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
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
this sacred fare we ouercome all difficulties which either the deuill or the worlde or our owne flesh doe laye in our waâ—e By this wine the Apostles disciples and martyrs of the primitiue Church being spirituallie drunke encouraged and inflamed could not be daunted with all the instruments of crueltie with all the torments and deathâ— which the Tyrants could deuise but were readie to suffer all torments for hâ—m who suffered for them yea to giue their liues for him who offered his for them on the Crosse in the B. Sacrament gaue his body and bloud to them O my soule say vnto this thy bountifull oste and howsekeeper as Dauid saied Quid retribuam Domino pro omnibus que retribuit mihi what shall I giue to God to this my Iesus God and man for all things which he hath giuen to me I am lesse then the least of them what then shall I render thee for this benefite of the B. Sacrament in which thou so often giâ—est thyselfe thy bodie bloud and soule and diuinitie I can not giue thee enough for the least â—rumme of this liuing bread of thy sacred body for the least drop of this sacred wine of thy sacred bloud though I should giue all I ame and haue though what I ame were as perfect as the most perfect Angell and though what I haue were asmuch as Heauen and Earth O Lord be contente that I confesse myselfe to be ouercome by thee a thousand times in curtesies and fauours be content that I giue thee my All for I know thou art noe litle contented when we giue our All be it neuer so litle THE FIFTH MEDITATION How Christ hath shewed himselfe in this B. Sacrament a Father and more them a Father vnto vs. GOd Almightie is our Father by Creation by which he giueth vs our naturall being which is a participation of his diuineÌ„ substance Phil. lide decal Magister Confor lib. 1. con 12. and by the same Creation he is a Common Father to all Creatures especiallie man and they are as Philosaith in respect of God who created them bretheren amongst themselues and children of one Father for which cause the deuout Saint Francis called them his brethren and Sisters Yet there is in this a difference betwix man and other creatures because man is not only a participation of God his substance as other creatures are but is allso an Image of God in regarde of his intellectual nature and his vnderstanding will and memorie by which he representeth God and resembleth him as the Sonne doth the Father And therefor God when he was to create man he said not onlie be man made as he saied be light made Gen. 1. Be a Firmament made be there lights made but he said let vs make man to our Image and likenes And so God euen by creation is in a more perfect manner a Father of man and man is in a more perfect manner his Sonne resembling him as the child doth the Father Secondlie God is Mans Father and in a more perfect eminent manner by sanctifieng grace by which man reccaueth from God a supernaturall being and as S. Peeter saith 2. Pet 1. is Consors diuinae naturae partaker of the diuine nature by which he is the adopted childe of God he is his adoptiue Father Rom. 5. VVe were borne of our natural Parents dead spirituallie in soule by originall sinne but we are regenereted and borne againe spirituallie to a supernaturall life by the Grace which we receaue in and by Baptisme Ion. 3. Ion. 3.4 5. Ion. 1. Rom. 8. Gal. 3. 4. by which God is our Father the grace of Baptisme is our regeneration and second natiuitie by which we are said to be borne to God and to be his children he our Father But although this be true yet by and in the B. Sacrament of the Altar Christe the Sonne of God God and Man sheweth himselfe a perfect Father and more then a Father A man is said to be Father of his Sonne because he imparteth vnto him his owne nature flesh and bloud not the same indiuiduall but another of the same Kinde But our B. Sauiour in this Holie Sacrament imparteth vnto vs his owne nature substance flesh and bloud of which he himselfe consisteth And so if the Sonne be called flesh of his Fathers flesh bloud of his bloud though he reccaue not from him the same flesh and bloud which he hath but other flesh and bloud of the same Kinde much more may Christians by receauing this Blessed Sacrament be called flesh of Christ his flesh and bloud of his bloud they receauing the selfe same flesh and bloud of which he consisteth And so not onlie by Baptisme but also by this B. Sacrament Christ is our Father and more substantiallie by this SacrameÌ„t then by that because by that we receaue onlie grace which is onlie a supernatural accidental participatioÌ„ of God by this we receaue reallie Christs owne body and bloud yea soule and diuinitie and by his and our burning loue meeting together our substancies are as S. Cyrill of Alexandria saith as it were melted and vnited as waxe is to waxe Lib. 4. in Ioan. ca. 17. Chris lib. 61. ad Pop. Antioc VVe are as S. Chrysostome saith vnum corpus membra ex carne cius ex ossibus eius one body and members of his flesh and of his bones we are not only by charitie but reipsa in verie deed mingled with his flesh for he semetipsum nobis immiscuis corpus suum in nos contemperauit vt vnum quid efficiamur tanquam corpus capiti coaptatum ardenter enim amantium hoc est he hath mingled himselfe to vs and hath contempered his bodie into vs that we may be one thing and as one body linked to the head for this is the propertie of those that loue ardentlie O my soule how gratefull shouldst thou be to such a Father who hath bestowed on thee his owne substance in so admirable a manner how shoulds thou scorne this worlde and all it can afforde how shoulds thou disdaine to be aslaue to the world flesh and deuill thou being so noblie descended of so noble a Father as is Christe Iesus God and man King of heauen and Earth Diuers heathen Emperours imagined themselues to be born of the Gods and this imagination made them to disdaine all basenes Doe not thou then ô my soule debase thy selfe do not degenerate from this dignitie to thy former vilitie and basenes of life who art made partaker of Christes body and bloud and nourished therewith Lette sinners whoe thinke of noe other heauen then earth nor of any other pleasure or delight but carnall content themselues with their hoggish fare of wordlie trashe and carnall pleasures do thou take thy onlie delight in feeding of this Manna which hath all delight in eating of this bread of life which bringeth eternall life with it and in drinking of this wine
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 thâ— 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. 1â— whose soule is sayd to haue been gâ—â—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 fouÌ„taine 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 fâ—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 caâ—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 meÌ„nes freindship coÌ„sisteth 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
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 maâ—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 theÌ„ 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 ensewiÌ„g 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 coÌ„mand 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 caÌ„tet 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 thaÌ„kesgiuing 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 Iaâ—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 wheÌ„ thou wouldest haue it be silent and that it may speake onelie wheÌ„ 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 frieÌ„d See the med 12. I will neuer shake haÌ„ds 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 coÌ„summated 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 hiÌ„ 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 teÌ„ple 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 eâ—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 SacrameÌ„t where he is my hands lift vp your selues in thankes giuing my feete follow his steppes traces and exaÌ„ples 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 gracâ— this is now my mind and purposeâ— and I desire to die in this mind 〈◊〉 with it that at my death beinâ— thus prepared I may feed on thâ— sacred body and blood in the Bâ— Sacrament by a worthie Communion and by vertue of it after mâ— death may be admitted to feed 〈◊〉 on thy Diuinitie with their Bâ— Saints in Heauen by a cleare vision and fruition of thee the Father and the Holie Ghost threâ— persons and one God to whom be all Honour and glorie foâ— euer FINIS
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 shâ—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 Hesterâ— 1. No Assueruâ— 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 consecratioÌ„ 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 caÌ„ 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 somuâ—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 noâ— 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 Christâ— praebebit delicias Regibus The bread of Christe is fatteâ— 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 seÌ„sualities 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 proportioÌ„ 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 Hâ—eros Catech. 4. myst yea Deiferi bearers of God and lodgeâ—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
mariaage betwixt man and wife because carnall mariage is dissolued by death of both or one of the parties but the mariage of Incarnation betwixt God man is absolulie indissoluble insomuch that death which separated Christ his soule from his bodie could separate neither soule nor bodie from the diuinitie to which they were vnited and so so long as God shall be God he shall be man and man shall be God and the mariage shall be eternall and whereas by mariage all things are common betwixt man and wife by Incarnation God imparted to our humaine nature all his Goods and diuine attributes for that after Incarnation man became God and consequentlie eternall omnipotent immense c. by a certain communication which diuines call communicatio idiomatum and man gaue to God all his riches or rather pouerties for that after Incarnation God became man and consequentlie was borne in tyme of a Virgin-mother who was borne of a Virgin Father before all worlds and so became hungrie and thirstie hoat and cold passible and mortall as other men are and as by carnall mariage man and wife are vna caro one flesh Ephes 5. so by this mariage God and man is one flesh yea one person The Church in which this mariage was made was the sacred wombe of the Virgin the Brides God and man the Priest that maried them the Holy Ghost the words by the which the mariage was contracted were Ecce Ancilla Domini siat mihi secundum verbum tuum Luc. 1. Behold the handmaid of our Lorde be it done to me according to thy word the paranimphe was S. Iohn Baptiste But this mariage was made immediatlie onlie betwixt the second person in Trinitie God the Sonne and that humain nature which he tooke of the B. Virgins wombe yet this mariage is the ground of the two ensuing mariages The second mariage betwixt God and man is contracted by grace charitie Of which speaketh the Prophet Osee Osee cap. 2. in the name of God I will despouse thee to me for euer and I will despouse thee to me in Iustice c. and of this th' Apostle also speaking saith I haue despoused you to one man 1. Cor. 11. to present you a chast Virgin vnto Christ. By this mariage we are so despoused and linked to God that as man and wife are one flesh so wee and God are one spirit because as S. 1. Cor. 6. Paul saith Qui adhaeret Domino vnus spiritus est he that cleaneth to our Lord by charitie is one spirit with him Man and wife by their bond of mariage are to liue and vse to liue in one howse but by this mariage God dwelleth in vs and we in him according to those our sauiours wordes Io. 14 If any loue me he will keepe my word and my Father will loue him and we will come to him and will make abode with him and that this dwelling and abiding is not onlie with vs but in vs it appeareth by other his words Io. 14. In that day you shall know that I am in my Father and you in me and I in you and his disciple S. Iohn saith 1. Io. 4. God is charitie and he that abideth in charitie abideth in God and God in him So that by this mariage God dwellâ—th in vs as in his Temple and mansion place we in him yea by this mariage we are as S. Sâ—pra 1. Cor. 6.10.17 Paule saith one spirit with God And Christ himself prayeth that his Apostles and they that beleeued their preaching may be one in spirit of Charitie as he and his Father are one in substance VVhereupon the deuout S. Bern. ser 17. in cant Beanard saith Quid ergo dicit Fi lius c. VVhat doth the Sonne of God say I am in the Father and the Father in me and we are one Man saith I ame in God and God is in me and we are one spirit And in the same place none but a mad man will vsurpe that voice of the onlie begotten I and the Father are one Bern. ibid. yet I though I be but duste will not be afraid to say this I am one spirit with God He addeth that man was in God from all eternitie because God loued man from al eternitie but God began in time to be in man when man began to loue him O how should we loue this Spouse of our soules who is by Charitie so wedded vnto vs as he is not onlie with vs but also in vs because as man and wife are vna caro one flesh so is he one Spirit with vs. who would forsake the loue of such a Spouse as God is who is our Creatour and Sauiour for the loue of any creature though neuer so deare The thirde mariage betwixt Christ and vs is by meanes of the B. Sacrament by which Christ to vs and we to him are vnited not onlie in mutual loue but also in substance because by this B. Sacrament we receaue his body bloud soule yea and diuinitie our substance is vnited to his in that his is vnited to ours And as in carnall mariage all goods are common euen bodies because as S. 1. Cor. 7. Paule saith the woman hath not power of her own body but her husbaÌ„d and the man also hath not power of his bodie but the woman So by this Sacrament Christ communicateth more aboundantlie his graceâ— then by any other his substance that is his bodie and bloud soule diuinitie are ours by communioÌ„ he as it were taketh possession of our bodie soule when by communion he dwelleth in vs. And as by carnall mariage the man and wife are vna caro one flesh Hom. 61 Cyrill Alex li. 4. in Ioa. c. 17. so doth he in a manner by our receiuing of him mingle his substance as S. Chrisostome saith with ours and of two maketh one and as S. Cyrill saith our substance is made one with his as waxe vnited to waxe And so as carnal marriage betwixt man and wife is contracted by mutual consent expressed by their words but is consummated by vnion of their bodies so a spiritual mariage is contracted betwixt vs Christ by charitie but is not consummated but by vnion of our substance with his by meanes of this B. Sacr. O my soule what an honour is it to bee married to such a spouse more certes theÌ„ for a poore maid to be married to aÌ„ Emperour because there is a greater distance disparitie betwixt Christ thee then betwixt the poorest begget and the richest Emperour ô how didst thou loue me sweete Sauiour who vouchsafest to take me thy poore creature for thy spouse And if I consider what thou suffredst to pourchase me for thy Spouse thy loue will more appeare If an Emperour should hazard his life to winne the loue of a poore maide how amorous should he be thought to be of her Thou ô Lord sheddest thy bloud to winne
my loue and boughtst me with it to be thy spouse so that as Sephora sayde to Moyses that he was a bloudie spouse vnto her Exod. 4 because she was enforced to circumcise her sonne to saue Moises his life so much more ô my soule maist thou saie to thy spouse Christ Iesus Thou aâ—t a bloudie spouse vnto me who sheddedst thy bloud and sufferdst thy bitter passion to marrie me by thy grace and by this B. Sacrament giue me grace to be alwaies readie in miÌ„de to shed my bloud for thee if occasion shall present it self that I may also be a bloudie spouse to thee To this I ame inuited by thy bloud which I so often drinke in the B. Sacrament It is commaunded in Genesis that man should leaue Father and Mother toad here to his wife and Gen. 2. the same commandement is giuen to the wife in regarde of her husband much more shouldst thou my soule rather leaue carnall parents and wordlie riches pleasures then to leaue by sinne this thy so louinge spouse Ephes 5. Thou commandest allso ô deare Spouse that men should loue their wiues do thou obserue this lawe which thou hast made and do thou loue me thy Spouse betrothed to thee by charitie and this B. Sacrament and giue me grace alwaies to loue thee neuer to offend thee O how happie art thou my soule who art espoused to so noble and so chast a Spouse as Christ In officio S. Agnetis whose Father knew no woman whose Mother knew no man who is a Spouse more beautifull then the Sunne more rich then heauen and earth more noble then all the Emperours that euer were VVhom if thou louest thou art chast Ibid. if thou touchest thou art cleane and vndefiled if thou marriest thou remainest a Virgin O my sweete Sauiour loue me I ame thy Spouse ô my soule loue thy Sauiour he is thy Spouse And as man and wife do so loue that they are neuer well but when they are together so ô sweet Iesus my deare Spouse let me neuer thinke my selfe well but when I ame with thee and thou with me by frequent communion and receauing of this B. Sacrament that liuing with thee in this B. Sacrament and consequentlie in the Church militant where only it is lawfullie ministred and receiued I may liue and dwell with thee for euer in the Church Triumphant THE NINTH MEDITATION VVhat a PhysiciaÌ„ Christ hathe shewed himselfe in this B. Sacrament GOD Almightie created man in good health sound and whole both in body and soule bestowinge on him the tree of life which would haue preserued his bodie from distemperatures diseases and death and endewing him with originall Iustice which so subiected his bodie to his soule and sensualitie to reason the inferiour part of his soule to the superiour and that to God that in his soule there was no inordinate passion no sinne nor spirituall infirmitie But he not knowinge how to vse this his felicitie by a willfull surfette taken by eating the forbidden fruit distempered his bodie with mortalitie from whence all diseases of the bodie and death it self proceed and by his disobedience cast his soule at one time into as many diseases as inordinate passions which diuers haue reduced to fowre which they call vulnera animae woundes of the soule residing in fowre principall powers and faculties of the soule The vnderstanding whose obiect is truth and whose perfection is knowledge was obscured and darkned by ignorance The will whose marke at which she aimeth is good whose perfection is loue was infected with malice The irascible part whose obiect is difficultie and whose glorie is victorie ouer difficultie was weakned with infirmitie The concupiscible part whose obiect was moderat delight and whose felicitie was contentment was galled with the itching and ill pleasing sore of concupiscence And thus this Samaritan descending from Herusalem that is Paradise from which now he was banished vnto Hierico this mortal and miserable world the vale of miserie fell into the hands of theeues the deuills who dispoiled him of his armour of originall Iustice and wounded him in body and soule Luc. 10. yet semiuiuâ— relicto Leauing him halfe aliue because though he was dispoiled of all supernaturall graces yet he lost no naturall perfection though he was also weakened in that By this miserable and woefull wight thus miserablie spoiled wounded the Preiste Leuite passed Luc. 10. but could not cure him or helpe him because the old law could onlie tell the disease but could not cure it by grace because though their law was giuen by Moyses yet grace by Iesus Christ Thou therefore ô sweete sauiour ô most expert and mercifull physitian who camest to saue sinners and to heale the wounded and diseased by the oyle of thy merc e wine of thy bloud which thou shedst in thy passion appliedst as it were powredst forth in the B. Sacrament hast on thy parte cured this miserable wight man and all mankind Thy Sacraments ô Lord which thou institutedst are so many salues and remedies against the sores wounds and diseases of our soule Baptisme cureth the wound of originall sinne the Sacrament of Pennance is a remedie against the sinnes that are committed after Baptisme Matrimonie is a salue ordained against the wound of concupiscence which galleth the concupiscible part Confirmation against infirmitie in the Irascible part The B. Sacrament after we are cured nourisheth vs in a spirituall life Extreme vnction taketh away the reliques of sinne Order maketh vnder Physitians who vnder Christ and by vertue and authoritie from him do minister the aforesayd Sacraments and remitte sinnes Io. 20. ô Soueraigne and sauing Physitian By thy holy word also and sacred scripture thou hast shewed thy self to be our Physitian for that euerie word of this sacred scripture is a simple euerie senteÌ„ce a salue against sinne therefore by reading holy scripture or hearing of it read and rightlie interpreted many thousaÌ„des haue been conuerted many thousands haue been saued O sweet Iesus in whose name dwelleth saluation O heauenlie Physitian who hast prouided so many remedies against sinne so many helpes to saluation Nay all Christe his life was a shoppe full of drugges salues remedies against sinne Euerie praier he made euerie exhortation euery parable he spake euerie miracle he wrought euerie word he vttered euerie good worke he did euerie stepp he walked euerie teare that fell from his eies euerie droppe of bloud he shed for vs euerie lash at the pillar euerie pricke of the thornes euerie pearcing of the nailes in his hands and feete the hunger and thirst he endured euerie paine pange he sustained on the crosse were a salue and remedie against sinne So that if now the prophet Hieremie should aske of vs Christians as he did heretofore of the Iewes Hier. 8. is there no rosen in Galaad in the Church of God is there no Physitian there we might answer yes Hieremie
in the Church of Christ there is rosen and all manner of salues and remedies against all our spirituall wounds diseases And in this Church there is a head Physitian Christ Iesus and thousands of vnder-Physitians euen as many as there are lawfull Priests who can absolue from sinnes and minister Sacraments and preach the word of God and thereby remitte all sinnes and cure all our spirituall diseases Physitians do companie more with the sicke then the whole they are much in hospitalls by sicke infirme persons with theÌ„ they deuise about their sicknes them they seeke to comfort And thou ô heauenlie Physitian leauing thy Fathers Pallace descendedst into the Hospitall of this world where are as many Lazars sicke and infirme persons as there are sinners and with them whilest thou liuedst on earth was thy conuersation sometimes with scribes and Pharisies sometimes with Publicans sometimes with harlots and all thy talke and discourses parables and preachings miracles were practised amongest them and for them yea thou satest at table with Publicanes and sinners by that familiaritie gainedst them Math. 9. Mat. 2. and by thy wholsome exhortatioÌ„s curedst them of their sinnes And when the Scribes Pharisies found fault with this Luc. 5. thou answerdst them The whole haue no need of a Physitian but they that are ill at ease for I came not to call the lust but Sinners But especiallie ô my good God thou hast shewed thy self a most louing and mercifull Physitian in this B. Sacrament where thou giuest vs in a most admirable manner thy sacred bodie and bloud which are most soueraigne medecines against all spirituall diseases for as whilest thou liuedst a mortall life with vs in this world vertue went forth from thee and healed all of their corporall diseases Luc. 6. so in this B. Sacrament where thou art reallie vertue issueth from thy sacred body and bloud and healeth and cureth all spirituall diseases and whereas corporall medecines and potions do restore vs only to health of bodie and so conserue life for a time This medecine of thy flesh and bloud giueth life euerlasting both to soule and bodie and therefore thou thy selfe saist he that eateth my flesh and drinketh my bloud Io. 6. hath life euerlasting and I will raise him vp in the last daye and he giueth the reason hereof for my flesh saith he is meat indeed and my bloud is drinke indeed Other Physicians to cure diuerse diseases must prescribe diuers medecines and potions composed of diuers ingrediences but thou with one potion of thy sacred bloud which we drinck in this B. Sacrament curest all diseases Other Physitians will minister to their patients bitter potions but themselues will not drinck of them but thou at thy last supper dranckst a health to vs of thy bloud which was bitter to thee in thy passion when it was shed but pleasant to vs and so pleasant that it taketh away the bitternes from all the suffrances and aduersities which we endure as it appeareth in the Apostles and our martyrs who with â—oâ—e suffered for thee Act. 5. Other Physicians to cure their patiens of their ague will let them bloud yea and sometimes launce them and scarifie them but will not loose a drop of their owne bloud for them but thou ô louing Physician didest let thyselfe blood euen at the heart to cure our ague of sinne And this thy bloud thou giuest vnto vs in this Blessed Sacrament Other Physicians will prescribe to their patients abstinence and fasting for to diminish the heate of their ague by diminishing the humours which nourished it but will not fast themselues but thou fastedst fortie daies and forâ—ie nights for vs. Other Physitians will endeuour to take the ague and disease from the sicke person Math. 4. but will not take it to themselues to ridd him of it but thou hast taken our spirituall ague of sinne on thy selfe to free vs fâ—oÌ„ it according as thy Apostle S. Peeter testifieth sayeng 1. Pet. 2. who himself bare our sinnes in his bodie vpon the tree Not that thou tookst the mallice of sinne of which thy sacred humanitie was vncapable but that thou enduredst in thy bodie and on the Crosse the paine due to sinne in satisfâ—ing for it by thy death and bitter passion and by suffering the paine thou hast cured the ague and this thy passion is represented and applied by this Holy Sacrament O most charitable Physitian ô my soule what thankes shouldst thou giue to this thy Physitian for this B. Sacrament so soueraigne against all our spirituall diseases O with what disposition shouldest thou come to receaue this so wholesome Physicke which cureth all veniall sinnes yea mortall also if thou haue no knowledge nor conscieÌ„ce of theÌ„ O my soule when by this B. Sacrament thou art cured of thy spiritual diseases remember those words spoken by this thy Physitian to the lame man at the Probatica Piscina Ioan 5. I am sanus es noli amplius peccare now thou art made whole sinne no more now that thou art cured by such soueraigne Physicke do thou take heede of recidiuation and falling into sicknes again for that this thy ingratitude will be greater and thy sinne and sicknes more hardlie cured But do thou frequent often this B. Sacrament by deuout communion and receauing and then by it thou wilt be more and more nourished in grace foâ—tified against sinne then by vertue of this Spirituall food thou shalt one day come to sitte at table with the Angels and Saints and then thou shalt feede not of Christ his bodie and bloud as now thou doest in this B. Sacrament but of the diuinitie of God by cleare vision and fruition of him then thou shalt tast how sweet God is in his Godhead then thou shalt euer feede of the diuinitie yet neuer loath it then thou shalt alwaies drinke of that fountane of pleasure and yet be euer more and more desirous to drinke Then all blisse happines and pleasure shall euer fill thee and yet thou shall neuer be satisfied Augâ—trac 3. â—n Euang. Io. in fine yea to vse S. Austines words thou shalt euer be satisfied yet neuer satisfied for if I saye thou shalt not be satisfied hunger shall be there if I say that thou shalt be satisfied I feare loathing There shall nether be hunger nor loathing I know not what to saye THE TENTH MEDITATION How good a Shepheard and Pastour Christ hath shewed himselfe in this B. Sacrament ALthough ô my sweet Sauiour thou art not onlie man but also God yet thou stilest not thyself so willinglie by names taken from thy Godhead as Creatour of heauen and Earth Omnipotent Immense King of Kings 2. Reg. Lord of Lords God and Lord of hostes which are names of Maiestie terrour and by which thou wast most often called in the old law as by names taken from thy humain nature to wit Iesus and Sauiour Redeemer light of
shamefull death for them O my soule neuer do thou so much as thinke of leauing so louing a Pastour neuer do thou straic from his fold nor from his so plentifull pastures as sinners and especiallie Heretikes do But especiallie ô my sweet Iesusâ— thou hast shewed thyself a good Pastour Io. 10. in this B. Sacrament A good Pastour will die for his sheepe so didst thou dye reallie on the Crosse for vs and mysticallie in this B. Sacrament where thy death and passion is represented and applied to thy sheepe whereas other shepheards do onelie feede their sheepe with haye grasse and such like fodder thou o most louing Pastour giuest vs thy owne flesh to eate and thy owne bloud to drinke which by their vnion with the diuinitie are the most nourishing food that can be next vnto the diuinitie it self on which thy glorious sheepe the Saints Angels in Heauen doe feede by cleare vision and fruition of it O wonderfull loue of a Pastour ô loue and charitie aboue all other loues charities O loue aboue all loues not onlie of Pastours but euen of Fathers and Mothers Quis Pastor saith S. Chrys hom 60. ad pop Antioc Chrisostome oues pascit proprio cruore quid dico Pastor Matres multae sunt quae post partus dolores silios alijs tradunt nutricibus hoc autem ipse non est passus sed ipse nos proprio sanguine pascit per omnia nos sibi coagmentat what Pastour doth feede his sheepe with his owne bloud And what do I say pastour many mother 's there are who giue their children to other nurces but he would not suffer this but he himself doth feed vs with his owne bloud and altogether doth ioyne vs vnto him O my soule how canst thou be cruell like a wolfe who feedest on this milde lambe how canst thou be otherwise then chast who feedest of the Virgin Mothers Sonne and of his chast flesh and bloud how canst thou be prophane who art nourished with so holie and sacred meate drinke how canst thou be carnall who art fedde with so spirituall foode as is the flesh bloud of Christ spiritualized by the diuinitie it selfe how diuine shouldst thou bee who art a God on earth by participation who art feasted with such diuine meate and drinke Graunt me ô sweet Iesus that as thou hast shewed thyself a good Pastour to me to vs all so I may shewe my selfe a good gratefull sheepe The sheepe is obedient to the shepheards whistle followeth none other make me obedient to thy vocations and diuine inspirations and let me not harken to the false whistle of false Prophets nor to the inchanting voices of the diuell world and flesh A sheepe is a most fearfull creature who when he runneth with the rest of the flocke is afraid of the noise of his owne his fellowes feete and if he espie the wolfe though a farre of he fleeth from him sudain lie repaireth to his flocke folde and shepheard Giue me grace to feare as Iob did all my owne actions and as soone as ether world flesh or deuill do beginne to tempte me to flie from them to auoid presentlie all occasions of sinne and to haue present recourse to thee my carefull shepheard and to thy Sacraments and other meanes thou hast prouided vs against sinne Sheepe are simple myâ—de and free from galle and euen when they are carried to be butchered they kicke not as the horse doth they cry not as the hogge doth they durre not with their hornes as the bull and cowe doth they bite not as the wolfe and dogge doth but they suffer patientlie without cryinge without resisting Onelie whethere they be grazing or chewing the cudde whethere they haue grasse in their mouth or the Butchers knife at their throate before the shearer and the butcher they are mute or they vse onelie their innocent Ba that onelie is their crye in prosperitie and aduersitie graunt me ô my deare Pastour and sweet sauiour to imitate this mâ—â—de patience and in aduersitie and prosperitie in sicknes and health in riches and pouertie to be euer the same and to vse the same sheepish Ba which Iob vsed Iob. 1. Our Lord gaue and our Lord hath taken awaye as it hath pleased our Lord so is it done the name of our Lord be blessed aswell for the one as for the other aswel for takeing away as giuing aswell for sicknes as health aswell for pouertie as riches aswell for aduersitie as prosperitie yea more for this then that because aduersitie borne patientlie is a greater benefite then whatsoeuer prosperitie O sweete Iesus make me simple and meeke as a sheepe as thou thyself wast who therefore biddest vs to learne of thee Mat. 11. 2. Peâ— 2. for that thou art meeke and humble of heart make me innocent as a lamb yea as an infant newlie borne The shepheard knoweth his sheepe Io. 10. they him as he hath his eye alwayes on them so they haue alwaies their eyes open to him O louing Pastour and Sauiour let thy carefull eye be euer on me and then I can not perish and let my eye be alwaies on thee let me alwaies thinke on thee and thy commandements and the benefits thou hast bestowed on mee It is a great honour to be knowne of thee to haue but thy good looke and gracious regard and it is as great a miserie not to be knowne thus of thee and to heare that dolefull voice Mat 25. nescio vos I know you not O let me neuer heare that voice And for me to know thee alwaies to haue myne eyes so setled on thee as to haue thee alwaies in my sight is a great comfort a great securitie a great bridle and restraint from sinne and as great a spurre to all virtue for who can do ill who can do otherwise then well who hath thee alwaies in his sight who knoweth that thy eyes are vpon him that he is neuer out of thy kenning O sweet Iesus o louing Pastour my soule is a sheepe of thy flock and fold it hath wandred and straied from thee and thy flocke by sinne but thou hast by thy grace sought it and found it brought it backe on thy shoulders giue me constancie that I neuer straie from thee againe O deare Pastour my soule is a sheepe of thy flocke and fold I commend it to thy care it is thy sheepe bought and redeemed with thy precious bloud it is thy sheepe fedde in this B. Sacrament with thy flesh and bloud it is thy sheepe gouerne it rule it direct it protect it guide it in the pathes of Saluation that it may one day graze and feede with thy Angels and Sainctes in the mountaine of Heauen and on thy sacred diuinitie which onelie can make it happie Graunt this ô my louing Pastour o graunt it These former 10. Meditations may be read more or fewer according to the deuotion of