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
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
shall I doe ô Lord If I approach not to this Holie Sacrament I shall shew my self vnmanerlie thou hauing so courteouslie inuited me yea disobedient thou not onely inuiting but also commaunding mee Io. 6. If I come not to this feast I shall stâ—rue for hunger If I drinke not of this fountaine of grace I shall dye for thirst If I come not to this sunne I shal liue in darknes If I come not to this fire I shall shâ—uer for cold If I eate not of this bread of life Io. 6. I amea dead man and yet considering my vnworthines I dare not approach to this worthie of worthies considering my impuritie I dare not come to this speculum sine macula Sap. 7. this glasse without spotte Considering my prophanes I dare not touch this Holie of Holies considering my bafenes I dare not appeare before such maiestie O my sweete Sauiour thou woldst haue thy Priest by reason that he must consecrate touch this B. Sacrament to be consecrated his fingers in his ordination to be anointed with holy oyle the chalice to be consecrated the Altar corporalls Altar clothes the Priests vestments yea the Church and all to be hallowed for the reference and respect they haue to this B. Sacrament Consecrate I beseech thee and sanctifie me by thy grace this Sacrament being instituted for me not for those other things I being to receaue it sacramentallie and spirituallie as those other things can not receaue it And seeing that thou commauÌ„dest me to receaue it giue me grace to receaue it worthilie Thou who commandest the end giue the meanes Thy Blessed Virgin-Mother was to receaue thee but once into her sacred wombe and yet o Lord how didst thou sanctifie her how didst thou prepare her with what grace puritie and sanctitie didst thou endew her Sanctifie me o Lord by thy grace cleanse me from sinne purge me from all euen veniall sinnes seeing I am not to receaue thee once onlie but often and many times Thou wouldest after thy death haue thy dead body to be buried in a new monument wherein none had beene buried before to be laied in a winding sheete of fine and cleane laune and wilt thou permit me to receaue the same body now not dead but liuing and glorified into the graue and monumeÌ„t of an old foule soule and body in which the world flesh deuill haue been lodged by inordinat affectioÌ„ wilt thou laie this thy glorified body in the foule linneÌ„ of a defiled soule ô purge me ô cleanse mee ô renew mee that I maye be a new monument a cleane syndon to receaue thine now not dead but liuing but immortall and glorified body O doe not cast such Margarites before hoggs Thou shalt Matth 7 if thou do not wash me from sinne O doe not permit me to sitte downe to this feast without my nuptiall garment of charitie I shall vnles thou restore it and put it on againe None but the high Priest in the old lawe might enter into Sancta Sanctorum the Holies of Holies Exod. 30. Hebr. 9. and he also but once a yeare and this by reason of the Ark of the old law where thou wast present in figure and shall I not so much enter into thee the Sancta Sanctorum and the Ark of the new law as to let thee enter into mee thou being the veritie of that figure Exod. 30. Moyses though a choseÌ„ seruaÌ„t of thine was forbidden to approach to the bush that burned but consumed nor vntill he had put of his shooes and shall I presume to come to this B. Sacrament and thy sacred bodie in it the veritie of that figure and which burneth with the Diuinitie yet is neuer consumed vnles I first laye aside the shooes of all carnall affectioÌ„s The Priests of the old law were forbidden to ascend to the Altar to offer their carnall Sacrifices before they had washed themselues in the brazen lauer Exod. 30 And shall I dare to approach to the Altar to this so holy a Sacrifice and Sacrament before I be rinsed in the lauer of penance with the waters of contrition S. Iohn Baptiste of whom thou thy self o Lord pronounced that Luc. 7. a greater Prophet among the children of woemeÌ„ then Iohn Baptist there was none thought himself not worthie to vnloose the latcher of thy shooes Mat 8. The Centurion deemed him selfe not worthie to receaue thee into his howse which yet as it is likelie was cleanlie swept richlie adorned and shall I thinke my self so worthie as to touch not thy shooe striÌ„gs but thy sacred bodie and to receaue thee into mee who am defiled both in body soule Iob. 25. The starres are not cleane in thy sight and how shall I dare to appeare before thy diuine eyes more bright then the Sunne it selfe I being no starre but rather a candle put out and smoakie Salomon when he had built for thee o Lord that goodlie Temple the master peece of masonrie and had adorned it with gold siluer and precious stones yet he thought it no fitte place for thee and therefore saied 2 Paral. 6. Ergone credibile est vt habitet Deus cum hominibus super terram Si coelum coeli coelornm non te capiunt quanto magis domus ista quam aedificaui Is it credâ—bile then that God should dwell with men vpon the earth If heauen and the heauens of heauens do not take thee how much more this house which I haue built And shall I whose body is made but of mudde and whose soule is defiled with sinne thinke my self a fitte pallace for thy maiestie O Lord I am not worthie the ayre I breath the ground I stand on the bread I eate the wine or water I drink how then can I be worthie of this B. Sacrament which I am to receaue and which is the greatest benefite thou euer bestowedst on man because this guift is as good as thy selfe who art the guift and the giuer And yet thou wilt haue me to receaue it at thy Priests hands and receaue it I may seeing thou hast so ordained but vnles thou who giuest it giue me also worthines I can not receaue it worthilie Thou therefore who inuitest me to this holie Sacrament and forbiddest men to receaue it vnworthilie vouchsafe to giue me that grace that reuerence that deuotion which may make mee worthie It is thy desire that I should come worthilie it is also my desire seeing that I can neither fulfill thy desire nor my desire but by thy grace I beseech thee grauÌ„t me the grace to fulfill thy desire and theÌ„ I shall fulfill my desire which is to receaue this Holy SacrameÌ„t worthilie and although by thy grace I receaue thee worthilie yet giue me the humilitie alwayes to thinke my self of my selfe vnworthie for the more I esteeme my selfe vnworthie the more by thee I shall be esteemed worthie THE 12. MEDITATION VVith what loue to
but the whole bread of life Ioa. 6. the whole feast thy only begotten Sonne with him the riches of his diuinitie and humanitie which are inestimable Manha what is this what a precious guift is this what bountie is this That manna was so precious so delicious that it made the Iewes for a time to contemne their flesh pots of Egâ—pt This Manna of the B Sacrament the veritie of that figure hath all delights that the spirituall appetite can desire I therefore will heerafter contemne all worldlie and carnall pleasures all the riches the world can afford as only flesh pots of Egipt and will coÌ„tent my self with this Manna onlie which containeth all spirituall delight and which in a litle roome containeth more then the price of heauen earth O my soule if thou wilt play the wise marchant sell all giue all loose all for this pretious Margarite this Holy and most rich Sacrament and when thou hast it as thou hast it so often as thou receiuest it desire no more it is enough to content an infinite appetite because it is infinite in all goodnes THE 15. MEDITATION How by the Receiuing of this B. Sacrament the receiuer is made the Temple of God THe Foundation of thy TeÌ„ple ô my soule is thy faith which is the grouÌ„d work of all spirituall buildiÌ„g The walles are thy hope which erecteth thy minde and eleuareth it to heauen The roofe is Charitie which sheltreth thee from the winds and tempests of all temptations and couereth the multitude of thy sinnes 1. Pet 4. and hideth them from the sight of God because it quite effaceth them The Bishop who consecrateth this thy Temple is Christ Iesus the high Priest Bishop of the new lawe and his presence is the consecration the Altar is thy hart the Sacrifice is the sacred body bloud of Christ The Temple of Salomon was esteemed so holie that God preferred it before all other places in the world and tooke more pleasure in it and heard the prayers that were made in it more willinglie then in any other place And yet thou o my soule by receiuing this B. SacrameÌ„t art made a more holy Temple then that was That was an vnliuing and inanimat Temple thou a liuing temple in that was the propitiatorie in thee is the propitiatour himself who also is a propitiation for our sinnes 1 Ioa 2. in that were two pictures or statues of two Cherubins in thee is the Lord of Cherubins Seraphins and of all the Angels who as S. Chrisostome affirmeth do waite and attende in troupes with all reuerence on their Lord when the Priest consecrateth and he and thou receauest this SacrameÌ„t for where the King is there are his courtiours In that Temple was the glorie of God which was but a cloud which filled the Temple 2. Paral. 17. was onlie a figure and representation of God his diuinitie in thee is Christ Iesus God and man the splendour of his Fashers glorie and veritie of that figure Hebr. 1. in that were golden candlesticks on which were lights to illuminate the Temple 2. Par. 4. in this is Christs humanitie which was the candlestick that bare the light of the Diuinitie and shewed it to the world In that Temple were the figuratiue Priests who offered the figuratiue Sacrifices of the old Law in thee is the high Priest of the newe lawe Christ Iesus who offered himself in a bloudie manner on the Crosse in an vnbloudie manner in the Sacrament which is in thee That Temple was vested and limmed with pure gold thou art adorned with a richer gold Charitie without which thou canst not be the Temple of God O my Soule seing that by this B. Sacrament thou art made the Temple of God behaue thy self comport thyself be like his holy Temple A TeÌ„ple is instituted to worship honour God by sacrifices psalmes prayers be thou such a teÌ„ple let the sacrifices of prayer thankesgiuing of a contrite he art be alwaies offered in thee Offer vnto him daily an holocaust of thy self by a perfect resignation and denyall of thy self offer in this thy Temple Mar. 11 daylie prayer for his howse and Temple is the house of praier offer vnto him this Sacrifice of his sacred body and bloud which thou hast receiued TeÌ„ples and Churches are swept cleanlie and adorned richlie let then no vncleane thinge be in thee no mortall sinne yea asmuch as humain frailtie will permit noe veniall sinne noe carnall no worldlie cogitatioÌ„s or affectioÌ„s Sweepe the Temple of thy Soule from all such fylth and dust nay wash it with the teares of contrition Mar. 11 froÌ„ all such ordure VVhippe out as Christ did out of the Iewes Temple all buyers and sellers all mortall sinnes by which thou buyest at a deare rate the world and its pleasures and sellest thy self to the deuill for a vaine pleasure or a litle trashe Let thy Temple rather be adorned with faith hope charitie all manner of vertues with chast pure and holy cogitations with the seauen guifts of the holy Ghost Esa 11. and especiallie let it be guilded with the Gold of Charitie That God onelie whose Temple now thou art may be honoured praysed and loued by thee If thou thus sweepe cleanse adorne thy Temple God will willinglie dwell in thee as in his owne proper pallace as in his owne house and home for this is his desire Prou. 8. whose delights are to be with the children of men But as he desireth to lodge and dwell in thee so must thou also desire his companie for he will not be an vnwellcome guest thou must take heede least by any sinne thou expell or disgust him for he is light and cannot consort with such darknes thou must therefor enter taine him by chast and holy cogitations and meditations and especiallie by loue and charitie for he hath shewed thee great loue in making thee by this B. Sacrament his Temple and therefore expecteth loue for loue And now that thou hast him dwelling with thee and in thee lay hold on him linke him to thee by the golden chaine of Charitie leaue him not and he will not leaue thee Saye vnto him as Iacob sayd vnto the Angell who represented the person of God non dimittam te nisi benedixeris mihi Gen. 32. I will not let thee goe vnlesse thou blesse mee and because I will neuer want thy blessing I will neuer let thee goe 2. Reg. 6 Obededon and all his house was blessed with many a benediction for receiuing into it the Ark of the old law shall not I ô Lord receiue many blessings by receiuing thy Sonne Christ Iesus the Ark of the new law the veritie of that figure O let not this Arke bring fewer blessings with it then that did I desire not the temporall blessing which Isaac gaue to his sonne Iacob to wit the dew of heauen Gen. 27 the fatnes of the
Iewes were Ioseph the Patriarch as we reade in Genesis whoe was as the Paterfamilias of Pharao his house yea and of all Egipt Gen. 43. and who in a dearth of seauen yeares prouided them of corne aboundantlie when his brethren resorted allso vnto him for corn he inuited them to a feast and gaue to euerie one of them his portion but to Beniamin his yongest brother he gaue a portion fiue times bigger then was the portion which he gaue to his elder brethren Euen soe our Ioseph Christ Iesus who furnished not Egipt with corne as Ioseph did but the whole Church of God with the sacred Euchariste Io. 6. which the Prophet calleth Zach. 9. frumentum electorum the wheate of the elect and wine spinging virgins gaue thereby to the Christinns the younger brother in regarde of time a portion of the B. Sacrament which is greater more precious not by fiue times onlie but by fiue thousand times then was the portion of Manna or the Paschall lambe or all those Sacrifices and Sacraments which he gaue to the Iewe the elder brother O liberall magnificent house-keeper whoe hast made so great and so Roiall prouision for thy familie the Church VVhen I consider the aboundance of corn grasse hearbes fruits which God hath prouided for the sustenance of all liuing creatures euen the litle sparowes and yong rauens I stand as a man amazed Isaie vnto myself out of what granarie or store howse or Barne commeth all this prouision But when I behold the aboundance of the wheate of the Elect Zach. 9.10.6 of the bread of life of which whoesoeuer eateth liueth for euer VVhich our B. Sauiour God and man hath prouided for vs in this B. Sacrament I cease to admire there can neuer cease to admire heere and I saie vnto my selfe Out of what granarie commeth this wheate of the Elect Zaca 8.10.6 out of what paÌ„terie cometh this bread of life which feedeth our soules and giueth them spirituall nourishment and life of grace of which we feede dailie and yet the bread is neuer consumed neuer diminished VVhen I consider the varietie of fountaines springes wells and riuers which our Blessed God hath prouided for men and beastes to drinke on I stande amazed and I saie to my selfe out of what brewhowse cometh all this drinke who is the Butler that continuallie draweth it 〈◊〉 but when I Behold the wine which springeth Virgins Zac. 9. which is drunk dailie by many thousands in this B. Sacrament I stand amazed heere and I cease to admire there and saie to my selfe out of what celler commeth this wine who draweth it who filleth it out And which maketh me more to admire I see many thousands doe drinke dailie of this wine and yet the Celler is neuer emptied the wine neuer diminished O bountifull and prouident howsekeeper sweete Iesus who prouidest such meate and drinke as neuer consumeth for I see that Sumit vnus sumunt mille Quantum isti tantum ille Nec sumptus consumitur One takes it and a thousand may As much as hee soe much doe they Nor is it consumed att all VVhen I call to minde ô Lord how once thow fedst in the desert the Israelits with Quailes and Manna from Heauen and ganest them water to drink out of a hard rock Excodi 16. 17. I ame astonished But when I consider with what an heauenlie Manna made not in the aire by the fingers of Angels as that Manna was but by the fingars of the Holy Ghost in the Heauen of the B. Virgins wombe thou feedest vs in the Blessed Sacrament during our aboade in the desert of this life wilt feed vs till we come to our land of promise I cease to wonder there and I onlie wonder heere VVhen I call to minde how thou Math. 14. o Blessed Sauiour the worker of all those former miracles didst feed with fiue barlie loaues two fishes fiue thousand men besides woemen and children ganest to euerie one his fille and yet after that all the guetsts had eaten asmuch as satisfied them the leauings and fragments filled twelue boskets and so was greater then the feast was at the beginning I wonder But when I consider how in this B. Sacrament thou ô Lord feedest with a farre lesser quantitie so many millious of Christians since thy last supper and shalt feede them to the ende of the world and yet the feast neuer diminisheth but is as great now as it was at the beginning I cease to wonder there and I stand alltogether amazed heere Behold my soule what a prouident and bountifull howsekeeper thy Lord Iesus is O the happines of Catholikes who haue such aboundance of bread and wine alwaies prepared for them and ô the miserie of the Hereticke who hauing Iâ—ac 15. like the Prodigall sonne left the Church his heauenlie fathers howse is fed onlie with the husks and chaffe of figures but hath not the solid corne to feede on Lett him returne to the Church his Fathers howse lett him returne againe crye with the Prodigall sonne How many of my Fathers hirelings haue aboundance of bread Luc. 15. and I heere perish for famin I will arise and goe to my Father and saie to him father I haue sinned against heauen and before thee I ame not worthie to be called thy sonne make me one of thy hirelings VVhich if the Hereticke doth God will admitte him to the heauenlie prouision in the B. Sacrament he will make him partaker Io 6. Zac. 9. of the bread of life and wine that springeth Virgins of which who eateth and drinketh shall neuer be hungrie or thirstie again This sacred bread which our Paterfamilias hath prepared for his howsehold was kned by the fingers of the Holy Ghost baked in the sacred ouen of the B. Virgins wombe not by the heate or fire of concupiscence but of the Holy Ghost drawne out of the ouen in Christ his natiuitie set at the table at Christes last supper and euerie daie vpon the Altar for the nourishement of our heauenlie fathers howsehold The wine which all of this howsehold do drinke is most pretious Psal 22. A chalice inebriating which inebriateth spirituallie and maketh vs sleepe to the world The vine from which this sacred wine originallie procedeth is Christe Iesus who called hiÌ„selfe a vine Io. 15. sayinst to his disciples I ame the vine you the branches which vine was planted in the vinyard of the B. Virgins wombe when God the sonne tooke flesh of her the grape of this vine was Christes bobie pressed on the crosse the wine was his sacred bloud giuen to the Apostles at the last supper before the pressing on the Crosse but is giuen in the B. Saerament to their successours aftet the pressing By the force which this bread of life giueth we walke with Helias 3. Reg. 19. not to the mount Horeb but to the mount of heauen and by
the world bread of life and the like which are names sounding and importing loue mercie and benignitie but aboue all the name of Pastour pleaseth thee that implying greatest loue and charitie and therefore thou professest thyself to be a Good Pastour and such an one as is readie to giue his life for his sheepe Io. 10. then which there can be no greater charitie Other shepheardes in some Countries to winne the loue of their sheepe and to familiarize themselues the better with them do inuest themselues with sheep-skinnes with the wooll outwards and thou ô louing Pastour that thou mights be the lesse terrible and more amiable to vs thy sheepe wouldst not appeare in thy glorious habit and weed of thy diuinitie Exod. 19. 20. nor in fire nor lightning nor thunder nor in darke and terrible clouds as thou didst in the old law which was a law of terrour but wouldst put on the habit and fleese of our humain nature and so appeare bee man with men that so men might conuerse with thee with lesse feare more loue and familiaritie Phil. 2. for thou exinanitedst thyself taking the forme of a Seruant made into the similitude of men and in shape found as man that being man thou mightst the better conuerse with thy sheepe who are men In this shape of man thou wast so gratefull to the Iewes that whereas before that thou putst on this alluring habit they durst not approach to the mountaine where thou exhibitedst thy presence nor could endure to heare thy voice Exâ— 20. but cried to haue Moyses not thee to speake vnto them since that thou appearedst in the forme of man Tit. 3. and that the benignitie and kindnes towards man of our Sauiour God appeared Thousands of the Iewes followed thee to heare thy preaching and to see thy miracles and good examples and since that like a good shepheard in this forme of man for in the forme of God thou couldst not thou diedst for mankind all nations haue flocked vnto thee and will do till the worlds end O happie wee who are gouerned by a Pastour of our owne Kind in our owne shape and him so benigne milde and charitable Pastours and shepheards do gouerne their sheepe by their Pastorall staffe or hooke by their owne call or whistle or by their dogge these shepheards bring them to pastures or feelds most fit for them to grase in and where is most fit nourriture for them so thou a louing Pastour gouernest vs by the staffe of thy Pastorall authoritie which thou hast imparted to thy vnder Pastours and doctours of the Church yet so as whilest they direct vs outwardlie by lawes and commandementes thou directest vs inwardlie by grace which giueth vs force to obey them whilest they gouerne and feede vs outwardlie by preaching expounding scripture thou preachest inwardlie by thy grace inspirations whilest they minister the externall signes of the Sacraments thou feedest vs inwardlie by the grace which thou giuest as the principall Agent and they giue as ministers the Sacraments as instruments instituted by thee for our sanctification and in these pastures by this fodder most fatting and nourishing thou feedest thy sheepe And if whilest thy sheepe are grazing and feeding in the medowes of holy Scripture of which euerie sentence is as grasse to feed them if whilest they are feeding on the sodder of the holy Sacraments the Infernall wolfe the deuill or the worlde and flesh seeke to molest them by their tentations if the Heretike by his false call and whistle seeke to deceaue them then the vnder Pastours doe lay about them with their Pastorall staffe yea and as Christ his doggs they barke at them and chase them away being not as the Iewish pastours were Esai 36. dumme doggs not able to barke In the old law ô louing Pastour thou fedst thy sheepe with figuratiue Sacraments which were no causes but bare signes of grace and so could giue no grace therefore by thy Apostle are called egena elementa Gal 4. poore elements but in the new law thou feedest vs with Sacraments which are not onlie signes but also causes of grace and which do sanctifie nourish and feed our soules and therefore thy prophet Ezechiel forseeing these our happie times in which thou feedest vs so aboundantlie Ezech. 34. sayth in thy name In the most plentifull Pastures will I feed them and in the high mountaines of Israel shall be their pastures there shall they rest on the greene grasse and in fatte pastures they shall be fedde vpon the mountains of Israel O the loue thou hast shâ—wed to thy Christian sheepe in prouiding them so fatte pastures And in this thy loue hath shewed it self the greater because thou shewedst it vnto them after that they had forsaken thee by sinne and were quite lost for thou leftst the 99. sheepe to witt the 9. orders of Angels in the desert Mat. 12. that is in heauen which before thy comming into this world by Incarnation was a desert place and inaccessible to men because thou wast not Incarnat for Angels much lesse didst thou suffer for them but leauing them thou camest to vs by Incarnation in our forme and shape and thou camest to seeke mankind thy lost sheepe hauing found him thou carriedst him vpon thy shoulders when thou sufferedst on the crosse for him and broughtst this strayd sheepe to the folde of the Church where he is fedde in plentifull and fatte pastures Tertul. lib. de pudi cap. 7. And therefore in the primitiue Church as Tertullian witnesseth thou wast pourtraited vpon the holy chalices like a shepheard carying his lost sheepe on his shoulders Iacob the Patriarch a shepheard and figure of thee our good Pastour Gen. 31. said to Laban that he had kept his sheepe twentie yeares and that none of his sheepe or goates perished but he restored the damage Daie and night saith he was I parched with heate and with frest and sleepe did flie from myne eyes But thou ô my Sauiour ô my carefull Pastour playedst the Pastour amongest vs aboue thirtie yeares for euen by the merites of thy Infancie thou feddst vs dare and nâ—ght thou trauelledst for vs by night by praier by daie by preaching teaching and working of miracles thou suffredst heate and colde hunger thirst thou fastedst fortie daies and fortie nights to feed vs thou wast circumcised thou wast whipped at a pillar crowned with thornes nailed on a Crosse where like a good shepheard thou diedst for vs least the Infernal wolfe should deuoure vs. O how great must thy loue to thy sheepe be which made thee suffer so much for them Iacobs loue was so great to Rachel that he serued Laban twice seauen yeares for her Gen. 29. but thy loue was so great that it caused thee to suffer a most painfull life of more then 3 yeares for thy sheepe and this thy painfull life thou also concludedst with a most painfull and
tongue can expresse yea more then heart can conceaue But although I can not giue thee O Lord any thing of mine owne though heauen and earth were mine owne which can haue any proportion with this thy so great guift yet I can pay thee with thine owne sufficientlie O eternall Father thou hast giuen me a guift equiualent to this great benefit and with this I can pay thee though I pay thee with thy owne And what is that It is thine owne Sonne Christ Iesus God man whom thou bestowest on mee in this B. Sacrament him I render againe vnto thee for this and all thy benefites He is thine I know by eternall generation because by that he was borne consubstantiall to thee but he is myne also by tēporall generation because by that he is borne consubstantiall to me and he is mine again by this holie communion and in a manner as much mine Io. 6. as the meat I eate the drinke I drinke because his flesh is trulie meate and his bloud is trulie drink I therefore render vnto thee ô Eternall Father thy owne sonne whom thou hast giuen to me and I render him not onelie for thy other benefites but also and especiallie for this which by communion of this B. Sacrament I haue receaued at thy bountifull hands And although in so doeing I giue thee but thine owne yet I giue thee also mine and him who is twise myne by Incarnation and by this Holy communion yea as often mine as I communicate And this guift which I offer to thee in thankes giuing for this all thy benefites thou will not thou canst not refuse Matth 3 17. because it is thy well beloued Sōne in whom thou art well pleased And if thou wilt haue also of myne I offer thee all I can haue I offer thee my hart and that also inflamed with loue and in a manner as I desire it should be resolued into loue of thee and all I am and haue by thy grace shall be hereafter for thee and thy seruice If my tongue speake hereafter it shall speake of thee who hast made it the bridge by which thou hast made thine entrie into mee If I think of any thing it shall be of thee who now art so present an obiect that thou art not onelie by mee but also in mee If I doe any thing it shall be by thy direction who now art in me to direct me in all my actions as my first Moouer If I liue I will liue by thee in thee because now thou liuest in mee to make me liue hereafter thy life not my owne former life that so I may say with S. Paul viuo ego iam non ego viuit vero in me Christus Gal. 2. I liue now not I but Christ liueth in me If I loue any thing hereafter it shall be thee or for thee for thou hast first loued me 1. Ioan. 4. and best loued me and by this B. Sacrament thou hast shewed thy self my greatest benefactour my greatest friend and louer Thou therefore here after shalt haue me for thy seruant Thou hereafter shalt haue my loue for that I can neuer bestow my self better then on thee I can neuer bestow my loue on a better obiect then thee who art Summum bonum cheefest good good by essence and not good onelie in thy self but good to me by creation by which thou giuest me my naturall being by iustification by which thou giuest me a supernaturall being and by this B. Sacrament by which thou giuest thy owne being to witt thy bodie bloud soule and diuinitie of which thou consistest THE 14. MEDITATION How the Communicant or Receiuer is enriched by this B. Sacrament and so should litle esteeme all worldlie losses COnsider how much thou art enriched by this precious Sacrament more then if thou wert Emperour not only of this terrestriall but also of the Celestiall world for thou possessest him by receiuing this B. Sacrament who is more worth then all that is in heauen or Earth yea then all that can be but God For he whom thou receauest is the Sonne of God consubstantiall and equall to his Father and his bodie and blood which he bestoweth on thee in this Holy Sacrament by reason of their vnion with the diuinitie are more precious then all that is in heauen and earth If euerie prayer or good worke of Christ was more worth then a worlds redemption if euerie drop of his blood is of that value that it could haue redeemed a thousand worlds of what worth and value is whole Christ whom thou wholie receiuest O my God ô my Sauiour what bountie is this to bestow so much on me so poore a creature who haue so litle deserued at thy hāds I should call it prodigalitie but that thou canst not be prodigall because thou canst not giue aboue thy state and meanes O my soule how happie wert thou if thou knewest or couldest conceaue thy riches and happines As therefore an Emperour of the whole world would not care if some litle cottage should be burnt or taken from him because it is nothing to the whole world which he possesseth so hereafter if God should permit asmuch to be taken from thee as was taken from Iob if thou loose lands and goods kinsfolkes friends and all if thou suffer domage in thy fame honour or libertie if thou be neuer so poore for worldlie wealth If thou bee neuer so crossed with aduersities say with Iob Our Lord Iob. 3. hath giuen and our Lord hath taken away as it hath pleased our Lord so is it done the name of our Lord be blessed Say vnto thy God though thou make me as poore as Iob thou shalt take nothing from me but that which thou gauest me and besides in this B. Sacrament thou hast giuen me that which is more worth then all thou caust take from me to witt thy self body bloud soule and diuinitie which whilest I possesse I can not be poore loose I neuer so much because I possesse thee who art all riches which whilest I possesse I can not be miserable I can not be but happie though all the miseries of the world should fall at once vpon me because I possesse thee who art the blisse of men and Angels If then I want temporall goods if I want health of bodie if aduersities crosse me giue me o Lord grace to beare all patientlie and not to think what I haue lost but what I haue gotten by receiuing thee in this B. Sacrament to which all I can loose is nothing Thou rainedst ô Lord Manna vpon the Iewes which was like the seed of a Coriander Exod. 16. and yet the Iewes were so gratefull for it that they cried Manha what is this what largesse what riches doth God raine on vs and yet that was but as a crumme which felle from thy Table But now thou raynest on me by meanes of this B Sacrament not a crumme of bread