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
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
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
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
Io. 13. and period of thy life in bestowing this B. Sacrament on me so giue me the grace by which I may loue thee all the time of my life and especiallie at the end of it that then especiallie I may quite withdraw my loue from the world and all it can afford and then giue it onlie to thee who at the end of thy life in this B. Sacrament hast so kindlie loued me that I may dye louing thee and so ceasing to liue may neuer cease to loue because although faith Hope dye with vs saiths obscuritie yeelding to the light of glorie and Hope not consisting with the possession of that we hoped for yet Charitie neuer falleth away 1 Cor. 12. or fayleth and therefore if I die with it I shall liue with it eternallie THE II. MEDITATION VVhat Charitie and humilitie Christe shewed before he satte down to his last supper OVR B. Sauiour hauing eaten with his disciples the Paschall lambe and vsed allso the ceremonies prescribed for the eating of it so to shew himselfe an obedient obseruer and ful filler of the old lawe he riseth from that Typicall Feast of the Paschall Lambe murteth them to the eating of the true lambe of God to witt himselfe who taketh a way the sinnes of the world Io. 1◠who was the veritie of that figure a feast as farre surpassing that feast of the iewes as the veritie excelleth the figure the bodie the shadowe And before he sitteth downe to this Heauenlie Feast behold what preparation he maketh what ceremonies he vseth to shew his disciples with what reuerence and humilitie with what loue and charitie they and all Christians should approch vnto this feast Thus S. Iohn describeth it And when supper was done c. Io. 13. he riseth frō supper to witt of the Paschal Lambe and laieth aside his garments and hauing taken a Towell girded himselfe after that he putt water into a bason and begane to wash the feete of the disciples and to wipe them with the towel wherewith he was girded He laied aside his vpper garment that he may with more conuenience wash his disciples feete as allso to signifie that in this humble act he laieth aside in outward apparance his vestments of glorie to wit the maiestie splendour and light of his diuinitie and guirdeth himself with a towell to signifie that he inuested himself in the towel of our humaine nature that by it he might wipe aware al the filth and ordure of our sinnes and thus prepared he kneeleth downe to wash his disciples feete Behold o my soule a rare example of humilitie and if thow consider it well thou caust not but stand amazed at it Behold God kneeling at his creatures feete washing wiping them Behold what preparation to this sacred Feaste he maketh what a ceremonie he vseth to shew to his disciples with what reuerence and humilitie with what loue and charitie with what puritie they and all christians should approach to this dread Sacrifice to this Holy Sacrament which then he was to institute to distribute vnto them and to offer to his father for them O sweete Iesus how dost thou humiliate and euen debase thy selfe to controle our pride and to set vs an example of humilitie euer to be vsed and especiallie when we come to this holy Sacrament and dread Sacrifice Abraham washed the feete of three Pilgrims Gen. 18. or at least fetched water for them to wash whom after he found to be Angels but they were but Angels and he but a Patriarch Christe is the God of Patriarchs whom Abraham serued he washed not Angels feete but poore fishermens feete whose Lord Master whose God and Creatour he was Luc. 7. Marie Magdalen washed Christs feete with her teares and wiped them with her haires but Christ was her God and she a sinner who had offended and so there was more humilitie in Christ in permitting her to wash and wipe his feete then in her in washing and wiping them But thou O Sauiour of the world God and man washedst the feete of thy creatures and euen of fishermen which are commonlie fowle euen of Iudas who had betraied thee Math. 26. and euen then had sold thee to the Iewes But O Peeter for to thee he offereth first this seruice wilt thou permit thy so louing master thy God and Creatour to wash thy feete wilt thou accept this honour to be done to thee with so much dishonour redounding vnto him No saith he Io. 13. thou shalt not wash my feete for euer yet Christe threatneth Peeter that vnles he wash him he shall haue noe parte with him Heere Peeter was troubled with cōtrarie repugnāt thoughts To permitte Christ to wash his feete was much repugnant to the humble conceit he made of himself and to the high esteeme he had of Christ not to permite him was now after a commandement disobedience and after a threatning was losse of the heauenlie glorie for which he had left all and of which he had seene a glimse in the Transfiguration of his master I ame loath saith Peeter to himself to suffer my Lord God so to debase himself as to wash my feete I ame loath allso to disobey him who hath soueraigne authoritie but rather then I will be disobedient to such a Lord and master or loose my parte with him that is the blisse of heauen for which I haue left my nettes and hooks and al I hadd wash O Lord saith he since thou wilt haue it so not onlie my feete but my hands allso and head A contemplatiue soule will heere take delight to behold the holie contention betuixt the masters the seruants humilitie But the humilitie of the Master as being the greater in the ende ouercommeth and so the master and God man kneeling at Peeters feete washeth them and wipeth them peraduentur kisseth them And hauing done this humble office to Peeter he doth the same to the rest of the disciples euen to the traitour Iudas O yee Angels who serue this your God and attend and waite on him in Heauen with all reuerence behold your Lord and God Esa 4◠Philip. 2. to whom euerie knee of the celestials terrestrials and Infernals boweth kneeling at the feete of fishermen girded with a towel washing and wiping their fowle feete o humilitie and washing wiping Iudas his feete who had traiterouslie sold him for thirtie pence o Charitie O yee heauenlie Spirits you descended at this your Masters natiuitie admiring to see the Sonne of glorie borne in a stable layed in a manger but then he was worshipped by the shepheardes then great troups of you did sing your Christmas Carolle of Gloria in Altissimis Deo Luc. 2. glorie in the highest to God and then an vnwonted starre shined at this solemnitie and soone after that three Kings came frō the East to adore him present him on theire knees with kinglie guifts but if you descende
RoÌ„ 9. Hierm. 22. he loueth them heere by grace and in heauen and that eternallie by eternall glorie VVherefore O my sweet Sauiour thow who in this B. Sacrament hast shewed thyselfe a supernaturall and most perfect Father and Mother to all that receaue thee in it and euen to mee though otherwise a wretched sinner loue mee I beseech thee as thy child for parents do naturallie loue their children loue me perpetuallie heere by thy grace and in heauen by thy eternall glorie if thou shouldst vouchsafe so to loue me I care not though all the world should hate me for if thou by thy loue stand for me who can stand against me And because by this Holy SacrameÌ„t thou art my Father Mother giue me grace alwaies to loue thee also because children do naturallie loue their parents and graunt me grace to loue thee aboue Father and Mother for that in this B. Sacrament thou art become vnto me more then any Father and Mother And if thou loue me how can I miscarrie thou protecting whom thou louest And if I loue thee nothing can come amisse vnto mee be it prosperitie or aduersitie health or siknes riches or pouertie because to them that loue thee all things cooperate vnto good Ro. ms and so euen my sincnes ô Lord though they dishonour thee and hurte me for a time yet if I loue thee they will turne to thy greater honour my greater spirituall profite because through thy grace they will turne as were the sinnes of Marie Magdalen to her motiues to a greater penance and spurrs to a better life then otherwise I should haue ledd Thou comawndest vs ô Lord to honour our Father and mother Exod. 20 that we may be long liuers vpon the Earth Euerie effect if it had reason would honour it's cause of which it hath it's being and by which it subsisteth and so the light would honour and loue the Sunne the riuers their fountaines the fruites their trees the yong birds their oldones the yong beastes those that did generate them if they had reason Man then who is endued with reason must honour his Father and Mother who begot him brought him to light and after God gaue him his life and being and to this he is obliged by the Lawe of God and nature How much then o swere Iesus should I honour thee who in this B. Sacrament art a Supernaturall Father and Mother vnto me and more then any Father and Mother Thou commaundest vs ô Lord to acknowlge no other Father theÌ„ God saieng Matt. 23 call none Father to yourself vpon earth for one is your Father he that is in heauen Because although our Carnal Fathers be our true Fathers yet in coÌ„parison of thee ô Lord they are no Fathers thou by creation being more our Father then they and by sanctification and this B. Sacrament being our Supernaturall Father more then our carnall Father and mother Our carnall parents are but halfe Fathers and Mothers generating onlie our bodie whereas thou art our totall Father that is of soule aswell as bodie Giue me grace then ô heauenlie Father to loue and honour thee aboue my carnal Father and Mother to forsake them rather then offend and foresake thee by sinne that so honouring and louing thee I may be a long liuer Exod. 20. not vpon earth but in heauen wher my life shall be eternitie And because children do willinglie followe their Fathers and Mothers stepps and do imitate them in all their actions bee they good or badde thinking it conuenient for them to do what they see their parents do before them giue me ô Lord by thy grace a desire a delight to imitate thee in all thy holie actions vertues in thy humilitie Phil. 2. patience charitie obedience euen vnto death Thou saydst once to the Iewes Io. 8. If you be the children of Abraham do the works of Abraham wherefore seing that by this Holie SacrameÌ„t thou ô Lord art my Father Mother they who receaue it worthilie are thy children giue me grace to imitate thy vertues and holy actions lett them be patterns and examples for me to followe let them be alwayes before my eyes that I may euer behold them let them be alwaies in my heart that I may euer loue them lett them be alwaies in my hands that I may euer practise them so I shall be to thee as an obedient child doing in all things thy holie will and thou wilt be to mee a louing Father furnishing me not with a temporall estate as carnall parents onlie can doe but prouiding for me heere grace and an inheritance in heauen of glorie which thou hast layed vp in store for all eternitie for those that are thy true and obedient children fullfilling in all things thy holy will and commandement THE SEAVENTH MEDITATION VVhat a freind Christ hath shewed himself in the B. Sacrament ARistotle the Prince of Philosophers who diued as farre almost into the secrets of nature as naturall reason could permit Eib 2. Lthâ—c thought there could be no perfect and proper freindship betuixt God and man because there could be no equalitie or paritie betwixt them God being infinite in Maiestie and soueraigne and supreme in authoritie dignitie man infinitlie beneath him in degree base also of condition though he be an Emperour in comparison of God with which disparitie he thought familiaritie would not consist which yet he thought was belonging to freinds and freindship VVherein all though he erred yet his errour was excusable because by naturall reason he could not discouer the Excellencie of Grace much lesse of th' Incarnation the fountaine of all grace For grace being a supernaturall guift of God eleuateth nature aboue nature and maketh such a kind of equalitie betwixt man God that S. Peeter saith we are consortes diuinae naturae 2. Pet. partakers of the diuine nature And by Incarnation God became man man God and so man was consubstantiall to God and equall to him though not as man but as God And so God and man by these meanes were made freinds to which honour God out of his goodnes hath exalted vs and hath made vs equal to him by his desceÌ„ding as it were debaling himselfe so lowe as to be man with vs. O the goodnes of God that would not onlie be content but also desirous to contract freindship with vs his creatures as though God could not be God vnles he were good to vs or could not liue contentedlie vnles wee were his freinds and he ours O my soule do thou heere stand amazed and in amazment fay to thy God who am I that thou shoulds so esteeme of me as to vouchsafe to accept of me as thy freind I am not worthie ô Lord to be thy vassall and slaue how then doest thou take me for thy freind VVhat Emeprour will stoupe so low as to be a freind to his vassals and yet man though
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
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
our Sauiour we should receaue this B. Sacrament VVHEN thou hast O my soule by the considerations alleadged in the former meditation stirred vp thy selfe to a filiall feare and reuerence thou must also endeauour to moue thy selfe to a feruent loue and charitie towards thy Sauiour whoÌ„ thou art to receaue To this all thy former meditations will conduce for that by them is shewed what a good house keeper how liberall an Hoste what a Father what a Mother what a Friend Spouse Phisitian and Pastour all which are titles of loue Christ hath shewed himself vnto the in this B. Sacrament Saye then vnto him thou hast shewed they self in this B. Sacrament a noble house keeper giue me the loue belonging to one of thy familie thou hast shewed thy selfe a bountifull Hoste giue me the loue of a louing guest thou hast shewed thy selfe a Father and Mother make me a louing and obedieÌ„t childe Thou hast shewed thyselfe a louinge friend make me loue thee reciprocallie yea a Spouse make me a louing spouse yea a Phisitian make me a louing patient yea a Pastour inflame my heart with the loue of a louing sheepe Thou neuer shewedst more loue to mee then in this B. Sacrament by which out of a great loue thou giuest to me and after so admirable a manner as loue is ingenious thy bodie bloud soule and diuinitie By Incarnation thou impartedst thy self onlie to that nature which thou tookest of the B. Virgin But by this Sacrament thou bestowest thyself on all in particular who receaue it VVith what loue shall I paye this loue Thou giuest thy All vnto me and can I giue lesse then my All to thee and yet so shall I not rendre like for like because my All is nothing to thy All nothing somuch as if a begger should giue his raggs for the Kinges purple robe crowne scepter and kingdome I vse to take kindelie all which a freind giueth be it but a ring or Image because I imagine that he giueth his loue in his guift yea and himself also in his guift though not in person with what loue then should I answer to thy loue who giuest thy selfe vnto me not onelie in thy guifts and effects as thou giuest by creation iustification and glorification but also by this B. Sacrament in thine owne person Children loue their parents and nurces because they feed and nourish them brute beasts loue them who giue them meate be it but crustes and bones hay or strawe how then should I loue thee O Lord who feedest me with thy owne flesh bloud seasoned and sauced with the Diuinitie O my heart to shew thy self that thou art not made of flint marble or steele but of soft flesh resolue thy self into loue for thy Sauiours loue shewed in this B. Sacrament and being so resolued and transformed imploy thy selfe and all thou are for his loue and honour If thou thus prepare thy selfe by a great reuerence and loue to this B. Sacrament in which the Sonne of God resideth as in his cabinet not onely he but his Father also the first person in Trinitie and their holy Spirit the Holie Ghost the third person who procedeth from them both consubstantiall and coequall vnto them will all three come vnto thee not onely to visit thee but also to dwell with thee for this God the SoÌ„ne promiseth saying If any loue me he will keepe my word Ioa. 14. and my Father will loue him and we will come to him and will make abode with him And because thou art notable of thyself to furnish thy howse so as it may be fitt for the entertainement of so great personages they will bring with theÌ„ their tapistrie and ornaments of grace and vertues by which thou shalt be adorned to their liking And because thou canst not prepare a feast worthie such guests though thou shouldest seeke sea and Land for it they will bring their feast with them to witt this Blessed Sacrament the Manna which conteineth all that can delight thy spirit and with it they will bring aboundaÌ„ce of all grace by which they will feast thee and will be feasted of thee THE 13. MEDITATION To be made immediatlie after Communion How thanâ—kefull the Receauer should bee VVHen thou hast receaued this B. Sacrament pause awhile and think what thou hast receaued Thou hast receaued more then the worth of Heauen and earth the Sonne of God in whom be all the treasures of wisedom and knowledge hidden Coloss 2. in whom dwelle the fulnesse of the God head corporallie who is the head of all principalitie and power thou hast receaued him who is worth so much that he is inestimable no price caÌ„ be sett on him Antonius and Cleopatra did on a time vainlie striue who should make the greatest feast And Antonius prepared all that Sea and Land could affoard Cleopatra not sollicitous for any such fare tooke an vnion which hung at her eare and resoluing it drank it at a draft and putting her finger to the other eare to take another vnion he who was elected arbiter and Iudge betwixt them bad Cleopatra hold her hand for that she had alreadie surpassed Antonius his feast hauing drunk alreadie the price of all Egypt But thou O my soule by receauing this B. Sacrament eatest and drinkest at once the bodie and bloud of Christ for with his bodie his bloud alwayes is by concomitance and inseparable vnioÌ„ which is more then the price of Egypt yea theÌ„ a thousand worlds And therefore if thou shouldest resolue thy heart into gratitude and thankes giuing thou coulds not shew sufficient gratitude for this so great benefit Say then to thy bountifull Iesus with gratefull Dauid Psa 115. Quid retribuam Domino pro omnibus quae retribuit mihi what shall I render to our Lord for all things that he hath rendred to me nay what shall I render to my Lord for this onlie thing which he hath bestowed on mee thou hast ô Lord not onlie bestowed on mee great benefites and this the greatiest of allâ— but thou hast also rendred good for euill mercie and grace for my sinnes what can I render thee for this Psa 115. I will follow King Dauids counsell I will take the chalice of saluation and I will inuocate the name of our Lord I will take the chalice of thy Passion which thou didst drink on the Crosse I will offer that sacrifice for this and both for all thy benefites and by them I will inuocate and praise thy name for euer If I could speake at once with all the tongues of men and Angels I could not ô Lord giue thee sufficient thanks for this so great a benefit which conteineth thy sacred self and thy holie flesh and blood Deifyed by thy Diuinitie VVherefore in an astonishment at this great benefit and thy great liberalitie I will be silent and by my silence I will testifie and confesse that thou hast bestowed on me in this B. Sacrament more then
now you shall see him honoured of none but honouring his owne vassals and debasing himself so farre as to wash and to wipe their feete O yee courtiers of the King and court of Heauen shew your selues courteours permitte not your King thus to be vilified but rather do you who in that you are Courteours know well what ceremonies are most conuenient performe this humble office for your Master do you wash his disciples feete and his in the first place he being your and their kinge O yee Heauens celestiall globes and starâ—s who haue the highest place in this world with what manners can you keepe your so high â—minent places seing your Creatour kneeling to his creatures God to man O thou Sunne Prince of the Planets the lampe and eye of the world who illuminatest the celestiall terrestriall world caÌ„st thou endure to see thy Sunne of whome thow borrowest thy light in this posture Descend rather and humiliat thy selfe with thy Creatour or else withdrawe thy light and thy sight from such a spectacle Ioseph the Patriarch saw the sunne and moone and starrs adoring him Gen. 34. but this he saw done onlie in a dreame and vision but behold now not the Sunne and moone adoring our true Ioseth Iesus Christ but himself adoring that is kneeling to his creatures and disciples O humble God it is the dutie of all creatures euen Angels to adore thee who art their creatour how then hoppeneth it that thou in a manner adorest thy disciples that is kneelest before them But he answereth sine modo Math. 3. sic enim decet nos implere omnem iustitiam suffer me thus to humble myself for this time for so it becommeth vs to fullfill all iustice It is conuenient that the creatour should thus humble himselfe euen to the earth that his creatures maie be exalted to heauen It is conuenient that he thus should humble himself to teach his disciples and in them all christians to humble themselues not onlie to their betters and superiours but also to their subiects and Inferiours to giue them to vnderstand by this humble washing and wiping his disciples fowle feete that it is hee who by his bloud washeth all sinfull soules from the filth and ordure of their sinnes VVho is able to explicate â—ay to conceaue the lownes of this humilities certes no mortal creature for all though we may see the earth on which Christe kneeleth to which he is descended yet from how high he â—s thus fallen none can tall but the Saints and Angels who see clearlie the hight of his diuinitie and so none but they can see the lownes of this humilitie Nor can they see it perfectlie onlie God himself can who onlie can comprehend his owne hight tallnes which is infinite To know how lowea vallie is you must know how high the mountaine is so to know the vallie of this our Sauiours humilitie you must know how high the mountaine of his diuinitie is which none but God can perfectlie know because he onlie comprehendeth himselfe and his owne hight and tallnes But as there was neuer humilitie so low as this so was there humilitie neuer so exalted as this The higher in dignitie the person is who humbleth himself the lower is his humilitie because his falle descent is so much the lower by howmuch his dignitie is higher and the higher the person is who humbleth himselfe the more his humllitie is exalted and inobled as the lower in dignitie baser the person is the lesse grace hath his humilitie and so humilitie is graced by the dignitie of the person and graceth allso the person and humilitie is the honour of honour and honour is the honour of humilitie And consequentlie this humilitie of Christ God and man was the lowest that euer was and yet the highest O my soule learne of this thy God humilitie he the Creatour thought not much to humble himself to the disciples his creatures and in this to thee who allso art his creature and wilt thou thinke much to stoupe to him the Creatour He so noble and so high in dignitie humbled himselfe and thou who though thou wert a King art base in respect of him wilt thou disdaine humilitie he humbled himself to his subiects and Inferiours wilt thou thinke scorne to humiliate thy selfe to thy equales yea to thy superiours He vouchsafed to wash his disciples fowle feete thou thinkest scorne to do any base office though none is base which humilitie graceth and yet thou art a creature hee thy Creatour O my soule by this thy Sauiours humble ceremonie of washing the disciples feete before he admitted them to the B. Sacrament learne to rinse and washe thy self cleane from all filth of sinne in the Sacrament and lauatorie of Pennance before thou approach to the holie of holies and the Immaculate lambe of God conteined in this blessed Sacrament learne by this humilitie of Christe which he vsed immediatlie before the institution and distribution of this Sacred Sacrament with what reuerence and feare thou shouldst approach vnto it considering thy Indignitie and with what humilitie allso considering thy basenes and it's dignitie THE III. MEDITATION How bountifull a feast maker and Oste Christ shewed himselfe and how greaâ— a feast he exhibited to his disciples in the B. Sacrament THIS sweete Sauiour after the feast of the Paschall Lambe hauing washed wiped his disciples feete to prepare them to the feaste of his sacred bodie and bloud the veritie of that figure he sitteth down and inuiteth his disciples and euen Iudas to sitte downe with him and euerie one being placed and expecting what feast he would bestowe on them at his farewell which was then at hand he taketh bread into his hands saying vnto them Mar. 14. Luc. 22.1 Cor. 11. take ye and eate this is my bodie and least they should thinke that he gaue theÌ„ but a figure of his bodie as he did when he gaue theÌ„ the Paschall Lambe he not onlie calleth it in plaine tearmes but addeth as S. Luke relateth his bodie which is giuen for you as S. Paule telleth vs which shall be deliuered for you to witt on the Crosse And least they might â—magin that he gaue them onlie 〈◊〉 figure of his bloud he not onâ—ie stileth it in plaine tearmes is blood but addeth as S. Mathew and S. Marck relate which shall be shed sor many as 〈◊〉 Luke writeth which shall be â—dd for you And seing that breade or a bare figure of Christs bodie such as was Manna and the Paschall lambe was not deliuered or crucified for vs but onlie Christe his true bodie nor wine or a bare figure of Christes bloud was shed for vs but onlie his true bloud it followeth that Christ at his last supper gaue to his disciples his true bodie and bloud because h gaue that bodie which was deliured for vs on the Crosse and he gaue them to drinke of that bloud which was shed for