loue and deuotion after his departure from them 5 In the 14. and 16. of Exodus God gaue the people of Israell for the time of theire abode in the wildernesse Manna from heauen which manna they gathered vntill they came vnto the lande of promise in like manner soe longe as wee remaine in the wildernesse of this worlde wee are gatheringe this our heauenly mana but when wee come vnto that promised Chanaan then neede wee gather Manna no more 6 Christ our Sauiour when the time drewe neere that hee should bee betrayed and deliuered vp vnto death hee communeth with his disciples after this manner Luk 22.15 I haue earnestly desired to eate this passeouer with you before I suffer In consecrating the elementes of breade and wine his praiers went vp to heauen his benefites remaine with his church heere on earth the visible signes which hee tooke and gaue declare two thinges the one that hee would the morrow followinge make himselfe an oblation for the redemption of many vpon the aulter of the Crosse the other that hee would become vnto the faithfull by this meanes a diuine sustinance for their soules And thus hee prouideth for himselfe an aulter for his a table in both Gods is the glorie and mans the benefitte The first Meditation of this Blessed Institution COnsider howe God created the world for man and man onelye to worshipe his Creator A most excellent parte of which worshippe is the holy Sacrament 2 Consider how the Lord Iesus forseeinge the good of his church and the affliction of his Apostles to followe after his passion decreede to leaue vnto them the holy Eucharist that they might receiue helpe and strength by vertue thereof 3 Consider how hee now departing from this life vnto the Father did institute this beloued Sacrament that hee might leaue vnto vs a liuelye remembrance of his passion 4 Consider how this remembrance is had by a spirituall repast that as nurrishmentes and the bodie nurrished become one soe Christ and the faithfull receiuers And what more heauenly then to become one with the sonne of God 5 Consider Christ in his passion as a Testator his inheritance giuen is heauen his legaces are his graces the executor is the holy Ghost his testament or will promises of life laied downe in his worde the seales are the two Sacraments confirming these promises The fruite of this Meditation The fruite of this Meditation is this that euerie one dispose himselfe with all deuotion to this holy misterie that hee leaue all earthly cogitations beneath as Abraham in the 22. of Genesis did his seruantes when hee went vp to the mount to doe sacrifice vnto God A Spirituall Soloquie or meditation of the Soule O Omnipotent euerlastinge God make mee I beeseech thee 〈◊〉 in the performance of this soe high a parte of thy most holy worship I come Lorde as the sicke to the Phisition of life as an offender to the fountaine of mercie as the blinde to the light of the eternall sunne as the poore and needie to the Lorde of heauen and earth therefore O Lorde cure my infermitie pardon my offences lighten my blindnes enrich my pouertie graunte that I may reuereÌ„ce this heauenly manna with such reuerence and humanitie with such contrition and deuotion with such puritie and faith with such a purpose and intent as is expedient for my saluation and graunt that at last I may beehoulde perpetuallye thy beloued sonne with face reueiled whome now I receiue in the way by faith onely who liueth and raigneth with thee for euer and euer Amen Of the loue of Christ shewed in ordaining this most holy Sacrament of his last Supâ—per FOr that this Sacrament is a Sacrament of loue and lefte vnto vs as the loue of our beloued Sauiour it is conuenient that to put a way the suspition of ingratitude it be receiued and handled with loue cheefely seeinge wee can requite in no other thing the loue declared in ordayning this Sacrament soe full of loue then by loue of which loue God would that wee should dispose and soe change it into what wee see most pleasing to him whervpon as Christ while hee giueth himselfe to vs for meat giueth vs a token of his highest loue with his grace with soe many merites of his preachings labores fastings praiers soe wee when wee giue to God our loue doâ— giue him all thinges which wee haue most precious hence it commeth that God doth more esteeme and that more worthyly too of this one loue theÌ„ of all other thinges in the world neither doth hee require anye other thinge of vs. When els wher saith Prouerb 23.26 My Sonne giue mee thy hearte that is to say the loue which is thine When Christ our Sauiour humbled himselfe to bee Baptized of Iohn the Baptist Math 3.14 it made Iohn more humble himselfe to Christ his loue shoulde wounde our heartes and make vs loue him who is loue it selfe and this loue of his is manifest vnto vs by instituting this holy Sacrament When Nathan the Prophet would shew Kinge Dauid in the 2 of Samuell 12.3 what loue the poore man bare to that sheepe which he nourished in his bosome hee gaue him saith hee of his owne morsels to eate and of his owne cup to drink Christ to shew his loue towardes vs hath giuen vs of his owne breade and of his owne cup nay hee hath giuen his owne bodie as breade his owne bloude as wine for the nurrishment of our soules Dauid wondred at the exceeding loue of God 1. Samuell 1.18 saying who am I O Lord God that thou hast brought mee to this Lorde what is earth and ashes that thou hast exalted man to this dignitie God did highly honour Iosua in that hee made the sunne to stay vntill hee had the victorie but what honour had it bin had hee brought it downe from heauen this hath hee done for vs by the sonne of righteousnesse who exiled himselfe 33. yeares from the throne of glorie became the sonne of maÌ„ that wee might bee made the sonnes of God The Second Meditation COnsider how in this holy misterie thou art bounde to loue the guifte with the giuer If when the people woulde haue made Christ a Kinge Iohn 6.15 hee had then sought to requite theire fauour it had not bin soe much but when they gaue him gale to eate and viniger to drinke then to leaue this testimony of fauour and loue it was loue without example had hee bestowed this foe greate guift on the Saintes or Angells it had not bin so wonderfull but bestowing it on poore sinners it was most admirable 2 Consider how great care our Sauior hath shewed toâ—wards vs in instituting this saâ—crameÌ„t seeing nothing could be giuen more excelleÌ„t more deere When hee loued his which were in the world hee loued them vnto the end Io 13 1. 3 Consider that Saint Chrysostome saith our Lorde instituted this diuine Sacrament that we might be made one with him for
of Kinges 6.7 was suddenly stricken how can I not but feare tremble in this case O Lord as I feare thy greatnesse So do I also feare the multitude of my sinnes I am that foole Psal. 14 1. that said in his heart there is no God I liued so dissolutely as by my manners I profest as much I feared not thy iustice I dreaded not to transgresse thy lawes I rendred not thanks as I ought What other thing hath my life beene then a dayly warre against thee What other thing haue I done by my sins and carelesse comming to this misterie of former times then offered thee open wrong stricken thy blessed head with a reed My sinnes haue beene the speare that gored thee the thornes that pearced thee How therefore shall I bee so bold as to come vnto thee Shall I repose thy sacred bodie in a denne of Dragons a nest of Scorpions what other thing is a soule ful of sinne wherefore doest thou cast thy childrens bread vnto dogs and thy precious Margarite to swine How wilt thou rest with me O my Lord which art the puritie of a virgine the fountaine of all pulchritude Thy most holy bodie taken from the crosse was wrapped in fine linnen laide in a new Sepulcher wherein neuer any was laid but what part of my soule is cleane what new How then shall I receiue thee O my Sauiour and redeemer I am ashamed so often as I behold my selfe in such a state I blush considering what I am and whether I am about to come my refuge is to flie vnto thy mercy according to which mercy O Lord looke vppon mee did the stones cleaue asunder when thou sufferedst thy passion shall my stonie heart bee nothing moued for whome thou didst suffer did the earth moue and shall my earthly mind stand vnmoueable like a dead center noe noe I am moued O my Sauiour Another forme of coâ—â—fession TAke it not haynously O my Lord that being such a one as thou seest me to bee dare presume to come into thy sight I remember thou wast not offeÌ„ded with the poore woman which had the issue of blood Matth. 9. But didst accept her saying bee of good comfort daughter thy faith hath made thee whole I haue a greater issue and come vnto thee to be cured I call to minde Marie Magdalene who washed thy feet with her teares and wiped them with the hayre of her heade who had much forgiuen her Behold here lyeth a sinner which hath more sinnes but fewer teares shee was not the first nor the last whome thy mercie receiued receyue mee O Lord though I haue not shedde so many teares as may washe thy feete yet hast thou shead as much bloud as can wash my sinnes O my Lord thou hast not chaunged thy office and nature though thou seemest to bee farre away I reade in the holy Gospell that all that were diseased did resort vnto thee and that the multitude Luk. 6.19 sought to touch thee for there went vertue from thee the leapers came vnto thee and thou streatching forth thy blessed hand didst heale them thou gauest vnto the blind their sight vnto the lame their limmes Thou didst cure the sicke dispossesâ—e the deuill raise the dead and canst thou not forget to shew mercie which art mercy it selfe I come vnto thee O my Redeemer I come vnto thee O eternall creator of heauen and earth beseeching thee that as the holy king Dauid did accept at his table and shewe fauour vnto Mesphâ—bosheth 2. Sam. 9.11 though of himself deformed yet for the loue of Ionathan of whom hee came willing thereby to honour the sonne for the fathers sake So may it please thee to admit mee though of my selfe most deformed in the loue of him in whom thou art well pleased I offer vnto thee an humble heart and had I many hearts I would offer them all vnto thee Lord I can be no more without thee nor liue without thee then can this bodie of mine remaine when life is taken from it Wherefore necessitie driueth mee vnto thee and mercie ministreth boldnesse by howe much the more vnworthy I am by so much the more art thou glorified in shewing mercie A Meditation vpon these wordes Whence commeth this that my Lord commeth vnto me HE bringeth him self that sendeth not an other he which hath so many spirits his ministers commeth himselfe vnto his seruants visiteth the sicke lifteth vp and comforteth the fallen helpeth the afflicted refresheth the hungrie with his owne body and bloud who aboundeth with so many so diuers meanes medicines as to whome the fulnesse of the whole earth doth appertaine He bringâ—â—â— himselfe vnto thee O 〈◊〉 soule as a father when hee prosecuteth thee with loue as a brother when he maketh thee by adoption the sonne of God as a fellowe when hee appointeth thee a coheire of his heaueÌ„ly kingdome as a heauenly repast for thy eternall safetie as an intercessor for the remission of all thy sinnes O the wonderfull loue of the sonne of God! vnde veâ—it from whence commeth this that my Lord commeth vnto me A Meditation vppon these wordes of the centurion Mat. 8.8 Non sum dignus vt intres sub tectum meum Lord I am not worthy that thou enter vnder my roofe O Lorde hadst thou rather be at an other mans house with dishonor then at thine owne with honour at least O good Iesu if thou hadst no respect of thine honour if thou castest vnder foot all praise renowne if thou takest vnto thee euerie vile sinner yet haue regard to my estate Lord I confesse I am not worthy thou shouldest come vnder my roofe Thou knowest my pouertie and need I haue this poore cottage farre vnmeet to cetertain so great a guest as thou O my Lord This body is not compact of gold siluer but of dust ashes and also subiect to infirmities diseases and death This soule ioyned to my bodie is farre from that holines it should bee endued withall farte vnmeet a place is it for such a personage I am altogether confounded I tremble shake at the comming of so great a guest into so poore a house as my selfe Tantum dic verbum sanabitur anima mea But onely say the worde and my soule shall liue ANd art thou ignorant O my Lord who thou art what a one and how great Thou art God omnipotent thou art Lord of all thou art the Creator of heauen and earth whatsoeuer is contained in the vast compasse thereof thou hast raysed me vp as all other things els of nothing Thou hast clothed me with this bodie and hast giuen me a right and righteous soule thou hast restored this soule fallen from the state of innocencie Thou hast illuminated it by grace and washed it in the sacred Fonte of baptisme O my Lord thou art he that rulest and gouernest me thou wouldest for my sake become man die for mee suffer for mee the verie death of the crosse
very inward paine agonie bee all in a bloodie sweat and to be apprehended and taken shamefully bee bound vnworthily to bee condemned vniustly to bee stricken with buffettes and blows to be cloathed in purple by way of mockage thou wouldest bee beaten torne most cruelly with stripes crowned with thornes ouerlâ—den with a painfull heauy crosse be nailed fastened to the same crosse Thou the clother and garnisher of the stars hangest all naked despised wouÌ„ded And with innumerable sorrowes afflicted vpon the crosse for my sake Thou sheddest for mee thy most pure precious blood all this thou didst for mee I embrace in the armes of my soule thy venerable passion I forsake and renounce all sensuall pleasure I resigne all put me wholly into thy hand and pleasure thine onely wil thine only wil be done in me O most sweet and merciful Iesu mortifie whatsoeuer liueth sensually in me garnish and adorne me with thy merites and vertues Oh prepare Lord a delectable and pleasant habitation for thy selfe in mee renue my spirit my soule and my bodie with thy excellent grace knit mee vnto thee most neerly change transforme me altogether into thee that thou mayest haue delight in me Heare mee graciously O Lord heare me graciously not at my will but at thy blessed pleasure O Lorde teach me direct mee that I may do nothing speake nothing thinke nothing desire nothing but that which may bee acceptable before thee Amen A prayer of S. Augustine Meditat. 1.7 WHat hast thou coÌ„mitted most sweet child that â—hou shouldest bee so iudged What hast thou offended most louing innocent that y u shouldst be so hardly intreated what is thy offence what is thy fault What is the cause of thy death and occasion of thy condemnation For I it is that am the wound of thy sorrow the cause of thy slauter I am the desert of thy death the wickednesse of thy punishment the stroke of thy passion the labour of thy torment O wonderful manner of correction and order of vnspeakeable mysterie the wicked offendeth the iust is punished the guiltie transgresseth and the innocent is beaten the vniust sinneth and the iust is condemned that which the euil man deserueth the good suffereth and what the seruant coÌ„mitteth the Lord dischargâ—th what man hath offended God satisfied Whether O Sonne of God whether hath thy humilitie descended whether hath thy charitie burnt whether hath thy pitty proceeded thy benignitie increased whether hath thy loue attained whether hath thy compassion exteÌ„ded for I haue done wickedly and thou art punished I haue coÌ„mitted the offence and thou art chastened with reuenge I haue done the fault thou art subiected to torment I haue waxeÌ„ proud thou art humbled I am puffed vp and y â— art diminished I became inobedient thou paidst the punishmeÌ„t of inobedience I gaue my self to gluttony and thou art afflicted with huÌ„ger The tree carried mee to vnlawful desire perfect charity ledde thee to the tree of the crosse I tasted of the forbidden fruit and layedst vnder the torment I am delighted with meat and thou laborest at the doore I inioy delicates and thou art torne in peeces with nailes I the sweetnesse of an apple thou tastedst the bitternesse of gaule Eue reioyceth laughing with me Mary suffereth wayling with thee Behold the king of glory behold my impietie and thy pittie shineth behold my vnrighteousnes and thy righteousnesse appeareth What O my King and my God what shall I render thee for all thy benefites which thou hast bestowed on mee for there cannot be found in mans heart which may worthily be rendred for such rewards can the sharpnes of mans wit deuise wherto the mercy of God may be compared Nor is it the part of the creature to recoÌ„pence the sufficiencie of the Creator But there is O Sonne of God there is in this so admirable despensation to which my weakenes may in sâ—me things relie If my mind pricked with thy visitation crucifie her flesh with the vices and concupiscences thereof and this thing when thou hast graunted it beginneth now as it were to suffer with thee for that y u hast vouchsafed to die for my sinne And so by the victory of the inward man by thy conduct it shall bee armed to the outward triumph for as much as this spirituall persecution ouercome it may not feare for thy loue to yeeld it selfe to the materiall sword And so the smalnesse of my condition if it please thy goodnesse shall bee able for her power to answere the greatnesse of the Creator I pray thee for thy accustomed mercyes powre into my woundes that the rankor of my viperous infection cast forth may restore me to my woonted health that tasting the nectar of thy sweetenes it may cause mee to despise with all my heart the plesant allurements of this world and to feare no aduersitie thereof for thy sake mindfull of my eternall nobilitie I may loathe the windes of this transitorie feare Let nothing be sweete I pray thee vnto me without thee nothing please mee nothing precious nothing beautifull beside thee Let all things I beseech thee bee vile vnto mee without thee let them be of no account that which is contrarie to thee let it bee troublesome vnto mee and let thy good will bee my continual desire Let it grieue me to reioyce without thee and delight mee to bee sorrowfull for thee Lette thy name be my comfort the memorie of thee my consolation Let teares bee my bread day and night in searching out thy iudgements Let thy law bee better vnto mee then millions of gold and siluer Let it be delightfull vnto mee to walke in the way of thy commaundements vnto the end The twelfth Meditation Concerning the spiritual communion of Christ. FOr y t the spiriâ—uall CommunioÌ„ also is profitable vnto soules it is necessarie that wee enter into some consideration of the same and therein obserue these circumstances First what it is secondlie after what meanes it may be vsed thirdly what profite we reape by it fourthly how acceptable it is to God For the first wee must knowe that as the Sacramentall Communion hath worthily the first place amongst all the spirituall exercises of a Christian life So also the spirituall Communion hath a very godly and diuine vse When the deuout man saith Gerson doth euery day receiue spiritually the body of his Redeemer so often doth hee mystically communicate the mystery of Christs birth and passion is inflamed in his loue and reuolued in his deuotion so when wee receiue Christ in affection and desire of minde which the faithfull often should doe this is called our spirituall Communion For the second what commoditie this bringeth to the Soule wee may gather by the manifold effects thereof For as hee which moued by the holy Gost beleeueth sorroweth for his sinnes and by louing God desireth to bee baptised doth obtaine the grace of Baptisme which desire of Baptisme is called by
with myrrhe wrapped in cleane linnen buried in a newe sepulcher These thinges done I make an end praising blessing and giuing thankes to God that hee hath loued vs so that he gaue his onely sonne for our saluation 2 Secondly I turne mee vnto Christ with alll thankfulnesse for his benefites and I open vnto him as vnto a most holy phisition my infirmities and all my faults as to a most gentle Lord I open vnto him all my defectes into which I am wont to fall desiring him to minister a remedie that I relapse not so often and specially I pray that hee would graunt mee grace to receiue him hereafter worthily 3 I purpose to amende wherin I am wont to offend and namely I decree to roote out some one sinne in the place whereof to insert some vertue whereof I haue neede that I may alwayes goe forward from better to better and I humbly pray his diuine maiestie that he grant mee strength to execute that thing 4 Last of all I diligently keepe my heart all that day thinking that the Lord resteth therein as his house wherefore I giue my in 〈◊〉 that I may vse all modestie as well in speaking seeing walking as in al my outward coÌ„uersation often I say with my selfe This day O Lord thou hast come to mee a sinner this day thou hast renewed my heart by thy holy Passion I pray thee abide with mee goe not from me And so applying my selfe vnto the prayers of the day I vse the same prayers with greater deuotion then ordinarie I giue thankes for all benefites especially for those receiued by this most high and holy Sacrament Certaine breefe questions and answeres concerning the blessed Sacrament Question FOr what cause doe you receiue the blessed Sacrament Answere First that I may obserue and dutifully keepe Christs most holy institution Secondly that I may shew my selfe a member of that body wherof he is the head Thirdly that I may receiue this soueraigne râ—past to the health of my sinfull soule Question What do you receiue Answere The very body and blood of Christ after a most diuine heauenly manner Question What profit haue you by receiuing Answere Increase of grace of loue with God and man Question Why do you often communicate Answere Because my hope is I am one of Gods children and therfore desire to come often vnto him as to a louing father Question After what maner come you Answere By faith and repentance hauing a ful purpose to serue him in holines and righteousnes al the daies of my life These few obseruations may be obserued before our accesse vnto the Sacrament of the Lords Supper YOu must stedfastly belieue in Christ crucified 2 You must humble your selfe by a serious consideration of your manifold sinnes 3 You must thinke Christ worketh in you that which his wordes do promise 4 You must prepare your soule to receiue the bodie and bloud of our Lorde Iesus 5 You must meditate of Christs passion his resurrection and your owne rising againe to a better life to come 6 You must giue your selfe both before and after this most holy Sacrament to prayer and deuotion 7 You must applie your selfe to meditation and open to God the closet of your heart 8 You must beare sincere affection and loue both to God and man A Dialogue of the most holy Communion between a worldly man and a spirituall Wherein is disputed whether it be better often to communicate or abstaine from the most holy Communion how after what manner both may be done that of loue and deuotion this of humilitie and reuerence Mundanus Spiritualis MVndan I know not truely what fruit there is by often communicating for I see thee continue subiect to the same vices to be often angrie and threaten Spirit But I knowe certainely that by the benefit of often communicating I haue rooted out some euill manners and vnlesse I should often communicate without doubt I should be worse and worse and happily at this hower I should burne in hell fire Mu. Whence knowst thou that y u shouldst be worser Spir. For that I haue experience in my selfe when the time of communicating is at hand to bethinke my selfe more and more carefully to abstaine yea from the least sins Contrariwise when the time of communicating is farther off I am not so collected in minde I waxe also faint in deuotion I am prone to vanities and trifles and if no other profit should come vnto my soule that profit alone ought to bee sufficient to moue me to frequent this diuine Sacrament Mund. But I feare not a little least if I come too often to the Lords table I make shipwrack both of loue and feare for that is wont to fall out by too often vse and familiaritie Spirit Yea rather the contrarie doth often fall out for if of the often and familiar custome and frequentation of the communion any imperfection were therein couered there were iust cause to diminish our loue and feare towards him as it commeth to passe in humane thinges But that thing is not so for when hee is a certaine infinite sea of all perfection by howe much one vseth this often familiraitie by so much the more hee declareth his goodnes perfections and causeth that loue feare and reuerence towards his diuine maiestie do equallie increase Mund. Let it be as it is dayly experience teacheth that the often vse of a thing although the best doth breed contempt lothsomnes Spir. But that is in things temporal and in sensual pleasures but in spirituall delights as Saint Gregorie hath well obserued saciety doth breed a desire for then the goodnesse of them are made knowen and therefore by how much the more surely they are possessed by so much the more ardently they are desired whence the heauenly wisedome saith They which eate me doe still hunger and they which drinke me do still thirst Mund. But Saint Paule saith Hee that eateth and drinketh vnworthily eateth and drinketh his own damnation but if thou communicate often it seemeth thou thinkest thy selfe woorthy and is not this pride Thou also dost vnworthily Communicate Spirit As if to Communicate seldom doth make a man worthie It is not so But heare mee if thou calst him woorthie whose perfection doth equall the worthines of this Sacrament theÌ„ no creature although the holiest yea nor all creatures put together were worthy of this Sacrament And if such worthines were so necessary none should coÌ„municate for that none can attaine perfection equall to thiâ— sacrament But neither that any be worthie is it necessary that he attaine some excellent perfection or bee endued with rare vertues for these are acquited by the rare vertues of this sacrament and frequenting therof Therefore that a man be worthy according to that of the Apostle S. Paul it is enough that hee bring that preparation wherwith God is contented that is that first he examine his conscience bee sorry for his sins committed humbly
stomackes and a desire to be satisfied 3 Thirdly they diligently beware that they neither doe or speake any thing which may be offensiue to the person which hath called them 4 Fourthly they doe not by and by depart but stay awhile and enterchaung familier conference with the prince at one time praising his liberalitie at on other the magnyficencie of the feast 5 Fiftly at there departure they yeeld reuerence giue humble thankes for the fauour vouchsafed them acknowledging their bounden dutie vnto so noble a prince they offer them selues to bee readie at his pleasure to performe any seruice he shall commaund them These properties of good and thankfull guestes should much rather be performed in this heauenly feast wherunto wee are called by the sonne of God himselfe and therefore we should expect receiue with ioy yeeld thankes for this heauenly banquet The fruites of these considerations The fruite of these considerations may be drawne froÌ„ a meditatioÌ„ the of greatnes magnificencie of this so holy a misterie which greatnesse may stirre vs vp to be thankfull to so liberall a Lord who calleth vs to so great honour and bestoweth so many benefites yet requireth so fewe of vs againe A Spirituall Soloquie IT is no meruell O Lorde if the bountifulnes of thy holy feast doe make vs astonished for Esaias in the 25. Chap. of hie prophecie forseeing it many ages before as a picture shadowed ouer-stood amazed thereat and saith to the praise glory therof the Lord of hosts shal make to al people on this hil a feast of fatlings Esa 25.6 Great shall this feast be O holy prophet for that not euerie one but the Lord of hostes shall ordaine it and that not to certaine men alone but to all people of the world neither in euery place but on a hill lastly it shall be a feast of fatlinges yea of the most heauenly foode that euer was Be glad O holy church for that thou art that holy hill chosen of God for that heauenly banquet in thee doth stand the table prepared thy deere children are like the oliue branches in the compasse thereof Arise O my soule and depart from thy selfe forthwith out of this dark vallie for the lord doth expect thee at his feast not thundring lightning as he did to y e children of Israell in the 19 of Exodus but he inuiteth thee wiâ—h louing wordes Math 11 2â— come vnto me all ye that labour and are heauie loden and I will refresh you Wee may now goe in saftie That law doth not any longer stand in force hee that toucheth the hill shall die the death Exodus 19.23 but rather hee that commeth to the hill and eateth of this Sacrament shall liue for euer But marke my soule that all cannot ascend to this hill but only as the kingly Prophet speaketh Psalme 15.4 the harmlesse and pure in heart this is the wedding garment Math 22.16 wherwith we ought to be decked at Christes feast otherwise wee shall heare those terrible wordes cast him bound hand foote into vtter darknesse Woe be to mee O Lord who like the Prodigall sonne Luke 15.23 by luxurious liuing haue bewraied and torn the garment of innocencie receiued in holy baptisme woe wretched creature that I am if thou help me not O Lord I dare not appeare at thy holy feast what shall I doe if for my sinnes I shall be refused of thee what shall I doe when with shame I am forbidden to come without a garment happily I may sow mee a garment of leaues as Adam did after hee lost the garment of innocencie giuen him of God but alas that will little profite mee as it profited Adam when he durst not come into Gods sight with that garment but hid himselfe but if I hide my selfe shall I not be depriued of thy heauenly and healthsome feast I turne me therfore to thee O Father of mercie and I confesse that I haue offended thee after that manner that I am no more worthy to bee called thy sonne but trusting to thy infinite goodnes I beseech thee that thou wilt not respect my offences but the greatnes of thy mercies I am not worthy to bee called thy sonne make mee O Lord as thy meanest seruant Of the wonderfull thinges of this Sacrament WOnderfull is God in all his workes but in non more to bee admired then in the reuerent Sacrament of the bodie and blood of our Lord wherein the blessed sonne of God giueth many high misteries vnto his church Amongst other names of excellencie which the Prophet Esay attâ—â—buteth to the second person in Trinitie this is one his name is wonderfull Esa. 9.11 How truly this is verified in this holy Sacrament may be left vnto the contemplation of faith which is then most strong when reason stands mute When as almightie God rained downe Manna amoÌ„gst y e people of Israel the people being amazed at the sight therof saide Manhu that is what is this and the thing seemed so wonderfull that they behoulding it truly admirable passed ouer as it were vnto vs the first word manhu Lord what is this what is this that the sonne of God should vndertake the nature of man and after a spirituall and heauenly manner be giuen for meate to a new people to whom all thinges are manifest in truth What is this that he which dwelleth in heauen sitteth amongst the quier of Angels would come into the world and after a wonderfull and admirable manner dwell with the sonnes of men What is this that the Loâ—d of maiestie who is of the same substance with the the Father and the holy Ghost will be made one with man and take vp his mansion with him What meate is this which doth clense our leprosie comfort the conscience and cure our soules What is this what pietie is this what bowels of mercie are these surely the guift is worthie of the giuer Salomon brake out into a certain kind of admiration speaking of the Arke of couenaunt in â—he first of Kinges 8.27 Erâ—one putandum est quod vere Deus habitet super terram sâ—â—im caele coelicoeloruÌ„ capere non possunt quanto minuâ—â—lâ—nus haec And is it true in deed that God will abide oâ— earth whom the heauens noâ—â—he heauens of heauens caâ—â—ot containe much lesse thiâ— house O the deapth of thâ— wisdome of the most highâ—st thy iudgmentes are pasâ—â—inding out but should wee â—roceede to lift vp our eieâ— against those glisteringâ— beames wherwith the sharâ—pest Eagle may be dazled 〈◊〉 surely for then there woulâ— be no end of admiration superfluous were it to wadâ— farre wee best know Godâ— misteries wheÌ„ with all thankfullnesse wee admire them say blessed bee God in all his workes Saint Chrysostome in his 61 Homily to the Preistes of Antioch calleth this Sacrament the miracle of the misteries of the Christian law wherein our Sauiour imparteth his bodie and blood therby to declare the desirâ— wherwith he burneth of vniting himselfe
vnto vs which is proper to them that loue ardentlâ— heere Sampsous ridle is solued de comedeÌ„te exiâ—uit cibus de forti egressa est dulcedo out of the strong come sweetnes what is stronger then the Lion what sweeter then hony Christ is the Lion of the tribe of Iuda hony the sweetnes of the holy Eucharist The fourth Meditation of the wonderfull thinges of this Sacrament LEt vs beehoulde with the eies of our faith one of the greatest workes oâ— God vnder heauen and for this inestimable misterie laud and praise his holy name 2 Let vs with thankfull hartes wonder at the loue of God who after hee receiued vs into his familie there placed vs not as seruantes but as sonnes and that he might shew the part of a carefull father doth prouide a meane to nourish vs and not conteÌ„t with that would haue his owne sonne to institute that meane by the spirituall participation of himselfe 3 Consider the diuine wisedome of the sonne of God who respecting our weaknesse hath conuaied vnto vs his bodie and blood after a diuine spiritual manner vnder the forms of bread and wine 4 Consider how by this misticall Communion occasion is giuen to exercise our faith and to prepare our soules which liue by grace as our bodies doe by foode 5 Consider the high and worthy effect of this heauenly foode which is not so much changed into the substance of the eater as it doth rather chang vs to a diuine essence the meate being diuine doth make vs also diuine O the omnipotent wisdome and power loue of God The Fruite The fruite of this meditation is to lift vp our selues aboue our selues and blesse God for this wonderfull benefit without curious searching and needlesse questioning after the manner how but to giue God thankes and bee ashamed rather at our selues that neither the wonderfullnes of his power nor the greatnes of his benefites can make vs no more to loue him then wee doe The spirituall Soloquie O my soule thou art happie which hast prepared for thee so wonderfull and so high a repast as there can bee found none either in heauen or earth more for in it is coÌ„tained that which the Apostle in the 1 3. to the Hebr. calleth the brightnes of the glory of God but hidden that he might heap on thee the more benefits thou knowst Moyses descending from the mount Sinah on which hee had talked with God the children of Israell could not talke with him for the brightnes of his face wherefore as the Scripture saieth he put a couering before his face Exodus 34.16 that all might speake with him in like sort our heauenly Moyses hath done who not content with thy deliuerance from the hard seruitude oâ— Egipt and spirituall Pharoe but that thou shouldest not bee terrified with the greate brightnes of his glorie after an ineffable manner doth come vnto thee and commune with thee Iacob said surely God was in this place I was not aware of it Gen. 28 16. O wonderfull loue how farre hast thou gon with my Lord Iust cause hast thou O my soule to reioice and in reioicinge to admire the goodnes of thy blessed Saviour cease to measure the greatnesse of this worke by the weaknes of thine owne vnderstanding say rather with the Prophet Psalme 111 Memoriam facit mirabilium suorum The mercifull Lord hath made a memoriall of his wonders he hath giuen meate to them that feare him When the sonne of God clothed himselfe with our nature it was a worke verie admirable for therein he assumed humane nature mortall and passible but when the faithfull receiue the holy Eucharist man doth participate a diuine nature immortal heauenly Hence was it said of God Psal. 86.9 Tu es magnus faciens mirabilia Lord thou art great and doing wonderfull things The manifold effectes and fruites of this holy Sacrament WEe may remember which we cannot forget that as man consisteth of soule and bodie so doth he also leade a twofold life the one temporall readie to fall into a thousand dangers and casualties The other spirituall subiect to as many and more The life of the body consisteth of the vnion of the Soule with the body The life of the soule consisteth of another vnion with grace in Christ. Both these as they haue their defects and casualties so haue they also their remedies and sustentations For the life naturall God hath ordained naturall sustenance for the life supernaturall supernaturall nourishment which is this most holy Sacrament But that which at all times is most to bee lamented is whereas the spirituall life is farre more excellent then the temporall notwithstanding is more regarded and preferred For what thing doth not a sicke body doe to recouer his health hee neglecteth all charges and griefes he esteemeth nothing of the bitternesse of Medecines he contemneth the sharpnesse of paines the most experienced Phisitions the best preseruatiues are sought for and all for bodily health which endureth for a little time And are wee so carefull for the health of our Soule would to God we were then would we repaire with more deuotion vnto this most holy Sacrament where our spirituall life is preserued and strengthened Three things there are sayth one necessarie for the life of man the mother which brings him forth the meate which sustaineth him and the Phisition that cures him when hee is sicke The same three are necessarie for the life spirituall The mother is Baptisme the meate is the holy Eucharist the Phisition to cure is repentance Now then as the body without meats cannot endure labours and liue no more can the Soule without this spirituall repast sustaine the labours of this Pilgrimage the assaults of her enemies and liue The ayre being corrupted when we goe forth of doores wee fortefie vs with some preseruatiue This world is corrupted our preseruatiue against temptations is this holy Eucharist Men entring a way possessed by the enemie arme themselues with weapons get them good companie seeing we haue in all the way of our life many enemies visible and inuisible shall we not arme our selues take vnto vs Christ our Captaine Of the most principall effects of this Sacrament THe first is as wee may so speak to Deifie that is to make man diuine or like vnto God himselfe heere in the state of grace and hereafter in the state of glory and for this cause it is instituted in forme of nourishments For as nourishments and the body nourished become one so Christ and the faythfull receiuers Other meates receiue life of the body this giueth life to the Soule 2 A second effect is that with Christ are giuen vs all his merites and rewards which hee hath purchased here the hiue is giuen vs with the honey 3 The third effect of this Sacrament is that hereby a continuall and constant remembrance of Christ Iesus our Sauiour is continued whereby we shew his death vntill he come and therefore he sayth
great reuerence and deuotion before any attempt against his enemie his wont was to receiue the holy Eucharist Euseb. in vita Constantin By the force of this Sacrament the force of the diuell is rebated Ignatius ad Ephes. Saint Cyprian calleth this blessed Sacrament a ioyfull solemnitie Cypria de caena Dom. Of the olde Christians it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly of loue Charitie it selfe A prayer of thanksgiuing after the receiuing of the most holy Communion I Giue thee thankes O most louing Iesus Christ who hast vouchsafed to admit me a sinfull creature to the magniâ—â—cent and quickning feast of thy sacred table Thou wouldst that I shuld bee as the Arke of Couenant where thou thy selfe vouchsafest to abide Thou wouldest that in this Arke Mâ—nna should bee kept wherewith thou didst feede thy people vntill they entred into the Land of Promise Cause I beseech thee that this Manna nowe receiued wherof that was but a figure may bee preserued in my Soule that I may feele the effectual fruit of thy passion for the remission of my sinnes the merit of righteousnes and reward of euerlasting glorie Cause also that like as in the Arke the Tables of the Lawe were kept so a desire of fulfilling thy will may bee contained in my Soule Graunt that I may honour loue and obey thee that I be seperated from this loue by no allurement whatsoeuer of my ghostly enemie Tarrie with mee O blessed Iesu vntill the euening of my age and when the night of death approacheth I will not let thee goe till thou hast blessed mee and yeelded to this petition of my sobbing soule O Lord fulfill her desire neuer depart from her What blessing shal I giue vnto thee O my deere Sauiour where shall I beginne to expresse by loue and duetie towardes thee which hast sayd Behold I am with you euen vnto the end My soule desireth to be satisfied in the beholding of thy countenance euen as the Hart longeth for the fountains of water Turne thee O my soule into thy rest for the Lorde hath done well for thee hee hath shewed thee maruailous great kindnes in the land of the liuing Fâ—r this cause also shall my flesh rest in hope Blesse thou the Lord O my Soule Another forme of thanksgiuing OMnipotent most louing father I cannot giue thee thaÌ„ks worthy inogh according to the desire of my minde for the treasure of this heauenly foode which thou hast now giuen mee in this heauenlie mysterie ineffable that is to say the true bread of heaueÌ„ that euerlasting meat that aabideth for euer thy blessed Sonne our Lord and Sauior Christ Iesus in whom I haue obtained by the gift of this hâ—ly Communion a pledge of an inheritance to come Grant O Lord that I may daily profit in vertue godlines that this sacred vnion with Christ may bee of such force in me that reiecting al euill waies I may goe forward in pietie towards God instruction towards my selfe charitie towards my neighbour to thy good pleasure through the same our Lord sauior Iesus Christ Amen The Soloquie AWake O my â—oule and behold the new â—â—uor wherewith louing 〈…〉 prosecute thee Thou hast good cause to reioyce that the Lord of Maiestie vouchsafeth to come vnto thee to comfort thee Continue onely a good will for all this bountie Bee not as the nine vnthankfull Leapers who forgat their cuâ—ing Cast all thy care vpon him who careth for thee cease not to magnifie him O my soule for he that is mightie hath magnified thee and done great things for thee Thou knowest how the son of God loued thee when departing out of this world vnto the Father hee left so comfortable a remembrance and seale of all his mercyes O loue without measure returne O my soule vnto thy rest for the Lord hath blessed thee Returne vnto thy gracious Sauiour of whome thou mayst say Here will I rest here will I dwell foreuer Can it bee O Lord that thou wouldest follow man with such loue as to vnite thy selfe vnto him Reioyce O yee sonnes of Adam for no longer shall that of the Prophet be applyed against you My teares haue beene my meate day and night whilst they yet daily sayd where is nowe thy God Teares are now no longer your meare but the gladsome foode of Angels your God is with you euen vnto the end The poore do eate and are satisfied O Lord graunt mee the grace of Deuotion and thankfulnes that I may aske it instantly expect it patiently receiue it gratefully conserue it humbly vse it diligently to the glorie and honor of thy holy and blessed name Amen I desire to offer my selfe my soule and body a sacrifice vnto thee nay I offer vp all my sinnes both originall and actuall vpon the acceptable Altar of thy mercy consume them with the sacred fire of thy loue and let this offering as Abels offering be well pleasing in thy sight but to returne vnto this heauenly foode now offered Ah hard and peruerse hart of mine how canst thou continue earthly when as thou art fed with the bread of heauen When at length wilt thou become heauenlie Howe is it that thou dost remaine sensuall and alienated from the spirit which art spiritually conserued Is it because thou dost consist of earth O Iesus remember here what thou hast else wher sayd I come to send a fire and what is my desire but that it bee kindled Let it be kindled in mee that I may be carried vpward and seek the things where Christ sitteth at the right hand of God that though my body conuerse here in earth my affections may bee in heauen that from henceforth not so much I liue as thy grace may bee sayde to liue in mee The eleuenth generall Meditation to bee vsed aftâ—r the receiuing of the blessed Sacrament COnsider with what labours teares Adam after hee was cast out of Paradise did eate the bread of carefulnesse all the dayes of his life But now man receiued into the state of grace is come to feede on the bread of life it selfe 2 Consider that as the Israelites when they had eaten the Pascall Lambe were deliuered froÌ„ Pharaoes bondage made no stay in the darknes of Egipt but set forward forth with towardes the Land of Promise So after this our Passeouer wherein a mighty deliuerance from the hands of our spirituall Pharo is signified were to depart from the works of darknes to go forward without delay fâ—oÌ„ grace to grace froÌ„ vertue to vertue vntill we come to our heauenly Canaan 3 Consider how the wisemen when they had seene Christ at Bethlem and there done their humble reuereÌ„ce Math. 2.12 they returned not by ambitious and cruell Herod nor by troublesome Ierusalem but Per aliam vtam another waye So wee hauing visited Christ at our Bethlem which signifieth the house of bread and there offered our Soules and bodyes a sacrifice vnto him should returne towards our owne countrey which is
you shall aske mee what that is I say that the first thing is that thou walke carefully all this time that with the holy man Iob thou feare all thy works that thou haue diligent regard of thy selfe throughly examine thy conscience and that thou take heede in all thy conuersation that thou committe nothing which may offende the eyes of God not onely mortally but negligently also as much as thou canst Neither onely ought wee to decline from the sinnes themselues but also from the occasions of them as immoderate laughing pastimes and wanton sports and all vaine conuersation and all those exercises which are seldome done without sinne no otherwise saith a learned man then a handsome and adorned woman when on the Saboth day shee hath put on cleane apparrell and goeth forth abroad doth most diligently beware that shee handle not those thinges wherewith shee may be contaminated So wee in this time ought to walke more carefully then at another and to bee 〈◊〉 loathed that wee may bee worthie to come to receiue the King of Angelles and sitte at his Table Before all thinges the tongue must bee kept with all diligent care all this time in the old law the vessels without couer were counted vnclean Let regard be had that the mouth vtter no vaine idle words much lesse offensiue that the doore may be kept pure and clean through which that heauenly foode shall enter to our Soule No lesse diligently let the heart bee kept pure from all vain vncleane and vnquiet cogitations For an vnseemely thing is it that in the place where GOD should take vp his mansion to leaue any thing offensiue to his cleane and heauenly sight And because the place of his abiding is peace for in peace saith the Psalmist is his staying Lette vs therefore put farre from vs all vnquietnesse of minde and perturbations whatsoeuer The euening beeing come when as thou shouldst Communicate early in the morrow following verie laudable is it either to misse a meale or else at the least to bee content with a small or light Supper after which thou mayst not eyther betake thee to pleasurable delights or be present in the concourse of mamâ— but that thou mayst bee quiet and more fitte to spende a good part of the night in preparing thy mind for the daye following When thou art layde in thy bed before sleepe doth close thy eies perseuere coÌ„tinue in good thoughts beseeching God that hee deliuer thee froÌ„ all idle fantasies and illusions of the diuell that thou mayst the next day goe vnto the Lords table with more puritie both of bodie and Soule So often as thou awakest in the night by and by call to minde the same thoughts in prayer Very earlie in the morning thy eyes not yet fully opened thinke thou art lying in the armes of Christ crucified exercise thy minde in the remembrance of his passion about which wee spend the day following sometime thinking of his ineffable Loue sometime of his extreame suffering in a word because this sacrament was instituted in remeÌ„brance of his Passion most profitable and acceptable vnto God is our deuout remembrance of the same that by this meanes we may accomplish also the will of the Testator The manner of communicating vsed by a certaine virgine In prax vit sprit BEfore the communion I prepare my selfe after this manner some two daies before I examine mine owne conscience I humblie confesse me and am hartely sorie for my sinnes when I may not fast at the least I eat and drinke sparingly 2 The nexte morning I beginne sooner then at other times a prayer in my minde therin desiring grace of God to be communicate and that he make me such a one as I ought to be comming to his holy table that this most holy Sacrament may obtaine in my heart that fruite which it obtayneth in the heartes of them which worthily communicate 3 Then I consider how great a thing it is to bee partaker of so holy a misterie to receiue him whom the Angelles adore the Prophetes haue desired the Apostles loued the martyrs imitated and all holy men coueted with vnspeakeable desire to honour loue and vnite them vnto him by this holy Sacrament 4 Moued with this desire I studie to enflame my soule more largely by considering Christs vnspeakable loue by calling to mind the manifold graces this sacrament bringeth with it to the soule of the deuout communicant 5 When I come to communicate I exerecise my hart in these contemplations 1. I call to mind my own vilenes 2. I cast my selfe downe at the feâ—t of â—esus by humility 3. I make a short confession of my faith as I belieue that thou art the very Sauiour of the world O blessed Son of â—od which wast crucified for me dead and buried descendedst into hâ—ll and didst rise againe 4. I am sory that I come so little prepared as I do but euer hoping hee will accept my humble intention I put my trust in his mercie and merites 6 Sometimes I talke thus with my soule saying behold my soule thy Lord and God loue him whom thou desirest with such care account thy selfe happie if thou acknowledge him loue him desire him to dwell with thee 7 Laâ—â—ly I lay before him all my sinnes and infirmities had in the depth of my heart and I most feruently desire that hee would pardon them all I purpose earnestly to amend and so with al humble reuerence I come to the Lords table My demeanour after the Communion AFter the communion I betake mee to some secreate place that I may talke onely with my Lord whom I haue by faith receiued into the house of my soule and first I set before God the Father the holy sacrifice of Christ our Lord and I set before him whatsoeuer he hath suffered for me vsing these or the like words Behold O eternall Father thy sonne whom of thy infinite loue thou hast sent from heauen vnto the earth that hee might take flesh of man be borne in a stable flie into Egypt by the persecution of Herod should be in great pouertie Behold O Father what great thinges hee hath done and suffered for mee in the wildernesse in preaching in fasting in praying in iourning in persecutions of the Iewes in hearing blasphemies sustayning iniuries and reproaches all which he suffered at the handes of the vngratefull Iewes see him betrayed and sold for thirtie pence I offer him to thee O holy Father bound in the garden lead away to Annas beaten and busseted in the house of Caiphas accused before Pylate mocked of Herod sâ—ourged and cruâ—â—fied of the Iews Behold O Father his head hanging down his face pale with death his handes and â—eete pearsed through his most sacred side opened Behold the heauens and earth mourning after their manner the sorrowfull mother the deere disciples bewayling him and the vngratefull Iewes by so much the more to waxe madde against him I offer him vnto thee annointed
GODLY Meditations vpon the most holy Sacrament of the Lordes Supper With manie thinges apperteininge to the highe Reuerence of soe greate a Mysterie In the end De Eucharistia controuersia admonitio breuis LONDON Printed by I. W. and are to be sold at the Exchange by Cuthbert Burby 1601. To the vertuous and modest Gentlewoman Mistris ELIZABETH SOVTHWELL one of the Maides of Honor attending vpon the Queenes Maiestie THat desire you haue to serue GOD in holinesse of life and very towardly disposition euen from tender yeares so appliable to vertue learning wherein you may waxe olde by the grace of God haue often mooued me to beseech him who hath beganne this good in you to continue the same euen vnto an aged and happy ende For assuredly our religious dutie and respectiue deuotion to God is woorth all the worldes dignitie beside nay without this all the dignitie of this worlde is nothing worth Is not godâ—inesse the flower of all our actions Yes verily Do but trie me saith the Lord if I will not poure out a blessing Malach 3.10 hath he not sayd I will honor them that honor me 1. Sam. 2.30 Et diligentes me diligo I loue them that loue mee Prou. 8.17 To exercise your deuotionate duetie to God so often and therefore often as you prepare your selfe vnto the Blessed Sacramente that high misterie of humane saluation I commend vnto you the Meditations hereafter following which Meditations in part gathered out of the auncient Fathers some late reuerend writers of this age as Luc. Penel. others translated augmented brought to a methode I offer withall as a testimonie of my duetiefull regarde towardes you vnto your sober and gentle paâ—ronage wherein what is performed you may happily by obseruinge finde The occasion first moouing mee to gather somewhat tending to deuotion vpon this subiecte I meane the vse of the most holy Sacrament was the necessitie I found of some good meanes to stirre vâ— at times beseminge mens best and best disposed considerations towardes the high misterie they had in hand With discourse of controuersie nowe a longe time no lesse learned then large writing we haue had in our English tongue but all this while we haue not much extant appertayning to the substance of the misterie it selfe and our Christian deuotion towardes the sâ—me In the olde Law the Leuites must first bee sanctifyed and then they sanctifie the people the priests prepare themselues and others but vnto this passeouer euerie one with all prepares himselfe for that euery one hath a soule to saue God saith vnto the people of Israell when your children shall say vnto you Quae est ista religio Exod. 12.16 What meanes this religion oâ— what is this soâ—empne obseruation wee keepe you shall sâ—y vnto them this is the Lords passe-ouer c. which as it had a memoriall of a great deliueraunce past so was it a most liuely type and figure of the true passe-ouer that was to come wherein the bloud of that most innocent Lambe of God that tooke away the sinnes of the world was in loue shedde for the redemption of vs all And therefore of all in generall may that of Ezechiath 2. Cron. 30. bee well inferred The Lord be mercifull vnto them that prepare theÌ„selues heereunto c. And to your selfe most vertuous gentlewomâ—n I may more properly apply the same in particular the Lord euermore bee mercifull vnto you in preparing your whole hart to keepe this Passe-ouer vnto the Lord your God who of his infinite mercy graunt you a prosperous course of life for the time present and for the time to come I se euerlasting Yours in all humble manner Christopher Sutton A preface to tâ—e Christian Reader IN perusinge the controuersies of these times good Christian Reader with a minde desirous afterwarde to satisfie the honest Christian in some questions wherein without question wee are mistaken and are not accordinge to right rightlye vnderstoode in perusinge these controuersies I saye to speake a plaine truth as in the sight of God I founde them â—n both sides soe full of inuectiue discourses as I was then sorie to reade and am now loath to mention But amongest other enteringe into the controuersie of the holy Sacrament mee thought I was entred into a tempestuous Sea of all contention for there I sawe most vnnaturall bitternesse amongest Christians scismes in the church factions in common wealthes all tossinge and turmoyling about this sacred misterie as is wonderfull to consider 2 I beganne at first to admire the patience of God to see this heauenlye league of humane saluation least vnto the worlde by him who did redeeme the worlde as a seale of mercie as a pledge of peace and loue beetweene God and man to beecome by the contentious humors of manye a verye subiecte for all dissention 3 At the behouldinge heereof might not the prophet Ieremie wish did hee liue That hee had water enough and that his heade were euen a fountayne of teares Ieremie 9 1 Did the sonne of God institute this most deuine ordinance to exercise our ouerrunning fantâ—siâ—s anâ— not rather to nourish and grace our redeemed â—oules 4 In that allmighty God put emnitie beetweene the seede of the woman and the seede of the serpent wee may gather that as the seede of the woman should bee at â—â—nitie with the seede of the serpent soe should it bee at vnitie with it selfe Wee haue enemies enough abroade in the worlde though Christians bee not at variance with in themselues and that which is most to bee lamented aboute some principalâ— pointes of their Christian profession But of all other this sacred institution of Christ our Sauiour should bee fardest off from the contentious humore of anie vpon paine and perill of beeinge a worthye receiuer of this soe holy a misterie anie more and of true obedience to the author thereof whoe lefte this his ordinance not to raise matter of contention but to continue a ioifull remembrance of his loue in sufferinge and dieinge for the sinnes of the worlde vntill his second appearance or comminge againe in glorie There is a farre better and safer course then to contend anie longer if men woulde at last sette them selues on all partes to followe it which is to reuerence the sonne of God in the vnsearchable misteries of his wisdome which are past finding out and not to stande weigheinge them in the light scales and ballance of theire own reason to drawe a vaile ouer them or say with the woman of Samaria Puteus est altus this well is deepe 5 When wee haue done striuinge and euen wearied our selues in a thousande difficulties brought our mindes into a labyrinth of doubtes to drawe at last to an issue the faithfull receiue the Blessed Sacrament well what doe they receiue certainlye Christ Iesus truly Reallye to make farther scruple is needelesse curiositie to giue lightlye credence heere vntâ— is in parte incredulitie What the â—lementes of breade and
Math. 26.26 Hoc facite in mei memoriam Doe this in remembrance of mee 4 The fourth effect is to stirre vp in vs the loue of God and our neighbour Of God who first loued vs of our neighbour for his sake that sayd Hee that loueth God should loue his neighbour also 1 Ioan. 4. 21. What should we enter into â—hat sea of the manifold efâ—fects of this Sacrament If I â—m sick here I may cure me if I am whole here I shall keep me if liuing here I shall comfort me if dead in sinne heere I shall raise mee if I burne with the loue of God here I may inflame me if I am cold in deuotion here I may warm me if I am blind here I may enlighten mee if â—potted here I may cleÌ„se me I wil not flie as Adam someâ—time did froÌ„ the presence oâ—â—od because here I caÌ„ coueâ—â—ne nor run away for feare of â—he enemie for heere I shall find grace to strengthen me Cyrill in his 4. booke vpoâ— Iohn sayth here not onely â—eath is put to flight but alsâ—â—pirituall diseases that causâ—â—ath are expelled the cruelâ— and inordinate loue of our members is repressed and the perturbations of the mind quieted Tho. Aquinas calleth this SacrameÌ„t a precious banket admirable holsome full of all sweetnes to prouoke vs the more to louâ— it hee addeth Here sinnes are clensed vertues increased the minde made fertill with all spirituall graces and that when Christ saw his Disciples to waxâ— sad for his departure he left vnto them this Sacrament for a singular comfort The fruits of this Sacrament The fruits hereof may bee reduced to these 12. properties the first is to quicken 2. To set at libertie 3. To enflame 4. To giue patience in trouble 5. To nourish 6. To restore 7. To vnite 8. To communicate 9. To make whole 10. To preserue 11. To strengthen 12. To conduct through and therefore this Sacrament is called Viaticum the prouision for the way as Elias passed his iourney in the strength of his meate It is written of Obededon in the second of Sam. 3. that he and his did prosper because he receiued the Arke of God into his house how much more shall this bee accomplished in those who receiue Christ Iesus truly into their soules the manifold effects whereof by increase of grace from grace to grace the faithfull feele and finde as much The fift Meditation Of the fruit and effecte of this most holy Sacrament COnsider that as the soule newly created of God so soone as it coâ—meth inâ—o the body which descenâ—ed of Adam is forthwith contaminated made perâ—â—aker of the whole euill and â—isery wherin he inwrapped mankind by his transgressioÌ„ So likewise as soone as the soule receiueth Christ it iâ— forthwith made partaker of his merits and righteousnes And this is one cause why his Sacrament is called a Communion 2 Consider that as hee bringeth vnto thee the fruit of his life and death his reâ—surrection and ascention so also he desireth to communicate thee vnto his members 3 Consider that the vnderstaÌ„ding is so lightned by this holy Sacrament that it easily commenth into the knowledge of God whence those 2. Disciples going to Emans straight after the receiuing of bread as the Scripture sayth their eyes were opened and they knew the Lord. 4 Consider that it was not the hem of the garment for what vertue could there bee in so meane a subiect to procure health but it was the hemme of Christes garment So it is not bread and wine but this bread this wine that sanctifieth our soules 5 Consider how it reneweth Gods grace that like as bodilie foode doth renew that which naturall heate had consumed So this heauenlie nourishment restoreth that which the Soule through the heate of euill desires had lost 6 Consider it ioyneth vs to Christ our head to our neighbours who are Christs meÌ„bers prouoking vs to loue them with true charitie and therefore this Sacrament is called of the Fathers the Sacrament of vnion loue For Christ by giuing his the same food vniteth theÌ„ in one diuine essence S. Augustine writeth that this SacrameÌ„t is instituted vnder the forme of bread and wine For as bread is made of many grains and the wine one of many grapes so the faithful by loue and vnitie are made one in Christ their head one by coÌ„sent and concord amongst themselues 7 Consider the great peace and tranquility of the minde which coÌ„meth by this sacrament y t as the ship was tossed troubled before but when Christ came into it all was calme so in this world we are often troubled but when Christ comes all is quiet he would haue his Disciples say vnto what house they entred Peace bee vnto this house Luc. 10.5 How much more may it â—eâ— sayd to that heart where this holy mystery is truely worthily receiued Peace be vnto this heart The fruit of this Meditation The fruit is to desire with our whole harts to haue parâ— in these effects to huÌ„ger and thirst after righteousnes To remember that of the womaÌ„ of Samâ—ria Ioâ— 4.25 who when she heard Christ speaâ— of the waters of life sayd Giue me Lord of this water So O Lord giue vs of thâ—â— foode which may worke in our Soules these so many and so worthie effects The Soloquie DOst thou desire to know O my soule with what good things Christ in this holy mysterie hasteth vnto thee how hee commeth loaden and inriched with so many merits and rewards whatsoeâ—er he brought into the world al these he exhibiteth in this most diuine Sacrament Hee that ministretâ— such foode to him that fighâ—teth what doth hee keepe in store for him that ouercommeth Surely in that immortall life in that land of proâ—mise hee will fill thy desires with all happines which in this wildernesse giueth thee such heauenly Manna And what doth hee so much couet of thee my Soule by this most noble foode theâ— that hee may plentifully reward thee with vnspeakable graces Marke what hee â—ringeth more I assure thee â—hen thou canst wish or deâ—ire Behold sayth hee Apoc. 3.21 I stand at the doore and knocke if any heare my voyce and shall open to mee the gate I will enter in vnto him and suppe with him What wâ—lt thou do O my soule in so great aboundance of all good things do what thou art able do it quickly Bee thou enlarged to receiue such mysteries Make cleane the place of thy hart Prepare the vpper roome oâ— thy best best disposed deuotion Exclude a mind beating vpon vain idle cogitations Exclude an entrance to euill desires yeeld acceptable passage to the bridegroome Christ Iesus to whome be prayse for euer and euer Amen A Dialogue betweene Man and the Soule Man IT is true my soule that thiâ— heauenly foode doth bring with it many great excelleÌ„t effects to the liuing but tell me what doth it profite one dead Soule Nothing Man Then
will not this Sacrament doe thee any good if thou bee dead Soule But how can I die being immortall Man It is sure thou canst not bee extinguished with bodily death like beastes without reason but thou mayest die well enough with spirituall death which is a seperation of Gods grace from the soul as the death of the bodie consisteth in the seperation of the soule from the bodie Soul Doth the grace of God giue life to the soule Man Yea euen as the soule giueth life vnto the bodie Soul But who can depriue the soule of grace which is the life thereof Man Sinne As the Prophete Ezechiel saith 18.6 That soule that sinneth that soule shall die that is shall bee depriued of grace and which is more of future gloâ—rie So. From whence hath sinne that power Ma. From Gods iust decree Sou. Well seeing sinne is so dangerous I will not continue in the vnseemely actions thereof any more Ma. Surely then shalt thou be happie in the end we shall be blessed partakers together of Christs inestimable benefites both in this world and in the worlde to come Of the principall cause which may moue vâ— to come to this holy Sacrament THe obedience we all owe vnto the author of this sacred ceremony who in the ordayning thereof had no other end but the glory of God his father with mans true and perfect good and a consideration of our owne weaknesse who stand in need of so many assistant helpes as we do cannot but moue vs to vse with all reuerence and desire with all our harts affectioÌ„ this holy mean of receiuing grace left vnto vs by the giuer of grace For we do not celebrate a remeÌ„brance onely of some thing past but we are partakers also of grace present which grace though not from yet by the Sacrament As water from the fountaine by the cunduit pypes is conueyed and deriued vnto vs That we offer vnto God the sacrifice of laud and prayse giue testimony vnto men wee are members of that misticall bodie whereof Christ is the head shew euidently vnto the world how desirous wee are to continue in that holy vnion with God and 〈◊〉 the onely celebration of â—his most holy Sacrament doth well declare and shew the sundrie and manifold effectes thereof doe giue sufficient testimonie in the behalfe of the faithful receiuer The sixt Meditation COnsider that the vnion of the bodie and soule is neere but the vnion of Christ and the faithfull neerer that seperable this inseperable 2 Consider that this most diuine Sacrament is ordained by Christ our Sauiour as a meane to deriue his grace vnto vs to preserue vs from euil and also spiritually to sustaine nourish our soules 3 Consider hee hath left vnto vs this meat that by the benefit thereof we might be transformed into him by liuing according to his will which is no other thing then God to liue in vs. 4 Consider how much it concerneth vs to returne vnto Christ to exercise religiâ—ous actions of our Christian dutie to offer God the sacrifice of thanksgiuing for the inestimable benefite of our redemption to obserue and keepe with all reuerence this high and holy ordinaunce left vnto vs. The Fruite THe fruit of this meditation is to apply our dilâ—â—gence in the performing of this excelleâ—t part of Godâ—â—eruice to remember that which was said to Moyses Dâ—â—ccording to the example which I shewed thee in the Mount Exod. 25.6 The Soloquie THou art too louing O my sauiour it had beene sufficieÌ„t to procure som remedie for vs of thy creatures and we had taken it in great sauour but it was not sufficient for thy burning loue but thou wouldest be thy selfe a remedie for ouâ—â—â—ulâ—s that the saying of the â—iseman Eccles. 6.4 mighâ—â—e accompliâ—hed in thee A â—â—ithfull friend is the mediâ—â—ine of life and immortâ—litie â—hat friend more faithful â—hen my blessed Sauiour â—hat medicine of more efâ—â—cacie then this diuine Saâ—crament but that thou wolâ—est that the effect thereoâ—â—hould in part depend of vs that was an argument of loue indeed If bodily medicines should worke according to the inâ—â—ent and desire of the sicke iâ—â—ould bee very acceptable â—nd all sicke fâ—lkes woulâ—â—hinke themselues boâ—nd to â—he authors thereof howe much more are we beholdâ—â—ng to thee who with so great â—oue hast prouided for vs â— medicine of such efficacie so holesome that doth work more of it selfe then wee can desire How much O Lord doth the lawes of humane Philosophie differ from the laweâ— of thy loue what philosophy of the world hath euer written or thought that a king of all maiestie the infinite sea of all perfectnes would leaue himselfe for food to so mean a creature What wisedome of this world had euer beene able to conceaue that God the king of all glorie to the intent he might couple vnite man vnto himself would bee willing to become his meat O my soul stand amased at the loue of thy Sauior make an end of tears bewaile not any longer thy own vilenes and weakenes for three louing sisters and aduocates haue pleaded our cause and found fauour Mercie hath presented our infirmitie and found grace wisedome hath inuented the meanes to obtaine helpe loue hath constrained Christ to put it in exâ—ecution This is the meane that Iesus by the benefite of this most powerfull Sacrament would vnite vs vnto himselfe that we might bee made one with him and to this end we receiue him We giue thee thankes O heauenly Adam which hast restored that which the earthly Adam had destroyed He by his meat caused vs to depart from God and thou by thy meate to bee vnited to God I pray thee my louing Iesus that this vnion may be firme and sound that neither life nor death neither tribuâ—lation may seperate vs from thee Cause me O Lord that I may be wholly ioyned to thee that I may glorie with thy Apostle and say Galat. 2.21 I liue but now not I but Christ liueth in me Of frequenting the holy Communion IT hath beene shewed that the holy Euâ—charist is thâ— sustenance of the soule as breade and wine are the sustenance of the bodie but the soule being of farre more excellencie then the bodie it were then most vnseemely that the bodie which is tranâ—sitorie should bee carefully feed and the soule which is according to the image of God should bee neglected and little respected meate vnlesse it be taken in due season doth not profit the receiuer treasure that is not imployed doth turne vs to no benefite The vse and frequent vse of this heauenly repast is very godly Christianlike wee haue no more special meanes to relieue our infirmities no more profitable and effectuall remedie directioÌ„ to guide vs through the way and passage of this wearisome life There are saith one three thinges amongst the rest which do alwayes hold man bound to God The first iâ— the multitude of his benefits for which wee ought to giue
thankes the second is the multitude of our sinnes for which we ought to aske mercie The third is the multitude of miseries and infirmities for which wee are bound to seeke a remedie now for the acknowledgement of our duety The blotting out our offences the reliefe of our miseries there is at once no more strong forceable a meane then this most holy sacrament wherein wee offer praise vpon the aultar of our hearts beg remission in his merites who died for vs receiue strength against all distresse of this troublesome world Wherefore man which oweth so great and many thinges for benefites receiued which so often laboureth vnder the burthen of his sinnes whom so many necesâ—ities doe inuiron what better course then to approach vnto this diuine misterie which is saith Saint Bernard phisicke to the sick The way to the traueller strength to the weake ioy to the hole refuge to the poor counsell to the rich helpe to them that are in danger the consideration wherof should somewhat quicken vp our slownesse in this case It is the manner of marchants to frequent those places where greater hope of gaine groweth the pore are wont to flocke thither where larger almes are giuen and should not the Christian repaire thither where great gainfull giftes are distributed when hee findeth himselfe in miserie poore and distressed The loue of God may moue and inuite some the beholding of their owne miseries should vrge others some the conscience of sinne should induce others a desire of obtaining grace but the honour we all owe vnto God should solicite all seeing wee haue not a more high and excellent meanes of performing the same One friend doth willingly come vnto another It is a signe of small loue to Christ when wee come so seldome to his holy Passeouer as on the contrary his loue is augmented more more in vs by often communicating A great and louing remembrance of his blessed passion we celebrate in the frequent participation of this holy misterie so often saith the Apostle 1. Corinth 11.26 And therfore often you shew y e Lords death vntil he come Last of all we see in winter when the Sâ—nne is farther off barrennesse followeth in the coldnesse of our deuotion when this misterie is neglected what ensueth but loosenesse of life and an vnaptnes to all pietie The seuenth Meditation COnsider that in the Primitiue Church which was gouerned of the Apostles themselues the Christians often communicated which did shew that great deuotion and feruentnesse of spirit did possesse the mindes of men and euident it is that by how much the more that godly custome did waxe more cold by so much the feruentnesse and holinesse of Christian people did waxe lesse lesse 2 Consider that by often communicating pietie and perfection of life is augmeÌ„ted the Christian man is made more religious the bodie made chaste and obedient to the soule the soule to God 3 Consider that to receiue Christ in the sacrament with due preparation is no other thing then to worship him with great reuerence he therefore which by this diuine communicating doeth often receiue him doth oftner also praise him and worship him with diuine honor but hee which honoureth Christ in earth shall be likewise honored of his heauenly father in heauen Luc. 9.26 4 Consider seeing this diuine sacrament is the meat of the soule wherewith it is strengthened and maintayned in a spirituall life it doth manifestly follow by how much the more often the soule is nourished with this meat by so much the perfecter it is made in a life spirituall The fruit THe fruit of this seuenth Mediation is to make a firme purpose of applying our selues to this frequent and often communicating to beseech the Lord that the soul may neuer loath this heauenly food but with an inward affection desire it from which affection springeth perseuerance a readines to sanctimony holines of life a longing to walk before The Solâ—quie WHat is this grace O sweete Iesu which thou dost affect me with for thou not only vouchsafest to open vnto me the precious mine of gold lying in the field of the holy Church that is the hidden treasure for which the man that found it sold all that hee had to buy that field but also doest often inuite mee to digge so precious a treasure that thou mayest inrich my soule But that which draweth me into admiration is that to the purchasing of this fielde and digging this treasure as often as I will thou hast added so great a commodity that I need not sell any of my goodes much lesse all that I haue Lord if to obtaine this treasure thou hadst ordained hard fasts long pilgrimages shedding of bloud and other sharpe pennances all these labours afflictions ought worthily to haue been suffered to tast euen but once thy sacred bodie but O loue vnhard of that had hadst rather make the entrance easie and delectable that I might often returne to this mine O Adam how much better is the condition of thy posteritie then was thine which is now broght to passe by the mean of our louing and liberall Iesus thou wert driuen out of paradise and that thou shouldst not returne thither to eate of the tree of life and liue one of the Cherubines armed with a fierie sword was set of the righteous God to keep it But wee thy children liuing in the Paradise of the holy Church are not only not driueÌ„ away by an Angell with a fiery sword but are inuited of the Lord of Angels by the fire of his loue to taste often the fruites of the tree of life yea to receiue him who hath giuen all strength to the tree of life that giueth a blessed and euerlasting life for so he inuiting vs hath promised He which eateth of this breade shall liue for euer Ioh 6.58 O my soule be somewhat stirred vp and magnifie thy God for he which is mightie hath done great thinges for thee doest thou not see him that he is made thy treasure to make thee rich returne often to digge it it is a precious treasure therefore it will satisfie thy desires it is infinite and therefore will neuer decay Of the impediments which detaine men from the blessed Sacrament IN the second of Exod. and 6. Pharaoh to withhold the people from doing sacrifice causeth his Taske-masters to set them about drudgerie It is the wilinesse of the olde serpent to draw vs from performing this holy seruice vnto God to make the world and the flesh distract our thoughtes and desires so to keepe vs from this spirituall part of Gods worship either by remisse and carelesse neglect or at least by a timerous conceit of our vnfitnesse this carelesse and remisse neglect ariseth of our many encumbrances and businesses in the world We can find time to follow profits and pleasures but for to enter into this so serious businesse of our soule we are not at leasure Esau to satisfie his appetite
left his patrimonie The Gregesems respecting their swine neglected Christes heauenly presence What great indignitie was offered vnto the rich man Luk. 14.16 who prepared a great supper sent his seruants to call them that were bidden to come in wheÌ„ y e vnthankful guests returned answere they were otherwise imployed in deed they cared not for comming If feare keep any away because it may seeme presumptioÌ„ to approach vnto so holy a place as the altar of the Lord let it bee remembred that Christ calleth all that be weary heauy loaden to refresh them Mat. 11. 28. If slouth and negligence let a carefulnesse of our estate to come stirre vs vp If the affaires of the worlde cast them all aâ—ide If any finde himselfe cold and slow without desire and deuotion towards this heauenly meat he ought not therefore to abstain from the holy communion for hee shall here finde sensible deuotion when al the powers of the soule dispersed apetites are gathered together wheÌ„ our wil streÌ„gth is forceablie caried to God we maruellously moued to honour the passion of our blessed Sauiour The impediments therefore considered we may endeuour then to auoide them that so wee may come offer our soules bodies a sacrifice to God that neither by the subtilnes of Sathan the affaires of this world the pleasures of the flesh we bee drawen away from so high and heauenly a repast prepared for vs as is this great misterie of saluation The eight Meditation COnsider that the Diuel can not endure the vse of this profitable sacrament for hee knoweth howe much it is of force to attaine blessednes from whence hee for his pride fell And hee hateth the Sacrament for in it is represented the passion by force wherof he is bound and thrust from the tyrannie which he would evercise vpon mankind 2 Consider for what causes the diuell doth labour by dâ—uers meanes and arts to withdraw men from often communicating whence we may gather howe profitable this holy Sacrament is to the Soule when it is manifest it so much displeaseth Sathan the Capitall enemie of our good 3 Consider that our nature is of it selfe prone to euill how the allurements of the flesh the affayres of the world are readie to carry vs away from Gods worship and therefore by so much the more wee should shake off all impediments and receiue this holy Eucharist whereby wee are strengthened to resist temptations vnited vnto Christ armed with his grace which shall protect and saue vs. 4 Consider that whereas this sacrament is numbred amongst the greatest benefits giuen to vs of God in this life that wee doe in nothing more auoyde the tokens of vngratefulnes then by often communicating for besides that it is most acceptable vnto God the memory also of Christ is often renewed which he also desireth to bee done saying Doe this in remembrance of mee 5 Consider how the intermission of this holy institution doth make men in time lesse religious how it proceedeth for the most part of want of loue For it cannot bee that one should loue Christ and yet neglect this his holie ordinance The Fruit. The fruit of this Meditation is first to begge of the Lord an inward affection and deuotion to this sacrament next strength against the temptations and allurements which are readie to withdraw vs from the same The Soloquie BEhold now O good Iesus by howe manye meanes my infernall enemie indeuoureth to draw mee away from thy heauenly table At one time he assayleth me in the faith of this most holy and hidden Sacrament at another time he tortureth mee with scruples very often he striueth to pull me backe from many humane respects and that hee may effect his purpose hee laboureth that the world may wiâ—hdraw me by the affayres thereof and that the flesh should complaine her repentance and turning vnto God is grieuous vnto her O my soule if there were not an inestimable benefite receiued by this holy Sacrament the diuell would not bee troublesome vnto vs yea hee would reioyce in the time misspent herein But the enemie of man is not ignorant of the great good that hereby commeth to a man Now behold O Lorde the assaults of this aduersary of our Soules I desire no other thing of thee then that thy seruant Iâ—b desired and obtained Iob. 19.3 Place me by thee and let the hand of whomsoeuer fight against mee stand on my part O Lord and I shall bee safe None shall stâ—y me from frequenting this heauenly Sacrament I pray thee therefore my mercifull Iesus that like as thou hast inspired me of thy mercifull goodnes that I might begge the taste of this precious meate so thou mayst bestow on mee grace to frequent the same with ioyfull perseuerance Cause O Lord that the memorie of this holy SacrameÌ„t fall not from mee otherwise I know that my heart will waxe faint and I shal be constrained to say with the Prophet my heart is withered within mee that I forget to eate my bread Let not the distrust of my owne vilenes deterre and fray mee from such a heauenly meate so full of comfort A spirituall complaint of the Soule WHat shal I doe my sweet Iesu for twoo most strong Captaines do greatly assault me that is to say Feare and Loue Feare obiecteth to my minde the highnes of this most honorable Sacrament which doth make me draw backe my foote But loue sheweth me the excellencie of that vnion ' which this admirable mistery doth procure makes that with pleasant desire I dare come into thy sight O what shall I doe if ouercome with feare I depart further from thy holy table when thou hast sayde Vnlesse yee eate of the flesh of the Sonne of Man you shall not haue life in you If â— bee ouercome with Loue shall I be so bold without feare to receiue the Sacrament of so great a Maiestie What then shall I doe O my sauiour I know well the one cannot please thee without the other for feeing thou art our Father louâ— is worthily due vnto thee seeing thou art our Lord feare and reuerence Wherefore I determine to giue my diligâ—Ì„ce to both to receiue both into my companie Loue shall cause that I come often and willingly Feare that I come renerently and with diligent preparâ—tion And thou my most gentle Redeemer seeing thou vouchsafest to inuite me so often to thy sacred feast bring to passe that these two Captaines may not forsake me Oh my heaueÌ„ly Father for that thou hast bound mee with so many benefites vnto thee and tyed mee with so great bondes of Loue I beseech thee by the same loue wherewith thou dost alwayes prosecute thy onely begotten and beloued sonne that thou wilt not leaue mee so bound but rather draw mee to thy sonne seeing thou hast promised it to mee by the Prophet Osea when thou sayst I will draw them vnto mee with chaines of loue Remember also O my blessed Sauiour that thou
hast promised this drawing when thou saydst When I am lifted vp from the earth I will drawe all things vnto my selfe Now O Lord thou art exalted it remaineth that thou draâ—â—y hart vnto thee and whâ—â—â—t cannot finde where it may â—est like the Doue it may reâ—urne to the Arke of Saluatiâ—â—n But if thou O Lord dost â—ot stretch forth thy hand tâ—â—raw it vnto thee into the Arke it shall stay withouâ—â—oores and soone perish in â—he waters A Dialogue betwixt the disstressed Sinner and Faith Sinner I Am not worthye to approach vnto 〈◊〉 high a place as the table oâ— the Lord and therefore I come so seldome as I doe Faith Didst thou doe this of true humilitie and not of negligence rather it were well But I doubt thou dost it of slouth because thou wilt not take paines to repent as thou oughtest Sinner The very truth is I am afrayde Faith Why man let the loue of him that so louingly calleth thee abandon feare Sinner But I am sinfull in my owne conscience Faith Who can say his heart is cleane all haue sinned and al haue gone astray Si. But my sins are grieuous and therefore I absent my sâ—lfe Fai. Are they grieuous and therefore thou shouldst the rather seeke a remedie where it may be had Sinner But I haue not sensible deuotion to seek Fa. Thogh we cannot bee as strong as Sampson wee must not let all alone Christ will accept a good heart Sin But I cannot so well dispose my selfe yet by reason of the affayres of this world Faith Christ willes vs to cast our care of earthly things vpon him because wee should cast our care about heauenly Sin But may I bee so bold as to come and bee partaker of so holy a mysterie Fai. Thou mayst and therefore prepare a penitent heart and come in the name of God Another conference betweene the Soule and Faith Soule SHall I be so bold as to approach to this sacred Ark and receiue the Lord of glorie Faith Why mayst thou not bee so bold Soule For because I am weake miserable and ill inclined Faith He is both the Phisition and the medicine hee himselfe hath sayd The whole neede not the Phisition but the sicke Soule If Iohn the Baptist sanctified in his mothers womb reputed himselfe vnworthy to loose the latchet of Christs shoos And S. Peter thinking himselfe vnworthy of his presence saith Goe from me O Lord for I am a sinful man how shall I being a miserable sinner without the daunger of eternall punishment dare receiue vnto mee so high a mysterie Fai If he descended from heaueÌ„ to saue sinners if he call vnto him all that ate wearie and heauy loaden shall hee not accept of thee if thou come vnto him Sou. What shall make mee secure of punishment Fa Humility Loue. By humilitie thou shalt bee exalted by loue thou shalt be rewarded Come therfore vnto him by this holy meane left vnto thee Sou. But if the Bethshamets in the first of Sam. 6. were so sharply punished for looking into the Ark how may I presume to receiue the Lord of the arke himselfe Fai. The Bethshamits were worthily punished for that they looked into the Arke of Curiositie they did not honour reuerence it as they ought Wherfore if thou hast humility loue thou needest not feare the punishment of the Bethshamits Sou. But I cannot chuse but acknowledge with the Centurion that I am not worthy to receiue Christ vnder my roofe Fa. The Lord maketh theÌ„ worthy who acknowledge their own vnworthines Wherfore with al huÌ„ble submission say O Lord Iesu I come vnto thee beseeching thee to turne away thine eyes from my sinnes if thou wilt beholde them behold them Lord not as a iudge to punish them but as a Phisition to cure them Cause I beseech thee that my infirmities may happen to thy greater glory as the infirmitie of him did that was borne blind Ioh. the 9.3 Thou deliuering me by so much the more shal thy glory shine by how much the more I am vnworthie and miserable Of remoouing the dangerous effects which hinder the worthy receiuing of this holy Sacrament THere is saith the WisemaÌ„ a word clothed with death God grant it bee not founde in the house of Israel And there is too saith the Apostle an vnworthie receiuing of Christ vnto condemnatioÌ„ 1. Cor. 11.27 And God grant it bee not found amongst the society of christians That which is to some the sauour of life vnto life and these are the worthie receiuers the same may bee vnto others the sauour of death vnto death and these are the vnworthy What is therefore more needfull then to remooue al dangerous defects which may hinder the fruit and efficacie of so high a mysterie to remooue I say all sensuall desires faithlesse cogitations impenitent affections and all other euils whatsoeuer which may withdraw the heart of man from God and hinder the good of this most excellent medecine of our soules The sun to them which are in health is wholsome but vnto those who are pained in the head it falleth out to bee farre otherwise A potion receiued in due season doth help the PatieÌ„t The showres dews of heauen make the tree wel planted to prosper fructifie but that tree which hath some worm at the root doth wither vpward doth more and more decay by all this moysture The soule rooted in faith and charitie is as a good plant whom this heauenly dew doth nourish the corrupt hart is that worm which maketh the withered tree to fade away so loÌ„g vntil the master of the vineyard say Cut downe the vnprofitable tree Now therfore that the faithful Christian may be as the tree plaÌ„ted by the waters side Psalm 1. which shall bring foorth his fruit in due season let him in the name of God remoue all dangerous defects as enuie euill concupiscence infidelitie and the like that he eate not of this bread and drinke not of this cup vnworthily The ninth Meditation COsider that to come vnworthily to the holye Eucharist as without Faith without deuotion without repentance without reuereÌ„ce is very dangerous 2 Consider how respectiue we should be in comming to this holy mystery how carefull how religious 3 Salomon saith when thou sittest to eate with a Ruler consider diligently what is set before thee Prou. 24.1 4 Abraham when hee was making his offering to God Gen. 15.11 the foules came to hinder Abrahams offering as wandering thoughts would doe ours Abraham rose and droue them away The fruit The fruit of this Meditation is to prepare our selues in the best and most reuerent maner wee can that wee eate paenem Domini contra dominum the bread of the Lord against the Lord as S. Austen speaketh to remoue all dangerous defects to bee sorie for our sins past and resolue vpon amendment for the time to come The Soloquie SEest thou not my soule that it is thy part to come with all deuotion and
atteÌ„tion of mind vnto this holy â—acracrameÌ„t Remeber that when God Exo. 19.1.3 was to talke with Moyses vpon the mount how he coÌ„manded y e neither man nor beast should approach to the Mountaine least Moyses by the sight of any creature should bee disturbed yea that hee should haue fitter oportunitie of attention without distraction the whole hill was couered with a great darke cloude No otherwise my soule do that no euill affection come with thee to the holy Altar which may draw thee froÌ„ deuotioÌ„ here God doth expect thee Consider with thy selfe that hee can neuer bee truly desired and loued of thee vnlesse in comming to this sacred table thou cleane forget all earthly things Heare what the Kingly Prophet saith Psa. 45.11 My daughter hearken and consider incline thine eare Forget also thine owne people and thy Fathers house so shall the King haue pleasure in thy beautie for he is thy Lord God and worship thou him But O Lord what shall I doe to attaine this deuotion for my minde doth remaine so corrupt since that generall fall of our first Father Adam that often times against my will it wandereth vagarant where it shuld not what shall I do when my infernall enemy either indeuoreth by many earthly occasions to draw me away from this heauenly table or to come which is no lesse feareful vnworthily vnto the same Thou seest O mercifull Iesus in what state I stand that is to say howe weake I am by nature helpe I beseech thee my weaknes with thy holy grace that all defects remooued I may approach vnto thy heauenly table with heart and soule prepared Of preparing our selues before we come to the most holy Sacrament IF in our earthly affaires wee often times forget heauenly good reason is it that in our heauenly wee should much rather forgette all earthly businesse whatsoeuer and prepare our selues to this so solemne a ceremonye which doth consecrate man vnto God Christ sent 2. of his Disciples before to make ready the vpper roome wher he would keepe his mandy with his Apostles our faith repeÌ„tance as 2 messengers may prepare before the vpper roome of our souls The Israelites keeping their Passeouer put leueÌ„ out of their houses Christ washeth his Disciples feet the Prophet Dauid sayth I wil wash my handes in innocency so wil go to thy Altar Psa. 26.6 Hester coÌ„ming to find grace fauour in the sight of Ahashuerath first huÌ„bleth her selfe by fasting and prayer Iacob comming for a blessing putteth on Esaus garment Wee are approaching to the Lords Altar comming for a blessing seeking fauour what should we else but wash our hearts by faith in the blood of the Lambe humble our soules Take vnto vs the garment of Christes righteousnes Againe it behoueth euery one that will safely come to this table to direct all his affections and desires to God onely To do nothing to affect nothing but Gods pleasure respected and his heauenly grace now offered For him which will rightly bee partaker of this holy misterie First faith is necessarie whereby hee belieueth remission of his sins in Christs merites 2 Secondarily repentance is necessarie whereby he acknowledgeth the greatnes of his sinne 3 Thirdly charitie is required whereby the mind is at peace and quiet with men hee that dwelleth in charitie saith S. Iohn dwelleth in God and God in him dwelleth in God what more secure and God in him what more sweet 4 Fourthly attention must be had that he bee not carried away from respectiue deuotion and chiefly from the meditation of Christes passion his resurrection the third day his descention into hel his ascention vp into heauen his glorious sitting at the right hand of God from whence he shall come at the ende of the world to iudge both the quicke and dead 5 Fiftly fasting is necessarie where by the Prophete Dauid humbled his soule Psal. 35.13 Hester by fasting disposed her selfe to God and found grace in the sight of Assuerus Hest. 4 16. The tenth Meditation COnsider howe busie carefull Martha was Luk. 10.40 to receiue Christ into her house and therefore much more careful should euerie one bee to receiue him into his heart 2 Consider what reuerence and deuotion is meete by that of the Prophete of Christes entrance into heauen Be ye lifted vp ve euerlasting gates and the king of glorie shal come in Psa. 24.6 3 Consider that to entertaine an earthly prince all things are made decent and cleane 4 Consider it was saide to him that came vnto the mariage feast after an vnseemely manner friend how camest thou in hither and hast not on a wedding garment Mat. 22.12 5 Consider how the Apostle S. Peter when Christ would wash his feet thought himselfe vnworâ—hy that so great honour should be done vnto him said within himself what am I worme that the Lord of light should doe this vnto me The fruit THe fruit of this Meditation The first is to prepare vs with all humble reuerence but chiefly to offer vnto God the sacrifice of a broken and contrite heart that as his bodie was broken for vs so should our heart be broken 2 The second is to crie out with the Prophet Crea in me Domine nouum cor Create in me O Lord a new heart 3 The third is to become surueyours of our selues and call a little consistorie in our owne soules A forme of confessing our selues before we come to receiue the most holy Sacrament O Lord thou art not wonte to driue away sinners but callest them and conuertest them to thee Thou art he that hast said Mat. 11.26 Come all that are weary and heauie loaden It was publikely spoken of thee that thou didst receiue Publicans and sinners and didst tate with them O my Lord thou art now at the throne of mercie and therefore hast not chaunged thy nature which thou hadst sometimes here in the world Thou calledst them from heauen whoÌ„ thou didst cal on earth wherfore comforted with this remembraunce of thy loue I come vnto thee loaden and labouring burthened with my sinnes I come as the sick to the Phisition beseeching thee to heale mee As a sinner to the welspring of righteousnesse beseeching thee to iustifie me I acknowledge I acknowledge my great vnworthines If thine owne holy Apostle or as he seemed prince of the Apostles could crie out and say Go from mee O Lord for I am a sinfull man how much more shall I who am an vnhallowed creature and prince of sinners say I am not worthy to whoÌ„ thou shouldst come nay I am not worthy to come to thee much lesse to receiue thee It was lawfull for none to tast of the shew bread which was onely a shadow of this profound misterie but onely for him who was cleane and sanctified how shall I eate thereof who am so farre remoued from true holines It was so great an offence to touch thy sacred Arke that Vzzah stretching out his hand to touch it The 2.
so much could loue and charitie preuaile with thee Lord thy grace is sufficient and wilt thou turne then into my house to refresh my faint soule to cure mee being weake and heale me being sicke will not thy only word suffice where with thou hast cleansed the leapers dispossessed the Diuels raysed the dead it will suffice O my Lord Dic verbum sanabitur anima mea say the word my soule shal be healed A Meditation vppon those wordes Veniam curabo eum I will come and cure him Mat 8.7 IF it please thee so neither wilt thou haue it otherwise beholde thy seruant Be it vnto me according to thy worde Come downe Lorde Iesu or euer my soule dieth Nowe a way lyeth open vnto thee my soule O my soule I will shew the great ioy reioyce and be glad for thy Creator commeth vnto thee thy Sauiour coÌ„meth vnto thee who hath fought with thy enemies sustained woundes spent his life for thee Behold how he desireth to enlarge thee with the most ample gift of his most blessed diuinitie Where wilt thou lay vp these things my soule How great is hee to whom the thrones and dominations serue on whome the holy host of heauen do attend O my soule admire the wonderfull pietie and ineffable dignitie wherewith hee hasteth to visite thee and maketh speed to come vnto thee But arise runne forth to meete him hasten this meeting reioyce and congratulate for the comming of such a guest crie with a deuout heart Lord what is man that thou art so minde full of him Psalme 8.2 and say with the same Prophete who am I that thou hast brought me to this 2. Sam. 7.18 The Soloquie LOrde howe much doest thou submitte thy selfe while thou dost not disdain to enter into the vile cottage of my soule It was sufficient for thy loue to bee borne for me in a stable That thou descendest from heauen to rest in the womb of the blessed virgine was not such a maruell for that it was the wombe of a most pure creature O holy Elizabeth who being visited and saluted by the mother of this Lord considering the dignity of this maiestie didst say whence coÌ„meth this vnto me that the mother of my Lord commeth to me Therefore what shall I say to whom the Lord himselfe commeth by infinit parts farre aboue Marie he commeth vnto mee not onely to visit me but also to vnite me to him and enrich me with heauenly gifts O my soule I greatly reioyce that thou hast deliuered to Iesus of thine owne will the gouernment possession of thy selfe but vnderstand that by this acte thou are bound to proclaime open warre to all sinnes the capital enemies of thy Lord to whome thou art deliuered neither canst thou any more without manifest offence of rebellion giue an entrance of sinne into thine house now dedicated vnto Christ. O my soule enter into consideration see with what bond of relouing Iesus who hath loued thee first thou art bound O God how vnlike are thy doings to the actions of the princes of this world King Ezechias 2. King 20.13 that he might declare his fauor vnto the Embassadors of the k. of Babel shewed theÌ„ all his riches treasures not giuing them any part therof Thou doest O most gracious Lord not onely shew vs thy treasures but freely bestow them vppon vs I see not O my soule how thou art able to recompence so great good wil only yeeld thy self wholy to the loue of thy redeemer for it cannot be thou shouldest serue two maisters It cannot bee that the Arke of God and the idoll Dagon 1. Sam. 5.4 should stand in one temple If thou prostrate thee to the loue of creatures thou shalt vndergoe a hard seruitude but if thou followe Christ thou shalt find rest and quiet O my soule wee were created to serue and worshippe God what higher part of this worship then to come and bee partakers of his dietie O my soule be prepared A meditation vpon that which Saint Paul teacheth in the first to the Corinthians Chap. 11. COnsider that the Apostle in the preparation to the most holye Communion requireth three things the first is that the Communicant examine his owne conscience which is signified in these words Let a man proue himselfe and so let him eate of this bread and drinke of this cup. If hee find his conscience defiled with some mortall sinne let him make a most humble and penitent confession thereof 2 Secondarily the Apostle would that the holy Eucharist be receiued worthily otherwise the daÌ„ger is great for hee which with a corrupt mind and euill intention approacheth vnto the Lordes table eateth and drinketh his owne iudgement 3 Thirdly S. Paul would that a difference be made betweene these holy Elements consectated to a most diuine vse and the prophane repastes of the body onely A Meditation vppon that of the Prodigall Sonne when he was receiued of his Father Luke 15.20 THese three things which the Apostle requireth in this preparation may bee considered in the receiuing of the Prodigall sonne First he feeleth with griefe his own misery he acknowledgeth his own vnthriftines confesseth his sinne whereby inclusiuely hee craueth pardon which done his father receiueth him 2 Secondly he is clothed with a new garment which may signifie the cloathing of righteousnes which is made white in the bloud of the Lambe Apoc. 7.14 3 After all he sitteth down at the table catcth the fatte calfe or that blessed sacrifice that was once offered for all is entertained with mirth and melodie For is there not ioy in the presence of the Angels of God in heauen ouer one sinner that repenteth Luc. 15.10 The Soloquie vpon this preparation LOrde although thy Apostle had neuer mentioned the purity of conscieÌ„ce which is required to this diuine sacrament who would not iudge that thou the fountain of all puritie oughtest to be receiued with a pure clean hart O most merciful Lord how little dost thou require of vs to eate of that Lambe sent of thee from heauen by whose offering wee are deliuered from the seruitude of sinne The Iewes to eate their Pascall Lambe which was but a shadow and figure of this ought to prouide them a Lambe of a yeere olde Exo. 12.13 without blemish which rosted by fire should bee eaten hâ—â—tily of them with sweete bread and wilde Lettice with their loynes giâ—t their shooes on their feete their staues in their hand O howe grieuous and troublesome was this burden containing the force of the law It was of that sort which S. Peter witnesseth Neither your Fathers nor you were able to beare But to the eating this true lamb which taketh away the sins of the world thou dost require no other thing in the law of 〈◊〉 but the puritie of conscience and deuotion of heart O how true is it my louing Iesus which thou hast said of the law Math. 11.28 My yoake is sweete and my burden light yea truely so
light and sweete that if there were not that would imagine a labour in the precept it shuld not deserue the name of a burden or yoke O my soule now thou seest to how few thinges Christ hath bound thee and how he hath giuen thee aboundance of his grace in this life by the benefit of this most holy Sacramēt in the other life eternall Onely take heed to thy self that seeing the Lord of his infinite goodnes hath giuen thee so easily this inestimable commoditie thou dost not againe relapse into destruction Consider earnestly what thou shouldst doe not to receiue so gentle a Lord which cōmeth to enrich thee with his gifts were great inhumanity very pernicious vnto thy selfe But to receiue him vnwoorthily by th◠default were meere slouthfulnesse which procureth iniurie to him and punishment vnto thy selfe Thou shalt doe well to imitate the example of the poore country man who vnderstanding that the King would rest in his house remooued al things which hee thought might offende the Kinges eyes diligentlye swept all his house and although hee could not beautifie it according to the worthinesse of such a guest yet hee did as much as hee was able to receiue him in seemely and decent manner he goeth to meete the king with all speed receiueth him with great ioy giueth him many thankes for this so great fauour If then so many things are done to an earthly King what wilt thou doe O my Soule to the King of heauen who commeth not to liue at thy cost but to impart his goods vnto thee Labour therefore in clensing and decking thy selfe hange the chamber or vpper roome of thy best deuotion with the Tapestrie of holinesse and welcome him with loue who of Loue sayth My delight is to be with the sonnes of men Prou. 8.31 A Meditation for the day we are to Communicate in IN what day you communicate as soone as you awake early in the morning thinke that the Lord doth expect you this day at his heauenly table Thinke of putting on the inward ornaments of the Soule as Faith Repentance Deuotion Charitie Humblenes of mind such like 1 Consider how Christ in his conception tooke our nature and that wee in this spirituall conception of him should expresse many diuine qualities of his nature 2 Consider you are to receiue him this day in the state of grace who shall one day receiue you in the state of glory 3 Consider that of the first eating it was sayd that day thou eatest thou shalt die but by this eating that day thou eatest thou shalt liue Ioh. 6. 4 Esteeme thy selfe vnworthy and say Sweete Iesus what loue is this thou pursuest mee withall behold Lord I prepare my self this day to receiue thee into the poore Cottage of an humble hart but alas the Wiseman Salomon himself when he had in many yeeres and by much cost built thee a Temple 1. Kin. 8. Did notwithstanding maruaile that thou the God all Maiestie wouldst vouchsafe to abide and dwell in it what shal I say who haue bestowed so little paines so small cost in preparing thee a Temple I beseech thee to turne my Soule into a house of prayer to whippe out all euill affections that it may bee rightly sayd to bee Domus tuae Thy house 4 Make one repentance with Mary Magdalen one heartie repentance for al that is past A Meditation taken out of the History of Zacheus Luke 19 2. ZAcheus desirous to see Iesus but for that hee was of a lowe stature hee could not see him for the multitude of people he went vp into a tree where Christ should passe by 2 Christ passeth by and casting his mercifull eyes on Zacheus sayd Zachee make haste to come downe for today I must abide in thine house He came down then all reioycing and receiueth him into his house thinking that hee was greatly rewarded 3 Thirdly the Iewes when they saw Christ turne into the house of a sinner they murmured which Zacheus perceiuing turning to Christ sayd Behold halfe of my goods I giue to the poore and if I haue defrauded any thing from any mā I restore foure fould But Iesus sayd vnto him Saluation is come vnto thy house The application of this Historie THat thou mayst be partaker of saluation which is offered in this sacrament it is necessary that thou be desirous to know and tast Christ which is contained in this holy mysterie And to knowe him it is necessarie first that thou lift vppe thy mind on high and consider the greatnes of God keeping in the meane while the ground vnder thy feete as Zacheus kept it when hee stood vpon the tree that is to procure that our temporal businesse bee then vnder vs and not ouer our head by distracting vs in deuotion 2 Wee must receiue our Lord not with melancholie or anguish of doubts but as Zachee did with ioy which springeth from a vehement affection towardes this holie Sacrament 3 Consider that it is not sufficient to receiue Christ into our house then to put the hand in the bosome but wee must furnish the sacred Communion with good works by releeuing the necessities of our neighbours after the example of Zacheus and hee which doth so shall heare that comfortable voyce This day saluation is come into thine house The fruit THe fruit of this Meditation shall bee to desire and ask of God an affection to this Sacrament frō which affection springeth spirituall consolation necessarie to the Communion The Soloquie O My bountifull Iesus how liberall art thou towardes him who doth desire and seeke thee Zachee was held with desire of thee but of seeing thee onely and thou not onely didst shewe thy selfe to him to be seene but also calledst him and inuitedst thy self into his hous on whome to augment thy fauour thou bestowedst Saluation Oh how well hath the Prophet sayd of thee All Nations seeking thee shall reioyce and bee gladde And let them say alwayes which loue thy sauing health The Lord bee magnified Zachee thou worthily reioycedst because thou hast him in thine house which maketh al Angels to reioyce Onely reioyce and esteem as nothing if the Iewes murmur and cal thee sinner since hee is at hand for thee which can defend and iustifie thee ioyne thy selfe to him and he will be as a buckler for thee and thou shalt also vnderstand how sweet the Lord is O my soule thou hast also cause of reioycing and peraduenture greater then Zacheus had seeing to thee also this day commeth the fountaine of all ioy and gladnes Heare what the Prophet Zacharie sayth vnto thee Reioyce O daughter Sion and be gladde O daughter Ierusalem behold thy righteous King and thy Sauiour commeth vnto thee nor commeth hee to exact a tribute or to command any task but onely for the cause of sauing thee defending thee from the rebuke of thine enemies Think not that a greater benefite shewed to Zacheus then to thee for while thou dost spiritually receiue him
and diuine a misterie I wretched and vnworthy creature dayly offending and adding sinne vnto sinne vnprepared and of a heart lesse contrite and purged doe notwithstanding take vppon me often to receiue it But for because thy mercy is greater by infinite then my miserie neyther hath it beene heard from the beginning of the world that thou hast euer despysed the prayers of the humble which sauest them that trust in thee and which hast shed thy precious bloud for our saluation and the saluation of the world for an euerlasting pledge of thy loue towardes vs hast ordained this Sacrament trusting in this thy vnspeakable loue I most humblie thinke of comming to thy table of putting out from the house of my soule the sower leauen of hatred and euill will towards all that I may keep this holy passeouer with the sweet bread of sinceritie and loue Graunt me thy grace that this holy misterie may turne and become effectuall to the life and saluation of bodie and soule that I may firmely abide in thee which intend to receiue thee into mee Let my mind bee confirmed amongst so great misteries with thy comfortable presence that it may vnderstand thou art present with her and reioyce perfectly before thee the fire which alwayes burneth the brightnesse which alwayes shineth sweet Iesu good Iesu the bread of life which refreshest vs euer and yet neuer decayest which art alwayes eaten and remaynest alwayes whole inflame and sanctifie thy vessell purge it from malice fill it with thy grace and being filled preserue it euermore in thy holy loue which liuest and rugnest one God worlde without ende Amen Of the deuout man to whom Christ in his last supper sheweth fauour IMagine thou hadst beene at Ierusalem when this noble Sacrament was instituted by Christ that thou hadst beene inuited by some of the Apostles to be present consider with what ioy thy soule had reioyced at this message and how hastily all businesses laide aside thou wouldest haue runne thither Imagine that as soone as thou hadst come to the supper the Lorde had washed thy feet and said with teares falling on them I do this to wash away many sins committed against thy Creator by walking through vngodly wayes I wash thee also for the labours which thou shalt suffer for mee in a spirituall liâ—e 3 Lastly imagine how he biddeth thee sit downe at the â—â—ble casting his most louing eyes vpon thee saying Desiderio desaderauâ— with a a 〈…〉 I desired to eate this passeouer with you I haue preuented thee with great benefites and will hereafter enrich thee with greater onely continue in the loue of mee Consider what modestie thou wouldst haue vsed at that holy table with what attention thou wouldest haue receiued the wordes of Iesus The fruit of this Meditation THe fruit is to giue the Lord heartiâ— thanks for this inestimable benefite now readie to bee receiued to beseech him that hee would not suffer thee to die vngratefull to call to 〈◊〉 that Christ kept the best wine vntill the last least this holy repast as sweet remembrance of his loue at parting that this loue of hâ—s was a motion naturall which motion say the Philosophers is most forceably towards the end The Soloquie O My soule how louingly doeth the Lord knock at thy dore with a desire of entering in and resting with thee arise O my soule and Christ shall giue thee light not onely the shepheardes of Bethleem had cause of ioy who found as it was told theÌ„ but thou hast cause of ioy too who shalt find the ioy of Israâ—l no maruell though Martha and Mary went forth to meet the Lord knowing how he would fil their minds with celestiall consolation go forth O my soule to meet him that commeth vnto thee who is the stay yea the whole stay of all thy being The water that is seperated from the fountaine vanisheth the bough that is cut from the tree withereth the body from which the soule is gone dieth depart not therfore O my soule from the soule of thy soule but embrace with all gladnes Lord as there is no doubt but that such was the excesse of thy loue fauour whereat euen the Angels were amased so is it sure that I was most bound not onely to runne the way of all thy commandements but also to spend my life for the loue of thee Thou hast bestowed on me this so excellent a gift more noble then humane vnderstanding is able to conceiue from whence springeth an obligatioÌ„ which doeth binde mee vnto thee Who doth not see that I shal be most vnthankfull if I acknowledge not thy singular loue O my hart open thee shew with what bond of relouing Iesus louing thee thou art bound When you are about to communicate and are now receiuing the most holy Eucharist meditate vpon these sayings of holy scripture ECce spousâ—s venit Behold the bridegroom coÌ„meth go forth to meete him Mat. 25.6 2 Ecce ancilla Domini beholde the handmaid of the Lord bee it vnto me according to thy word Luc. 1.38 3 Dic verbum viuet anima I am vnworthy c. do but say the worde and my soule shall liue Mat. 8.29 4 Lift vp your heads O ye gates be ye lift vp ye euerlasting dores y e k. of glory shall come in Psal. 24.7 5 Taste and see how gracious the Lord is Blessed is the man that putteth his trust in him Psal. 34.8 saying O good Iesu ioyne me inwardly vnto thee to the glory of thy name and the saluation of my soule In the time of communicating say O Most louing and sweet Iesus the loue and sweetnes of my heart the life of my soule my mellifluous and euerlasting good haue mercy vpon me bee with mee O Lord now and for euer Immediatly after say the 103. Psalme Praise the Lord O my soule and all that is within mee prayse his holy name prayse the Lord O my soule and forget not all his benefits which forgiueth all thy sinnes and healeth all thy infirmities which saueth thy life from destruction and 〈◊〉 thee with mercy and louing kindnesse which satisfieth thy mouth with good things making thee â—ong and lastie as an Eagle Wherein wee acknewledge these sixe benefites first the forgiuenesse of our sinnes secondly the healing of our infirmities thirdly our protection from euill fourthly our adorning by grace fiftly the receiuing of foode temporall sixtly the effect of that foode which is spiritual Of the reuerence and deuotion giuen by the auncient Fathers to this most holy Sacrament WIth what charitie of body and puritie of mind ought I to receiue that mysterie where thou O Lord art the feeder and the foode the giuer and the gift Ambrosius in oratione aut sac caen Saint Ierome a little before his departure being about to receiue humbly kneeling did communicate with many teares Euseb. in vita S. Hieronimi It is written of Constantine no lesse godly then mightie an Emperour that with
aboue not by the ambitious and troublesome desires of this world but passe along peaceably anew another way 4 CoÌ„sider how iust Noah was an hundred yeeres together labouring to frame and build an Arke to saue him from the floud and should we not indeuor for the time to come to spende it wholy in framing a good conscience before God and man which shall one day saue vs from a floud of miseries 5 Consider that a Publicane Luc. 19.3 who before did exact by extremity from others but hauing receiued Christ into his house became beneficiall vnto the poore was ready to make restitution for all the wrong hee had offered 6 Consider the admonition and absolution y t Christ gaue vnto him that was lately cured Ioh. 5.14 Beholde thou art made whole sin no more 7 Consider how God doth complain by his Prophets against the ingratitude of his people and how hee accepteth those who are thankfull vnto him 8 CoÌ„sider how to make an Apostatie froÌ„ this calling of grace were great indignitie offered vnto God and hurt our selues The fruit of this Meditation The fruit hereof is first to acknowledge all thaÌ„kfulnes secondly to apply our selues wholy for the time to come to serue God in holines and righteousnes all the dayes of our life that we may proceede from grace to grace vntill we come to the state of glory The Soloquie REmember O my Soule that thou hast beene fed with the foode of Angels and therefore shouldest not nowe turne to feede on the husks of sensuall affections Thou knowest that wise king Salomon 1. kin 7.8 would not that his own wife who was Pharoes daughter should dwell in the house where the Arke of God was for he counted it wickednes that a woman descending from the stocke of the Gentiles enemies vnto God and his people should inhabite so holy a place How great wickednesse thâ—n should it be to receiue sinne where God himselfe the Lord of the Arke is conuersant WheÌ„ the God of all power maiestie hath made thee his handmaid is it not a signe of singular loue fauor oughtest thou not to render him againe all seruice and duty The Patriarke Iacob was coÌ„tent to serue 7. yeeres after that 7. more al for Rachell which time notwithstaÌ„ding seemed short vnto Iacob himselfe for the loue he bare to Rachel Much shorter shuld the time seem to thee wherein thou seruest this Lord all labours may be accounted light for his loue who is more to bee beloued then any earthly creature by infinite degrees Thou shouldest be happie O my Soule if thou knewest what dignitie it is to serue so high a Lord. Call to minde how thou hast serued in times past this vaine world whereby thou hast beene subiect to many perturbations howe many bitter crosses hast thou sustained in this seruice now by the helpe of thy heauenly Lord whome thou hast this day receiued thou art able to tread vnder foote all the allurements of thy ghostly enemies and become mistris of thy owne passions Consider that now to serue God is to beare rule Thinke thou art no longer thy owne but Gods to whome thou hast consecrated thy self His will not thine ought euer to bee fulfilled that in all thinges thou yeelde humble obedience And replie with the Apostle Quid vis me facere Act. 9.6 Lord what wilt thou that I doe Considerations to bee remembred of the deuout Christian after his receiuing the holy Sacrament THat thou be no lesâ—e careful now after this heauenly repaste in the exercises of deuotion then he was before in preparing himselfe 2 That hee vse much silence and some solitarinesse the same day that hee be primate sibi Deo to himselfe and God 3 That he retire himselfe from worldly affayres 4 That he often determine of his â—uture conuersation to bee religious and fearing God 5 That hee resolue with the Pâ—ophet Psa 39.1 Dixi custodiam â—ias meas I sayd I will take heede vnto my wayes 6 That hee resigne himselfe wholly to Gods pleasure The chiefest Figures of the most holy Sacrament THe first Figure of his reuerent Sacrament is menâ—ioned in Genesis 〈◊〉 14.18 when Abraham obtained a noble victory against those Kings there spoken of Abraham returning from the victorie sayth the Scripture Melchisedech the King of Salem for that hee was a King of the most high God offered bread and wine and blessed Abraham But that Melchâ—sedech was a Figure of Christ Saint Paule to the Heb. proueth chap. 7. And that the bread and wine offered of him were a figure of the body bloud of Christ which hee being a King and priest after the order of Melchisedech Psa. 109 offered to the most high God and afterward left to vs his body spiritually vnder the shew of bread and his bloud vnder the forme of wine the holy fathers with one consent doe teach But of this Figure wee learne as in the most holy Sacrament wee fruitfully receiue Christ and obtaine a blessing of him so it is necessarie that first wee prepare a fight against the vnruly motions of our minde and put away our sinnes by the workes of contrition and confession as that valiant Abraham cast out the King his enemies 2 A figure of this most royall Sacrament was the shew bread which was kept on the table of propositioÌ„ in the sight of God Exo. 25. Leuit 24. none could eate of this bread but those which were cleane sanctified and therfore it was caled the holy sanctified bread 1. Ki. 21. Math. 12.4 By which is signified that if wee be fed with the sacred bread of the law of grace prefigured by that bread it is necessarie that wee bee chaste and that we haue a good conscience 3 A figure of this diuine Sacrament was the cake baked vnder the ashes which the Angell brought to Elias by vertue whereof he being strengthened as the holy Scripture in the 3. Kin. 10. Cha doth testifie walked 40. dayes 40. nights euen to the mount of God Horeb where afterward hee saw the Lord. This figure doth signifie the power and effecacy which the holy communion doth yeelde vs to finish the troublesome peregrinatioÌ„ of this life euen vntill we come to the heauenly hill where we shall see God with incredible pleasure 1 Now as common bread doth procure the preseruation of the life temporall 2. doth augmeÌ„t strengtheÌ„ it 3. although often eaten yet it doth not breed lothsomnes yea rather it is an euill signe wheÌ„ bread doth not relish to any one 4. A feast without bread although it abounde with most costly dishes is vnperfect So this heaueÌ„ly meat vnder the forme of bread 1. doth preserue a spirituall life 2 By conferring grace which is the life of the soule it augmenteth the same and maketh it strong against the diuell 3. This sacred meat to men spiritually minded neuer bringeth loathsomenesse but it pleaseth not the sicke that is for because the natural man
perceiueth not y e things which are of God 1. Cor. 2.4 Let the Christian man haue all the goods of this mortall life if that bee wanting him which is contayned in the holy Sacrament lie hath nothing yea rather he may truly bee called miserable 5. Lastly the bread before it coÌ„meth to his perfection it suffereth many things for the graine of corne which is the matter thereof is first sowen is couered in the earth theÌ„ is cut bound as a malefactor imprisoned in the barne is threshed out winowed grouÌ„ded in the Mill is boulted scorched with fire so that it may very well agee with this Sacrament wherein the elementes are not whole but broken powred out wherein also the passion of Christ our Lorde his suffering so great thinges for vs is represented before he become this diuine foode of our soules 4 The Pasâ—all Lamb was a figure of this Sacrament Exod. 12.3 of which this was the ceremony It must be a Lambe without blemish of a yeare old it must be eaten at Ierusalem rosted and in haste with wild Lettice and sweet bread those who shold eate thereof must haue their shooes on their feete by which ceremony God signified to the Iewes that they were strangers Saint Chrysostome in his 83. Homely vpon Mathew applyeth in this manner that ceremonie vnto vs If saith hee the Iewes about to go onely through Palestina were fed with a Lambe after so curious an order with what vigilancie ought we to be fed in this Sacrament with the true immaculate Lambe which haue our iourney to heauen do eate thereof in his church heat with charitie going forward to our land of rest in 15. of Leuit. God saith you shall eate of the old fruit vntill the new come so did his people of the old passeouer the same day they were deliuered from Egypt had wee deliueraunce from a worser seruitude of the Pascall lamb a bone must not bee broken those parts of this lambe are the faithful as if it were from God sacrificate filium sacrifice my Sonne Sinite hos abine let these go Iohn 18. 5 A Figure of this was Manna giuen to the people of Israel in the desert Exo. 10.15 Saint Paul saith that the redde Sea was a figure of Baptisme and Manna of this holy Sacrament which Manna had these properties First although some gathered much and others lesse yet there was one sufficient measure for all so in this Sacrament of the Lordes Supper there is no lesse vertue in the lest part thereof then in the whole 2 Manna might be gathered any day except the Saboth and when the sunne arose it vanished So this venerable Sacrament serueth vs vntill the euerlasting Saboth of the life to come and when the Son of glorie shall appeare it shall then cease 3 Manna did giue taste of all kind according vnto the will of the eater This Manna hath sweetnesse vnto the faith of the faithfull receyuers so and so disposed 4 Many of the Iewes were grieuously punished for that they contemned Manna saying our soule loathed this light meate Numb 21.5 So S Paul sheweth 1. Cor 1â— 30. That in his time many were weake and sick among theÌ„ for that this most diuine Sacrament was dispised and many vnworthily communicated 6 The sixt Figure was the Arke for like as the Arke saith Th. Aquinas was made of Shitim wood Exod. 25.10 that is to say of shining and pure cedar so was this of the most pure bodie of the Sonne of God Againe the Arke was guilded within without which may resemble the wisdom loue of Christ. Ther were 3. things in the ark of speciall note The golden pot the rod of Aaron and the two tables of the law The golden pot contayning Manna may betoken the soule of Christ contayning the fulnesse of the dietie The rod of Aaron his priestly power the two tables that he was the eternal lawmaker But the holy scripture maketh mention of two things principally concerning the Arke which do maruellously appeare in this Sacrament The one that by the befite of the Arke the people were not onely preserued but much pestered The other that God grieuously punished those who vnworthily entreated this Aâ—ke or gaue not worthie reuerence vnto the same we reade Samuel 1. 4. when the people of Israel in one warre against the Philistines had lost foure thousand men they procured that the Arke was brought into their tents hoping that by the presence thereof to obtaine the victorie But the contrary happened for the Arke of God was taken by the enemie and 30000. men perished of the host of Israel for their peruerse life and small pietie The Philistines also which vnworthily handled the Ark setting it with their idolatrie so sharply were they punished but chiefly the men of Ashdod as that the holy scripture saith 1. Sam. 5. The hand of God was greeuous vpon them 7 A figure of this Sacrament was the meale of Helizeus 1. King 4. when the prophet commaunded that certaine hearbes should bee sodde for the children of the prophets they tasting them found that they were so bitter that they cryed to Helizeus O man of God death is in the pot Wherefore the holy prophet cast meale into the pot wherewith he tooke away the bitternes So Christ by meale or bread of the Sacrament taketh away the bitternesse of our afflictions causeth that they bring vs life and not death 8 A figure of this most holy institution was that great Passeouer which K. Hezechiah kept 2. Chron. 30.17 wheÌ„ he prayed for the people that God would be mercifull vnto him that prepared his hart to seeke the Lord God of his Fathers though hee were not cleansed according to the purification of the sanctuary when he spake comfortably vnto the Leuits the whole multitude kept the feast with great ioy Our Hezechiah hath not onely praied for the purifying of his people but hath sanctified them spoken comfortably kept a ioyfull passeouer such as neuer was in Israel Names of excellencie attributed vnto the holy Sacrament and gathered out of the writings of ancient Fathers O Great Sacrament O Inestimable Sacrament O Diuine Sacrament O Most noble Sacrament O Pure Misterie O Venerable Misterie O Eternall Misterie O Laudable Misterie O misterie of Pietie O misterie of Peace O Holy of holies O Blessing O Hidden Manna A short Meditation vppon these names of excellencie WHat couldest thou do most merciful Lord for vs and our good that thou hast not done Thou hast taken our fraile nature vpon thee and giuen vs thy diuine thou hast freely offered vnto vs the riches of thy mercie the treasures of thy grace the abundance of thy loue by this great inestimable and most diuine Sacrament by this blessed pure and venerable misterie the mistery of peace and pietie the holy of holies the hidden Manna whereby it is euident with what flames of loue thou didst burne whose delight is to shew mercy And because the
the Diuines Baptisma spiritus the Baptisme of the Spirit so doth it also happen in this spirituall Communion 3 The third howe wee reape profite by receiuing Christ into the holy desires of our Soule it may be easily vnderstood by the increase of loue While I was musing sayth the Prophet the fire kindled The eleuatioÌ„ of the mind vnto God doth take vs away from earthly affections and carrie vs vnto him on whom our desires are fixt 4 How acceptable this is vnto God wee all know hee that accepted the intention of Abraham and said vnto Salomon because this was in thine heart doth not onely accept of our good desires to embrace him in the armes of our affection hut also doth reward this desire as the deed done But we are to consider that we must not onely stay vpon the desire of our will and receiue Christ spiritually but wee must proceed farther to receiue him together both spiritually and sacramentally For it is not inough to follow Christ in our intention but wee must also receiue him in this holy mysterie wherein we shew reuerence vnto his blessed institution and that wee are become his Temple as the Apostle speaketh 1. Cor. 6. wherfore that we may be partakers of so great a blessing as is our vnion with Christ wee may not omit this speciall part of our Christian duetie which hee who will please God and proceede to the perfection of a Christian life must often vse that so hee may goe forward in all vertue and holinesse of life yea euen vnto the end That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation COnsider that amongst the effects of this heauenly Sacrament that to be cheeâ—ely numbred that it maketh those strong in induring temptations which worthily receiue it Whence it is that in times past it was giuen to men in places of visitation or danger of death that they might bee constant in the confession of Christ and able to withstand the temptations of the diuell 2 Consider that it also profiteth to attaine the health of the body seeing it is so auaileable to the saluation of the soule For if at the onely touch of Christs garment many receiued health what cannot Christ himselfe doe entring into the Soule of the sicke 3 Consider that Christ foreseeing our conflict to come ordayned this most holy Sacrament for the spirituall helpe of our soules we must think by how greater necessitie wee labour by so much this sacrament doth exercise more effectually his wholsome effects seeing it is proper vnto the Lord to helpe more readily then when greater necessity doth require 4 Consider that here the distressed either in bodie or mind may apply vnto himselfe in particular the merits of Christs passion and raise vp himselfe by a comfortable participation of this holy mysterie and say Thou hast good cause to reioyce O my Soule that the Lord of maiestie commeth vnto thee that hee may comfort thee departing this world and by thy assistant helpe against the assaults of Sathan who indeuoureth to draw thee away from the reward of life continue onely a good will for all though thou art faint and feeble though thy enemies bee many and mighty yet hauing receiued diuine strength thou shalt say I can doe all thinges in him that strengthneth me Cast all thy hope on Iesus and thou shalt neither be ouercome of theÌ„ nor put to shame thou knowest well that the body of a certaine dead man was restored to life 2. Kin. 13. by the onely touch of the body of Elizeus If the boones of a dead Prophet had so great vertue that they restored one from death to life and the theeues amazed by the miracle of the thing durst doe no euill what will not the liuing and glorious bodie of Iesus doeâ— entring into thee I doubt not but it will exercise greater might in thee seeing hee is God omnipotent and Lorde of all and the diuell shall be ouercome and confounded at his presence O holy Daniel teach mee howe I ought to giue thankes to my louing Lord who seeing me in time of neede beset with infernall Lions doth sende me food not by the Prophet Abacucke Daniel 14. or by any heauenlie Angell but himselfe commeth to bee my foode O Loue without measure CoÌ„sider O my Soule this vnspeakeable mercie thou knowest thou wast loued of him in his greatest extremities when hee departing out of this life vnto the Father did institute this holy sacrament for thy welfare Thou seest also hee loueth thee in thy extremities it remaineth that crying out with the Prophet Dauid Psal. 8. Lord what is man that thou art so mindful of him or with the Apostle Rom. 14. If I liue I liue vnto the Lord if I die I die vnto the Lord to whom bee prayse and honor for euer Amen What he ought to doe who is to communicate before hee come to the holy table of the Lord. HEE who will doe the thing which he oght coÌ„cerning this Sacrament and that which the dignitie of such a mysterie doth require must lot out a certaine space of time to himselfe wherein hee may performe those things which pertaine to the preparation thereof And that we may discourse more at large of this matter and more familiarlie with them which doe often communicate I say they shall do very well if as Moyses commanded the people that three dayes before they were to receiue the Lawe they should prepare themselues So also they should prepare themselues in three dayes that they may bee apt and disposed to receiue the Lord which bringeth a Law not of death but of life not of the letter but of the spirit not of feare but of loue The holy Scriptures do testifie that the maides of the king Assuerus Hest. 2.12 coÌ„ming only into his sight but once in sixe moneths prepared theÌ„ with oyle of mirrhe and other sixe moneths with certaine sweet odors If these did doe this that they might find fauour with an earthly man what preparation shall bee required of vâ— that wee may find fauour in the sight of the true God One of the cheefest prayses of the blessed Virgine Mary for which the Angell did commend her he shewâ—th when he sâ—ith Thou hast â—ound fauour with God and ought it to seeme a hard and troublesome thing vnto vs to do for so great glorie and dignitie that which this women hath done for such vanitie With what face I pray will wee refuse labour yea although all the powers strength of our soules bodies were to be imployâ—ed that we may come at least but into the grace fauor of God specially when wee heare that these miserable maids spent their whole life that they might come into the fauour of one mortall man But because this is an hard thing for vs to doe at least let vs prepare our selues in those three daies whereof I haue spoken doing al that which in vs lyeth But if