our Sauiour we should receaue this B. Sacrament VVHEN thou hast O my soule by the considerations alleadged in the former meditation stirred vp thy selfe to a filiall feare and reuerence thou must also endeauour to moue thy selfe to a feruent loue and charitie towards thy Sauiour whoÌ„ thou art to receaue To this all thy former meditations will conduce for that by them is shewed what a good house keeper how liberall an Hoste what a Father what a Mother what a Friend Spouse Phisitian and Pastour all which are titles of loue Christ hath shewed himself vnto the in this B. Sacrament Saye then vnto him thou hast shewed they self in this B. Sacrament a noble house keeper giue me the loue belonging to one of thy familie thou hast shewed thy selfe a bountifull Hoste giue me the loue of a louing guest thou hast shewed thy selfe a Father and Mother make me a louing and obedieÌ„t childe Thou hast shewed thyselfe a louinge friend make me loue thee reciprocallie yea a Spouse make me a louing spouse yea a Phisitian make me a louing patient yea a Pastour inflame my heart with the loue of a louing sheepe Thou neuer shewedst more loue to mee then in this B. Sacrament by which out of a great loue thou giuest to me and after so admirable a manner as loue is ingenious thy bodie bloud soule and diuinitie By Incarnation thou impartedst thy self onlie to that nature which thou tookest of the B. Virgin But by this Sacrament thou bestowest thyself on all in particular who receaue it VVith what loue shall I paye this loue Thou giuest thy All vnto me and can I giue lesse then my All to thee and yet so shall I not rendre like for like because my All is nothing to thy All nothing somuch as if a begger should giue his raggs for the Kinges purple robe crowne scepter and kingdome I vse to take kindelie all which a freind giueth be it but a ring or Image because I imagine that he giueth his loue in his guift yea and himself also in his guift though not in person with what loue then should I answer to thy loue who giuest thy selfe vnto me not onelie in thy guifts and effects as thou giuest by creation iustification and glorification but also by this B. Sacrament in thine owne person Children loue their parents and nurces because they feed and nourish them brute beasts loue them who giue them meate be it but crustes and bones hay or strawe how then should I loue thee O Lord who feedest me with thy owne flesh bloud seasoned and sauced with the Diuinitie O my heart to shew thy self that thou art not made of flint marble or steele but of soft flesh resolue thy self into loue for thy Sauiours loue shewed in this B. Sacrament and being so resolued and transformed imploy thy selfe and all thou are for his loue and honour If thou thus prepare thy selfe by a great reuerence and loue to this B. Sacrament in which the Sonne of God resideth as in his cabinet not onely he but his Father also the first person in Trinitie and their holy Spirit the Holie Ghost the third person who procedeth from them both consubstantiall and coequall vnto them will all three come vnto thee not onely to visit thee but also to dwell with thee for this God the SoÌ„ne promiseth saying If any loue me he will keepe my word Ioa. 14. and my Father will loue him and we will come to him and will make abode with him And because thou art notable of thyself to furnish thy howse so as it may be fitt for the entertainement of so great personages they will bring with theÌ„ their tapistrie and ornaments of grace and vertues by which thou shalt be adorned to their liking And because thou canst not prepare a feast worthie such guests though thou shouldest seeke sea and Land for it they will bring their feast with them to witt this Blessed Sacrament the Manna which conteineth all that can delight thy spirit and with it they will bring aboundaÌ„ce of all grace by which they will feast thee and will be feasted of thee THE 13. MEDITATION To be made immediatlie after Communion How thanâ—kefull the Receauer should bee VVHen thou hast receaued this B. Sacrament pause awhile and think what thou hast receaued Thou hast receaued more then the worth of Heauen and earth the Sonne of God in whom be all the treasures of wisedom and knowledge hidden Coloss 2. in whom dwelle the fulnesse of the God head corporallie who is the head of all principalitie and power thou hast receaued him who is worth so much that he is inestimable no price caÌ„ be sett on him Antonius and Cleopatra did on a time vainlie striue who should make the greatest feast And Antonius prepared all that Sea and Land could affoard Cleopatra not sollicitous for any such fare tooke an vnion which hung at her eare and resoluing it drank it at a draft and putting her finger to the other eare to take another vnion he who was elected arbiter and Iudge betwixt them bad Cleopatra hold her hand for that she had alreadie surpassed Antonius his feast hauing drunk alreadie the price of all Egypt But thou O my soule by receauing this B. Sacrament eatest and drinkest at once the bodie and bloud of Christ for with his bodie his bloud alwayes is by concomitance and inseparable vnioÌ„ which is more then the price of Egypt yea theÌ„ a thousand worlds And therefore if thou shouldest resolue thy heart into gratitude and thankes giuing thou coulds not shew sufficient gratitude for this so great benefit Say then to thy bountifull Iesus with gratefull Dauid Psa 115. Quid retribuam Domino pro omnibus quae retribuit mihi what shall I render to our Lord for all things that he hath rendred to me nay what shall I render to my Lord for this onlie thing which he hath bestowed on mee thou hast ô Lord not onlie bestowed on mee great benefites and this the greatiest of allâ— but thou hast also rendred good for euill mercie and grace for my sinnes what can I render thee for this Psa 115. I will follow King Dauids counsell I will take the chalice of saluation and I will inuocate the name of our Lord I will take the chalice of thy Passion which thou didst drink on the Crosse I will offer that sacrifice for this and both for all thy benefites and by them I will inuocate and praise thy name for euer If I could speake at once with all the tongues of men and Angels I could not ô Lord giue thee sufficient thanks for this so great a benefit which conteineth thy sacred self and thy holie flesh and blood Deifyed by thy Diuinitie VVherefore in an astonishment at this great benefit and thy great liberalitie I will be silent and by my silence I will testifie and confesse that thou hast bestowed on me in this B. Sacrament more then
mariaage betwixt man and wife because carnall mariage is dissolued by death of both or one of the parties but the mariage of Incarnation betwixt God man is absolulie indissoluble insomuch that death which separated Christ his soule from his bodie could separate neither soule nor bodie from the diuinitie to which they were vnited and so so long as God shall be God he shall be man and man shall be God and the mariage shall be eternall and whereas by mariage all things are common betwixt man and wife by Incarnation God imparted to our humaine nature all his Goods and diuine attributes for that after Incarnation man became God and consequentlie eternall omnipotent immense c. by a certain communication which diuines call communicatio idiomatum and man gaue to God all his riches or rather pouerties for that after Incarnation God became man and consequentlie was borne in tyme of a Virgin-mother who was borne of a Virgin Father before all worlds and so became hungrie and thirstie hoat and cold passible and mortall as other men are and as by carnall mariage man and wife are vna caro one flesh Ephes 5. so by this mariage God and man is one flesh yea one person The Church in which this mariage was made was the sacred wombe of the Virgin the Brides God and man the Priest that maried them the Holy Ghost the words by the which the mariage was contracted were Ecce Ancilla Domini siat mihi secundum verbum tuum Luc. 1. Behold the handmaid of our Lorde be it done to me according to thy word the paranimphe was S. Iohn Baptiste But this mariage was made immediatlie onlie betwixt the second person in Trinitie God the Sonne and that humain nature which he tooke of the B. Virgins wombe yet this mariage is the ground of the two ensuing mariages The second mariage betwixt God and man is contracted by grace charitie Of which speaketh the Prophet Osee Osee cap. 2. in the name of God I will despouse thee to me for euer and I will despouse thee to me in Iustice c. and of this th' Apostle also speaking saith I haue despoused you to one man 1. Cor. 11. to present you a chast Virgin vnto Christ. By this mariage we are so despoused and linked to God that as man and wife are one flesh so wee and God are one spirit because as S. 1. Cor. 6. Paul saith Qui adhaeret Domino vnus spiritus est he that cleaneth to our Lord by charitie is one spirit with him Man and wife by their bond of mariage are to liue and vse to liue in one howse but by this mariage God dwelleth in vs and we in him according to those our sauiours wordes Io. 14 If any loue me he will keepe my word and my Father will loue him and we will come to him and will make abode with him and that this dwelling and abiding is not onlie with vs but in vs it appeareth by other his words Io. 14. In that day you shall know that I am in my Father and you in me and I in you and his disciple S. Iohn saith 1. Io. 4. God is charitie and he that abideth in charitie abideth in God and God in him So that by this mariage God dwellâ—th in vs as in his Temple and mansion place we in him yea by this mariage we are as S. Sâ—pra 1. Cor. 6.10.17 Paule saith one spirit with God And Christ himself prayeth that his Apostles and they that beleeued their preaching may be one in spirit of Charitie as he and his Father are one in substance VVhereupon the deuout S. Bern. ser 17. in cant Beanard saith Quid ergo dicit Fi lius c. VVhat doth the Sonne of God say I am in the Father and the Father in me and we are one Man saith I ame in God and God is in me and we are one spirit And in the same place none but a mad man will vsurpe that voice of the onlie begotten I and the Father are one Bern. ibid. yet I though I be but duste will not be afraid to say this I am one spirit with God He addeth that man was in God from all eternitie because God loued man from al eternitie but God began in time to be in man when man began to loue him O how should we loue this Spouse of our soules who is by Charitie so wedded vnto vs as he is not onlie with vs but also in vs because as man and wife are vna caro one flesh so is he one Spirit with vs. who would forsake the loue of such a Spouse as God is who is our Creatour and Sauiour for the loue of any creature though neuer so deare The thirde mariage betwixt Christ and vs is by meanes of the B. Sacrament by which Christ to vs and we to him are vnited not onlie in mutual loue but also in substance because by this B. Sacrament we receaue his body bloud soule yea and diuinitie our substance is vnited to his in that his is vnited to ours And as in carnall mariage all goods are common euen bodies because as S. 1. Cor. 7. Paule saith the woman hath not power of her own body but her husbaÌ„d and the man also hath not power of his bodie but the woman So by this Sacrament Christ communicateth more aboundantlie his graceâ— then by any other his substance that is his bodie and bloud soule diuinitie are ours by communioÌ„ he as it were taketh possession of our bodie soule when by communion he dwelleth in vs. And as by carnall mariage the man and wife are vna caro one flesh Hom. 61 Cyrill Alex li. 4. in Ioa. c. 17. so doth he in a manner by our receiuing of him mingle his substance as S. Chrisostome saith with ours and of two maketh one and as S. Cyrill saith our substance is made one with his as waxe vnited to waxe And so as carnal marriage betwixt man and wife is contracted by mutual consent expressed by their words but is consummated by vnion of their bodies so a spiritual mariage is contracted betwixt vs Christ by charitie but is not consummated but by vnion of our substance with his by meanes of this B. Sacr. O my soule what an honour is it to bee married to such a spouse more certes theÌ„ for a poore maid to be married to aÌ„ Emperour because there is a greater distance disparitie betwixt Christ thee then betwixt the poorest begget and the richest Emperour ô how didst thou loue me sweete Sauiour who vouchsafest to take me thy poore creature for thy spouse And if I consider what thou suffredst to pourchase me for thy Spouse thy loue will more appeare If an Emperour should hazard his life to winne the loue of a poore maide how amorous should he be thought to be of her Thou ô Lord sheddest thy bloud to winne
my loue and boughtst me with it to be thy spouse so that as Sephora sayde to Moyses that he was a bloudie spouse vnto her Exod. 4 because she was enforced to circumcise her sonne to saue Moises his life so much more ô my soule maist thou saie to thy spouse Christ Iesus Thou aâ—t a bloudie spouse vnto me who sheddedst thy bloud and sufferdst thy bitter passion to marrie me by thy grace and by this B. Sacrament giue me grace to be alwaies readie in miÌ„de to shed my bloud for thee if occasion shall present it self that I may also be a bloudie spouse to thee To this I ame inuited by thy bloud which I so often drinke in the B. Sacrament It is commaunded in Genesis that man should leaue Father and Mother toad here to his wife and Gen. 2. the same commandement is giuen to the wife in regarde of her husband much more shouldst thou my soule rather leaue carnall parents and wordlie riches pleasures then to leaue by sinne this thy so louinge spouse Ephes 5. Thou commandest allso ô deare Spouse that men should loue their wiues do thou obserue this lawe which thou hast made and do thou loue me thy Spouse betrothed to thee by charitie and this B. Sacrament and giue me grace alwaies to loue thee neuer to offend thee O how happie art thou my soule who art espoused to so noble and so chast a Spouse as Christ In officio S. Agnetis whose Father knew no woman whose Mother knew no man who is a Spouse more beautifull then the Sunne more rich then heauen and earth more noble then all the Emperours that euer were VVhom if thou louest thou art chast Ibid. if thou touchest thou art cleane and vndefiled if thou marriest thou remainest a Virgin O my sweete Sauiour loue me I ame thy Spouse ô my soule loue thy Sauiour he is thy Spouse And as man and wife do so loue that they are neuer well but when they are together so ô sweet Iesus my deare Spouse let me neuer thinke my selfe well but when I ame with thee and thou with me by frequent communion and receauing of this B. Sacrament that liuing with thee in this B. Sacrament and consequentlie in the Church militant where only it is lawfullie ministred and receiued I may liue and dwell with thee for euer in the Church Triumphant THE NINTH MEDITATION VVhat a PhysiciaÌ„ Christ hathe shewed himselfe in this B. Sacrament GOD Almightie created man in good health sound and whole both in body and soule bestowinge on him the tree of life which would haue preserued his bodie from distemperatures diseases and death and endewing him with originall Iustice which so subiected his bodie to his soule and sensualitie to reason the inferiour part of his soule to the superiour and that to God that in his soule there was no inordinate passion no sinne nor spirituall infirmitie But he not knowinge how to vse this his felicitie by a willfull surfette taken by eating the forbidden fruit distempered his bodie with mortalitie from whence all diseases of the bodie and death it self proceed and by his disobedience cast his soule at one time into as many diseases as inordinate passions which diuers haue reduced to fowre which they call vulnera animae woundes of the soule residing in fowre principall powers and faculties of the soule The vnderstanding whose obiect is truth and whose perfection is knowledge was obscured and darkned by ignorance The will whose marke at which she aimeth is good whose perfection is loue was infected with malice The irascible part whose obiect is difficultie and whose glorie is victorie ouer difficultie was weakned with infirmitie The concupiscible part whose obiect was moderat delight and whose felicitie was contentment was galled with the itching and ill pleasing sore of concupiscence And thus this Samaritan descending from Herusalem that is Paradise from which now he was banished vnto Hierico this mortal and miserable world the vale of miserie fell into the hands of theeues the deuills who dispoiled him of his armour of originall Iustice and wounded him in body and soule Luc. 10. yet semiuiuâ— relicto Leauing him halfe aliue because though he was dispoiled of all supernaturall graces yet he lost no naturall perfection though he was also weakened in that By this miserable and woefull wight thus miserablie spoiled wounded the Preiste Leuite passed Luc. 10. but could not cure him or helpe him because the old law could onlie tell the disease but could not cure it by grace because though their law was giuen by Moyses yet grace by Iesus Christ Thou therefore ô sweete sauiour ô most expert and mercifull physitian who camest to saue sinners and to heale the wounded and diseased by the oyle of thy merc e wine of thy bloud which thou shedst in thy passion appliedst as it were powredst forth in the B. Sacrament hast on thy parte cured this miserable wight man and all mankind Thy Sacraments ô Lord which thou institutedst are so many salues and remedies against the sores wounds and diseases of our soule Baptisme cureth the wound of originall sinne the Sacrament of Pennance is a remedie against the sinnes that are committed after Baptisme Matrimonie is a salue ordained against the wound of concupiscence which galleth the concupiscible part Confirmation against infirmitie in the Irascible part The B. Sacrament after we are cured nourisheth vs in a spirituall life Extreme vnction taketh away the reliques of sinne Order maketh vnder Physitians who vnder Christ and by vertue and authoritie from him do minister the aforesayd Sacraments and remitte sinnes Io. 20. ô Soueraigne and sauing Physitian By thy holy word also and sacred scripture thou hast shewed thy self to be our Physitian for that euerie word of this sacred scripture is a simple euerie senteÌ„ce a salue against sinne therefore by reading holy scripture or hearing of it read and rightlie interpreted many thousaÌ„des haue been conuerted many thousands haue been saued O sweet Iesus in whose name dwelleth saluation O heauenlie Physitian who hast prouided so many remedies against sinne so many helpes to saluation Nay all Christe his life was a shoppe full of drugges salues remedies against sinne Euerie praier he made euerie exhortation euery parable he spake euerie miracle he wrought euerie word he vttered euerie good worke he did euerie stepp he walked euerie teare that fell from his eies euerie droppe of bloud he shed for vs euerie lash at the pillar euerie pricke of the thornes euerie pearcing of the nailes in his hands and feete the hunger and thirst he endured euerie paine pange he sustained on the crosse were a salue and remedie against sinne So that if now the prophet Hieremie should aske of vs Christians as he did heretofore of the Iewes Hier. 8. is there no rosen in Galaad in the Church of God is there no Physitian there we might answer yes Hieremie
earth and aboundance of corne and wine Ephes 1 But I desire the benediction by which thou hast blessed vs in all spirituall blessing in celestials Luc. 2. And seing that I now haue thee in my armes with Simeon I desire his benediction that I may departe and dye in peace with thee and all thy Saints and Angels Matth. 5 I desire those eight beatitudes blessings of pouertie in spirit of meeknes of mourning for my sinnes of hunger after Iustice of mercifulnes of cleanes of heart of peace making of patient suffering persecution for iustice sake And lastlie I desire thy eternall benediction which consisteth in the cleare vision and fruition of thee by which all the Angels and Saints are blessed and this I most humblie craue and in a manner claime by vertue of that thy promise made to all worthie receauers of this B. Sacrament Io. 6. He that eateth my flesh and drinketh my bloud hath life euerlasting and I will raise him vp at the last daie Bestow on me then ô Lord a benediction of thy grace now and after my death a benediction of thy glorie in the next life where I maâ—e liue in blisse with thee and thy Saints for euer THE 16. MEDITATION Of the good purposes which after Communion are to be made AFter that thou hast receiued this B. Sacrament and no lesse theÌ„ thy Sauiours flesh blood soule and diuinitie in it to shew thyself gratefull for so great a benefit and so noble a guest thou shalt do well and pleasinglie vnto him if thou make these ensewiÌ„g good purposes for not onlie to do good or to promise good but euen to purpose what is good is a disposition to doing good and so pleasing vnto him Say therefore vnto him thou hast vouchsafed to enter into mee by my mouth as by the dore and gate of my house This gate hereafter shall be shut as was the Eastern gate of which Ezechiel speaketh It shall not be opened and men shall not passe through it Ezech. 44. it shall be shut for the Prince This gate o Lord shall be shut to all but thee the Prince thou onelie shalt haue the coÌ„mand for the opening or shutting of it The world flesh or deuill shall neuer enter by it none but thou or for thy sake And therefore hereafter my mouth shall neuer speake but of thee or things belonging to thee and thy honour It shall be opened onelie to praise thee or to praye vnto thee Psal 70. Repleatur os meum laude vt caÌ„tet gloriam tuam let my mouth be filled with praise that I may sing thy glorie Ephes 4 All naughtie speech let it not proceed from it It is the gate of thy Temple let no vncleane thinge haue entrance by it It is the gate of the Citie keepe it shut and fortifie it by thy grace that it may keepe out thy enemies and withstand all the batterie assaults of their tentations It hath been filled with thy sacred bodie blood let it here after be filled with praises of thy name thaÌ„kesgiuing And because my tongue hath been the bridge by which thou hast passed and which thou hast sanctified with thy sacred body embrued as it were with thy holy blood I purpose neuer to prophane it by idle vaine speeches much lesse to pollute it by detraction calumnious and reprochefull speeches by lasciuious talk by lying or swearing or blaspheming but I will with thy grace exercise it hereafter in praising thy holy name in praying to thee in talking of thee of thy life and death of thy great benefites and in particular of this B. Sacrament which so often I haue receaued of heauen and heauenlie things And therefore hereafter I will not aduenture without thee to gouerne this voluble variable and inconstant creature mooued with euerie winde like a reed I could neuer gouerne it and no meruaile because Linguam nullus hominum domare potest Iaâ—obi 3 No man can tame the tongue thou only canst because Domini est gubernare linguam Prouerb 16. it apperteineth to our Lord to gouerne the tongue and so to thee I yeeld vp the rule of it to thy direction I commend it that it may be silent wheÌ„ thou wouldest haue it be silent and that it may speake onelie wheÌ„ thou wouldest haue it speake and what thou wouldest haue it speake And because thou ô Lord by this B. Sacrament art my noble fast frieÌ„d See the med 12. I will neuer shake haÌ„ds with thy enemies the world flesh deuill nor shall I loue any thing which is offensiue to thee See aboue med 12. Se medit 12. Thou by this holy Sacrament art my Father and Mother I shall therefore honour thee feare thee loue thee obey thee Thou art the louing Spouse of my soule and the mariage betwixt it and thee is coÌ„summated by this B. Sacrament I will therefore wed my self to noe creature by inordinate affection that were to play th' Adulteresse and to breake the bond of this sacred wedlock nor will I loue any but thee or for thee And being married to so great an Emperour as thou art and thereby made also of high and noble condition who by sinne before was base I will putt on the Emperiall robes of holy conuersation fit for thy spouse my old habit of my old base behauiour and conditions I will laie aside I will become a new creature and in thoughts words and deeds I will carrie myself noblie as becometh thy chast spouse Thou hast feasted me with the royal fare of thy sacred flesh and blood which maketh me noble and of Princelie blood I will therefore behaue my self Prince-like Luc 14. not as assaue to my passions and sensualities but as a Lord and commaunder ouer them And as the Prodigall sonne after that his Father receiued hiÌ„ into grace had feasted him neuer returned againe to his hoggish fare so I being now fedde with heauenlie fare will scorne hereafter to tast any more of any worldlie or carnall delights the hoggish fare of sinners I ame by receiuing this Holie of Holies thy sacred bodie bloud sanctified consecrated dedicated to thee onlie and to thy seruice I will therefore neuer prophane myself again I will neuer employ my self to the seruice of the world or flesh or deuill or to any but thee or for thee The holie Chalice though it be but of earthlie metall be it siluer or gold yet it is oeuer imployed to any other vse then to receiue thy sacred blood The Church after Consecration is neuer vsed but for thy seruice And shall I who am better consecrated and sanctified then they because I am more capable of Sanctitie then they permitte my self to be put to prophane vses I am by this Sacrament made the Temple of God which is the house of prayer thou then ô Lord shalt be onelie serued in this teÌ„ple thou onelie shalt be honoured praised in it Thy entrance into me hath sanctified my bodie and all the partes of it my soule and all her powers and faculties all therefore that is in mee shall hereafter be emploied to thy honour and seruice To my soule and all that is in mee I will say with Dauid Ps 102 Benedicanima mea Domino omnia quae intra me sunt nomint sancto eâ—us My soule blesse thou our Lord and all things that are within me his holy name My vnderstanding do thou think and meditate allwayes of him my will do thou euer loue him my memorie do thou euer remember his benefites and this B. Sacrament in particular which he hath bestowed on mee my eyes looke on heauen and this Blessed SacrameÌ„t where he is my hands lift vp your selues in thankes giuing my feete follow his steppes traces and exaÌ„ples which he hath giuen because I and you all are consecrated and dedicated to him by receiuing this B. Sacrament And if it be an vnworthie thing to cast a consecrated Chalice into the dirt is it not fare more vnworthie to defile hereafter my bodie and soule by sinne which are wholie consecrated and dedicated to God O my soule do not thou presume to prophane that which by God is sanctified least he punish thee as a prophaner of holy things VVherefore as my bodie and soule and all the partes of my body and faculties of my soule by this B. Sacrament are consecrated to thee So ô Lord let them euer be and so they shall be if to my will thou ioyne thy will and to my force thy gracâ— this is now my mind and purposeâ— and I desire to die in this mind 〈◊〉 with it that at my death beinâ— thus prepared I may feed on thâ— sacred body and blood in the Bâ— Sacrament by a worthie Communion and by vertue of it after mâ— death may be admitted to feed 〈◊〉 on thy Diuinitie with their Bâ— Saints in Heauen by a cleare vision and fruition of thee the Father and the Holie Ghost threâ— persons and one God to whom be all Honour and glorie foâ— euer FINIS