite? Ah pereat dies in qua natus sum, Let the day 
Io● 1  perish wherein I was borne, cursed be that day I was conceived, to be an enemy to my God, O that it were not to be numbered among the days of the year. But 
Matth. 20.  what remedy now? we have all been Gods ancient enemies, let us now begin to be his friends, and since we come in the last hour, let us recompense with fervour, that we lost with linger, and alwaiescrie in our hearts, Heu bonitas, antiqua sero te delexi, O old goodness, too late I have loved thee, and for this ancient love to God the father, which we receive in this sacrament, in recompense of our long stay and imperfection.   

Second, Purity.  
THe eyes of Christ as clear as Crystal, and as fiery as a flame, represent unto us two conditions of his love, the clearness, his purity, and the flame his fervour: this purity of Christ's love declared the spouse in the Canticles, comparing his eyes to Doves washed with milk. It was not sufficient to resemble them to milk-white Doves, but beside, to signify more purity, to Doves washed with milk: Quae lact sunt lotae, which 
Cantie. 5●  are washed with milk. That gold we call pure which hath no other base metal intermingled, that water we think pure that is not stained with mud, that Wine we say is pure that is not allayed with water, that love in like manner we account pure, which is not affected with any proper interest or commodity, for if we discover one that professeth friendship, who wholly or principally aimeth at his own gain and lucre, rather than our good will and benefit, we had rather have his room than his company, because his love is impure, and really he seeketh more himself than his friend. In this blessed Eucharist, what interest can God pretend? to forgive us our daily offences, to nourish our souls, to be united to him, to instruct us in faith, to confirm our hope, to increase our charity, to deificate us, to give us a taste of heaven even in this life: if these be his gains, I must confess that he intendeth interest: but if all these be our good, without any Interest of his, well we may call his love most pure and unspotted. But some will say God is glorified by this Sacrament, all the world admireth his goodness, praiseth his bounty, are thereby moved to love and serve him, But what gaineth he by all this? was not he as fully glorified before the world was made, in himself, as after ward? Yes doubtless, or else he had not been completely perfit, and consequently, not God. And therefore, when we have done what we can to him, we are unprofitable, although we be bound to perform all he commandeth or exacteth of us. Moreover, all that we do to glorify him, is our good, and a cause why he will glorify us, therefore if he intent his glory therein, he violateth no law of amity, for that we should love and honour him as our chief good.  
As pure as God's love is, yet from our hearts scarce can he distill one drop of purity: for such is the best love of all, that it carrieth some sent of our imperfections: not unlike the water which in a Limbeck we see distilled, that never ascendeth pure, but always tainted with the filthy smell of a corrupted vessel, wherein the herbs are baked: even so our affections ascend in the sight of God for most part, infected with some inordinate passion, some drop of sensuality, some smoke of vain complacence, some dross of proper interest, Ah Domine, imperfectum meum viderunt oculi tui, O Lord, thy eyes have seen mine imperfections, Psalm a hundred thirty eight: those eyes so pure washed with Milk, more clear than crystal, I know loath to look into this muddy fen of my unperfect soul, their seat is upon the margins of flowing floods of love, thy father and the holy ghost: and above the little crystal rivers of celestial spirits, who purely love thee, and for thy glory serve thee. How then will they vouchsafe to look upon such darkness, accustomed to behold such brightness? how can they but abhor the marches of death, whose proper objects are the fountain of life?   

Third, Vehemency.  
IF eyes be seats of passions, windows of affections, quivers of love darts, rivers joined with the fountain of the heart, it is no marvel if Christ, intending to declare to S. john, the force and favour of his love, appeared like eyes burning like a flame: because the fire that possessed his heart, could not be contained, but required some vent. If the eyes of our bodies had put on the garments of immortality, by which all senses are quikned, and new abilities added, we might read in the eyes of Christ inhabiting this Sacrament, as in living books and maps of grace, the vehement love which moved his divinity to institute this sacred Eucharist: but since we cannot with the eyes of our souls behold his deity, nor with the eyes of our bodies view his humanity, let it be lawful for us to argue his love by natural and moral reason: the which teacheth that we must search the causes by effects, principles by operations, and according to the qualities and degrees of perfections in these, infer the natures & degrees of perfection in them. The experience is manifest in lukewarm water, in boiling water, and in a gloing iron, all which participate heat: but because we perceive that one heateth more vehemently than another, we do conclude, that they all are hot, yet exceeding one another in degree of heat. Most true it is, that all supernatural gifts which proceed from God, and are imparted to men, issue from an infinite power, wisdom, and goodness, because they cannot be effected but by God: yet this consisteth rather in the manner of their production, then in their substance or degree of perfection: as for example, Christ changed water into 
john 2.  wine in the marriage, the manner of working this miacle in an instant with a word, without the help or concourse of any other cause, required infinite power: yet because the substance of wine, the degree and perfection of wine, was limited and contained within the bounds of a special creature, therefore it required no infinity of cause or principle, and therefore we see a vine can produce wine: But if God could create an angel of infinite virtue, perfection, or grace, then, not only the manner, but also the substance would exact the infinite power of God. By this discourse we may plainly conceive, that this gift which GOD hath bestowed upon us, requireth, not only infinite power in the manner of producing it under the rinds of bread and wine, but also in the very degree and perfection: and consequently, being a gift, proceedeth from no limitred, but infinite love in degree and perfection, because, the effects being infinite in degree, argueth a principle in like proportion, and therefore we may well conclude, that this gift and Gods love weighed both in a balance have not one dram of difference. What love can equal this? what greater excess could God show? Nam infinitum est, ultra quod non est accipere. A thing infinite, is that that receiveth nothing beyond it. If all the loves in the world, how ardent, how fervent, how vehement soever, were compared with this, they would appear as little sparks, in respect of the vast ocean fire that rouleth under the moon. But if we add here unto the value of this love, the dignity and worth, the vehemency thereof would better appear. For as one drop of Christ's blood in this sacrifice aught more to be prized then millions of worlds, even so one grain of this love ought to be preferred before all the loves that ever were, are, or shallbe. For which cause our Saviour said once, Qui amat patrem vel 
Mat●h. 1●. Luke 14.  matrem plus me, non est me dignus, He that loveth father or mother more than me, is not worthy of me, that is, he deserveth to lose an infinite good, an endless love, that preferreth a base and limited love before mine: and for the same cause he is worthy of eternal hatred who so little accounteth such excess of friendship.   

Fourth, Fecundity.  
BY glances of eyes and words of mounth the heart exalteth the vapours of affections; And therefore our Saviour with eyes like fire, and voice like the sound of many waters, discovered to saint john the conditions of his love, by the flame of his eyes, the vehemency, by the noise of his voice, the fecundity: for as the water which falleth from heaven rendeteth the earth fertile and abundant with flowers and fruit, even so this sacrament embrothereth the soil of our souls with the flowers of virtue, and leadeth them with the fruits of good works. Mark saith S. Cyprian, what they do, and consider what 
Cip●ia●us De coena Domini.  they do speak, who hungering and thirsting after righteousness, are satiated (he meaneth with the Eucharist) what a holy odour that fullness breatheth, good works, decent manners, chaste effects, quiet senses, that internal sincerity spreadeth abroad. But who ever saw water that restoreth dead trees to life? the Eucharist restoreth, and therefore it is called panis vitae, the bread of life. What water could ever preserve 
joh. 6.  a tree always in vigour, and enable it eternally to bear both flowers & fruit? the Eucharist enableth Qui manducat hunc panem vivet in aeternum, he that eateth of 
Ibidem.  this bread shall live for ever. What water ever did change the nature of trees, and caused a crab tree bring forth figs, or a briar to bear grapes? The Eucharist causeth, by bridling concupiscences, it changeth carnal affection into spiritual, and sensuality into virginity: what heavenly dew had ever virtue to make one tree produce all sorts of fruits? the Eucharist maketh, for by deifying the soul with grace it is disposed by theological and moral virtues to effect all good works, which are fruit to be presented to the table of God almighty. But it is to be considered, that the noise was caused by a multitude of waters, for the love of God doth not only fructify the soul as water, but also it washeth it after a much more excellent manner than water, and therefore pruneth the trees, and trimmeth them. This water converted into blood mixed with wine before consecration desired David, when he was spotted with sins, saying, Asperges me 
Psal. 50. Hab. 9  Domine hisopo, Sprinkle me (O Lord) with hisope dipped in blood. What blood? Not of calves nor bulls, but figured by them, the blood of Christ. And what will it do? lavabis me, & super nivem dealbabor, thou wilt wash me, and I shall be whiter than snow: for water of life so cleanseth sins, that it adjoineth a new beauty: as if there could be a water, which washing a black More did not only purge the filth from his face, but also added a whiteness which he never had. Such effects worketh the Eucharist: for it cleanseth, not only the soul from sin, but also adjoineth a colour of gold, a supernatural brightness, a participation of God's deity: and beautifieth it so exceedingly, that it becometh Divinae 
●. Pet. 1.  naturae consors, partaker of the divine nature: Other waters by washing consume the substance of that they wash, but this water is mingled with wine, & both converted into blood, and therefore nourisheth. fortifieth, and addeth a new vigour to 
Plut. in Lycurg.  the soul, like that bath of wine Lycurgus ordained to wash young infants withal immediately after they were borne, to fortify their joints, corroborate their sinews, and with the heat to consume superfluous moisture: other waters by cleansing other things defile themselves, but this water remains in crystal purity, & rather joineth a new lustre of glorifying god. Many spots there be in nature which water cannot wash away: but there is no stain of the soul, but this blood is able to cleanse it fully. Another water concurred to form that noise which Christ's voice resembled, & that had force to quench the thirst: for he that drinketh this converted water, shall never thirst again, because Christ hath so registered it in S. john, qui bibit ex hac aqua 
john. 4.  non sitiet in aeternum, he that shall drink of this water, shall not thirst for ever: for as all medicines require a time for operation, so this Sacrament after a small time will extinguish all inordinate affections, & fill our souls ab ubertate domus domini, from 
Psal. 33.  the fruitfulness of our Lord's house.   

Fift, Efficacy.  
THe stars which he carried in his hands represented the 7. Angels, who were precedents over the 7 churches, the which he bore in his hand, because he moved them alto labour, industry, and diligence: for the love of God cannot be idle: wherefore the holy ghost, who is essentially love, descended upon the Apostles in form of fire, which never can rest, but always is in motion. He is compared also to wind, the which ceasing to move, ceaseth to be. And to a fountain, which loseth the name, when it leaveth to run, si amor est, operatur, si non operatur, amor non est. If it be love, it worketh, if it work not, it is not love. And questionless our Saviour most divinely showeth the efficacy of his love in this Sacrament: For what meaneth those words, in finem dilexit eos, to the end he loved them: but that 
Ihon. ●3.  his love contended to effectuate all things necessary for their salvation even unto the extreme day of his life? the very present danger and certainty of his death could not stay the force of his love to omit one jot of that his father had commanded and perscribed unto him. Who doubteth but the patience of God expecting continually in the Tabernacle that we come to worship him, to love him, to pray unto him, to move us to devotion, argueth the efficacy of his love, and continual affection to do us good, He stands like the sun which beateth at the windows of our hearts, if we will open them, he is always ready to enter in: he remaineth there as a river of Crystal water, running by our doors, if we will not draw it up, the fault is ours, the river never stayeth his course: yea, our saviour lamenteth 
Isay 5●.  that we will not drink of it, crying Sitientes, venite ad aquas, You that are thirsty come to the Waters: but more lively in the Canticles, Christ argueth our negligence and showeth his diligence, Aperi 
Cantic. ●.  mihi soror mea, amica mea, columba mea, immaculata mea, quia caput meum plenum est roar & cicinni mei guttis noctium. O my sister, my love, my dove, my unspotted, open the door to me, because my head is ful of dew, and my locks of the night drops. So it seems to me when I enter into the church, when I see in the morning the lamps burning before him, that with a most effectual voice he cries, I have expected here at the door of thy heart all this night to enter in, lo the testimony, the rain of the night, and the dew of the morning have passed over my head at last come and receive me in, that I may say Salus huic domui facta est, salvation is made to this house, & 
Luke 1●  bless thee as I blessed Obededom for receiving my ark. Moreover, when he enters into our bodies he vanisheth not away as soon as we have swallowed him, but remaineth till our stomaches have digested those forms of bread and wine: who seethe not that this long demur discovereth the efficacy of his love? for what other end stayeth he so long behind these veils of 
Cantic. 2.  bread and wine looking out of those windows, and beholding out of those grates, but to induce our souls to look on him, as he looketh on them, and to call us after the forgiveness of our sins, to prune the vine trees of our souls, to labour for the fruit of virtue, for the kingdom of heaven? I am hiems transijt, imber abijt, & recessit, flores apparuerunt, tempus putationis advenit, 
〈◊〉.  vox turturis audita est in terranostra; now the winter is past, the shower is gone, flowers have appeared, the time of pruning is, the turtle is heard in our land. Finally, the efficacy of his love he declareth most manifestly, by conducting all those into the haven of felicity, who worthily participated this heavenly mystery. For the love is fully consummated when it possesseth the last effect of all intended, the which none can doubt to be the complete fruition of love.   

Sixth, Constancy.  
The stability & firmness of those legs of brass open unto us the stability & constancy of the love of God: for as they sustain the body most friendly from falling: even so the constancy of love preserveth it from changing: in the first condition of God's divine love, we declared the antiquity, and how in the very first moment of his eternity (if eternity can have a moment) by the force of his love he intended to institute this sacrament. The which love he kept so firmly without change and alteration, that although the sins of menwere so many, so horrible, so demeritorious of his love, that they forced him to drown the world, to burn whole countries, to send plagues, wars, & famine among men to destroy them, y●● they all could not alter his love, to cause him to omit this sacrament. But if he had foreseen that all men universally afterwards were to accept this benefit with recognizance, with love with devotion, the constancy of his love had not been so admirable: but foreknoing that many should receive it to their perpetual damnation (& no doubt but a great number be now frying in the inextinguible Fo●naces of hell, who hundreds of times harboured this sacred host in their breasts (as Martin Luther who confesseth himself to have said mass devoutly for 15. years, with a multitude more of Apostates & sacrilegious heretics) this greatly confirmeth his constancy. This abyss & secret of God's love, as it is one of the main points touched in predestination & precognition of god, why he would permit the reprobate to have as free access to sacraments, to grace, and all other supernatural means, as the elected, howbeit he did evidently foresee they should be an occasion of great danation, so by resolving it, many other such like controversies may be decided, therefore I will set down two or three points which may sufficiently content any wise man, & also declare the love of God in permitting the reprobate to abuse such heavenvly treasures. First we must believe as an article of our faith, that God is infinite, wise, good, and omnipotent: by his wisdom he foresees all things which concern his justice, his charity, mercy, the good of man, & the glory of his majesty. But if I knew all, and were vicious or malicious, he might effect many things against right and justice: but being infinite good, no malice or iniquity can slain the crown of his dignity. Yet albeit he were wise & good, yet infirm & weak of force, he might know many things convenient, yet for lack of power, not effect them, to supply this defect, he hath annexed his omnipotency, so that what he knoweth & intendeth he can put in execution. Omnia quaecunque voluit facit in coelo & in terra. All whatsoever he willed he did in 
Psal. 134  heaven and in earth. By this discourse we may infer, that when we admire the wonders of gods works, & find something that seemeth either against his justice, wisdom, or goodness, we ought to bridle our judgements with these three infinities, of wisdom, goodness, & power. Secondly for the merit of faith God would not discern the just from the unjust, the good from the bad, in his visible church, for divers most necessary and important reasons, and therefore it was expedient that all external and visible means should be common to both, for otherwise the elected should have been confirmed in grace, & the reprobate in malice, that those could do no ill, nor they no good, which was contrary to the nature of man. Thirdly, if God did foresee, many would abase this sacrament: he did foresee the cause before the effect, that is, the abuse proceeded not because he did not foresee it, but because man would most wickedly abuse it, the which was the cause why he did foresee it: he therefore 
Eccle●. 15  laying before man fire & water, good and ill, life & death, who can blame him if men rather burn then bathe themselves? Lastly such is the goodness of god, that he will open the treasures of his grace, even unto the wicked, that thereby the elected may extol his bounty, & the reprobate cometmn their own ingratitude, for if we account those men most virtuous who do good to strangers, to wicked men, and those that have small deserts, without doubt the infinite goodness of God is a sufficient cause to do good to men without any deserts at all, and therefore no marvel if we tolerate the reprobate to feed upon his table, because his love is so constant towards the just, that he will rather permit the reprobate to abuse him, than the just to lose him.   

Seventh, Light. Eight, Delight.  
HIs face as bright as the sun in the greatest force, in the chiefest virtue, in the prime of light, unfoldeth many excellent conditions and properties of Gods bright inflamed & beautiful love, the which instituted the sacred Eucharist, was not blinded with ignorance, nor veiled with the clouds of passions, nor led in a prodigal error: for lack of consideration, the which defects do often inveigle us, because as the sun never maketh eclipse nor shadow near it, self: even so this son of justice, Apud quem 
jam. 1.  non est transmutatio nec vicissitudinis obumbratio, With whom is no transmutation, not shadowing of alteration, cannot be blemished with spot of ignorance, blot of error, or slain of passion. And therefore we must not marvel if we can find out so many and so weighty causes which moved him to institute this sacrament, for Amor est ingeniosissimus, love is most inventive where it loveth, & can find forth infinite means to procure, conserve, & increase love, wherefore our blessed saviour, candour lucis aeternae, 
Sap. 7.  & speculum sine macula, the whiteness of eternal life, and the looking glass without spot, was not content that his love should only be beautified with abundance of light, but also he dispersed his rays upon all those who condignly receive him into their hearts: for he knoweth very well that derstanding is the eye of love, and that in bliss we shall love him best, because there we shall know him most. By which circumstance of God's love we may infer the force and perfection thereof: fo● he that with infinite wisdom knew his own majesty, our misery, the admirable excellence of this Sacrament, the estate of his church, the causes of the institution, the effects of it. the good uses and abuses thereof; could not but be inflamed with a most ardent fire of love in granting us such a benefit. For let any man expend in particular, and he shall try this illatiou to be most manifest. To love and light followeth 
Delight.  delight, & therefore the face of Christ shining like the sun, showeth what delight is adjoined to God's love. For one of the chiefest causes of delight we have upon earth, is the light of the sun: & therefore the blinded Toby to whom day and night were all one could say, quale 
job. 5.  mihi gandium qui lumen coeli non video, what joy have I that see not the light of heaven? the delight that God conceived by the institution and effects of this sacrament, which he did foresee so profitable for us, & so glorious to him, without doubt was ineffable. The which he gave us to understand by the good father, who ran to meet his prodigal son dum adhuc à long esset when he was yet far off, and 
Luke 15.  there embraced and kissed him, and after bringing him home, with what affection think you caused he that vitulum saginatum the fatted calf (a most perfect figure of this sacrament) to be killed, to rejoice and feast with his son? if his delights be to dwell with the sons of men, Dilitiae 
Pro●●b. ●●  meae esse cum filijs hominum, my delights are to be with the sons of men, what extreme delight had he to institute the Eucharist, the very sinew and joint, the glue and chain, wherewith he did foresee that men and God should perpetually be linked together in love and unity? If he rejoiced 
Io. 1ST  to foresee his disciples and the rest of his flock joined in friendship and amity, what extremity of joy did possess that sacred breast, when he did see them so united with his body and blood, that they had cor unum & animam unam one heart, & 
Acts 2. ●●  one mind, and all animated with his divine life? If he that planteth a tree with his own hands, could foresee what excellent fruit it would yield, what joy would he receive in planting of it? if the founders of colleges might foreknow what rare scholars, preachers, and bishops should ascend from these foundations, how grateful would it be unto them? with what alacrity would they proceed in their building: even so our saviour rejoiced greatly, foreseeing the admirable good of the Eucharist, how many straying souls by it were to be reduced? how many proud and ambitious to become humble and mild: how many as fierce as lions, as gentle as lambs, how many lascivious, chaste, how many consecrated to gluttony, modest and temperate, how many as brittle as glass, persever most constantly in virginity? this object I say so wonderful for excellency, so gracious for variety, so rare for difficulty, so glorious for merit, could not but greatly content him, whose contentation is to see the complete contentment of us.   

9, Majesty. 10, Glory. 11, Liberty.  
THe brightness of Christ face in the 
●●●th. 16. Mark 9 Luke. 9  mount of Thabor represented unto his three best beloved disciples the glory of his majesty, or the majesty of his glory, the same it insinuateth here because he would give us thereby to understand, that his love is no common or vulgar sort of affection, but most marestical & glorious. This word majesty questionless is more trivial than understood, for I am of opinion that few conceive the depth of the signification, because that majesty properly we give kings, thereby signifying their dignity, which proceedeth from their authority, power, & dominion they possess over their kingdoms. This same transferred to God. signifieth the dignity he possesseth, by the right title he enjoys of the full dominion over the world, which proceedeth from three perfections of God, for that he is the first beginning, the last end, and conserver of all things. The love of god in instituting this sacrament, was most majestical, because therein he showed his dominion over all dominion, that is, the complete right he had in disposing of his own person, as a king should give himself to redeem his kingdom, his love by all reason ought to be deemed most kingly and majestical, for in renouncing his right, he showeth his full authority: even so our saviour by debasing himself so low, & in a certain sort renouncing his right, declareth most manifestly the majesty of his love. By ordaining this sacrifice of himself, he manifesteth, likewise the majesty of his love in the aforesaid three perfections. For none but he that hath full and complete dominion over God can institute a sacrament or sacrifice wherein the contained is God, and consequently he showeth himself to have power and authority over all that appertaineth to God. Besides, instituting it to conserve our souls, he declares how to him properly belongeth our spiritual conservation: and since this sacrifice tendeth to God, as the final cause of all our supernatural good, he revealeth unto us that he is our end and that by possessing his love, we attain our consummate felicity. Therefore it proceedeth from a love majestical, containeth a majestical, and tendeth to a majestical.   

Tenth, Glory.  
THe glory of God cannot be separated from his love, for as all his other attributes, and internal actions, are the self same thing with his deity, so is his love, and therefore as infinite in perfection as the rest: we call his love glorious, because it issueth (speaking according to the capacities of our wits) from the light of glory, whereby God is blessed in himself: beside, it is one essential part of his felicity to love himself, and therefore we ought the more to prise this love, that having before it all goodness, all beauty, all delight, all wisdom, all power, and in fine, all perfections, it would vouchsafe to extend itself to us, and impart infinity goodness as though it were not sufficiently satiated at home. It is lastly glorious, because it appointeth a sacrament wherein God's majesty is exceedingly glorified, & our souls and bodies are embalmed against corruption, & preserved for glory in life everlasting.   

Eleventh, Liberty.  
HIs walking among the seven candlesticks manifested his liberty, that he was not bound so to one church, but that he might leave it & go to an other, nor so restrained to any, but that he might leave them all: forcertain it is, that as he freely & of love without need created this world, so freely, & of love, he instituted the Eucharist, and as he created the world, not from the beginning, but after an eternity, to give us to understand, that he who enjoyed all felicity, a whole eternity, without the world, had no need of it, but only for our good and his love he produced it in time: in like sort he instituted not this blessed Sacrament straight after Adam's falnot for four thousand years after, to manifest unto us, that for our profit and his love, not for any other interest, he instituted it at his departure out of this world.   

Twelfth, justice.  
THe two edged sword which issued out of his mouth declareth the vindicative justice and revenge of love, because, as his goodness is vehement in loving, so his justice is exceeding in punishing, for fervent love bordereth always upon extremes, either extremely hating, or extremely affecting, the experience we may see in Putifars wife, who as unjustly 
Genes. 39  hated joseph for his chaste denial, as before she vehemently loved him for her unchaste desite: the which example, although it be of impure love, yet it declareth the nature of love. For as a river that hath free passage runneth mildly and calmly, if it be staid from the natural course, it swelleth and threateneth a ruin of all that hindereth the way, even so love, if it can pass quietly with that it pretendeth, love surpasseth all waters in calmness: but if the course be stopped, it swelleth, and either as water, it will wash away whole cities, or as fire, blow up whole mountains. Our blessed Saviour therefore in this Sacrament of love hath balanced his love, and his ire: if love cannot prevail, revenge shall take effect: for this sword cutting on both sides threateneth a punishment to disloyal lovers: with one side it cutteth them who refuse his love, by not accepting this Sacrament, & with the other, those that accept it not well. The first are Infidels, the second Heretics and ill christians. Pagans reject his love, Heretics impugn his love, ill Catholics abuse his love. But let them not doubt, since they will not accept the cup of his honeyed affection, they shall drink the gall of his bitter hatred. Moreover, this double edged sword signifieth the punishments God inflicteth in this world upon those, who abuse his love in this sacrament, of death, madness, and horrible diseases, as infinite examples alleged in 
Vide S. Cip●libr. de laps. 1. Cor. 11.  histories most evidently declare, & Saint Paul seemeth to affirm, who after he had reprehended the Corinthians for irreverently receiving the sacred eucharist, he adeth Ideo inter vos multi infirmi & imbe●illes, & dormiunt multi, therefore there are among you many weak and feeble, and many sleep: and in the world to come, for he that eateth it not, or unworthily, cannot have the life of grace, without grace he is dead in sin, the death of sin transferreth the soul to the eternal death of hell. Besides, this double cutting sword representeth the mortal wounds both of body and soul, that it causeth in them who receive it not as they ought to do, for questionless as those which receive it worthily shall be received both in body and soul after a more particular manner, than infants who receive it not at all, even so those that eat it unworthily, shall deferuedly be punished particularly both in 
Sap. 11.  body and soul, because proportion of pains must be correspondent to transgressions, In quo quis peccat in eodem punitur, In that one sinneth, in the same he must be punished. Ah what a terrible sight will it be to them to see him coming in judgement, both accuser and judge, who irreverently, irreligiously, and impioussie handled him, by sacrilegious consuming the sacred Eucharist? What confusion will it be to see that face which in a manner they did spit in, by despising his love? what floods of gall will those eyes pour into their consciences, which came once to glance streams of sugared peace into their souls? what an eternal sting will those lips prick in their hearts with saying, Ite à me maledicti in ignem aternum, Gerard 
Matth. 29.  ye away from me ye cursed unto fire everlasting, which once were called Famus distillans labia tua, Thy lips are a distilling honey comb. Ah, love then will be changed into hatred, and his cheerful looks 
Cantic. 4.  into a frowning countenance. Therefore let us entertain him with love here, that with the like he may entertain us there.    

That God showed in the Eucharist an extensive love and a tender or familiar love. Ca 10  
THe breadth of heaven, and the depth of the abyss who can measure? the 
4. ●sdr. 4.  vastness of the sun, or the vehement brightness, whether most excelleth? if these be hard to determine, what shall we say of the fervour of God's love, whether the extension or intention, the vehemency or the ampleness, the height, or the largeness thereof, aught more to be esteemed? first God hath limited his love in this sacrament to no city, as he did his sacrifices to jerusalem, to no particular nation, as his old Testament recites, and ceremonies 
3. Reg. ●. ●. Pa●al. 6. and 7.  were contained within the narrow bonds of ivory. But from the rifing of the sun 
Psal. 75.  unto the setting: Non est quae abscondat se à calore eius: there is none can hide himself 
Psal. 18.  from his heat: Ab ortu solis usque ad occasum 
Ma●●e. 1.  magnum est nomen meum in gentibus: From the rising of the sun unto the setting my name is great among Gentiles: he restrained it to no definite time, as all sacrifices of the jews, like so many errant planets, were to lose their light in the appearing of the sun, whose light shall never fail, but first the world shall lose his form, before this sacrifice shall lose 
1. Cor. 11.  his glory. Moreover the priests be not determined within the straits of any pedigree, as the sacrifices of Moses within the tribe of Levi, neither the quantity of bread nor wine our loving saviour prescribed for consecration, but left it freely to the Priest's intention to consecrate so much of that which may be present before him, as shall seem good unto him: neither limited he any time, but left it to be the receivers devotion: if they could prepare themselves worthily every day, he is content they should communicate every day, and so thousands of priests as they daily live by breathing this vital air to conserve their bodies, so they daily suck the blood from Christ's side to feed their souls. Consider how many masses are said ewerie day in Italy, Spain, France, Germany, Flanders, Powland, England, Ireland, Scotland, and the East and West Indians, where there be now almost as many Catholics as in all Eupore, and upon sundays and other festival days how many millions communicate. Imagine how these veins of Christ's sacred body, like the four main rivers that issued out of Paradise, give sufficient refection to all this innumerable multitude: if we had the eyes of our souls open to view Christ's precious body and blood glorious and shining, fixed in this sacrament, & shining in their breasts, we should behold another sort of spangled firmament in earth, than we do see in heaven in the clearest winter night. Consider moreover the fragrant smell, the spiritual odour, which continually the Catholic Church dispersed through, the whole world, exalteth from this divine sacrifice, and sendeth up to heaven in recognizance of the infinite benefit of Christ's passion, and the manifold graces we have received from his majesty. If God would declare it with a corporal show, the heavens, air, & earth would be covered with this sacred incense. Blessed be his name for ever, who so far extended the sphere of his love, that he would have all men, at all times, of all qualities, in all places, to be licensed to have free access unto him, in such sort, that the very angels admiring the admirable sweetness of the Church, presenting herself daily in these sacred oblations, before the universal court of heaven, and wondering how such grateful smells ascend from such barren deserts, said, Quae est ista, quae ascendit de deserto dilici●s affluens, 
C●●tie. 8.  enixa super sponsum, who is this which ascendeth from the desert, flowing with delights, leaning upon her spouse. His 
His familiar rout.  tender affection yieldeth little to any of the rest, for as mother's most tenderly and familiarly deal and converse with their little infants: even so our blessed saviour with us in this sacrament. But he far surpasseth all mothers in the tenderness of his affection, for mothers give their children cold milk, that is, indigested blood, but Christ imparteth the best blood in his breast, and beside, all his substance. Of divers mothers we read, who came to that fierceness and cruelty, that to relieve their famine they imbrued their hands in their children's blood, bereaving them of that life that naturally they had once imparted to them: but we never read of mother that killed herself to feed her children. O sweet saviour thou 
Psal. 101.  art the only pelican, thou launch est thy heart to feed thy flock, thou didst die to nourish thy children with this blood of life. Ah how sweetly dost thou converse with those, who devoutly converse with thee. Thy conversation hath no bitterness, thy friendship no gall: yet few do feel I know these tender affects of Christ, because Sapientia non habitat in terra suaviter viventium, Wisdom dwelleth not in the land of dainty livers, for it is an infallible verity that the joys of Christ, and the pleasures of the world cannot consort together.    

The forty two and last cause, to be the end of all the Sacraments of the old Testament.  
AS great and majestical subjects are signified with many names, as God, Christ, the incarnation, bliss, this sacracrament, because we cannot impose one to signify them completely, therefore we supply this defect with the multitude, every one signifying a part, even so the providence of God ordained many simbolical figures and pictures of sacrifices in the old Testament, to depaint the blessed Eucharist, because we could not fully conceive the majesty thereof in one, wherefore he appointed a number. Not unlike to great Princes, who are not contented in one card to draw their whole kingdoms, but command for more distinction every province and Country, every city & territory to be severally described.  
Some sacraments God instituted to signify the matter or external forms of the Eucharist, such were the sacrifice of Melchizedech, in bread and wine, & the bread of proposition. Some represented the form, life, and soul of this sacrament, our blessed saviour here offered unto his father, and of this sort were all the lambs, sheep, doves, turtles, and bloody 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 carry on their shoulders the cognusance of the effects of this sacrament, as the tree of life in Paradise, the rainbow to we and his posterity, Manna in the desert, the honey which opened the eyes of jonathas, the Crystal water which the stony veins of craggy rocks gushed forth at the request and stroke of Moses.  
Others God ordained principally to insinuate unto us the continuance and perpetuity of this oblation, as the two sacrifices God appointed the jews daily to offer, one in the morning, & another in the evening: others he determined to express sundry circumstances, as the purity and perfection, by the sacrifice of most pure oil, & finest flower. Others to foretell how grateful this sacrifice was unto God by incense, themiamata, and other odoriforous smells. All which figures, sacrifices, ceremonies, and ordinances of God, he that would take the assumpt to declare, and apply every one to the Eucharist, might easily find sufficient matter to fill a whole volume. Therefore I mean to omit all the rest, and only betake me to two of the principal and most celebrated of all antiquity, I mean Manna and the Paschal Lamb.  

Manna, Exod. 16  
ALthough we had not the testimony of all antiquity pronouncing that manna was a figure of the blessed Eucharist, yet the very conformity, proportion, & admirable sympathy betwixt them, would sufficiently persuade any reasonable judgement, that the one was a picture of the other as manfestly shall appear. First, manna was called food of angels, pane● angelorum manducavit homo, man hath eaten the bread of angel, because either it 
job. 28.  was form by the ministery of angels, or so worthy a meat, as might serve for the table of Angels. And who sees not the Eucharist consecrated by the Priests, the terrestrial angels, sent from God to feed his flock, and that the angels in heaven feed on no other substance than the sacred body, soul, person, and divinity of Christ, the meat which is served upon these fragile platters of bread and wine. Secondly, manna descended from heaven, panem coeli dedit eyes, bread from heaven he 
Psal. 77.  gave them. And what said Christ of the Eucharist? ego sum panis qui de coelo dese●●ài, I am the bread that descended from heaven. 
Psal. 77.  Thirdly, Solomon calleth manna the substance of God, substantians tuam & dulcedinens 
john. ●.  tuam, quam in filios habes, ostendebas: Thou didst show thy substance and thy sweetness, which thou bearest towards children: note that manna was really the substance of God, but by it he declared his treasures, the riches of his love. In the Eucharist is the very substance of GOD indeed, all his sweetness and glory, Hoc est corpus meum, This is my body, registered 
Sap. 16.  by Christ declareth no less. Fourthly, manna in colour was white, in similitudinem 
Sap. 16.  pruinae, after the likeness of hoar forced, and by beating it in a mortar, it became after it was baked like a cake of bread and oil. 
Exod. 1●.  None can be ignorant how this represented 
Numb. 11  the external form of our sanctified bread in the Eucharist. When the people saw manna descended from heaven, they wondered at it and said, Man hu Quid est hoc? what is this? And did not the jews 
Exod. 16.  wonder at Christ's promising this sacrament? Quomodo potest hic nobis caruem suam 
john 6.  dare ad manducandum? How can this man give us his flesh to eat? Sixtly, manna was their food for forty years, all the while they wandered in the desert: and the Eucharist so long as we wander in the desert of this world. Seventhly, manna was not given them from heaven till the flower of Egypt was spent, and the sweet effects of this sacrament are not communicated, till we renounce by baptism the flesh, devil, and world, our Egyptian enemies. Eightly, they gathered it up all the week except the Saboth day, wherein they enjoyed that they had collected upon Friday: and in the Sabbath of rest we shall live of that we gathered here on earth: here we sow, there we reap, here we fight, there we shallbe crowned, here we eat Christ with some difficulty, with faith believing a most profound mystery, there we shall take full possession without any cross or labour. Ninthly, those that gathered more than that in quantity which GOD prescribed, they 
Exod. 1●.  found nothing remaining in their vessels, but worms and putrefaction: who eat this sacrament unworthiely, against the prescript of Christ, shall find no other f●uit left in their souls then remorse of conscience that stinging worm that never dieth, and eternal corruption in hell without ever dieing. Tenthly, manna had all sweetness of taste. Omne delectaementum & 
Sap. 16.  saporis suavitatem: All delight and sweetness of taste: The Eucharist containeth Christ, who affordeth and containeth all the joys both in heaven and earth. eleventhly, in manna every one had that taste he desired: in the Eucharist every passion, 
Sap. 16.  affection, and sore, findeth a perfect remedy, and every desire a complete satiety: because by nourishing the soul it yieldeth spiritual force, by producing grace it ministereth all variety of virtues, by joining our hearts to Christ the fountain of all comforts, it shaketh off all the disgusts and griefs which our enemies by sins or temptations canimpose upon us, Twelfthly, the ordinary taste was converted into that taste which every one desired, Deseruiens uniuscuinsque voluntati, ad 
〈◊〉. 16.  quod quisque volebat convertebatur, deserving to every one's will, it was converted to what every one desired. What could more lively express the mystery of transubstantiation as this admirable conversion and transmutation of tastes? the like we have in conversion of the rock into water, the substance of stone by the wonderful work of god, became transformed into the substance of water, convertit petrum 
Psal. 113  in stagna aquarum & rupem in fontes aquarum, He converted the stone unto a lake of waters, and the rock unto fountains. 13. Those who gathered more, and those who gathered less found in equal portion to eat, Nec qui plus collegerat habnit 
Exod. 16.  amplius, nec qui minus paraner at, reperit minus. He that had much, abounded not, & 
2. Cor. 8.  he that had little, wanted not. In the Eucharist, he that receives both forms, as the Priest, or a greater host, or many hosts, or in in fine, more or little, receiveth no more than they which communicate with the least parcel of this Sacrament. The fourteenth, when the sun did rise, it consumed away: when the sun of justice shall appear, that is, when Christ shall come to us in his glory, than the manna of his church shall vanish awaynot in substance, but in form. The fifteenth, Although that God hath vouchsafed to feed his children with the food of angels, with bread sent from heaven with the substance of God, yet they murmured against it, they loathed it, they rejected it: and what else do our adversaries 
john ●  but murmur against this blessed sacrament? did not the jews say, Durus est hic sermo, & quis potest capere eum? This saying is hard, & who can hear it? do not heretics reject and contemn it? But what said Christ, except you eat me you shall not live. And therefore all heretics are dead in sin, because they live not by him.   

The Paschal lamb. Exod. 12.  
ASmanna did most lively represent the external form and spiritual effects of this sacrament, so the Paschal lamb expressed the internal substance and disposition of those who came to feed at this holy table. This sacrifice was ordained to be a Lamb without spot, that is, lacking all defects and imperfections, and of a year old, that is, in the prime of goodness. Who sees not that the host offered is without spot of imperfection, or wrinkle of old age, either in divinity or humanity, in qualities of body, or operations of soul. Secondly, this Lamb was to be sacrificed in the City of jerusalem, and where can this sacrifice be offered, but in the Catholic church, by jerusalem represented? Thirdly, it was to be sacrificed in the evening: at what time else appointed our saviour this sacrament? When did he eat it with his disciples, but in the evening? All the whole family were to meet at this feast, to be made partakers thereof: by this we understand the charity that all Catholics ought to have, when they come to this altar to eat the common foment of all true charity. Fiftly, it was to be eaten roasted, and so was our blessed saviour upon the cross, and in his sacrament, with the fire of charity, which he brought from heaven to earth, and what else pretended he but that it should burn. Sixtly, no common bread, but unleavened was to be eaten in this sacred feast: join this bread and the lamb together, and lo the forms of our unleavened sacrifice, & our lamb of God that taketh away the sins of the world. Besides, this unleavened bread signifieth innocency & sincerity, that none ought to feed here but such as think verily they be in God's grace, and clothed with the marriage garment of eternal sanctity. Seventhly, the sauce for this mystical 
Matth. 2●.  lamb was no other but sour, bitter, and wild Lettuces, and in this Sacrament the bitter compassion & candolence of Christ's death, salt and sorrowful tears for our sins, cause a singular good taste in those who participate this sacrifice. Eightly, the head, the feet, and the entrails were to be swallowed, that is, in this sacrament (as was declared in the 41. cause) the divinity of Christ signified by his head, the love of Christ declared by his feet, the secret manner of his being here we must swallow, no mortal man can sufficiently comprehend them. Ninthlie, their loins were to be girded, to signify the purity of mind & chastity of body wherewith this dove bathed in virgin's milk, aught to be eaten. Tenthly they hold stanes in their hands, to foretell us that we must walk forward in our journey, where we shall suffer the encounters of divers enemies, and therefore we ought to receive it as a defence and a protection against them. eleventhly, they were bound to have shoes on their feet, to teach us that our affections must be restrained, our inordinate passions bridled, our preposterous concupiscences mortified, if we will eat the unspotted Lamb, mortified till death to give us eternal life. Twelfth, their eating of it in haste, declared unto us that his sacrament was to be eaten as in passage to life everlasting. We were not always to eat it in this form, bu● revelata fancy with his face revealed in glory. Thirteen, if any thing was left, God commanded them to burn it, because he would have it a full sacrifice: as this Eucharist, where all is cousumed, all is offered up to God, all received of the Priest. Fourteen, the sprinkling of those posts with blood, which was a wall of security against the fury of the angel, who killed the first borne of the Egyptians, who is so ignorant, that seethe not to be the mouths and hearts of Catholics sprinkled with this blood, and thereby defended from the furious tyranny and cruel invasion of that deformed angel of hell. Many more moral and spiritual conceits devout souls may distill from these mystical ceremonies which God by his infinite wisdom appointed to represent the sacred Eucharist, for what other thing could he pretend? to what purpose so many rites and ceremonies for eating a Lamb? what imported it him that they should have shoes on their feet? eat those bitter lettices, unleavened bread, with their loins girt? nothing could principally move such a majesty, but the majesty of this sacrament: for howbeit he would have those people to remember his benefit of deliverance out of Egypt, yet three of these ceremonies had been sufficient for them.     
Deo gratias.   

An advise for protestants and puritanes.  
IF so it chance that these my simple discourses fall into their hands for whose tastes they were not prepared, I thought good to give them three or four advirtisments, that they remaining without the vineyard of Christ, may thrust their hands through the hedge, and benefit themselves at least by the leaves of the Eucharist, since they cannot be partakers of the fruit.  
First that I intended not here to prove by fathers, councils, & scriptures, theologically, every cause as in schools they commonly are handled: (the which if I were to deal with heretics, I could easily perform) but only briefly to represent unto the people's eyes for their meditations, some points appliable to every catholics capacity. Neither do I stuff the margins with ci●ations, because in very deed I lacked books: but every found divine may well perceive, that what soever the fathers have written concerning the institution and effects of the Eucharist, may be reduced into one cause or other. And consequently a little reading would quickly have filled the margins.  
Secondly, let them consider how majestically, how reverently, how reasonably Catholics believe, téach, and worship this sacrament. And what difference there is betwixt our venerable sacrifice, & their profane bread and wine. Our sacrament subsisting by God's son incarnate, and their mere tipical shadow: our everlasting fountain, springing graces and virtues, for life everlasting, and their naked supper, unseasoned with grace, deprived of virtue, spoiled of religion. And in very truth, I cannot see how they can save it, but that whosoever eateth his breakfast saying grace before and after, communicateth as well, and feedeth as perfectly on Christ by faith as they do. Moreover who is so blind that cannot discern how the paschal lamb and manna, which represented Christ in the holy Eucharist, were much more excellent sacraments than their communion, because they more lively represented Christ, the lamb his passion, and manna the fruits thereof, than a gobbet of bread and a sup of wine: and consequently the blood of the lamb sprinkled upon their doors, much more expressly stirred Up their faith to feed on Christ then a breakfast of bread & wine.  
Thirdly for this argument and many more I find the protestants both in their books and conferences most wavering, and not able finally to resolve themselves what to hold, yet I hear that Doctor Andrew's hath publicly preached that Christ's body is there really, and many Protestants I know hold the same opinion. But alas how is it possible for any man to eat the body of Christ really, and not corporally, after the manner of Catholics, defend the body of Christ to be really in the sacrament? for how can it be really present, being really distants as far as heaven from earth? or how can the body have a real presence and a corporal absence? it is even as much to say, as a man may eat really a Capon, and yet none of the substance of a Capon, which is not intelligible, and they themselves know not what they say, but fall into manifold absurdities and contradictions: for as many as write of their eating of Christ by faith, differ from others in declaring, how he is eaten by faith, and in distinguishing their communion from a good christian breakfast.  
Lastly let them consider of what a treasure they are deprived, for it seemeth in very deed that God in punishment of their errors would abandon them, and leave them destitute of one of the greatest benefits he bestowed upon mankind. Alas by lacking this light, they live in darkness, by wanting this cloud to repair them from the scorching flames of concupiscence, it is no marvel if they cannot live chastened, being spoiled of this sinew of charity, it is no wonder if dissension reign among them, having sent into exile these bowels of mercy, for necessity christian charity faileth: abandoning the only sacrifice of true religion: conseqnently they have expelled all true devotion. And therefore we now prove by experience in England, that fasting is left, praying little accounted, mortification rejected, alms brought to nothing, virginity despised, Christian piety deemed hypocrisy, and in sine, for lack of this sacrament and true religion brought in fleshly prudence and Atheism.  
Finis.   

To the Reader.  
¶ Pardon (discreet reader) to many errors escaped in the printing because they hardly could be avoided: the Author being absent, the Printer being ignorant of our language, the style not vulgar and the Copy not very persect. Yet I thought good with all these impediments not to deprive thee of so necessary a medicine, howbeit the glass being something bruised.   

Faults escaped in the text.  

FOlio 1. page 6 for knitting read omitting. 9 for reach, read overreach: for geographical read astronomical.  
10 for exmiruite, read exinanite.  
11 for the natural, read their natural.  
12 for possible, read as possible.  
15 for their body, read this body.  
19 for invisible, read invincible.  
24 for present, read perfect.  
25 for natural, read supernatural: for viation, read viaticum  
26 for to affray read to affray them: for that which, that he which.  
30 for rages, read rays. 32 for imminent read eminent.  
35 for purge read sprinkle.  
38 to these words, of his body, add, for separate the blood from his body, and there remaineth, etc.  
40 for extinguishable, read inextinguishable: for because in the, read because if in the.  
43 for description, read distribution: for manna read Thymiama.  
44 for not good, read not God.  
45 for explicable, read inexplicable.  
47 for disguished, read disgusted: for lodge, read love.  
48 for imminent, read eminent.  
50 for entice, read invire: for reprobation, read redemption: for proposition, read proportion.  
52 to these words maintain them, add storm at it.  
53 for disguishing, read disgeasting.  
54 for outward, read inward: for the pasture, read pastor.  
55 for of spring, read to spring.  
56 for disperse, read dispense.  
57 for two days, read forty days.  
64 for same, read sun.  
67 for sow, read see: for parity, read purity: for love, read lack.  
68 for imminent, read eminent.  
73 for house, read host: for the scowts, read their scouts.  
78 for perfection, read imperfections.  
83 for contents, read he contents.  
84 for confirm, read conform: for seat, read suits for attempt, read attempted.  
85 for their phrases, read the pharisees.  
86 for to fellows, read to be fellows.  
87 for prison, read poison: for sued, read stood. for juggle, read inveigle.  
92 for what effect, read what affect.  
93 for could die, read would die: for serve men, read serve me.  
95 for savour, read fervor.  
97 for rocks, read locks.  
98 for profited him more, read profited more.  
99 for and for, read and offer.  
100 for savour, read fervor: for like eyes, read with eyes.  
102 for exalteth, read exhaleth: for leadeth, read loadeth for chaste effects, read chaste affects.  
106 for I knew, read he knew.  
107 for we tolerate, read he tolerate.  
108 for instituted, read instituting.  
113. for receipt, read, rites.  
114 for exalteth, read exhaleth.  
116 for to we, read to no.  
118 for inequal, read an equal   

Marginal faults.  
FOlio 2. Math. 13. place against parables.  
33 for eccl. ●5. read 35.  
35 for Luke 14 read 19  
42 for against S. August place, epl. ad januarium: against S.  
Chrysost. place, lib. 6. de sacerd. leave out, zachar. 3.  
63 against speculum, note sap. 7.  
64 for hom 67 read 17.  
86 against oves & boves, note psa. 8. against magnus dominus, note psa. 144.  
109 for prou. 28. read prou. 8.  
116 for job 2●, place Psa. 77   
Finis.