vnto vs which is proper to them that loue ardentlâ— heere Sampsous ridle is solued de comedeÌ„te exiâ—uit cibus de forti egressa est dulcedo out of the strong come sweetnes what is stronger then the Lion what sweeter then hony Christ is the Lion of the tribe of Iuda hony the sweetnes of the holy Eucharist The fourth Meditation of the wonderfull thinges of this Sacrament LEt vs beehoulde with the eies of our faith one of the greatest workes oâ— God vnder heauen and for this inestimable misterie laud and praise his holy name 2 Let vs with thankfull hartes wonder at the loue of God who after hee receiued vs into his familie there placed vs not as seruantes but as sonnes and that he might shew the part of a carefull father doth prouide a meane to nourish vs and not conteÌ„t with that would haue his owne sonne to institute that meane by the spirituall participation of himselfe 3 Consider the diuine wisedome of the sonne of God who respecting our weaknesse hath conuaied vnto vs his bodie and blood after a diuine spiritual manner vnder the forms of bread and wine 4 Consider how by this misticall Communion occasion is giuen to exercise our faith and to prepare our soules which liue by grace as our bodies doe by foode 5 Consider the high and worthy effect of this heauenly foode which is not so much changed into the substance of the eater as it doth rather chang vs to a diuine essence the meate being diuine doth make vs also diuine O the omnipotent wisdome and power loue of God The Fruite The fruite of this meditation is to lift vp our selues aboue our selues and blesse God for this wonderfull benefit without curious searching and needlesse questioning after the manner how but to giue God thankes and bee ashamed rather at our selues that neither the wonderfullnes of his power nor the greatnes of his benefites can make vs no more to loue him then wee doe The spirituall Soloquie O my soule thou art happie which hast prepared for thee so wonderfull and so high a repast as there can bee found none either in heauen or earth more for in it is coÌ„tained that which the Apostle in the 1 3. to the Hebr. calleth the brightnes of the glory of God but hidden that he might heap on thee the more benefits thou knowst Moyses descending from the mount Sinah on which hee had talked with God the children of Israell could not talke with him for the brightnes of his face wherefore as the Scripture saieth he put a couering before his face Exodus 34.16 that all might speake with him in like sort our heauenly Moyses hath done who not content with thy deliuerance from the hard seruitude oâ— Egipt and spirituall Pharoe but that thou shouldest not bee terrified with the greate brightnes of his glorie after an ineffable manner doth come vnto thee and commune with thee Iacob said surely God was in this place I was not aware of it Gen. 28 16. O wonderfull loue how farre hast thou gon with my Lord Iust cause hast thou O my soule to reioice and in reioicinge to admire the goodnes of thy blessed Saviour cease to measure the greatnesse of this worke by the weaknes of thine owne vnderstanding say rather with the Prophet Psalme 111 Memoriam facit mirabilium suorum The mercifull Lord hath made a memoriall of his wonders he hath giuen meate to them that feare him When the sonne of God clothed himselfe with our nature it was a worke verie admirable for therein he assumed humane nature mortall and passible but when the faithfull receiue the holy Eucharist man doth participate a diuine nature immortal heauenly Hence was it said of God Psal. 86.9 Tu es magnus faciens mirabilia Lord thou art great and doing wonderfull things The manifold effectes and fruites of this holy Sacrament WEe may remember which we cannot forget that as man consisteth of soule and bodie so doth he also leade a twofold life the one temporall readie to fall into a thousand dangers and casualties The other spirituall subiect to as many and more The life of the body consisteth of the vnion of the Soule with the body The life of the soule consisteth of another vnion with grace in Christ. Both these as they haue their defects and casualties so haue they also their remedies and sustentations For the life naturall God hath ordained naturall sustenance for the life supernaturall supernaturall nourishment which is this most holy Sacrament But that which at all times is most to bee lamented is whereas the spirituall life is farre more excellent then the temporall notwithstanding is more regarded and preferred For what thing doth not a sicke body doe to recouer his health hee neglecteth all charges and griefes he esteemeth nothing of the bitternesse of Medecines he contemneth the sharpnesse of paines the most experienced Phisitions the best preseruatiues are sought for and all for bodily health which endureth for a little time And are wee so carefull for the health of our Soule would to God we were then would we repaire with more deuotion vnto this most holy Sacrament where our spirituall life is preserued and strengthened Three things there are sayth one necessarie for the life of man the mother which brings him forth the meate which sustaineth him and the Phisition that cures him when hee is sicke The same three are necessarie for the life spirituall The mother is Baptisme the meate is the holy Eucharist the Phisition to cure is repentance Now then as the body without meats cannot endure labours and liue no more can the Soule without this spirituall repast sustaine the labours of this Pilgrimage the assaults of her enemies and liue The ayre being corrupted when we goe forth of doores wee fortefie vs with some preseruatiue This world is corrupted our preseruatiue against temptations is this holy Eucharist Men entring a way possessed by the enemie arme themselues with weapons get them good companie seeing we haue in all the way of our life many enemies visible and inuisible shall we not arme our selues take vnto vs Christ our Captaine Of the most principall effects of this Sacrament THe first is as wee may so speak to Deifie that is to make man diuine or like vnto God himselfe heere in the state of grace and hereafter in the state of glory and for this cause it is instituted in forme of nourishments For as nourishments and the body nourished become one so Christ and the faythfull receiuers Other meates receiue life of the body this giueth life to the Soule 2 A second effect is that with Christ are giuen vs all his merites and rewards which hee hath purchased here the hiue is giuen vs with the honey 3 The third effect of this Sacrament is that hereby a continuall and constant remembrance of Christ Iesus our Sauiour is continued whereby we shew his death vntill he come and therefore he sayth
the Diuines Baptisma spiritus the Baptisme of the Spirit so doth it also happen in this spirituall Communion 3 The third howe wee reape profite by receiuing Christ into the holy desires of our Soule it may be easily vnderstood by the increase of loue While I was musing sayth the Prophet the fire kindled The eleuatioÌ„ of the mind vnto God doth take vs away from earthly affections and carrie vs vnto him on whom our desires are fixt 4 How acceptable this is vnto God wee all know hee that accepted the intention of Abraham and said vnto Salomon because this was in thine heart doth not onely accept of our good desires to embrace him in the armes of our affection hut also doth reward this desire as the deed done But we are to consider that we must not onely stay vpon the desire of our will and receiue Christ spiritually but wee must proceed farther to receiue him together both spiritually and sacramentally For it is not inough to follow Christ in our intention but wee must also receiue him in this holy mysterie wherein we shew reuerence vnto his blessed institution and that wee are become his Temple as the Apostle speaketh 1. Cor. 6. wherfore that we may be partakers of so great a blessing as is our vnion with Christ wee may not omit this speciall part of our Christian duetie which hee who will please God and proceede to the perfection of a Christian life must often vse that so hee may goe forward in all vertue and holinesse of life yea euen vnto the end That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation COnsider that amongst the effects of this heauenly Sacrament that to be cheeâ—ely numbred that it maketh those strong in induring temptations which worthily receiue it Whence it is that in times past it was giuen to men in places of visitation or danger of death that they might bee constant in the confession of Christ and able to withstand the temptations of the diuell 2 Consider that it also profiteth to attaine the health of the body seeing it is so auaileable to the saluation of the soule For if at the onely touch of Christs garment many receiued health what cannot Christ himselfe doe entring into the Soule of the sicke 3 Consider that Christ foreseeing our conflict to come ordayned this most holy Sacrament for the spirituall helpe of our soules we must think by how greater necessitie wee labour by so much this sacrament doth exercise more effectually his wholsome effects seeing it is proper vnto the Lord to helpe more readily then when greater necessity doth require 4 Consider that here the distressed either in bodie or mind may apply vnto himselfe in particular the merits of Christs passion and raise vp himselfe by a comfortable participation of this holy mysterie and say Thou hast good cause to reioyce O my Soule that the Lord of maiestie commeth vnto thee that hee may comfort thee departing this world and by thy assistant helpe against the assaults of Sathan who indeuoureth to draw thee away from the reward of life continue onely a good will for all though thou art faint and feeble though thy enemies bee many and mighty yet hauing receiued diuine strength thou shalt say I can doe all thinges in him that strengthneth me Cast all thy hope on Iesus and thou shalt neither be ouercome of theÌ„ nor put to shame thou knowest well that the body of a certaine dead man was restored to life 2. Kin. 13. by the onely touch of the body of Elizeus If the boones of a dead Prophet had so great vertue that they restored one from death to life and the theeues amazed by the miracle of the thing durst doe no euill what will not the liuing and glorious bodie of Iesus doeâ— entring into thee I doubt not but it will exercise greater might in thee seeing hee is God omnipotent and Lorde of all and the diuell shall be ouercome and confounded at his presence O holy Daniel teach mee howe I ought to giue thankes to my louing Lord who seeing me in time of neede beset with infernall Lions doth sende me food not by the Prophet Abacucke Daniel 14. or by any heauenlie Angell but himselfe commeth to bee my foode O Loue without measure CoÌ„sider O my Soule this vnspeakeable mercie thou knowest thou wast loued of him in his greatest extremities when hee departing out of this life vnto the Father did institute this holy sacrament for thy welfare Thou seest also hee loueth thee in thy extremities it remaineth that crying out with the Prophet Dauid Psal. 8. Lord what is man that thou art so mindful of him or with the Apostle Rom. 14. If I liue I liue vnto the Lord if I die I die vnto the Lord to whom bee prayse and honor for euer Amen What he ought to doe who is to communicate before hee come to the holy table of the Lord. HEE who will doe the thing which he oght coÌ„cerning this Sacrament and that which the dignitie of such a mysterie doth require must lot out a certaine space of time to himselfe wherein hee may performe those things which pertaine to the preparation thereof And that we may discourse more at large of this matter and more familiarlie with them which doe often communicate I say they shall do very well if as Moyses commanded the people that three dayes before they were to receiue the Lawe they should prepare themselues So also they should prepare themselues in three dayes that they may bee apt and disposed to receiue the Lord which bringeth a Law not of death but of life not of the letter but of the spirit not of feare but of loue The holy Scriptures do testifie that the maides of the king Assuerus Hest. 2.12 coÌ„ming only into his sight but once in sixe moneths prepared theÌ„ with oyle of mirrhe and other sixe moneths with certaine sweet odors If these did doe this that they might find fauour with an earthly man what preparation shall bee required of vâ— that wee may find fauour in the sight of the true God One of the cheefest prayses of the blessed Virgine Mary for which the Angell did commend her he shewâ—th when he sâ—ith Thou hast â—ound fauour with God and ought it to seeme a hard and troublesome thing vnto vs to do for so great glorie and dignitie that which this women hath done for such vanitie With what face I pray will wee refuse labour yea although all the powers strength of our soules bodies were to be imployâ—ed that we may come at least but into the grace fauor of God specially when wee heare that these miserable maids spent their whole life that they might come into the fauour of one mortall man But because this is an hard thing for vs to doe at least let vs prepare our selues in those three daies whereof I haue spoken doing al that which in vs lyeth But if
hundred difficulties it must bee our deuotion to God that must doe vs good in an other worlde 17 It were to be wished wee had lesse contending in matters of controuersie which auaile little to godlinesse and more sincere following the actions of Christian pietie which are much decâ—ied in these sinfull times wee see it too apparantlye beefore our eies that wee had lesse questioning in generall in particular lâ—sse curious prying into this Sacred misterie and more religious preparing our selues to a due and dutifull participation of the same wee may consider that after all the sturre about this controuersie the deuotion of most is but Soe Soe for the heape of volumes that treate of this subiect how they all in a manner tende onely vnto matter of contradiction wherefore beeseech wee God to increase in vs reuerence more and more towardes this most holy ordinance of Christ Iesus his Sonne that preparing our selues dutifully to receiue him in the state of grace we may be receiued of him into the state of glory To sit at his table in his Kingdome to liue with him and raigne with him The Contents of this tracte following 1 OF the Institution of this most holy Sacrament 2 The first Meditation concerning this Institution with the fruites thereof 3 Of the loue of Christ shewed in ordayning this most holy Sacrament 4 The excellencie and woorthynesse hereof 5 Of the woonderfull thinges contayned in this Sacrament 6 The manifold effectes and fruites of this holy Institution 7 A Dialogue betweene Man and the Soule 8 Of the principall causes which may mooue man to come to this Sacrament 9 Of frequenting the most holy Communion 10 Of the impedimentes which detaine men from coming thereunto 11 A Dialogue beetweene the distressed sinner and faith 12 A Conference betweene the soule and faith 13 Of Remouing the daungerous effectes which hinder the worthye receiuing of this most holy Sacrament 14 Of Preparing our selues before we come to this most holy Sacrament 15 A Forme of confessing our selues 16 An Exhortation vpon these words whence commeth this that my Lorde commeth to mee 17 A Meditation vppon the wordes of the Centurion Math. 8.9 Non sum dignus vt intres sub â—ectum meum I am not worthye that thou enter vnder my roofe 18 A Meditation vppon that which followeth dic verbum sanabitur anima mea but onelye say the worde and my soule shall liue 19 A Meditation vppon these wordes of Christ veniam curabo eum I will come and heale him 20 A Meditation vppon that which S. Paule teacheth 1. Cor 11. 21 A Meditation of the Prodigall Sonne when hee was receiued of his Father 22 A Meditation for the day we are to communicate in 23 A Meditation of the historie of Zacheus Luke 19.2 24 An Application of this historie 25 A Meditation vppon the wordes of Christ following Hodie oportet me manere indomo tua This day I must abide in thy house 26 A short forme of confession to bee made in priuat before the receiuinge of the Blessed Sacrament 27 An Admonition mouinge all to reconcile theÌ„ selues and forgiue their enimies before they bee partakers of the most holy Sacrament 28 A Prayer beefore the holy Communion 29 Of the deuout man to whoÌ„e Christ in his last supper sheweth fauoure 30 Certaine Meditations vppon some speciall sayinges of holy Scipture to bee vsed when you are about to communicate 31 Of the reuerence and deuotion giuen by the auncient Fathers to this most holy Sacrament 32 A Prayer with thanksgiuing after the receiuinge of the most holy Communion 33 An other forme of thanksgiuing 34 A Generall meditation after the receiuing of the Blessed Sacrament 35 Considerations to bee remembred of the deuout Christian after his receiuing 36 Names of excellency attributed vnto the holy Sacrament 37 A Short meditation vpon the names of Excellencie 38 Certaine meditations vppon the passion to bee vsed after the receiuinge of the holy Communion 39 A Praier vpon the passion vsed by S. Austen 40 Concerning the spirituall Communicating 41 That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation 4â— What hee ought to doe who is to communicate 43 The manner of Communicating vsed by a certaine virgine 44 Breife Questions and aunsweares concerninge the Blessed Sacrament 45 Certaine short obseruations to bee remembred before our accesse to the Lordes supper 46 A Dialogue beetweene a worldly man and a spirituall wherin is disputed whether it bee better often to communicate or abstaine from the holye Communion how after what manner both may be done 47 An other Dialogue whereein is touched the Doctrine and benefite of the Blessed Sacrament The end of the Table Godly Meditations vpon the most holy Sacrament of the Lordes Supper Of the Institution of this most holy Sacrament Amongest other parts of diuine worshippe religious actions of a Christian life which knitte men in loue and dutie vnto God for who should haue the fruite but hee that planted the tree there is none more solemne more diuine then is our reuerent accesse to the most holy Sacrament where wee present our selues beefore God where wee honour him in the misterie of humane redemption where by a spirituall vnion with Christ him selfe wee become partakers of our greatest good Fasting humbleth praier beseecheth repentance bewaileth charitie worketh faith beleeueth but the holy Sacrament applieth al to the saluation of our soules 2 If any aske saith an â—uncient Eather the Iewes why they keepe there passeouer all that they will aunswear is to relate of a bondage in Egipt of Pharoe their oppressor of a Moyses Gods seruant theire deliuerer But if any aske mee which am a Christian of our heauenlye passeouer I can shew him not of Moyses a seruant but of Christ Iesus the only sonne of God of a more terrible Pharoe the prince of darkenesse of a more wofull bondadge the shaddow of death and last of all of a deliuerance indeede by the bloud of that Immaculate Lambe once offered for the sinnes of the world Heb. 9.28 2 For our comfortable accesse to this most holy misterie wee haue Christes own precept and his promise Math. 26.26 Luke 22.19 His precept hoc faciâ—e doe this His promise hoc est corpus meum hic est saenguis meâ—us This is my bodie which was giuen for you this is my bloud which is shed for you as if heare I offer you the benefite of all my sufferinges leaue you a pledge at parting of my deerest loue Nouum Testamentum a new Testament a newe league or couenant between God and man that hee will now thinke vpon your sinnes in iustice no more 4 S. Austen in his 118. Epistle Ad Ianuarium saith our Sauiour deferred the institution of this most diuine Sacrament to the end of his life as his last farewell that the dignitie and excellencie thereof might make the more deepe impression in his disciples heartes increase in them greater
Math. 26.26 Hoc facite in mei memoriam Doe this in remembrance of mee 4 The fourth effect is to stirre vp in vs the loue of God and our neighbour Of God who first loued vs of our neighbour for his sake that sayd Hee that loueth God should loue his neighbour also 1 Ioan. 4. 21. What should we enter into â—hat sea of the manifold efâ—fects of this Sacrament If I â—m sick here I may cure me if I am whole here I shall keep me if liuing here I shall comfort me if dead in sinne heere I shall raise mee if I burne with the loue of God here I may inflame me if I am cold in deuotion here I may warm me if I am blind here I may enlighten mee if â—potted here I may cleÌ„se me I wil not flie as Adam someâ—time did froÌ„ the presence oâ—â—od because here I caÌ„ coueâ—â—ne nor run away for feare of â—he enemie for heere I shall find grace to strengthen me Cyrill in his 4. booke vpoâ— Iohn sayth here not onely â—eath is put to flight but alsâ—â—pirituall diseases that causâ—â—ath are expelled the cruelâ— and inordinate loue of our members is repressed and the perturbations of the mind quieted Tho. Aquinas calleth this SacrameÌ„t a precious banket admirable holsome full of all sweetnes to prouoke vs the more to louâ— it hee addeth Here sinnes are clensed vertues increased the minde made fertill with all spirituall graces and that when Christ saw his Disciples to waxâ— sad for his departure he left vnto them this Sacrament for a singular comfort The fruits of this Sacrament The fruits hereof may bee reduced to these 12. properties the first is to quicken 2. To set at libertie 3. To enflame 4. To giue patience in trouble 5. To nourish 6. To restore 7. To vnite 8. To communicate 9. To make whole 10. To preserue 11. To strengthen 12. To conduct through and therefore this Sacrament is called Viaticum the prouision for the way as Elias passed his iourney in the strength of his meate It is written of Obededon in the second of Sam. 3. that he and his did prosper because he receiued the Arke of God into his house how much more shall this bee accomplished in those who receiue Christ Iesus truly into their soules the manifold effects whereof by increase of grace from grace to grace the faithfull feele and finde as much The fift Meditation Of the fruit and effecte of this most holy Sacrament COnsider that as the soule newly created of God so soone as it coâ—meth inâ—o the body which descenâ—ed of Adam is forthwith contaminated made perâ—â—aker of the whole euill and â—isery wherin he inwrapped mankind by his transgressioÌ„ So likewise as soone as the soule receiueth Christ it iâ— forthwith made partaker of his merits and righteousnes And this is one cause why his Sacrament is called a Communion 2 Consider that as hee bringeth vnto thee the fruit of his life and death his reâ—surrection and ascention so also he desireth to communicate thee vnto his members 3 Consider that the vnderstaÌ„ding is so lightned by this holy Sacrament that it easily commenth into the knowledge of God whence those 2. Disciples going to Emans straight after the receiuing of bread as the Scripture sayth their eyes were opened and they knew the Lord. 4 Consider that it was not the hem of the garment for what vertue could there bee in so meane a subiect to procure health but it was the hemme of Christes garment So it is not bread and wine but this bread this wine that sanctifieth our soules 5 Consider how it reneweth Gods grace that like as bodilie foode doth renew that which naturall heate had consumed So this heauenlie nourishment restoreth that which the Soule through the heate of euill desires had lost 6 Consider it ioyneth vs to Christ our head to our neighbours who are Christs meÌ„bers prouoking vs to loue them with true charitie and therefore this Sacrament is called of the Fathers the Sacrament of vnion loue For Christ by giuing his the same food vniteth theÌ„ in one diuine essence S. Augustine writeth that this SacrameÌ„t is instituted vnder the forme of bread and wine For as bread is made of many grains and the wine one of many grapes so the faithful by loue and vnitie are made one in Christ their head one by coÌ„sent and concord amongst themselues 7 Consider the great peace and tranquility of the minde which coÌ„meth by this sacrament y t as the ship was tossed troubled before but when Christ came into it all was calme so in this world we are often troubled but when Christ comes all is quiet he would haue his Disciples say vnto what house they entred Peace bee vnto this house Luc. 10.5 How much more may it â—eâ— sayd to that heart where this holy mystery is truely worthily receiued Peace be vnto this heart The fruit of this Meditation The fruit is to desire with our whole harts to haue parâ— in these effects to huÌ„ger and thirst after righteousnes To remember that of the womaÌ„ of Samâ—ria Ioâ— 4.25 who when she heard Christ speaâ— of the waters of life sayd Giue me Lord of this water So O Lord giue vs of thâ—â— foode which may worke in our Soules these so many and so worthie effects The Soloquie DOst thou desire to know O my soule with what good things Christ in this holy mysterie hasteth vnto thee how hee commeth loaden and inriched with so many merits and rewards whatsoeâ—er he brought into the world al these he exhibiteth in this most diuine Sacrament Hee that ministretâ— such foode to him that fighâ—teth what doth hee keepe in store for him that ouercommeth Surely in that immortall life in that land of proâ—mise hee will fill thy desires with all happines which in this wildernesse giueth thee such heauenly Manna And what doth hee so much couet of thee my Soule by this most noble foode theâ— that hee may plentifully reward thee with vnspeakable graces Marke what hee â—ringeth more I assure thee â—hen thou canst wish or deâ—ire Behold sayth hee Apoc. 3.21 I stand at the doore and knocke if any heare my voyce and shall open to mee the gate I will enter in vnto him and suppe with him What wâ—lt thou do O my soule in so great aboundance of all good things do what thou art able do it quickly Bee thou enlarged to receiue such mysteries Make cleane the place of thy hart Prepare the vpper roome oâ— thy best best disposed deuotion Exclude a mind beating vpon vain idle cogitations Exclude an entrance to euill desires yeeld acceptable passage to the bridegroome Christ Iesus to whome be prayse for euer and euer Amen A Dialogue betweene Man and the Soule Man IT is true my soule that thiâ— heauenly foode doth bring with it many great excelleÌ„t effects to the liuing but tell me what doth it profite one dead Soule Nothing Man Then
and diuine a misterie I wretched and vnworthy creature dayly offending and adding sinne vnto sinne vnprepared and of a heart lesse contrite and purged doe notwithstanding take vppon me often to receiue it But for because thy mercy is greater by infinite then my miserie neyther hath it beene heard from the beginning of the world that thou hast euer despysed the prayers of the humble which sauest them that trust in thee and which hast shed thy precious bloud for our saluation and the saluation of the world for an euerlasting pledge of thy loue towardes vs hast ordained this Sacrament trusting in this thy vnspeakable loue I most humblie thinke of comming to thy table of putting out from the house of my soule the sower leauen of hatred and euill will towards all that I may keep this holy passeouer with the sweet bread of sinceritie and loue Graunt me thy grace that this holy misterie may turne and become effectuall to the life and saluation of bodie and soule that I may firmely abide in thee which intend to receiue thee into mee Let my mind bee confirmed amongst so great misteries with thy comfortable presence that it may vnderstand thou art present with her and reioyce perfectly before thee the fire which alwayes burneth the brightnesse which alwayes shineth sweet Iesu good Iesu the bread of life which refreshest vs euer and yet neuer decayest which art alwayes eaten and remaynest alwayes whole inflame and sanctifie thy vessell purge it from malice fill it with thy grace and being filled preserue it euermore in thy holy loue which liuest and rugnest one God worlde without ende Amen Of the deuout man to whom Christ in his last supper sheweth fauour IMagine thou hadst beene at Ierusalem when this noble Sacrament was instituted by Christ that thou hadst beene inuited by some of the Apostles to be present consider with what ioy thy soule had reioyced at this message and how hastily all businesses laide aside thou wouldest haue runne thither Imagine that as soone as thou hadst come to the supper the Lorde had washed thy feet and said with teares falling on them I do this to wash away many sins committed against thy Creator by walking through vngodly wayes I wash thee also for the labours which thou shalt suffer for mee in a spirituall liâ—e 3 Lastly imagine how he biddeth thee sit downe at the â—â—ble casting his most louing eyes vpon thee saying Desiderio desaderauâ— with a a 〈…〉 I desired to eate this passeouer with you I haue preuented thee with great benefites and will hereafter enrich thee with greater onely continue in the loue of mee Consider what modestie thou wouldst haue vsed at that holy table with what attention thou wouldest haue receiued the wordes of Iesus The fruit of this Meditation THe fruit is to giue the Lord heartiâ— thanks for this inestimable benefite now readie to bee receiued to beseech him that hee would not suffer thee to die vngratefull to call to 〈◊〉 that Christ kept the best wine vntill the last least this holy repast as sweet remembrance of his loue at parting that this loue of hâ—s was a motion naturall which motion say the Philosophers is most forceably towards the end The Soloquie O My soule how louingly doeth the Lord knock at thy dore with a desire of entering in and resting with thee arise O my soule and Christ shall giue thee light not onely the shepheardes of Bethleem had cause of ioy who found as it was told theÌ„ but thou hast cause of ioy too who shalt find the ioy of Israâ—l no maruell though Martha and Mary went forth to meet the Lord knowing how he would fil their minds with celestiall consolation go forth O my soule to meet him that commeth vnto thee who is the stay yea the whole stay of all thy being The water that is seperated from the fountaine vanisheth the bough that is cut from the tree withereth the body from which the soule is gone dieth depart not therfore O my soule from the soule of thy soule but embrace with all gladnes Lord as there is no doubt but that such was the excesse of thy loue fauour whereat euen the Angels were amased so is it sure that I was most bound not onely to runne the way of all thy commandements but also to spend my life for the loue of thee Thou hast bestowed on me this so excellent a gift more noble then humane vnderstanding is able to conceiue from whence springeth an obligatioÌ„ which doeth binde mee vnto thee Who doth not see that I shal be most vnthankfull if I acknowledge not thy singular loue O my hart open thee shew with what bond of relouing Iesus louing thee thou art bound When you are about to communicate and are now receiuing the most holy Eucharist meditate vpon these sayings of holy scripture ECce spousâ—s venit Behold the bridegroom coÌ„meth go forth to meete him Mat. 25.6 2 Ecce ancilla Domini beholde the handmaid of the Lord bee it vnto me according to thy word Luc. 1.38 3 Dic verbum viuet anima I am vnworthy c. do but say the worde and my soule shall liue Mat. 8.29 4 Lift vp your heads O ye gates be ye lift vp ye euerlasting dores y e k. of glory shall come in Psal. 24.7 5 Taste and see how gracious the Lord is Blessed is the man that putteth his trust in him Psal. 34.8 saying O good Iesu ioyne me inwardly vnto thee to the glory of thy name and the saluation of my soule In the time of communicating say O Most louing and sweet Iesus the loue and sweetnes of my heart the life of my soule my mellifluous and euerlasting good haue mercy vpon me bee with mee O Lord now and for euer Immediatly after say the 103. Psalme Praise the Lord O my soule and all that is within mee prayse his holy name prayse the Lord O my soule and forget not all his benefits which forgiueth all thy sinnes and healeth all thy infirmities which saueth thy life from destruction and 〈◊〉 thee with mercy and louing kindnesse which satisfieth thy mouth with good things making thee â—ong and lastie as an Eagle Wherein wee acknewledge these sixe benefites first the forgiuenesse of our sinnes secondly the healing of our infirmities thirdly our protection from euill fourthly our adorning by grace fiftly the receiuing of foode temporall sixtly the effect of that foode which is spiritual Of the reuerence and deuotion giuen by the auncient Fathers to this most holy Sacrament WIth what charitie of body and puritie of mind ought I to receiue that mysterie where thou O Lord art the feeder and the foode the giuer and the gift Ambrosius in oratione aut sac caen Saint Ierome a little before his departure being about to receiue humbly kneeling did communicate with many teares Euseb. in vita S. Hieronimi It is written of Constantine no lesse godly then mightie an Emperour that with
great reuerence and deuotion before any attempt against his enemie his wont was to receiue the holy Eucharist Euseb. in vita Constantin By the force of this Sacrament the force of the diuell is rebated Ignatius ad Ephes. Saint Cyprian calleth this blessed Sacrament a ioyfull solemnitie Cypria de caena Dom. Of the olde Christians it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly of loue Charitie it selfe A prayer of thanksgiuing after the receiuing of the most holy Communion I Giue thee thankes O most louing Iesus Christ who hast vouchsafed to admit me a sinfull creature to the magniâ—â—cent and quickning feast of thy sacred table Thou wouldst that I shuld bee as the Arke of Couenant where thou thy selfe vouchsafest to abide Thou wouldest that in this Arke Mâ—nna should bee kept wherewith thou didst feede thy people vntill they entred into the Land of Promise Cause I beseech thee that this Manna nowe receiued wherof that was but a figure may bee preserued in my Soule that I may feele the effectual fruit of thy passion for the remission of my sinnes the merit of righteousnes and reward of euerlasting glorie Cause also that like as in the Arke the Tables of the Lawe were kept so a desire of fulfilling thy will may bee contained in my Soule Graunt that I may honour loue and obey thee that I be seperated from this loue by no allurement whatsoeuer of my ghostly enemie Tarrie with mee O blessed Iesu vntill the euening of my age and when the night of death approacheth I will not let thee goe till thou hast blessed mee and yeelded to this petition of my sobbing soule O Lord fulfill her desire neuer depart from her What blessing shal I giue vnto thee O my deere Sauiour where shall I beginne to expresse by loue and duetie towardes thee which hast sayd Behold I am with you euen vnto the end My soule desireth to be satisfied in the beholding of thy countenance euen as the Hart longeth for the fountains of water Turne thee O my soule into thy rest for the Lorde hath done well for thee hee hath shewed thee maruailous great kindnes in the land of the liuing Fâ—r this cause also shall my flesh rest in hope Blesse thou the Lord O my Soule Another forme of thanksgiuing OMnipotent most louing father I cannot giue thee thaÌ„ks worthy inogh according to the desire of my minde for the treasure of this heauenly foode which thou hast now giuen mee in this heauenlie mysterie ineffable that is to say the true bread of heaueÌ„ that euerlasting meat that aabideth for euer thy blessed Sonne our Lord and Sauior Christ Iesus in whom I haue obtained by the gift of this hâ—ly Communion a pledge of an inheritance to come Grant O Lord that I may daily profit in vertue godlines that this sacred vnion with Christ may bee of such force in me that reiecting al euill waies I may goe forward in pietie towards God instruction towards my selfe charitie towards my neighbour to thy good pleasure through the same our Lord sauior Iesus Christ Amen The Soloquie AWake O my â—oule and behold the new â—â—uor wherewith louing 〈…〉 prosecute thee Thou hast good cause to reioyce that the Lord of Maiestie vouchsafeth to come vnto thee to comfort thee Continue onely a good will for all this bountie Bee not as the nine vnthankfull Leapers who forgat their cuâ—ing Cast all thy care vpon him who careth for thee cease not to magnifie him O my soule for he that is mightie hath magnified thee and done great things for thee Thou knowest how the son of God loued thee when departing out of this world vnto the Father hee left so comfortable a remembrance and seale of all his mercyes O loue without measure returne O my soule vnto thy rest for the Lord hath blessed thee Returne vnto thy gracious Sauiour of whome thou mayst say Here will I rest here will I dwell foreuer Can it bee O Lord that thou wouldest follow man with such loue as to vnite thy selfe vnto him Reioyce O yee sonnes of Adam for no longer shall that of the Prophet be applyed against you My teares haue beene my meate day and night whilst they yet daily sayd where is nowe thy God Teares are now no longer your meare but the gladsome foode of Angels your God is with you euen vnto the end The poore do eate and are satisfied O Lord graunt mee the grace of Deuotion and thankfulnes that I may aske it instantly expect it patiently receiue it gratefully conserue it humbly vse it diligently to the glorie and honor of thy holy and blessed name Amen I desire to offer my selfe my soule and body a sacrifice vnto thee nay I offer vp all my sinnes both originall and actuall vpon the acceptable Altar of thy mercy consume them with the sacred fire of thy loue and let this offering as Abels offering be well pleasing in thy sight but to returne vnto this heauenly foode now offered Ah hard and peruerse hart of mine how canst thou continue earthly when as thou art fed with the bread of heauen When at length wilt thou become heauenlie Howe is it that thou dost remaine sensuall and alienated from the spirit which art spiritually conserued Is it because thou dost consist of earth O Iesus remember here what thou hast else wher sayd I come to send a fire and what is my desire but that it bee kindled Let it be kindled in mee that I may be carried vpward and seek the things where Christ sitteth at the right hand of God that though my body conuerse here in earth my affections may bee in heauen that from henceforth not so much I liue as thy grace may bee sayde to liue in mee The eleuenth generall Meditation to bee vsed aftâ—r the receiuing of the blessed Sacrament COnsider with what labours teares Adam after hee was cast out of Paradise did eate the bread of carefulnesse all the dayes of his life But now man receiued into the state of grace is come to feede on the bread of life it selfe 2 Consider that as the Israelites when they had eaten the Pascall Lambe were deliuered froÌ„ Pharaoes bondage made no stay in the darknes of Egipt but set forward forth with towardes the Land of Promise So after this our Passeouer wherein a mighty deliuerance from the hands of our spirituall Pharo is signified were to depart from the works of darknes to go forward without delay fâ—oÌ„ grace to grace froÌ„ vertue to vertue vntill we come to our heauenly Canaan 3 Consider how the wisemen when they had seene Christ at Bethlem and there done their humble reuereÌ„ce Math. 2.12 they returned not by ambitious and cruell Herod nor by troublesome Ierusalem but Per aliam vtam another waye So wee hauing visited Christ at our Bethlem which signifieth the house of bread and there offered our Soules and bodyes a sacrifice vnto him should returne towards our owne countrey which is
with myrrhe wrapped in cleane linnen buried in a newe sepulcher These thinges done I make an end praising blessing and giuing thankes to God that hee hath loued vs so that he gaue his onely sonne for our saluation 2 Secondly I turne mee vnto Christ with alll thankfulnesse for his benefites and I open vnto him as vnto a most holy phisition my infirmities and all my faults as to a most gentle Lord I open vnto him all my defectes into which I am wont to fall desiring him to minister a remedie that I relapse not so often and specially I pray that hee would graunt mee grace to receiue him hereafter worthily 3 I purpose to amende wherin I am wont to offend and namely I decree to roote out some one sinne in the place whereof to insert some vertue whereof I haue neede that I may alwayes goe forward from better to better and I humbly pray his diuine maiestie that he grant mee strength to execute that thing 4 Last of all I diligently keepe my heart all that day thinking that the Lord resteth therein as his house wherefore I giue my in 〈◊〉 that I may vse all modestie as well in speaking seeing walking as in al my outward coÌ„uersation often I say with my selfe This day O Lord thou hast come to mee a sinner this day thou hast renewed my heart by thy holy Passion I pray thee abide with mee goe not from me And so applying my selfe vnto the prayers of the day I vse the same prayers with greater deuotion then ordinarie I giue thankes for all benefites especially for those receiued by this most high and holy Sacrament Certaine breefe questions and answeres concerning the blessed Sacrament Question FOr what cause doe you receiue the blessed Sacrament Answere First that I may obserue and dutifully keepe Christs most holy institution Secondly that I may shew my selfe a member of that body wherof he is the head Thirdly that I may receiue this soueraigne râ—past to the health of my sinfull soule Question What do you receiue Answere The very body and blood of Christ after a most diuine heauenly manner Question What profit haue you by receiuing Answere Increase of grace of loue with God and man Question Why do you often communicate Answere Because my hope is I am one of Gods children and therfore desire to come often vnto him as to a louing father Question After what maner come you Answere By faith and repentance hauing a ful purpose to serue him in holines and righteousnes al the daies of my life These few obseruations may be obserued before our accesse vnto the Sacrament of the Lords Supper YOu must stedfastly belieue in Christ crucified 2 You must humble your selfe by a serious consideration of your manifold sinnes 3 You must thinke Christ worketh in you that which his wordes do promise 4 You must prepare your soule to receiue the bodie and bloud of our Lorde Iesus 5 You must meditate of Christs passion his resurrection and your owne rising againe to a better life to come 6 You must giue your selfe both before and after this most holy Sacrament to prayer and deuotion 7 You must applie your selfe to meditation and open to God the closet of your heart 8 You must beare sincere affection and loue both to God and man A Dialogue of the most holy Communion between a worldly man and a spirituall Wherein is disputed whether it be better often to communicate or abstaine from the most holy Communion how after what manner both may be done that of loue and deuotion this of humilitie and reuerence Mundanus Spiritualis MVndan I know not truely what fruit there is by often communicating for I see thee continue subiect to the same vices to be often angrie and threaten Spirit But I knowe certainely that by the benefit of often communicating I haue rooted out some euill manners and vnlesse I should often communicate without doubt I should be worse and worse and happily at this hower I should burne in hell fire Mu. Whence knowst thou that y u shouldst be worser Spir. For that I haue experience in my selfe when the time of communicating is at hand to bethinke my selfe more and more carefully to abstaine yea from the least sins Contrariwise when the time of communicating is farther off I am not so collected in minde I waxe also faint in deuotion I am prone to vanities and trifles and if no other profit should come vnto my soule that profit alone ought to bee sufficient to moue me to frequent this diuine Sacrament Mund. But I feare not a little least if I come too often to the Lords table I make shipwrack both of loue and feare for that is wont to fall out by too often vse and familiaritie Spirit Yea rather the contrarie doth often fall out for if of the often and familiar custome and frequentation of the communion any imperfection were therein couered there were iust cause to diminish our loue and feare towards him as it commeth to passe in humane thinges But that thing is not so for when hee is a certaine infinite sea of all perfection by howe much one vseth this often familiraitie by so much the more hee declareth his goodnes perfections and causeth that loue feare and reuerence towards his diuine maiestie do equallie increase Mund. Let it be as it is dayly experience teacheth that the often vse of a thing although the best doth breed contempt lothsomnes Spir. But that is in things temporal and in sensual pleasures but in spirituall delights as Saint Gregorie hath well obserued saciety doth breed a desire for then the goodnesse of them are made knowen and therefore by how much the more surely they are possessed by so much the more ardently they are desired whence the heauenly wisedome saith They which eate me doe still hunger and they which drinke me do still thirst Mund. But Saint Paule saith Hee that eateth and drinketh vnworthily eateth and drinketh his own damnation but if thou communicate often it seemeth thou thinkest thy selfe woorthy and is not this pride Thou also dost vnworthily Communicate Spirit As if to Communicate seldom doth make a man worthie It is not so But heare mee if thou calst him woorthie whose perfection doth equall the worthines of this Sacrament theÌ„ no creature although the holiest yea nor all creatures put together were worthy of this Sacrament And if such worthines were so necessary none should coÌ„municate for that none can attaine perfection equall to thiâ— sacrament But neither that any be worthie is it necessary that he attaine some excellent perfection or bee endued with rare vertues for these are acquited by the rare vertues of this sacrament and frequenting therof Therefore that a man be worthy according to that of the Apostle S. Paul it is enough that hee bring that preparation wherwith God is contented that is that first he examine his conscience bee sorry for his sins committed humbly