will not this Sacrament doe thee any good if thou bee dead Soule But how can I die being immortall Man It is sure thou canst not bee extinguished with bodily death like beastes without reason but thou mayest die well enough with spirituall death which is a seperation of Gods grace from the soul as the death of the bodie consisteth in the seperation of the soule from the bodie Soul Doth the grace of God giue life to the soule Man Yea euen as the soule giueth life vnto the bodie Soul But who can depriue the soule of grace which is the life thereof Man Sinne As the Prophete Ezechiel saith 18.6 That soule that sinneth that soule shall die that is shall bee depriued of grace and which is more of future gloâ—rie So. From whence hath sinne that power Ma. From Gods iust decree Sou. Well seeing sinne is so dangerous I will not continue in the vnseemely actions thereof any more Ma. Surely then shalt thou be happie in the end we shall be blessed partakers together of Christs inestimable benefites both in this world and in the worlde to come Of the principall cause which may moue vâ— to come to this holy Sacrament THe obedience we all owe vnto the author of this sacred ceremony who in the ordayning thereof had no other end but the glory of God his father with mans true and perfect good and a consideration of our owne weaknesse who stand in need of so many assistant helpes as we do cannot but moue vs to vse with all reuerence and desire with all our harts affectioÌ„ this holy mean of receiuing grace left vnto vs by the giuer of grace For we do not celebrate a remeÌ„brance onely of some thing past but we are partakers also of grace present which grace though not from yet by the Sacrament As water from the fountaine by the cunduit pypes is conueyed and deriued vnto vs That we offer vnto God the sacrifice of laud and prayse giue testimony vnto men wee are members of that misticall bodie whereof Christ is the head shew euidently vnto the world how desirous wee are to continue in that holy vnion with God and 〈◊〉 the onely celebration of â—his most holy Sacrament doth well declare and shew the sundrie and manifold effectes thereof doe giue sufficient testimonie in the behalfe of the faithful receiuer The sixt Meditation COnsider that the vnion of the bodie and soule is neere but the vnion of Christ and the faithfull neerer that seperable this inseperable 2 Consider that this most diuine Sacrament is ordained by Christ our Sauiour as a meane to deriue his grace vnto vs to preserue vs from euil and also spiritually to sustaine nourish our soules 3 Consider hee hath left vnto vs this meat that by the benefit thereof we might be transformed into him by liuing according to his will which is no other thing then God to liue in vs. 4 Consider how much it concerneth vs to returne vnto Christ to exercise religiâ—ous actions of our Christian dutie to offer God the sacrifice of thanksgiuing for the inestimable benefite of our redemption to obserue and keepe with all reuerence this high and holy ordinaunce left vnto vs. The Fruite THe fruit of this meditation is to apply our dilâ—â—gence in the performing of this excelleâ—t part of Godâ—â—eruice to remember that which was said to Moyses Dâ—â—ccording to the example which I shewed thee in the Mount Exod. 25.6 The Soloquie THou art too louing O my sauiour it had beene sufficieÌ„t to procure som remedie for vs of thy creatures and we had taken it in great sauour but it was not sufficient for thy burning loue but thou wouldest be thy selfe a remedie for ouâ—â—â—ulâ—s that the saying of the â—iseman Eccles. 6.4 mighâ—â—e accompliâ—hed in thee A â—â—ithfull friend is the mediâ—â—ine of life and immortâ—litie â—hat friend more faithful â—hen my blessed Sauiour â—hat medicine of more efâ—â—cacie then this diuine Saâ—crament but that thou wolâ—est that the effect thereoâ—â—hould in part depend of vs that was an argument of loue indeed If bodily medicines should worke according to the inâ—â—ent and desire of the sicke iâ—â—ould bee very acceptable â—nd all sicke fâ—lkes woulâ—â—hinke themselues boâ—nd to â—he authors thereof howe much more are we beholdâ—â—ng to thee who with so great â—oue hast prouided for vs â— medicine of such efficacie so holesome that doth work more of it selfe then wee can desire How much O Lord doth the lawes of humane Philosophie differ from the laweâ— of thy loue what philosophy of the world hath euer written or thought that a king of all maiestie the infinite sea of all perfectnes would leaue himselfe for food to so mean a creature What wisedome of this world had euer beene able to conceaue that God the king of all glorie to the intent he might couple vnite man vnto himself would bee willing to become his meat O my soul stand amased at the loue of thy Sauior make an end of tears bewaile not any longer thy own vilenes and weakenes for three louing sisters and aduocates haue pleaded our cause and found fauour Mercie hath presented our infirmitie and found grace wisedome hath inuented the meanes to obtaine helpe loue hath constrained Christ to put it in exâ—ecution This is the meane that Iesus by the benefite of this most powerfull Sacrament would vnite vs vnto himselfe that we might bee made one with him and to this end we receiue him We giue thee thankes O heauenly Adam which hast restored that which the earthly Adam had destroyed He by his meat caused vs to depart from God and thou by thy meate to bee vnited to God I pray thee my louing Iesus that this vnion may be firme and sound that neither life nor death neither tribuâ—lation may seperate vs from thee Cause me O Lord that I may be wholly ioyned to thee that I may glorie with thy Apostle and say Galat. 2.21 I liue but now not I but Christ liueth in me Of frequenting the holy Communion IT hath beene shewed that the holy Euâ—charist is thâ— sustenance of the soule as breade and wine are the sustenance of the bodie but the soule being of farre more excellencie then the bodie it were then most vnseemely that the bodie which is tranâ—sitorie should bee carefully feed and the soule which is according to the image of God should bee neglected and little respected meate vnlesse it be taken in due season doth not profit the receiuer treasure that is not imployed doth turne vs to no benefite The vse and frequent vse of this heauenly repast is very godly Christianlike wee haue no more special meanes to relieue our infirmities no more profitable and effectuall remedie directioÌ„ to guide vs through the way and passage of this wearisome life There are saith one three thinges amongst the rest which do alwayes hold man bound to God The first iâ— the multitude of his benefits for which wee ought to giue
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
as much as hee is such a meate as doth turne it selfe into the worthy receiuer Soe hereby Christ doth drawe vs vnto him with the bondes of loue and doth in this guift allure vs to loue him heate doth turne the nourishmentes into the bodie nourished the same is done by feruencie of loue in faithfull receiuers The fruite of this Meditation The fruit of this Meditation is that euerie one meditate of the loue of Christ say with the Prophet in the 116. 11 Quid rependam what shall I giue vnto the Lorde for all the benefites hee hath done vnto mee I will take the cup of saluation and call vpon the name of the Lorde A Spirituall soloquie vpon this meditation O Sweâ—te Iesus could it be that such was thy loue towardes vs that when thou wast the King of glorie and creator of all the worlde thou wouldest thy selfe bee meate for thine owne creatures O Loue thy power is too too great for I thought sufficient that which the wise man speaketh of thy power Thy loue is as stronge as death But I see much more may bee spoken of it for thy arrowes ouercomming heauen doe penetrate the verye loue of God where death doth not come nor approach neither staying thy selfe heere thou doest fixe this loue in the hearte of man and not onely plucke it away from all thinges created but euen from it selfe It was sufficient that thou wast giuen to vs for a Lorde and God in which thinge thâ— Prophet hath placed thiâ— blessednesse Psalm 145 â—6 Blessed are the people whose God is the Lorde But louâ— hath drawne thee to tâ—â—â— which the wisdome of man cannot comprehend and it remaineth most true that thou when thou wast God of all maiestie infinite and immortall wert made man diddest die and suffer for vs. When I consider that thou in the selfesame time wherein the streames of thy tribulations did ouerflowe wherein thy onelye thought constrained a blooddie sweat out of thy bodie forgetfull of thine owne selfe and all the tormentes which were preparing wast carefull of procuring such a meare for vs as might strengthen vs in the state of grace vntill wee see thee in the state of glory O amiable Iesu how truly is it written of thy loue in the 8. of the Canticles 6 verse Many waters could not extinguish this loue nor floodes ouerwhelme it namely many waters of thy passion and floodes of thy greefe could not with houlde thee wherby thou wouldest not prouide and impart this singular and precious guift for vs O sweete Iesus it had beene enough to call vs brethren when thou wert humbled on earth but wilt thou so call vs in thy throne in heauen Math 25 50 The Prophet Elisha in the second of the Kinges 2.8 greatly esteemed the cloke of his Maister Eliath left him at his departure wherewith hee deuided the waters of Iordaine and passed ouer on drie foote But the Lorde and God of Eliath hath left vnto thee not any garment but his most sacred bodie that hee may bee a companion with thee in this laboursome pilgrimage strength in tribulation and wholsome foode in a spirituall life Iudge nowe then howe much thou oughtest to reuerence him and with what â—â—dent afâ—ectioÌ„ receiue him In the meane time beseech this benefactor that it happen not vnto thee as vnto the people of the Iewes to whome when our Lorde Iesus had offered himselfe for theire Maister and Captaine they renouncing his doctrine and maistership keepe still the couering of their eies and which was worse ioyned to theire blindnes the sinne of vnthankfullnesse The excellencie and worthynes of this Sacrament MOst high and sumptuous is that preparation which wisedome hath ordained bountie furnished Christ himselfe with his honourable presence beautified This preparation is not as that in times passed in the wildernesse or in the moueable Tabernacle of Moyses or the fixed Temple of Salomon but in a great chamber a large vpper roome in the most ample church dispersed farre and wide vpon the face of the earth here Christ himselfe is the giuer and the guift the feeder and the foode It is saide of Ezechiah in the second of Chronicles 30. that hee kept a passeouer and such a passeouer as neuer was there any the like before but much more may be saide of Christs holy supper Admire not any longer the greatnes of the guift of the King Assuerus in the 4. of Hester after he betrothed vnto him Hester in marriage for those guiftes were earthly and could not giue life and spirite admire rather thâ— precious guift of Christ giuen vnto his church after hee had espoused vnto himselfe the nature of man which guift is heauenly and of infinite value giueth life to theâ— that worthyly receiue it maâ—ny are the nourrishmentes of the bodie but this of thâ— soule doth exceede them all The third Meditation COnsider the great excellencie of this holy and heauenly feast where Christ is receiued the memory of his death passion recounted the mind filled with grace and a pledge oâ— future glorie geuen vnto vs. 2 Consider these 5. diffeâ—rences which are betweene this feast and the feasts of the world 1 These feastes are prophane for in them neither is there holy meate neither are the ordained for the health of the soule but this feast is a sanctified feast and ordained principally for the health of the soule 2 In the feastes of the world there is variety and by how much the more the varietie is the greater by so much the more is the feast commended in this spiritual banquet it is not so wherein Christ being infinite containeth in him all perfection and can alone satisfie the soule 3 In the feastes of the world there is little speach had of death suffering affliction and tribulations rather discourse is had of matters of pleasures but in this feast of Christ the memoriall oâ— his death and passion his sufferinges of loue for our saluation is remembred 4 In this banquet the minde is filled with the grace of Christ which bringeth saluation and the increase of heauenly guiftes but in the banquets of the world the bodie is replenished with meates that often bring diseases to the bodie and spirituall destruction to the soule 5 In the feastes of the world for the great excesse vsed in them they open a way to hell but this holy feast of Christ sâ—tteth open vnto vs the readie way to heauen Farther considerations of this heauenly banquet COnsider how well pleasing it is to the Lord Iesus that we do all those things in this his feast which guestes inuited of the prince to some solemne preparation are wont to doe 1 First they expect with great desire the houre of this banquet and giue theire diligent attendance that they come in decent and seemly manner well adorned 2 Secondly they knowing that nothing is more acceptable vnto the prince who inuiteth them then to feede hartely on the meates prepared they come with emptie
thankes the second is the multitude of our sinnes for which we ought to aske mercie The third is the multitude of miseries and infirmities for which wee are bound to seeke a remedie now for the acknowledgement of our duety The blotting out our offences the reliefe of our miseries there is at once no more strong forceable a meane then this most holy sacrament wherein wee offer praise vpon the aultar of our hearts beg remission in his merites who died for vs receiue strength against all distresse of this troublesome world Wherefore man which oweth so great and many thinges for benefites receiued which so often laboureth vnder the burthen of his sinnes whom so many necesâ—ities doe inuiron what better course then to approach vnto this diuine misterie which is saith Saint Bernard phisicke to the sick The way to the traueller strength to the weake ioy to the hole refuge to the poor counsell to the rich helpe to them that are in danger the consideration wherof should somewhat quicken vp our slownesse in this case It is the manner of marchants to frequent those places where greater hope of gaine groweth the pore are wont to flocke thither where larger almes are giuen and should not the Christian repaire thither where great gainfull giftes are distributed when hee findeth himselfe in miserie poore and distressed The loue of God may moue and inuite some the beholding of their owne miseries should vrge others some the conscience of sinne should induce others a desire of obtaining grace but the honour we all owe vnto God should solicite all seeing wee haue not a more high and excellent meanes of performing the same One friend doth willingly come vnto another It is a signe of small loue to Christ when wee come so seldome to his holy Passeouer as on the contrary his loue is augmented more more in vs by often communicating A great and louing remembrance of his blessed passion we celebrate in the frequent participation of this holy misterie so often saith the Apostle 1. Corinth 11.26 And therfore often you shew y e Lords death vntil he come Last of all we see in winter when the Sâ—nne is farther off barrennesse followeth in the coldnesse of our deuotion when this misterie is neglected what ensueth but loosenesse of life and an vnaptnes to all pietie The seuenth Meditation COnsider that in the Primitiue Church which was gouerned of the Apostles themselues the Christians often communicated which did shew that great deuotion and feruentnesse of spirit did possesse the mindes of men and euident it is that by how much the more that godly custome did waxe more cold by so much the feruentnesse and holinesse of Christian people did waxe lesse lesse 2 Consider that by often communicating pietie and perfection of life is augmeÌ„ted the Christian man is made more religious the bodie made chaste and obedient to the soule the soule to God 3 Consider that to receiue Christ in the sacrament with due preparation is no other thing then to worship him with great reuerence he therefore which by this diuine communicating doeth often receiue him doth oftner also praise him and worship him with diuine honor but hee which honoureth Christ in earth shall be likewise honored of his heauenly father in heauen Luc. 9.26 4 Consider seeing this diuine sacrament is the meat of the soule wherewith it is strengthened and maintayned in a spirituall life it doth manifestly follow by how much the more often the soule is nourished with this meat by so much the perfecter it is made in a life spirituall The fruit THe fruit of this seuenth Mediation is to make a firme purpose of applying our selues to this frequent and often communicating to beseech the Lord that the soul may neuer loath this heauenly food but with an inward affection desire it from which affection springeth perseuerance a readines to sanctimony holines of life a longing to walk before The Solâ—quie WHat is this grace O sweete Iesu which thou dost affect me with for thou not only vouchsafest to open vnto me the precious mine of gold lying in the field of the holy Church that is the hidden treasure for which the man that found it sold all that hee had to buy that field but also doest often inuite mee to digge so precious a treasure that thou mayest inrich my soule But that which draweth me into admiration is that to the purchasing of this fielde and digging this treasure as often as I will thou hast added so great a commodity that I need not sell any of my goodes much lesse all that I haue Lord if to obtaine this treasure thou hadst ordained hard fasts long pilgrimages shedding of bloud and other sharpe pennances all these labours afflictions ought worthily to haue been suffered to tast euen but once thy sacred bodie but O loue vnhard of that had hadst rather make the entrance easie and delectable that I might often returne to this mine O Adam how much better is the condition of thy posteritie then was thine which is now broght to passe by the mean of our louing and liberall Iesus thou wert driuen out of paradise and that thou shouldst not returne thither to eate of the tree of life and liue one of the Cherubines armed with a fierie sword was set of the righteous God to keep it But wee thy children liuing in the Paradise of the holy Church are not only not driueÌ„ away by an Angell with a fiery sword but are inuited of the Lord of Angels by the fire of his loue to taste often the fruites of the tree of life yea to receiue him who hath giuen all strength to the tree of life that giueth a blessed and euerlasting life for so he inuiting vs hath promised He which eateth of this breade shall liue for euer Ioh 6.58 O my soule be somewhat stirred vp and magnifie thy God for he which is mightie hath done great thinges for thee doest thou not see him that he is made thy treasure to make thee rich returne often to digge it it is a precious treasure therefore it will satisfie thy desires it is infinite and therefore will neuer decay Of the impediments which detaine men from the blessed Sacrament IN the second of Exod. and 6. Pharaoh to withhold the people from doing sacrifice causeth his Taske-masters to set them about drudgerie It is the wilinesse of the olde serpent to draw vs from performing this holy seruice vnto God to make the world and the flesh distract our thoughtes and desires so to keepe vs from this spirituall part of Gods worship either by remisse and carelesse neglect or at least by a timerous conceit of our vnfitnesse this carelesse and remisse neglect ariseth of our many encumbrances and businesses in the world We can find time to follow profits and pleasures but for to enter into this so serious businesse of our soule we are not at leasure Esau to satisfie his appetite
hast promised this drawing when thou saydst When I am lifted vp from the earth I will drawe all things vnto my selfe Now O Lord thou art exalted it remaineth that thou draâ—â—y hart vnto thee and whâ—â—â—t cannot finde where it may â—est like the Doue it may reâ—urne to the Arke of Saluatiâ—â—n But if thou O Lord dost â—ot stretch forth thy hand tâ—â—raw it vnto thee into the Arke it shall stay withouâ—â—oores and soone perish in â—he waters A Dialogue betwixt the disstressed Sinner and Faith Sinner I Am not worthye to approach vnto 〈◊〉 high a place as the table oâ— the Lord and therefore I come so seldome as I doe Faith Didst thou doe this of true humilitie and not of negligence rather it were well But I doubt thou dost it of slouth because thou wilt not take paines to repent as thou oughtest Sinner The very truth is I am afrayde Faith Why man let the loue of him that so louingly calleth thee abandon feare Sinner But I am sinfull in my owne conscience Faith Who can say his heart is cleane all haue sinned and al haue gone astray Si. But my sins are grieuous and therefore I absent my sâ—lfe Fai. Are they grieuous and therefore thou shouldst the rather seeke a remedie where it may be had Sinner But I haue not sensible deuotion to seek Fa. Thogh we cannot bee as strong as Sampson wee must not let all alone Christ will accept a good heart Sin But I cannot so well dispose my selfe yet by reason of the affayres of this world Faith Christ willes vs to cast our care of earthly things vpon him because wee should cast our care about heauenly Sin But may I bee so bold as to come and bee partaker of so holy a mysterie Fai. Thou mayst and therefore prepare a penitent heart and come in the name of God Another conference betweene the Soule and Faith Soule SHall I be so bold as to approach to this sacred Ark and receiue the Lord of glorie Faith Why mayst thou not bee so bold Soule For because I am weake miserable and ill inclined Faith He is both the Phisition and the medicine hee himselfe hath sayd The whole neede not the Phisition but the sicke Soule If Iohn the Baptist sanctified in his mothers womb reputed himselfe vnworthy to loose the latchet of Christs shoos And S. Peter thinking himselfe vnworthy of his presence saith Goe from me O Lord for I am a sinful man how shall I being a miserable sinner without the daunger of eternall punishment dare receiue vnto mee so high a mysterie Fai If he descended from heaueÌ„ to saue sinners if he call vnto him all that ate wearie and heauy loaden shall hee not accept of thee if thou come vnto him Sou. What shall make mee secure of punishment Fa Humility Loue. By humilitie thou shalt bee exalted by loue thou shalt be rewarded Come therfore vnto him by this holy meane left vnto thee Sou. But if the Bethshamets in the first of Sam. 6. were so sharply punished for looking into the Ark how may I presume to receiue the Lord of the arke himselfe Fai. The Bethshamits were worthily punished for that they looked into the Arke of Curiositie they did not honour reuerence it as they ought Wherfore if thou hast humility loue thou needest not feare the punishment of the Bethshamits Sou. But I cannot chuse but acknowledge with the Centurion that I am not worthy to receiue Christ vnder my roofe Fa. The Lord maketh theÌ„ worthy who acknowledge their own vnworthines Wherfore with al huÌ„ble submission say O Lord Iesu I come vnto thee beseeching thee to turne away thine eyes from my sinnes if thou wilt beholde them behold them Lord not as a iudge to punish them but as a Phisition to cure them Cause I beseech thee that my infirmities may happen to thy greater glory as the infirmitie of him did that was borne blind Ioh. the 9.3 Thou deliuering me by so much the more shal thy glory shine by how much the more I am vnworthie and miserable Of remoouing the dangerous effects which hinder the worthy receiuing of this holy Sacrament THere is saith the WisemaÌ„ a word clothed with death God grant it bee not founde in the house of Israel And there is too saith the Apostle an vnworthie receiuing of Christ vnto condemnatioÌ„ 1. Cor. 11.27 And God grant it bee not found amongst the society of christians That which is to some the sauour of life vnto life and these are the worthie receiuers the same may bee vnto others the sauour of death vnto death and these are the vnworthy What is therefore more needfull then to remooue al dangerous defects which may hinder the fruit and efficacie of so high a mysterie to remooue I say all sensuall desires faithlesse cogitations impenitent affections and all other euils whatsoeuer which may withdraw the heart of man from God and hinder the good of this most excellent medecine of our soules The sun to them which are in health is wholsome but vnto those who are pained in the head it falleth out to bee farre otherwise A potion receiued in due season doth help the PatieÌ„t The showres dews of heauen make the tree wel planted to prosper fructifie but that tree which hath some worm at the root doth wither vpward doth more and more decay by all this moysture The soule rooted in faith and charitie is as a good plant whom this heauenly dew doth nourish the corrupt hart is that worm which maketh the withered tree to fade away so loÌ„g vntil the master of the vineyard say Cut downe the vnprofitable tree Now therfore that the faithful Christian may be as the tree plaÌ„ted by the waters side Psalm 1. which shall bring foorth his fruit in due season let him in the name of God remoue all dangerous defects as enuie euill concupiscence infidelitie and the like that he eate not of this bread and drinke not of this cup vnworthily The ninth Meditation COsider that to come vnworthily to the holye Eucharist as without Faith without deuotion without repentance without reuereÌ„ce is very dangerous 2 Consider how respectiue we should be in comming to this holy mystery how carefull how religious 3 Salomon saith when thou sittest to eate with a Ruler consider diligently what is set before thee Prou. 24.1 4 Abraham when hee was making his offering to God Gen. 15.11 the foules came to hinder Abrahams offering as wandering thoughts would doe ours Abraham rose and droue them away The fruit The fruit of this Meditation is to prepare our selues in the best and most reuerent maner wee can that wee eate paenem Domini contra dominum the bread of the Lord against the Lord as S. Austen speaketh to remoue all dangerous defects to bee sorie for our sins past and resolue vpon amendment for the time to come The Soloquie SEest thou not my soule that it is thy part to come with all deuotion and
of Kinges 6.7 was suddenly stricken how can I not but feare tremble in this case O Lord as I feare thy greatnesse So do I also feare the multitude of my sinnes I am that foole Psal. 14 1. that said in his heart there is no God I liued so dissolutely as by my manners I profest as much I feared not thy iustice I dreaded not to transgresse thy lawes I rendred not thanks as I ought What other thing hath my life beene then a dayly warre against thee What other thing haue I done by my sins and carelesse comming to this misterie of former times then offered thee open wrong stricken thy blessed head with a reed My sinnes haue beene the speare that gored thee the thornes that pearced thee How therefore shall I bee so bold as to come vnto thee Shall I repose thy sacred bodie in a denne of Dragons a nest of Scorpions what other thing is a soule ful of sinne wherefore doest thou cast thy childrens bread vnto dogs and thy precious Margarite to swine How wilt thou rest with me O my Lord which art the puritie of a virgine the fountaine of all pulchritude Thy most holy bodie taken from the crosse was wrapped in fine linnen laide in a new Sepulcher wherein neuer any was laid but what part of my soule is cleane what new How then shall I receiue thee O my Sauiour and redeemer I am ashamed so often as I behold my selfe in such a state I blush considering what I am and whether I am about to come my refuge is to flie vnto thy mercy according to which mercy O Lord looke vppon mee did the stones cleaue asunder when thou sufferedst thy passion shall my stonie heart bee nothing moued for whome thou didst suffer did the earth moue and shall my earthly mind stand vnmoueable like a dead center noe noe I am moued O my Sauiour Another forme of coâ—â—fession TAke it not haynously O my Lord that being such a one as thou seest me to bee dare presume to come into thy sight I remember thou wast not offeÌ„ded with the poore woman which had the issue of blood Matth. 9. But didst accept her saying bee of good comfort daughter thy faith hath made thee whole I haue a greater issue and come vnto thee to be cured I call to minde Marie Magdalene who washed thy feet with her teares and wiped them with the hayre of her heade who had much forgiuen her Behold here lyeth a sinner which hath more sinnes but fewer teares shee was not the first nor the last whome thy mercie receiued receyue mee O Lord though I haue not shedde so many teares as may washe thy feete yet hast thou shead as much bloud as can wash my sinnes O my Lord thou hast not chaunged thy office and nature though thou seemest to bee farre away I reade in the holy Gospell that all that were diseased did resort vnto thee and that the multitude Luk. 6.19 sought to touch thee for there went vertue from thee the leapers came vnto thee and thou streatching forth thy blessed hand didst heale them thou gauest vnto the blind their sight vnto the lame their limmes Thou didst cure the sicke dispossesâ—e the deuill raise the dead and canst thou not forget to shew mercie which art mercy it selfe I come vnto thee O my Redeemer I come vnto thee O eternall creator of heauen and earth beseeching thee that as the holy king Dauid did accept at his table and shewe fauour vnto Mesphâ—bosheth 2. Sam. 9.11 though of himself deformed yet for the loue of Ionathan of whom hee came willing thereby to honour the sonne for the fathers sake So may it please thee to admit mee though of my selfe most deformed in the loue of him in whom thou art well pleased I offer vnto thee an humble heart and had I many hearts I would offer them all vnto thee Lord I can be no more without thee nor liue without thee then can this bodie of mine remaine when life is taken from it Wherefore necessitie driueth mee vnto thee and mercie ministreth boldnesse by howe much the more vnworthy I am by so much the more art thou glorified in shewing mercie A Meditation vpon these wordes Whence commeth this that my Lord commeth vnto me HE bringeth him self that sendeth not an other he which hath so many spirits his ministers commeth himselfe vnto his seruants visiteth the sicke lifteth vp and comforteth the fallen helpeth the afflicted refresheth the hungrie with his owne body and bloud who aboundeth with so many so diuers meanes medicines as to whome the fulnesse of the whole earth doth appertaine He bringâ—â—â— himselfe vnto thee O 〈◊〉 soule as a father when hee prosecuteth thee with loue as a brother when he maketh thee by adoption the sonne of God as a fellowe when hee appointeth thee a coheire of his heaueÌ„ly kingdome as a heauenly repast for thy eternall safetie as an intercessor for the remission of all thy sinnes O the wonderfull loue of the sonne of God! vnde veâ—it from whence commeth this that my Lord commeth vnto me A Meditation vppon these wordes of the centurion Mat. 8.8 Non sum dignus vt intres sub tectum meum Lord I am not worthy that thou enter vnder my roofe O Lorde hadst thou rather be at an other mans house with dishonor then at thine owne with honour at least O good Iesu if thou hadst no respect of thine honour if thou castest vnder foot all praise renowne if thou takest vnto thee euerie vile sinner yet haue regard to my estate Lord I confesse I am not worthy thou shouldest come vnder my roofe Thou knowest my pouertie and need I haue this poore cottage farre vnmeet to cetertain so great a guest as thou O my Lord This body is not compact of gold siluer but of dust ashes and also subiect to infirmities diseases and death This soule ioyned to my bodie is farre from that holines it should bee endued withall farte vnmeet a place is it for such a personage I am altogether confounded I tremble shake at the comming of so great a guest into so poore a house as my selfe Tantum dic verbum sanabitur anima mea But onely say the worde and my soule shall liue ANd art thou ignorant O my Lord who thou art what a one and how great Thou art God omnipotent thou art Lord of all thou art the Creator of heauen and earth whatsoeuer is contained in the vast compasse thereof thou hast raysed me vp as all other things els of nothing Thou hast clothed me with this bodie and hast giuen me a right and righteous soule thou hast restored this soule fallen from the state of innocencie Thou hast illuminated it by grace and washed it in the sacred Fonte of baptisme O my Lord thou art he that rulest and gouernest me thou wouldest for my sake become man die for mee suffer for mee the verie death of the crosse
perceiueth not y e things which are of God 1. Cor. 2.4 Let the Christian man haue all the goods of this mortall life if that bee wanting him which is contayned in the holy Sacrament lie hath nothing yea rather he may truly bee called miserable 5. Lastly the bread before it coÌ„meth to his perfection it suffereth many things for the graine of corne which is the matter thereof is first sowen is couered in the earth theÌ„ is cut bound as a malefactor imprisoned in the barne is threshed out winowed grouÌ„ded in the Mill is boulted scorched with fire so that it may very well agee with this Sacrament wherein the elementes are not whole but broken powred out wherein also the passion of Christ our Lorde his suffering so great thinges for vs is represented before he become this diuine foode of our soules 4 The Pasâ—all Lamb was a figure of this Sacrament Exod. 12.3 of which this was the ceremony It must be a Lambe without blemish of a yeare old it must be eaten at Ierusalem rosted and in haste with wild Lettice and sweet bread those who shold eate thereof must haue their shooes on their feete by which ceremony God signified to the Iewes that they were strangers Saint Chrysostome in his 83. Homely vpon Mathew applyeth in this manner that ceremonie vnto vs If saith hee the Iewes about to go onely through Palestina were fed with a Lambe after so curious an order with what vigilancie ought we to be fed in this Sacrament with the true immaculate Lambe which haue our iourney to heauen do eate thereof in his church heat with charitie going forward to our land of rest in 15. of Leuit. God saith you shall eate of the old fruit vntill the new come so did his people of the old passeouer the same day they were deliuered from Egypt had wee deliueraunce from a worser seruitude of the Pascall lamb a bone must not bee broken those parts of this lambe are the faithful as if it were from God sacrificate filium sacrifice my Sonne Sinite hos abine let these go Iohn 18. 5 A Figure of this was Manna giuen to the people of Israel in the desert Exo. 10.15 Saint Paul saith that the redde Sea was a figure of Baptisme and Manna of this holy Sacrament which Manna had these properties First although some gathered much and others lesse yet there was one sufficient measure for all so in this Sacrament of the Lordes Supper there is no lesse vertue in the lest part thereof then in the whole 2 Manna might be gathered any day except the Saboth and when the sunne arose it vanished So this venerable Sacrament serueth vs vntill the euerlasting Saboth of the life to come and when the Son of glorie shall appeare it shall then cease 3 Manna did giue taste of all kind according vnto the will of the eater This Manna hath sweetnesse vnto the faith of the faithfull receyuers so and so disposed 4 Many of the Iewes were grieuously punished for that they contemned Manna saying our soule loathed this light meate Numb 21.5 So S Paul sheweth 1. Cor 1â— 30. That in his time many were weake and sick among theÌ„ for that this most diuine Sacrament was dispised and many vnworthily communicated 6 The sixt Figure was the Arke for like as the Arke saith Th. Aquinas was made of Shitim wood Exod. 25.10 that is to say of shining and pure cedar so was this of the most pure bodie of the Sonne of God Againe the Arke was guilded within without which may resemble the wisdom loue of Christ. Ther were 3. things in the ark of speciall note The golden pot the rod of Aaron and the two tables of the law The golden pot contayning Manna may betoken the soule of Christ contayning the fulnesse of the dietie The rod of Aaron his priestly power the two tables that he was the eternal lawmaker But the holy scripture maketh mention of two things principally concerning the Arke which do maruellously appeare in this Sacrament The one that by the befite of the Arke the people were not onely preserued but much pestered The other that God grieuously punished those who vnworthily entreated this Aâ—ke or gaue not worthie reuerence vnto the same we reade Samuel 1. 4. when the people of Israel in one warre against the Philistines had lost foure thousand men they procured that the Arke was brought into their tents hoping that by the presence thereof to obtaine the victorie But the contrary happened for the Arke of God was taken by the enemie and 30000. men perished of the host of Israel for their peruerse life and small pietie The Philistines also which vnworthily handled the Ark setting it with their idolatrie so sharply were they punished but chiefly the men of Ashdod as that the holy scripture saith 1. Sam. 5. The hand of God was greeuous vpon them 7 A figure of this Sacrament was the meale of Helizeus 1. King 4. when the prophet commaunded that certaine hearbes should bee sodde for the children of the prophets they tasting them found that they were so bitter that they cryed to Helizeus O man of God death is in the pot Wherefore the holy prophet cast meale into the pot wherewith he tooke away the bitternes So Christ by meale or bread of the Sacrament taketh away the bitternesse of our afflictions causeth that they bring vs life and not death 8 A figure of this most holy institution was that great Passeouer which K. Hezechiah kept 2. Chron. 30.17 wheÌ„ he prayed for the people that God would be mercifull vnto him that prepared his hart to seeke the Lord God of his Fathers though hee were not cleansed according to the purification of the sanctuary when he spake comfortably vnto the Leuits the whole multitude kept the feast with great ioy Our Hezechiah hath not onely praied for the purifying of his people but hath sanctified them spoken comfortably kept a ioyfull passeouer such as neuer was in Israel Names of excellencie attributed vnto the holy Sacrament and gathered out of the writings of ancient Fathers O Great Sacrament O Inestimable Sacrament O Diuine Sacrament O Most noble Sacrament O Pure Misterie O Venerable Misterie O Eternall Misterie O Laudable Misterie O misterie of Pietie O misterie of Peace O Holy of holies O Blessing O Hidden Manna A short Meditation vppon these names of excellencie WHat couldest thou do most merciful Lord for vs and our good that thou hast not done Thou hast taken our fraile nature vpon thee and giuen vs thy diuine thou hast freely offered vnto vs the riches of thy mercie the treasures of thy grace the abundance of thy loue by this great inestimable and most diuine Sacrament by this blessed pure and venerable misterie the mistery of peace and pietie the holy of holies the hidden Manna whereby it is euident with what flames of loue thou didst burne whose delight is to shew mercy And because the