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A06674 Meditations and deuout discourses vpon the B. Sacrament composed by Ch. M. Ch. M. 1639 (1639) STC 17128; ESTC S909 57,528 244

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them on the Crosse And forasmuch as his diuinitie was so inseparablie vnited both to his bodie and soule that death which separated them one from the other could not separate them from the diuinitie it followeth also that Christe then gaue to his disciples his bodie soule bloud and diuinitie all being vnited in him ô bountifull feastmaker ô precious and costlie feast Psal 8. ô Lord what is man that thou sh●udst so much esteeme of him as to bestow on him thy sacred bodie bloud sanctified by the diuinitie yea thy owne selfe no lesse then God and man ô liberall Oste who entertainest thy guests with so precious a banquet and yet demaundest nothing for their ordinarie Hester● 1. No Assueru● euer made such a feast as this whether wee respect the Oste yea and kinge that hath made it to wit Christ Iesus God and man King of Heauen and earth or the guests who are inuited to wit his Appostles and their succestours yea all Christians euen Kings and Emperours or the feast it selfe which is the holie flesh bloud of Christ seasoned with the diuinitie more worth then heauen and earth yea then a thousand worlds or the cost at which the feast maker was in preparing this feast for it cost him his death passion which was the price of our Redemption and was suffieient to haue redeemed a thousand worlds or the continuance of the feaste which began at Christ his last supper continueth to this day and shall continue to the worlds end for as Manna rained continuallie from Heauen to feede the Iewes in the desert and neuer was wanting till they came to the land of promise so as long as we liue in the desert of this life this our Manna of which that was but a shadow and figure shall rayne vpon Catholicke Christians by the consecratiō of the Priest til we come to Heauen our true land of Promise where in steed of Christs bodie and bloud which now wee eate drinke by communion we shall feede of the diuinitie it selfe by cleare vision fruition O my soule how hard hearted art thou if this great benefit this Roiall costlie feaste do not melt thee into loue and resolue thee into gratitude O feast of feasts noe Epicurisme but Christianisme no gluttonie or drunkennesse to eate and drinke often at this feast but temperance sobrietie pietie Religion Of this feast onlie cā be auerred those words of Ecclesiastes Eccl. 1. Laudaui igitur letitiam quod non esset bonum hominisub sole nisi quod comederet biberet I therefore haue praysed mirth that there was no good thing for a man vnder the sunne but that he should eate and drinke and be glad to wit in this feast of the B. Sacrament ô happie wee who are somu●h honoured as to sit at this Table where the Angels waite and attende and we sit downe at the table and are feasted with such costlie pretious meates who are no● worthie the crummes that fall from this table ô happie we who being fedde with this Princelie and Kinglie fare are fatted therewith and therby inobled made kings Because as Iacob said of the bread of Aser so we may much more say of this bread Gen. 49. Pinguis est panis Christ● praebebit delicias Regibus The bread of Christe is fatte● and shall giue dainties to kinges Either because in that it is eaten by vs it maketh vs Kings or because it is meate onlie for Kings and is not to be geuen to any but those who are Kings and Lords domineering ouer their owne sēsualities and passions yea ouer the world flesh and deuill O happie wee who eating in this holie Sacrament Christes sacred bodie and drinking his bloud are made generous and noble as he is yea in a proportiō diuine as he is Gods by participation as he is God by essence yea of his bloud kinred and linage Happie wee who eating Christs bodie drinking his bloud are not onlie Christiani Christians but allso Christiferi bearers of Christe Cyril'us H●eros Catech. 4. myst yea Deiferi bearers of God and lodge●s of him within vs. THE FOVRTH MEDITATION How prouident a Paterfamilias and good man of the howse of our soule and the Church Christe is by this B. Sacrament ALmightie God out of his infinite goodnes bountie hath shewed himselfe in this B. Sacrament to be a moste wise and prouident and liberall Paterfamilias or howsekeeper hauing laied vp in store such prouision for the Howse of his Church and for euerie one of vs in particular He is a howsekceper most prouident in respect of all liuing creatures The whole worlde is his howse all liuing Creatures his familie for euerie one of which he prouideth meate and drinke according to euerie ones nature Plants and hearbes he feedeth with moysture which by their rootes as by mouthes they drawe from the earth beastes with plants hearbes corne and grasse Fishes with water and other foode which they findc in the water mens bodies he fedeth with flesh fishe hearbes and fruites of the earthe and therefore Dauid saith that it is God Ps 146. Qui dat iumentis escam ipsorum pullis coruorum inuocantibus eum who giues to beasts their foode and to the yong rauens that call vpon him He specifieth yong rauens partlie to signifie that God hath care of all his creatures euen the vilest partlie because as S. Serm. de Helia Chrisostome auerreth the old crowes do often tymes neglect their young ones as when they suspect them not to be their owne broode and then God is the nurse of the young ones feeding them with flies or the thicke ayre or such like But more bountifullie carefullie God Almightie prouideth for man and feedeth him in bodie with the best meates and in soule with learning and vertue and aboue all this great howsekeeper hath euer and cheeflie prouided for his Church though not alwaies in the same manner For otherwise did he prouide for it before Christs comming otherwise after his cumming otherwise for the Iewes otherwise for the Christians For the Iewes being children in spirituall life who liued vnder the Pedagogue of the lawe which brought nothing to perfection Heb. 4. and could not giue them full-groughe nor make them men they were to be fedde like children with the light meates of the figuratiue Sacrificies Sacraments of the old lawe Heb. 5. And therefor S. Paule saith that they had need of milke and not of strong meat but strong meat is for the perfect that is Christians who because they are perfect men in a spirituall life are not to be fed with light figures but with the solid verities of those figures They were fedde with Manna and the Paschall lamb we who are Christians are fedde with the sacred body and bloud of Christe which are solid verities of those figures and meat for the strong and perfect not for weakelings and children as the
consideration of it stirring vp loue towards God for such a benefit by which we are vnited vnto him although indeed in euerie one of these my treatises I shew all the aforesayd three wayes But because Christ instituted this B. Sacrament before his Passion and was immolated mysticallie before he was sacrificed on the Crosse reallie I first present thee Gentle Reader with my Meditations on the B. Sacraments and after them I will make thee partaker of those of the Passion which shall follow these former God graunt that both thou and I in them may find out and follow the aforesayd three wayes to perfection that wee may attaine to the perfection of vertue and grace in this life and soe to the perfection of glorie which is our last and greatest perfection in the next THE FIRST MEDITATION VVhat loue Christe shewed at his last supper THE Sonne of God Christe Iesus God man in the whole decourse of his life neuer ceased to giue vs signes and tokens of his loue towards mankind For besides that he was incarnat became man onlie for man not for Angells he was borne for man in tyme of a Virgin-Mother without a Father who was borne of his Father of the wombe of his diuine substance without a Mother from all eternitie Psal 2. 109. and he who feedeth all liuing creatures was fedd and nourished by the same Virgin Mother Psal 135. was swadled by her in poore clowts who was inuested with his Fathers glorie was rocked by her a sleepe whose diuine eyes are euer open was circumcised woare the badge of a sinner who could not sinne fasted praied preached and all for the loue of man hee neuer breathed neuer walked neuer talked neuer wrought miracles or other good workes but for mans example redemption But as S. Ep. Io 3. Iohn testifieth and his testimonie is true vnto the end and in the end of his life Ioan. 13. he loued vs and gaue the greatest signes of loue that euer he gaue Loue is shewed in twoe thinges especiallie to wit in giuing and suffering For if you present one with some rich diamant or other pretious thing you shall thereby shewe your great loue vnto him loue shewing it self by guifts as fire doth by sparcles and if you giue him nothing yet do suffer much for him ether in your goods or bodie you do no lesse shewe your loue to him yea somuch the more by how much it is harder to suffer then to giue Our Blessed Sauiour the true louer of mā kind at his last supper which was the twye-light of his da●e and the euening of his life gaue vnto man the greatest guift which heauen and earth could shewe and which was more worth then a thowsand heauens and earthes to wit his sacred bodie bloud and euen himself God and man in the Blessed Sacrament And although he then suffered not death reallie for vs yet he did soone after and euen then in that in the Blessed Sacrament he represented his bodie onlie vnder the shapes of bread and his blood onlie vnder the formes of wine and so apart he was immolated and sacrificed for vs mysticallie and dyed for vs in representation before he died in veritie and soe as some Saints to shew their desire to dye and to prepare themselues the better to death haue put on a winding sheete or haue entred into their Tombe or monument before their death Soe Christ Iesus in the Blessed Sacrament and at his last supper to shew the great desire he had to dye reallie for vs did as it were put on the winding sheete of the shapes of bread and wine and wrapped himself in them and so died in figure and mysterie for vs before he died in veritie and by this figuratiue and mysticall death prepared himself to a reall death which soone after that is the next daie he suffered for vs and soe in the end of his life he shewed his great loue vnto vs both by giuing and suffering But as he first shewed his loue by giuing himself in the Blessed Sacrament and by immolating himself in it mysticallie onlie and in representation so let vs first imploy our best thoughtes and meditations vpon the Blessed Sacrament and Christ his last supper in which for a louing farewell he bestowed vpon his disciples the most precious banquet that euer was seene on earth consisting of no lesse then his sacred body bloud seasoned and sauced with the diuinitie it selfe And heere after in an other litle treatise we shal contemplate what he suffered for vs in his sacred Passion This Sonne of God and louer of mankind shewed great loue vnto vs in that by Incarnation and hypostaticall personall vnion of our nature with his diuine person he bestowed his diuine nature on it therfore S. Ioan. 3. Iohn expresseth this his loue with a Sic or soe saying So God loued the world that he gaue his onlie begotten Sonne and yet thus he bestowed not his diuine person on euerie one in particular but onlie on that nature particularlie which he tooke of the Virgin-Mothers wombe by it on mankind in generall But in the Blessed Sacrament hee imparteth himself to euerie one of vs in particular by communion by which he giueth vs his bodie bloud soule and diuinitie and so at the end of his life Ioan. 13. and at his last supper he especiallie loued vs. O my soule seing that thy God and louing spouse Christ Iesus hath giuen himself soule body bloud and diuinitie vnto thee what shouldst thou seeke for any other thing why shouldst thou loue any other thing then him or for him He is thine in this Blessed Sacrament thy possession thy inheritance and richesse Psal 143. O thou thrice happie and infinitlie rich cuius Dominus Deus tuus whose God is thy Lord O my soule thy spouse seemeth to content himself with thee content thy self with him If he can not content thee in whom be all the treasures of wisedome and knowledge Col. 2. in whom is all perfection beautie and goodnes nothing will content thee Noe say vnto him Quid mihi est in coelo Psal 72. a te quid volui super terram what is to me in heauen and besides thee what would I vpon the earth my heart is so ample capable that as it can not so neither desireth it to be enriched but by tuee If I haue thee as in the B. Sacrament I haue I ame rich enough and without thee I ame poore and miserable though I had all but thee If I haue thee I haue all and if I haue not thee though I had all else which is in heauen and earth I esteeme myself to haue nothing Thou o my Lord art my parte my All let me desire nothing but thee Psal 75. let me loue nothing but thee or for thee and as thow hast loued me all thy life time but especiallie at the end
him who intendeth to receaue this B. Sacrament and either immediatlie or some daye or dayes before communion But these which follow are to be read either immediatlie before or immediatlie after communion THE 11. MEDITATION VVith what feare and reuerence and acknowledgment of vnworthines the deuout receauer is to come to this Blessed Sacrament NOw therefore ô my soule seeing thou perceiuest what a Good man of the house what an Hoste what a Father Mother friend spouse Physitian and Pastour thy B. Sauiour hath shewed himself to thee in this B. Sacrament what he bestoweth on thee by it and in it to witt his owne flesh and bloud himself God and man infinite in all perfection and the fountaine of all grace endeuour as much as thou canst by his grace to dispose thyself to come vnto him and to receaue him in this Holie Sacrament as worthilie as humain frailtie and pouertie will permit And first thou must come to him with a great filiall feare and reuerence his Maiestie though vailed with the formes of bread and wine requiring it Dauid in spirit forseeing this great and wonderous mysterie of the B. Sacrament saith memoriam fecit mirabilium suorum Psa 110. misericors miserator dominus escam dedit timentibus se He hath made a memorie of his marueilous works a mercifull and pitifull Lord he hath giuen meat to them that feare him This memorie of his marueilous works is this feast of the B. Sacrament where is nothing but marueills wonders which also consist not in folding vp of napkins in many fashions but in the cookerie and art shewed in this feast in which bread by the force of Christs owne words is conuerted into his bodie wine into his bloud in which the accidents and externall forines of bread and wine stand alone without bread and wine which were their subiects in which Christs bodie extended in it selfe is wholie contained in a litle hoste and in euerie parte of it in which one body is on diuers Altars and in diuerse places in which Christs bodie is dailie eaten his bloud dailie drunke yet neuer consumed in which the same Christ is conuiua conuinium the feast maker guest and feast in which the same Christ is the Priest the sacrifice and the God to whom this sacrifice is offered and therefore Dauid explicating what the memorie of these marueils is saith Escam dedit timentibusse Psa 110. he hath giuen meate to them that feare him as if he had said he hath made a memorie of marueilles in the meate which he hath giuen and this meat he giueth to them that feare him who only can frutefullie receaue it O my soule thou beleeuest that Christ God and man is as trulie in this B. Sacrament which thou intendest to receaue as he was in his Virgin Mothers wōbe as he was here on earth and as he is now in Heauē though in an other manner and thou beleeuest that there is no more betwixt him and thee when thou approachest tereceaue him then the thinne courtaines of the accidents and formes of bread and wine drawne betwixt him and thy sight And if thou wouldst stand with great reuerence in the presence of a mortall Emperour or King though a man as thou art and though there were a thinne courtaine drawne betwixt him and thee especiallie if the courtaine were so thinne as he might see thee through it with what reuerēce shouldst thou stand or kneele in the presence of Christ Iesus God and man and King and Emperour of heauen and earth there being no more betwixt him and thee then the courtaines of the formes of bread and wine which are thinner then the thinnest taffeta or cypres because in those though neuer so thinne there is matter and substance whereas in the accidents of bread wine there is no substance at all of bread and wine and through the which Christ God Man seeth thee and all thy actions both interiour and exteriour VVith what reuerence I say shouldst thou come to this B. Sacrament in which thou beleeuest to be the King of glorie though with corporall sight thou canst not see him O consider my soule that when thou receiuest this dreadfull sacrifice and Sacrament thou hast on thy tongue more then tongue can explicate in thy mouth more then heauen earth containe in thy heart more then heart can conceaue Thou receauest him whō the Angels adore and tremble to behold his Maiestie In the old law the Iewes were commaunded not so much as to touch the mountaine on which the law of God was giuen Exod. 29. and shalt thou thinke thyselfe worthie to touch the Altar where the law giuer is resident yea to touch himself to receaue him into thy mouth and stomake If the Bethsamites to the number of seauentie men of the people 1 Reg. 6. and fiftie thousand of the common people for curious he gazing at the Ark which was but a figure of this B Sacrament 2 Reg. 6. if Oza for touching it irreuerentlie were stricken with sodaine death shalt thou ô my soule if irreuerentlie or vnworthilie thou receaue this B. Sacrament the Ark of the new law thinke to goe scotfree Noe Noe. S. Paule assureth thee 1. Cor. 11. that he that eateth and drinketh vnworthilie the bodie and bloud of Christ eateth and drinketh iudgment to himself not discerning the bodie of our Lord. Yea saith he because you eate and drinke this B. Sacrament vnworthilie there are among you weake and feeble and many sleepe that is dye How then oughtst thou to prepare thy selfe Knowing that this B. Sacrament as it giueth spirituall health life nourriture to them that receaue it worthilie so it alwaies bringeth death of the soule to them that receaue it vnworthilie sometimes death of the bodie also yea and eternall death of soule and body vnles they repent in time O my soule the Angels compasse the Altar when the Priest offereth this dread sacrifice and they compasse thee also when thou receiuest it and they waite at this Table and vpon this King of glorie with great feare and reuerence and goest thou to this Table as boldie as to an ordinarie 1 Cor. 11. not discerning the bodie of our Lord not putting a difference betwixt it and other meates O Lord when I thinke of these things to wit of myne owne vnworthines and thy worth and Maiestie I am affraid to approach so neere vnto thee and if thou didst not inuite me to come I should neuer dare to come in thy presence much lesse to receaue thee into my breast I should saye with S. Luc. 5. Peeter Goe forth from me because I am a sinfull man o Lord. 2. Cor. 6. I should saie with S. Paule what participation hath Iustice with iniquitie Or what societie is there betwixt light and darknes what proportion betwixt thy light and my darknes my basenes and thy Maiestie thy sanctitie and my sinnes But what
earth and aboundance of corne and wine Ephes 1 But I desire the benediction by which thou hast blessed vs in all spirituall blessing in celestials Luc. 2. And seing that I now haue thee in my armes with Simeon I desire his benediction that I may departe and dye in peace with thee and all thy Saints and Angels Matth. 5 I desire those eight beatitudes blessings of pouertie in spirit of meeknes of mourning for my sinnes of hunger after Iustice of mercifulnes of cleanes of heart of peace making of patient suffering persecution for iustice sake And lastlie I desire thy eternall benediction which consisteth in the cleare vision and fruition of thee by which all the Angels and Saints are blessed and this I most humblie craue and in a manner claime by vertue of that thy promise made to all worthie receauers of this B. Sacrament Io. 6. He that eateth my flesh and drinketh my bloud hath life euerlasting and I will raise him vp at the last daie Bestow on me then ô Lord a benediction of thy grace now and after my death a benediction of thy glorie in the next life where I ma●e liue in blisse with thee and thy Saints for euer THE 16. MEDITATION Of the good purposes which after Communion are to be made AFter that thou hast receiued this B. Sacrament and no lesse thē thy Sauiours flesh blood soule and diuinitie in it to shew thyself gratefull for so great a benefit and so noble a guest thou shalt do well and pleasinglie vnto him if thou make these ensewīg good purposes for not onlie to do good or to promise good but euen to purpose what is good is a disposition to doing good and so pleasing vnto him Say therefore vnto him thou hast vouchsafed to enter into mee by my mouth as by the dore and gate of my house This gate hereafter shall be shut as was the Eastern gate of which Ezechiel speaketh It shall not be opened and men shall not passe through it Ezech. 44. it shall be shut for the Prince This gate o Lord shall be shut to all but thee the Prince thou onelie shalt haue the cōmand for the opening or shutting of it The world flesh or deuill shall neuer enter by it none but thou or for thy sake And therefore hereafter my mouth shall neuer speake but of thee or things belonging to thee and thy honour It shall be opened onelie to praise thee or to praye vnto thee Psal 70. Repleatur os meum laude vt cātet gloriam tuam let my mouth be filled with praise that I may sing thy glorie Ephes 4 All naughtie speech let it not proceed from it It is the gate of thy Temple let no vncleane thinge haue entrance by it It is the gate of the Citie keepe it shut and fortifie it by thy grace that it may keepe out thy enemies and withstand all the batterie assaults of their tentations It hath been filled with thy sacred bodie blood let it here after be filled with praises of thy name thākesgiuing And because my tongue hath been the bridge by which thou hast passed and which thou hast sanctified with thy sacred body embrued as it were with thy holy blood I purpose neuer to prophane it by idle vaine speeches much lesse to pollute it by detraction calumnious and reprochefull speeches by lasciuious talk by lying or swearing or blaspheming but I will with thy grace exercise it hereafter in praising thy holy name in praying to thee in talking of thee of thy life and death of thy great benefites and in particular of this B. Sacrament which so often I haue receaued of heauen and heauenlie things And therefore hereafter I will not aduenture without thee to gouerne this voluble variable and inconstant creature mooued with euerie winde like a reed I could neuer gouerne it and no meruaile because Linguam nullus hominum domare potest Ia●obi 3 No man can tame the tongue thou only canst because Domini est gubernare linguam Prouerb 16. it apperteineth to our Lord to gouerne the tongue and so to thee I yeeld vp the rule of it to thy direction I commend it that it may be silent whē thou wouldest haue it be silent and that it may speake onelie whē thou wouldest haue it speake and what thou wouldest haue it speake And because thou ô Lord by this B. Sacrament art my noble fast friēd See the med 12. I will neuer shake hāds with thy enemies the world flesh deuill nor shall I loue any thing which is offensiue to thee See aboue med 12. Se medit 12. Thou by this holy Sacrament art my Father and Mother I shall therefore honour thee feare thee loue thee obey thee Thou art the louing Spouse of my soule and the mariage betwixt it and thee is cōsummated by this B. Sacrament I will therefore wed my self to noe creature by inordinate affection that were to play th' Adulteresse and to breake the bond of this sacred wedlock nor will I loue any but thee or for thee And being married to so great an Emperour as thou art and thereby made also of high and noble condition who by sinne before was base I will putt on the Emperiall robes of holy conuersation fit for thy spouse my old habit of my old base behauiour and conditions I will laie aside I will become a new creature and in thoughts words and deeds I will carrie myself noblie as becometh thy chast spouse Thou hast feasted me with the royal fare of thy sacred flesh and blood which maketh me noble and of Princelie blood I will therefore behaue my self Prince-like Luc 14. not as assaue to my passions and sensualities but as a Lord and commaunder ouer them And as the Prodigall sonne after that his Father receiued hī into grace had feasted him neuer returned againe to his hoggish fare so I being now fedde with heauenlie fare will scorne hereafter to tast any more of any worldlie or carnall delights the hoggish fare of sinners I ame by receiuing this Holie of Holies thy sacred bodie bloud sanctified consecrated dedicated to thee onlie and to thy seruice I will therefore neuer prophane myself again I will neuer employ my self to the seruice of the world or flesh or deuill or to any but thee or for thee The holie Chalice though it be but of earthlie metall be it siluer or gold yet it is oeuer imployed to any other vse then to receiue thy sacred blood The Church after Consecration is neuer vsed but for thy seruice And shall I who am better consecrated and sanctified then they because I am more capable of Sanctitie then they permitte my self to be put to prophane vses I am by this Sacrament made the Temple of God which is the house of prayer thou then ô Lord shalt be onelie serued in this tēple thou onelie shalt be honoured praised in it Thy entrance into me hath sanctified my bodie and all the partes of it my soule and all her powers and faculties all therefore that is in mee shall hereafter be emploied to thy honour and seruice To my soule and all that is in mee I will say with Dauid Ps 102 Benedicanima mea Domino omnia quae intra me sunt nomint sancto e●us My soule blesse thou our Lord and all things that are within me his holy name My vnderstanding do thou think and meditate allwayes of him my will do thou euer loue him my memorie do thou euer remember his benefites and this B. Sacrament in particular which he hath bestowed on mee my eyes looke on heauen and this Blessed Sacramēt where he is my hands lift vp your selues in thankes giuing my feete follow his steppes traces and exāples which he hath giuen because I and you all are consecrated and dedicated to him by receiuing this B. Sacrament And if it be an vnworthie thing to cast a consecrated Chalice into the dirt is it not fare more vnworthie to defile hereafter my bodie and soule by sinne which are wholie consecrated and dedicated to God O my soule do not thou presume to prophane that which by God is sanctified least he punish thee as a prophaner of holy things VVherefore as my bodie and soule and all the partes of my body and faculties of my soule by this B. Sacrament are consecrated to thee So ô Lord let them euer be and so they shall be if to my will thou ioyne thy will and to my force thy grac● this is now my mind and purpose● and I desire to die in this mind 〈◊〉 with it that at my death bein● thus prepared I may feed on th● sacred body and blood in the B● Sacrament by a worthie Communion and by vertue of it after m● death may be admitted to feed 〈◊〉 on thy Diuinitie with their B● Saints in Heauen by a cleare vision and fruition of thee the Father and the Holie Ghost thre● persons and one God to whom be all Honour and glorie fo● euer FINIS
now you shall see him honoured of none but honouring his owne vassals and debasing himself so farre as to wash and to wipe their feete O yee courtiers of the King and court of Heauen shew your selues courteours permitte not your King thus to be vilified but rather do you who in that you are Courteours know well what ceremonies are most conuenient performe this humble office for your Master do you wash his disciples feete and his in the first place he being your and their kinge O yee Heauens celestiall globes and star●s who haue the highest place in this world with what manners can you keepe your so high ●minent places seing your Creatour kneeling to his creatures God to man O thou Sunne Prince of the Planets the lampe and eye of the world who illuminatest the celestiall terrestriall world cāst thou endure to see thy Sunne of whome thow borrowest thy light in this posture Descend rather and humiliat thy selfe with thy Creatour or else withdrawe thy light and thy sight from such a spectacle Ioseph the Patriarch saw the sunne and moone and starrs adoring him Gen. 34. but this he saw done onlie in a dreame and vision but behold now not the Sunne and moone adoring our true Ioseth Iesus Christ but himself adoring that is kneeling to his creatures and disciples O humble God it is the dutie of all creatures euen Angels to adore thee who art their creatour how then hoppeneth it that thou in a manner adorest thy disciples that is kneelest before them But he answereth sine modo Math. 3. sic enim decet nos implere omnem iustitiam suffer me thus to humble myself for this time for so it becommeth vs to fullfill all iustice It is conuenient that the creatour should thus humble himselfe euen to the earth that his creatures maie be exalted to heauen It is conuenient that he thus should humble himself to teach his disciples and in them all christians to humble themselues not onlie to their betters and superiours but also to their subiects and Inferiours to giue them to vnderstand by this humble washing and wiping his disciples fowle feete that it is hee who by his bloud washeth all sinfull soules from the filth and ordure of their sinnes VVho is able to explicate ●ay to conceaue the lownes of this humilities certes no mortal creature for all though we may see the earth on which Christe kneeleth to which he is descended yet from how high he ●s thus fallen none can tall but the Saints and Angels who see clearlie the hight of his diuinitie and so none but they can see the lownes of this humilitie Nor can they see it perfectlie onlie God himself can who onlie can comprehend his owne hight tallnes which is infinite To know how lowea vallie is you must know how high the mountaine is so to know the vallie of this our Sauiours humilitie you must know how high the mountaine of his diuinitie is which none but God can perfectlie know because he onlie comprehendeth himselfe and his owne hight and tallnes But as there was neuer humilitie so low as this so was there humilitie neuer so exalted as this The higher in dignitie the person is who humbleth himself the lower is his humilitie because his falle descent is so much the lower by howmuch his dignitie is higher and the higher the person is who humbleth himselfe the more his humllitie is exalted and inobled as the lower in dignitie baser the person is the lesse grace hath his humilitie and so humilitie is graced by the dignitie of the person and graceth allso the person and humilitie is the honour of honour and honour is the honour of humilitie And consequentlie this humilitie of Christ God and man was the lowest that euer was and yet the highest O my soule learne of this thy God humilitie he the Creatour thought not much to humble himself to the disciples his creatures and in this to thee who allso art his creature and wilt thou thinke much to stoupe to him the Creatour He so noble and so high in dignitie humbled himselfe and thou who though thou wert a King art base in respect of him wilt thou disdaine humilitie he humbled himself to his subiects and Inferiours wilt thou thinke scorne to humiliate thy selfe to thy equales yea to thy superiours He vouchsafed to wash his disciples fowle feete thou thinkest scorne to do any base office though none is base which humilitie graceth and yet thou art a creature hee thy Creatour O my soule by this thy Sauiours humble ceremonie of washing the disciples feete before he admitted them to the B. Sacrament learne to rinse and washe thy self cleane from all filth of sinne in the Sacrament and lauatorie of Pennance before thou approach to the holie of holies and the Immaculate lambe of God conteined in this blessed Sacrament learne by this humilitie of Christe which he vsed immediatlie before the institution and distribution of this Sacred Sacrament with what reuerence and feare thou shouldst approach vnto it considering thy Indignitie and with what humilitie allso considering thy basenes and it's dignitie THE III. MEDITATION How bountifull a feast maker and Oste Christ shewed himselfe and how grea● a feast he exhibited to his disciples in the B. Sacrament THIS sweete Sauiour after the feast of the Paschall Lambe hauing washed wiped his disciples feete to prepare them to the feaste of his sacred bodie and bloud the veritie of that figure he sitteth down and inuiteth his disciples and euen Iudas to sitte downe with him and euerie one being placed and expecting what feast he would bestowe on them at his farewell which was then at hand he taketh bread into his hands saying vnto them Mar. 14. Luc. 22.1 Cor. 11. take ye and eate this is my bodie and least they should thinke that he gaue thē but a figure of his bodie as he did when he gaue thē the Paschall Lambe he not onlie calleth it in plaine tearmes but addeth as S. Luke relateth his bodie which is giuen for you as S. Paule telleth vs which shall be deliuered for you to witt on the Crosse And least they might ●magin that he gaue them onlie 〈◊〉 figure of his bloud he not on●ie stileth it in plaine tearmes is blood but addeth as S. Mathew and S. Marck relate which shall be shed sor many as 〈◊〉 Luke writeth which shall be ●dd for you And seing that breade or a bare figure of Christs bodie such as was Manna and the Paschall lambe was not deliuered or crucified for vs but onlie Christe his true bodie nor wine or a bare figure of Christes bloud was shed for vs but onlie his true bloud it followeth that Christ at his last supper gaue to his disciples his true bodie and bloud because h gaue that bodie which was deliured for vs on the Crosse and he gaue them to drinke of that bloud which was shed for
Rō 9. Hierm. 22. he loueth them heere by grace and in heauen and that eternallie by eternall glorie VVherefore O my sweet Sauiour thow who in this B. Sacrament hast shewed thyselfe a supernaturall and most perfect Father and Mother to all that receaue thee in it and euen to mee though otherwise a wretched sinner loue mee I beseech thee as thy child for parents do naturallie loue their children loue me perpetuallie heere by thy grace and in heauen by thy eternall glorie if thou shouldst vouchsafe so to loue me I care not though all the world should hate me for if thou by thy loue stand for me who can stand against me And because by this Holy Sacramēt thou art my Father Mother giue me grace alwaies to loue thee also because children do naturallie loue their parents and graunt me grace to loue thee aboue Father and Mother for that in this B. Sacrament thou art become vnto me more then any Father and Mother And if thou loue me how can I miscarrie thou protecting whom thou louest And if I loue thee nothing can come amisse vnto mee be it prosperitie or aduersitie health or siknes riches or pouertie because to them that loue thee all things cooperate vnto good Ro. ms and so euen my sincnes ô Lord though they dishonour thee and hurte me for a time yet if I loue thee they will turne to thy greater honour my greater spirituall profite because through thy grace they will turne as were the sinnes of Marie Magdalen to her motiues to a greater penance and spurrs to a better life then otherwise I should haue ledd Thou comawndest vs ô Lord to honour our Father and mother Exod. 20 that we may be long liuers vpon the Earth Euerie effect if it had reason would honour it's cause of which it hath it's being and by which it subsisteth and so the light would honour and loue the Sunne the riuers their fountaines the fruites their trees the yong birds their oldones the yong beastes those that did generate them if they had reason Man then who is endued with reason must honour his Father and Mother who begot him brought him to light and after God gaue him his life and being and to this he is obliged by the Lawe of God and nature How much then o swere Iesus should I honour thee who in this B. Sacrament art a Supernaturall Father and Mother vnto me and more then any Father and Mother Thou commaundest vs ô Lord to acknowlge no other Father thē God saieng Matt. 23 call none Father to yourself vpon earth for one is your Father he that is in heauen Because although our Carnal Fathers be our true Fathers yet in cōparison of thee ô Lord they are no Fathers thou by creation being more our Father then they and by sanctification and this B. Sacrament being our Supernaturall Father more then our carnall Father and mother Our carnall parents are but halfe Fathers and Mothers generating onlie our bodie whereas thou art our totall Father that is of soule aswell as bodie Giue me grace then ô heauenlie Father to loue and honour thee aboue my carnal Father and Mother to forsake them rather then offend and foresake thee by sinne that so honouring and louing thee I may be a long liuer Exod. 20. not vpon earth but in heauen wher my life shall be eternitie And because children do willinglie followe their Fathers and Mothers stepps and do imitate them in all their actions bee they good or badde thinking it conuenient for them to do what they see their parents do before them giue me ô Lord by thy grace a desire a delight to imitate thee in all thy holie actions vertues in thy humilitie Phil. 2. patience charitie obedience euen vnto death Thou saydst once to the Iewes Io. 8. If you be the children of Abraham do the works of Abraham wherefore seing that by this Holie Sacramēt thou ô Lord art my Father Mother they who receaue it worthilie are thy children giue me grace to imitate thy vertues and holy actions lett them be patterns and examples for me to followe let them be alwayes before my eyes that I may euer behold them let them be alwaies in my heart that I may euer loue them lett them be alwaies in my hands that I may euer practise them so I shall be to thee as an obedient child doing in all things thy holie will and thou wilt be to mee a louing Father furnishing me not with a temporall estate as carnall parents onlie can doe but prouiding for me heere grace and an inheritance in heauen of glorie which thou hast layed vp in store for all eternitie for those that are thy true and obedient children fullfilling in all things thy holy will and commandement THE SEAVENTH MEDITATION VVhat a freind Christ hath shewed himself in the B. Sacrament ARistotle the Prince of Philosophers who diued as farre almost into the secrets of nature as naturall reason could permit Eib 2. Lth●c thought there could be no perfect and proper freindship betuixt God and man because there could be no equalitie or paritie betwixt them God being infinite in Maiestie and soueraigne and supreme in authoritie dignitie man infinitlie beneath him in degree base also of condition though he be an Emperour in comparison of God with which disparitie he thought familiaritie would not consist which yet he thought was belonging to freinds and freindship VVherein all though he erred yet his errour was excusable because by naturall reason he could not discouer the Excellencie of Grace much lesse of th' Incarnation the fountaine of all grace For grace being a supernaturall guift of God eleuateth nature aboue nature and maketh such a kind of equalitie betwixt man God that S. Peeter saith we are consortes diuinae naturae 2. Pet. partakers of the diuine nature And by Incarnation God became man man God and so man was consubstantiall to God and equall to him though not as man but as God And so God and man by these meanes were made freinds to which honour God out of his goodnes hath exalted vs and hath made vs equal to him by his descēding as it were debaling himselfe so lowe as to be man with vs. O the goodnes of God that would not onlie be content but also desirous to contract freindship with vs his creatures as though God could not be God vnles he were good to vs or could not liue contentedlie vnles wee were his freinds and he ours O my soule do thou heere stand amazed and in amazment fay to thy God who am I that thou shoulds so esteeme of me as to vouchsafe to accept of me as thy freind I am not worthie ô Lord to be thy vassall and slaue how then doest thou take me for thy freind VVhat Emeprour will stoupe so low as to be a freind to his vassals and yet man though
an Emperour is but thy vassall It is honour ô Lord to much for me to be seruant to such a Prince how much more then to much to be thy freind Speake Dauid what thinkest thou of this honour which God doth to men in accounting them his freinds To mee saith hee thy freinds are become honourable exceedinglie nimis honorati Psa 38. to much honoured Nay God is not content onlie to be our freind but hath contracted with vs a firmer freindship and more indissoluble then euer was betwixt man and man Damon and Pythias Pylades Orestes and others are famous for their freindship which was so greate that the one esteemed th● other another himself and therefore the one was readie to dye for the other but this freindship ô Lord is not comparable to thy freindship which thou hast contracted with man Thou first hast contracted freindship betwixt thy self and man by Incarnation by which thou art linked to man in a most admirable vnitie in one person by which God is man and man is God which freindship is so faste firme and indissoluble that so long as God shall be God he shall be man and man shall be God O my soule be thou neuer so vngratfull as euer to forget this freindship It is the ground of all other freindships the most honourable Damon and Pythias were linked onlie in affection so was lonathas and Dauid 1. Reg. 1● whose soule is sayd to haue been g●●ed to Ionathas his soule but by this freindship of Incarnation God man were vnited in one person reallie and substantiallie O Lord what is man that thou shouldst so grace fauour him as to Vouchsafe to be so neerlie linked in freindship to him as to be one person with him Secondlie thou hast linked thyselfe in freindship with man by grace and charitie and this is an effect of the former freindship because the Incarnation is the foūtaine of al grace Iac. 2. Abrahamindewed with this grace is called by S. Iames. Amicus Dei the freind of God And Christ speaketh to his Apostles in those freindlie and comfurtable words Ioa. 15. You are my freinds if you do the things that I commaund you now I call you not seruants for the seruant knoweth not what his Lord doeth but you I haue called freinds because all thinges whatsoeuer I heard of my Father I haue notified vnto you And all the Iust by this freindship are freinds to him and he to them This freindship once made on God his part is neuer dissolued for he neuer ceaseth to be our freind till we turne his enemies by mortall sinne And although by sinne this freindship be to often broken on our part by particular men yet it is generallie so firme that there was neuer so firme a freindship betwixt man and man as there is by grace and charitie betwixt God and man There is no greater freindship or charitie saith our B. Sauiour then that a man yeald his life for his freinds which few freinds haue done for one another and yet our Io. 15. B. Sauiour hath died not onlie for his frends but euen for his foes to make them freinds and those his freinds haue bene so louing and so constant to him that many millions of Christians haue died for him as appeares in our so many Martyrs whom no threatning of Tyrants could soe daunt no promises so allure no torments so terrifie no deaths so scarre as to make them denie Christ or his religion but strengthened with grace chatitie they triumphed ouer all and for his loue they forsooke all as lands liuings life rather then they would forsake him and as he first died for them so did they dye for him O Lord tye me by this linke of freindship vnto thee that I may preferre thy loue before the loue of all but thee or for thee confirme me so in this freindship that by no mortall Sinne it may be dissolued but that I may remaine thy fast freind euen to death and may neuer againe shake hands with the world flesh and deuill thy sworne enemies or any creature whose loue is offensiue to thee that I may not only liue but also dye louing and so loue thee for euer The third f●eindship ô Lord which out of thy most ardent loue thou contractest with vs is by this B. Sacrament of the Altar by which thou art vnited vnto vs not only in affection as comonlie freinds are but also in substance The first freindship of Incarnation if we may iudge of the cause by the effect is the greatest and noblest because it ca●seth a greater and more noble vnion with God for that by Incarnation man was made the naturall sonne of God whereas by the freindship of grace and charitie he is only th' adopted sonne of God and the frendship of Incarnation is altogether indissoluble in so much that death which separated Christs soule from his bodie could not separate his humaine nature from his diuinitie the freindship of grace and charitie in this life is often broken by mortall sinne The freindship also of Incarnation in some respects exceedeth the freindship made by the B. Sacrament because by Incarnation man became God and God man whereas by the B. Sacrament man is not Deus but deifer not God but a bearer of God in soule and substance yet in one respect the freindship made by the Blessed Sacrament is greater then that of the Incarnation because by Incarnation preciselie taken that freindship was contracted onlie with that particular humain nature which God assumed vnto him in the vnitie of person but by the B. Sacrament Christ vniteth himself in substance to all those whoe receaue him in it By Incarnation none but Christs humaine nature was formallie deified and sanctified by the B. Sacrament all are sanctified who worthilie receaue it Yet in this B. Sacrament Christ hath shewed himself a greater freind then euer man was to man mēnes freindship cōsisteth only in affection but the freindship made by the B. Sacrament importeth a reall vnion of Christs substance with ours and therefore humain freindship causeth onlie a metaphoricall vnion betwixt those who are freinds but this freindship implieth a reall vnion of our substance with the substance of Christ and of our flesh and bloud with his And by humaine freindship external goods of fortune as riches lands monyes are common betwixt freinds according to the common saieng Inter amecos omnia sunt communia amongst freinds al things are common But the goods of their bodies as health strength beautie c. are not common nor can they but by this freindship made in and by this B. Sacrament Christs bodie bloud soule yea and diuinitie are imparted to vs and made common to vs and our substance is reallie vnited to his ô the admirable freindship Freinds although they be sepated in bodies and places yet by mutuall loue they are vnited in wills soule and spirit and especiallie if their freindship be
contracted by grace and charitie and therefore of the first Christians though separated in bodies place Act 4. S. Luke giueth this testimonie the multitude of beleeuers had one heart and soule And Ionathas his soule by freinship loue was said to be conglutinata ioyned fast as it were glued to the soule of Dauid 1. Reg. 18. Lib. 4. Confes c. 6. And S. Austin speaking of a great freind of his who was dead saith I thought my soule and his soule to haue been one soule in two bodies and therefore my life to me was an horrour because I would not liue halfe and therefore perchance I feared to die least he shoud dye wholie whom I much loued But this vnion betwixt these freinds was onlie metaphoricall and in affection whereas by the freindship made in and by the B. Sacrament there is a realle vnion not only of Christs substance with those that receaue him by communion but also of the receauers communicants amongest themselues because they all receauing the same indiuiduall bodie of Christ are al reallie vnited in it and by it to one another O admirable freinship and no lesse admirable vnion greater then is the vnion betwixt children of one Father and mother their vnion is called consanguinitie by which they are vnited in flesh and bloud which they receaue frō the same parents which is counted a greater tye then any humain freindship can make and yet they receaue not from their parents the same indiuiduall flesh and bloud either with their parents or with one another but another and that distinct though of the same Kind they who receaue this B. Sacrament do receaue the same indiuiduall flesh and bloud which he hath and so are vnited to him and amongest themselues in one the selfsame flesh and bloud By this freindship we liue not onlie together in one howse as other freinds doe but as Christ saith Ioan 6. Ioan. 6. he that eateth his flesh and drinketh his bloud abideth in him and Christ in him and so they liue not onlie together in one howse but also one with in another O freindship excelling all humaine freindship and euen carnall consanguinitie and the neerest kinred O how should we loue this noble freind who out of his excessiue loue hath linked vs vnto him not onlie in affection as freinds are nor in the like flesh and bloud as children of one Father and Mother are but in the selfsame Indiuiduall substance of which he consisteth O how should wee loue one another and euen more then wee doe our brethren and sisters because we are linked not onlie in flesh bloud of the same kind taken from the same parents as they are but in one indiuiduall flesh and bloud of Christ which we all receaue in this B. Sacrament Freinds at their departure by death or by a long iorney do leaue onlie their freinds an Image or a ringe or some other guif● for a remembrance and this argueth their great loue But Christ at his departure out of this world in respect of his visible presence hath left vs in this B. Sacrament the best thing he had not an Image or a ring or such like but euen his owne flesh bloud his owne selfe and so leauing vs visible remaineth with vs inuisiblie in this B. Sacrament and will soe remaine with vs to the worlds end How should we imbrace and loue this our so great freind VVhat shal we giue him for this guift he is more worth ten thousand times then we are or haue yet lett vs giue him ourselues as he hath giuen himself to vs and though there be infinite disparitie betwixt him and vs yet he will accept of our guift because it is asmuch as we can giue Some freinds and Confederates who haue made a firme league or freindship to make it firmer and more inuiolable haue let themselues bloud and haue signed it with their bloud So our B. Sauiour to make a firmer league freindship with vs did let himself bloud on the crosse and this his bloud he giues vs to drink daylie and his flesh also to eate in the B. Sacrament thereby to signe this league and to make it inuiolable O let vs not on our part break this freindship but let vs rather signe it with our bloud if the occasion be offered as Christ hath signed it with his which also he giues vs to drinke that we may neuer forget this league and freindship True freinds are readie to dye for one another as they say Pylades and Orestes and others were thinking themselues to liue though dead so long as their freind liueth and to dye though liuing when their freind dieth Our B. Sauiour hath sacrificed hīself once on the Crosse by a reall death and he daylie sacrificeth himself mysticalie in the B. Sacrament for vs lett vs be then alwaies readie in preparation of minde to dye for him who first died for vs let vs not thinke it much to giue our life for him who gaue his life for vs which being the life of God man infinitlie surpassed the liues of all men though neuer so great and manie yea and of Angels also if they could dye as they may be annihilated O my soule do thou resolue thyselfe into loue to shew thyself gratefull to so louing a freind doe thou imitate the Phenix burne thyself in thyne owne flames of loue that dying in this Fire to the world this life and thyself thou maist rise to heauen to an eternall life ô my soule stick to this freind so fast as that neither Father nor Mother sister nor brother prosperitie nor aduersitie life nor death nor al the creatures in the world may separate thee from him but as freinds liue willinglie together so thou maist liue in him and he in thee in this B. Sacrament so thou maist liue with him in the Church militant that thou maist euer liue with him in the Chuch triumphant so thou mayst liue with him heere by grace that thou maist raigne with him in heauen by glorie THE EIGHT MEDITATION How Christ hath shewed himself in this B. Sacrament a most louing spouse O My B. Sauiour ô louer of soules thou confoundest me with thy loue shewed to me in this B. Sacrament by so many waies I haue found thee in it by it a bountifull feastmaker prouident howse-holder a Father a Mother a Freind now I finde thee to bee in it and by it a most amorous spouse of our soules that so by one Title or other or altogether thou maist wrest out a reciprocall loue of ours towards thee As thou hast contracted three freindships with vs as we haue seene in the former chapter so hast thou contracted three Mariages with vs the first by Incarnation the Second by grace the third by this B. Sacrament By Incarnation thou art so fast wedded vnto vs and linked vnto vs by a knott so indissoluble that it excelleth the bond of carnall