hundred difficulties it must bee our deuotion to God that must doe vs good in an other worlde 17 It were to be wished wee had lesse contending in matters of controuersie which auaile little to godlinesse and more sincere following the actions of Christian pietie which are much decâ—ied in these sinfull times wee see it too apparantlye beefore our eies that wee had lesse questioning in generall in particular lâ—sse curious prying into this Sacred misterie and more religious preparing our selues to a due and dutifull participation of the same wee may consider that after all the sturre about this controuersie the deuotion of most is but Soe Soe for the heape of volumes that treate of this subiect how they all in a manner tende onely vnto matter of contradiction wherefore beeseech wee God to increase in vs reuerence more and more towardes this most holy ordinance of Christ Iesus his Sonne that preparing our selues dutifully to receiue him in the state of grace we may be receiued of him into the state of glory To sit at his table in his Kingdome to liue with him and raigne with him The Contents of this tracte following 1 OF the Institution of this most holy Sacrament 2 The first Meditation concerning this Institution with the fruites thereof 3 Of the loue of Christ shewed in ordayning this most holy Sacrament 4 The excellencie and woorthynesse hereof 5 Of the woonderfull thinges contayned in this Sacrament 6 The manifold effectes and fruites of this holy Institution 7 A Dialogue betweene Man and the Soule 8 Of the principall causes which may mooue man to come to this Sacrament 9 Of frequenting the most holy Communion 10 Of the impedimentes which detaine men from coming thereunto 11 A Dialogue beetweene the distressed sinner and faith 12 A Conference betweene the soule and faith 13 Of Remouing the daungerous effectes which hinder the worthye receiuing of this most holy Sacrament 14 Of Preparing our selues before we come to this most holy Sacrament 15 A Forme of confessing our selues 16 An Exhortation vpon these words whence commeth this that my Lorde commeth to mee 17 A Meditation vppon the wordes of the Centurion Math. 8.9 Non sum dignus vt intres sub â—ectum meum I am not worthye that thou enter vnder my roofe 18 A Meditation vppon that which followeth dic verbum sanabitur anima mea but onelye say the worde and my soule shall liue 19 A Meditation vppon these wordes of Christ veniam curabo eum I will come and heale him 20 A Meditation vppon that which S. Paule teacheth 1. Cor 11. 21 A Meditation of the Prodigall Sonne when hee was receiued of his Father 22 A Meditation for the day we are to communicate in 23 A Meditation of the historie of Zacheus Luke 19.2 24 An Application of this historie 25 A Meditation vppon the wordes of Christ following Hodie oportet me manere indomo tua This day I must abide in thy house 26 A short forme of confession to bee made in priuat before the receiuinge of the Blessed Sacrament 27 An Admonition mouinge all to reconcile theÌ„ selues and forgiue their enimies before they bee partakers of the most holy Sacrament 28 A Prayer beefore the holy Communion 29 Of the deuout man to whoÌ„e Christ in his last supper sheweth fauoure 30 Certaine Meditations vppon some speciall sayinges of holy Scipture to bee vsed when you are about to communicate 31 Of the reuerence and deuotion giuen by the auncient Fathers to this most holy Sacrament 32 A Prayer with thanksgiuing after the receiuinge of the most holy Communion 33 An other forme of thanksgiuing 34 A Generall meditation after the receiuing of the Blessed Sacrament 35 Considerations to bee remembred of the deuout Christian after his receiuing 36 Names of excellency attributed vnto the holy Sacrament 37 A Short meditation vpon the names of Excellencie 38 Certaine meditations vppon the passion to bee vsed after the receiuinge of the holy Communion 39 A Praier vpon the passion vsed by S. Austen 40 Concerning the spirituall Communicating 41 That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation 4â— What hee ought to doe who is to communicate 43 The manner of Communicating vsed by a certaine virgine 44 Breife Questions and aunsweares concerninge the Blessed Sacrament 45 Certaine short obseruations to bee remembred before our accesse to the Lordes supper 46 A Dialogue beetweene a worldly man and a spirituall wherin is disputed whether it bee better often to communicate or abstaine from the holye Communion how after what manner both may be done 47 An other Dialogue whereein is touched the Doctrine and benefite of the Blessed Sacrament The end of the Table Godly Meditations vpon the most holy Sacrament of the Lordes Supper Of the Institution of this most holy Sacrament Amongest other parts of diuine worshippe religious actions of a Christian life which knitte men in loue and dutie vnto God for who should haue the fruite but hee that planted the tree there is none more solemne more diuine then is our reuerent accesse to the most holy Sacrament where wee present our selues beefore God where wee honour him in the misterie of humane redemption where by a spirituall vnion with Christ him selfe wee become partakers of our greatest good Fasting humbleth praier beseecheth repentance bewaileth charitie worketh faith beleeueth but the holy Sacrament applieth al to the saluation of our soules 2 If any aske saith an â—uncient Eather the Iewes why they keepe there passeouer all that they will aunswear is to relate of a bondage in Egipt of Pharoe their oppressor of a Moyses Gods seruant theire deliuerer But if any aske mee which am a Christian of our heauenlye passeouer I can shew him not of Moyses a seruant but of Christ Iesus the only sonne of God of a more terrible Pharoe the prince of darkenesse of a more wofull bondadge the shaddow of death and last of all of a deliuerance indeede by the bloud of that Immaculate Lambe once offered for the sinnes of the world Heb. 9.28 2 For our comfortable accesse to this most holy misterie wee haue Christes own precept and his promise Math. 26.26 Luke 22.19 His precept hoc faciâ—e doe this His promise hoc est corpus meum hic est saenguis meâ—us This is my bodie which was giuen for you this is my bloud which is shed for you as if heare I offer you the benefite of all my sufferinges leaue you a pledge at parting of my deerest loue Nouum Testamentum a new Testament a newe league or couenant between God and man that hee will now thinke vpon your sinnes in iustice no more 4 S. Austen in his 118. Epistle Ad Ianuarium saith our Sauiour deferred the institution of this most diuine Sacrament to the end of his life as his last farewell that the dignitie and excellencie thereof might make the more deepe impression in his disciples heartes increase in them greater
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
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
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
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
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
vnder the accidents of bread and wine by faith and after a most heauenly manner hee sheweth that he is come vnto thee not onely to conuerse with thee bestow saluation as hee did to the house of Zachee but also to vnite him selfe to thee that thou maist bee one certaine thing with him which is the effect of this heauenly meate Who doth not see then that this is a far greater benefite oh my gracious Lord seeing thou hast vouchsafed to enter this poore house of mine giue me grace that it happen not to mee as to the vngratefull Iewes who in the day of Palmes receiued thee with great ioy and triumph into Ierusalem but a little after they cried to Pilate crucifie him crucifie him casting thy crosse vppon thy shoulders cast thee forth of this citie Let me die O Lord before yea let me dy a thousand deaths then that I cast thee out of mee For that were to thrust thee out of thine owne house A Meditation vppon those words of Christ Luk. 19.5 Hodie oportet me manere in Domo tua To day I must abide in thine house WHo am I O most bountifull Iesu that thou desirest to abide with mee who am I that may deserue to entertaine thee the Lord of heauens What dost thou find in mee ' that doth so much delight thee and inuite thee to come vnder my roofe art thou ignoraÌ„t of my most vile beginning I am not of the number of that celestiall and diuine Legion I am not a Seraphin not an Archangell not an Angell nor any of the Thrones or other most sacred Spirits my being differs much from theÌ„ freed are they from all admixtion of body pure and innocent I was born in sinne drawing my beginning froÌ„ the earth so meane a subiect I am not worthie O my Sauiour of thy diuine presence happily thy delight is to bee with the sonnes of men true but I am not Abraham I am not Moyses I am not as the blessed virgin no I beare not the least similitude of these blessed Saints in heauen while they remained in the world What shall I say I am sorie O my Lord I am no more worthie to receiue thee then I am but my comfort is thou tookest mercie on the woman of Canaan and all distressed people that came vnto thee A short forme of confession to bee made in priuate before the receiuing of the blessed Sacrament I Miserable sinner confesse acknowledge with bended heart and handes lifted vp in the presence of Almightie God my many and manifolde sinnes and that I haue transgressed sundry waies against the precepts of the first and second table I am sory from the bottome of my hart and it greeueth mee that I haue so often offended thee I come vnto thee as an humble sutor to obtaine mercie and pardon for all my offences I beseech thee to sanctifie me by thy holy spirit to strengthen my faith against all assaultâ— so seale vp in mee by this holy mysterie that comfortable hope of the life to come Direct me I beseech thee now approching to thy holy table that I may abide with thee and be a fit habitation for thy holy presence both nowe and for euermore wheÌ„ I coÌ„sider thou didst create me not being asked redeeme me not being required it turned my teares of sorrow into teares of ioy my teares of fear into teares of loue O my Sauiour shew mercie for with such great sinnâ—rs as I am thou gâ—ttest greatest honour as thou diddest by Mary Magdalen An admonition moouing all to reconcile themselues and forgiue their enemies before they be pertakers of the most holy Sacrament WHen thou bringest thy gift to he altar sayth Christ our Sauiour Mathew 5.25 and there rememberest that thy Brother hath ought against thee leaue thy offering before the Altar go thy way first bee reconciled to thy brother then come and offer thy gift In the 11. also of Saint Mar. and 25. hee sayth vnto his Disciples When you shall stande to pray forgiue if you haue ought against any man that your Father which is in heauen may forgiue you your trespasses By both which testimonies of holy Scripture we learne y â— all our oblations and prayers otherwise in themselues amongst the best actions of a Christian life are in no case acceptable vnto God without our reconcilement charity first had with meÌ„ The Wiseman Eccl. 28.2.3 could thinke it vnmeet in very reason to ask mercy wheÌ„ we our selues denie mercie We may remember that the vnthankfull debter that wold not remit his fâ—llow seruant Mat. 18.30 for his vncompassionate vsage of his fellow found himselfe the like measure that is iudgement without mercie at his maysters hand With what countenaunce saith one can we looke vp to heauen and say Lord forgiue vs our trespasses and yet reuenge with all extreamitie the least offences offered vnto our selues Noe no hee that seeketh vengeance shall surely find vengeance Mihi vindictam ego retribuaÌ„ vengeance is mine saith the Lord I wil reuenge We must let God alone to right our wrongs vnlesse we will vsurpe that poore which is onely proper vnto hiâ— for our selues we should not forget the Wisemans counsell Forgiue thy neighbour the hurt that he hath done thee so shall thy sinnes also be forgiuen thee when thou prayest should a man beare hatred againâ—t man and desire forgiuenesse of the Lord Peter saith vnto Christ maister how often shall my brother sinne against mee and I forgiue him vntill seauen times no Peter saith our Sauiour I say not vnto thee vntil seuen times but vntil seuenty seueÌ„ times that is quoties totâ—es how often soeuer he sinne against thee so often shalt thou forgiue The offering vp of sacrifices in the olde lawe was a speciall parte of that worship the people were wont to performe vnto Almightie God as an acceptable seruice vnto him But the prophete Esai telles them Esa. 1.11 all their offerings were vtterly displeasing vnto him for why they were all set on crueltie and reuenge their hands were ful of blood and therefore God woulde accept of no sacrifice at their handes Our oblations that are done in loue with God and man these ascend like the smoke of Abels sacrifice and are wel pleasing vnto the most highest But howe shoulde fleshe and bloode forgiue where wrong and iniurie hath been offered that which Adam cannot beaâ—e Christ can that which to nature is so much against nature and therefore difficulty is to grace nothing so that which heathen men will so hardly brooke is to Christians who haue or should haue a further perfection more facile and easie Wherefore our Sauiour tels his disciples of somewhat more thâ—n louing them who loue first Ego dico vobis diligite inimicos I say vnto you loue your enemies do good vnto them that hurt you pray for them that persecute you we forgiue we loue our very enemies for his sake who hath done farre more for
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