tongue can expresse yea more then heart can conceaue But although I can not giue thee O Lord any thing of mine owne though heauen and earth were mine owne which can haue any proportion with this thy so great guift yet I can pay thee with thine owne sufficientlie O eternall Father thou hast giuen me a guift equiualent to this great benefit and with this I can pay thee though I pay thee with thy owne And what is that It is thine owne Sonne Christ Iesus God man whom thou bestowest on mee in this B. Sacrament him I render againe vnto thee for this and all thy benefites He is thine I know by eternall generation because by that he was borne consubstantiall to thee but he is myne also by tēporall generation because by that he is borne consubstantiall to me and he is mine again by this holie communion and in a manner as much mine Io. 6. as the meat I eate the drinke I drinke because his flesh is trulie meate and his bloud is trulie drink I therefore render vnto thee ô Eternall Father thy owne sonne whom thou hast giuen to me and I render him not onelie for thy other benefites but also and especiallie for this which by communion of this B. Sacrament I haue receaued at thy bountifull hands And although in so doeing I giue thee but thine owne yet I giue thee also mine and him who is twise myne by Incarnation and by this Holy communion yea as often mine as I communicate And this guift which I offer to thee in thankes giuing for this all thy benefites thou will not thou canst not refuse Matth 3 17. because it is thy well beloued Sōne in whom thou art well pleased And if thou wilt haue also of myne I offer thee all I can haue I offer thee my hart and that also inflamed with loue and in a manner as I desire it should be resolued into loue of thee and all I am and haue by thy grace shall be hereafter for thee and thy seruice If my tongue speake hereafter it shall speake of thee who hast made it the bridge by which thou hast made thine entrie into mee If I think of any thing it shall be of thee who now art so present an obiect that thou art not onelie by mee but also in mee If I doe any thing it shall be by thy direction who now art in me to direct me in all my actions as my first Moouer If I liue I will liue by thee in thee because now thou liuest in mee to make me liue hereafter thy life not my owne former life that so I may say with S. Paul viuo ego iam non ego viuit vero in me Christus Gal. 2. I liue now not I but Christ liueth in me If I loue any thing hereafter it shall be thee or for thee for thou hast first loued me 1. Ioan. 4. and best loued me and by this B. Sacrament thou hast shewed thy self my greatest benefactour my greatest friend and louer Thou therefore here after shalt haue me for thy seruant Thou hereafter shalt haue my loue for that I can neuer bestow my self better then on thee I can neuer bestow my loue on a better obiect then thee who art Summum bonum cheefest good good by essence and not good onelie in thy self but good to me by creation by which thou giuest me my naturall being by iustification by which thou giuest me a supernaturall being and by this B. Sacrament by which thou giuest thy owne being to witt thy bodie bloud soule and diuinitie of which thou consistest THE 14. MEDITATION How the Communicant or Receiuer is enriched by this B. Sacrament and so should litle esteeme all worldlie losses COnsider how much thou art enriched by this precious Sacrament more then if thou wert Emperour not only of this terrestriall but also of the Celestiall world for thou possessest him by receiuing this B. Sacrament who is more worth then all that is in heauen or Earth yea then all that can be but God For he whom thou receauest is the Sonne of God consubstantiall and equall to his Father and his bodie and blood which he bestoweth on thee in this Holy Sacrament by reason of their vnion with the diuinitie are more precious then all that is in heauen and earth If euerie prayer or good worke of Christ was more worth then a worlds redemption if euerie drop of his blood is of that value that it could haue redeemed a thousand worlds of what worth and value is whole Christ whom thou wholie receiuest O my God ô my Sauiour what bountie is this to bestow so much on me so poore a creature who haue so litle deserued at thy hāds I should call it prodigalitie but that thou canst not be prodigall because thou canst not giue aboue thy state and meanes O my soule how happie wert thou if thou knewest or couldest conceaue thy riches and happines As therefore an Emperour of the whole world would not care if some litle cottage should be burnt or taken from him because it is nothing to the whole world which he possesseth so hereafter if God should permit asmuch to be taken from thee as was taken from Iob if thou loose lands and goods kinsfolkes friends and all if thou suffer domage in thy fame honour or libertie if thou be neuer so poore for worldlie wealth If thou bee neuer so crossed with aduersities say with Iob Our Lord Iob. 3. hath giuen and our Lord hath taken away as it hath pleased our Lord so is it done the name of our Lord be blessed Say vnto thy God though thou make me as poore as Iob thou shalt take nothing from me but that which thou gauest me and besides in this B. Sacrament thou hast giuen me that which is more worth then all thou caust take from me to witt thy self body bloud soule and diuinitie which whilest I possesse I can not be poore loose I neuer so much because I possesse thee who art all riches which whilest I possesse I can not be miserable I can not be but happie though all the miseries of the world should fall at once vpon me because I possesse thee who art the blisse of men and Angels If then I want temporall goods if I want health of bodie if aduersities crosse me giue me o Lord grace to beare all patientlie and not to think what I haue lost but what I haue gotten by receiuing thee in this B. Sacrament to which all I can loose is nothing Thou rainedst ô Lord Manna vpon the Iewes which was like the seed of a Coriander Exod. 16. and yet the Iewes were so gratefull for it that they cried Manha what is this what largesse what riches doth God raine on vs and yet that was but as a crumme which felle from thy Table But now thou raynest on me by meanes of this B Sacrament not a crumme of bread
contracted by grace and charitie and therefore of the first Christians though separated in bodies place Act 4. S. Luke giueth this testimonie the multitude of beleeuers had one heart and soule And Ionathas his soule by freinship loue was said to be conglutinata ioyned fast as it were glued to the soule of Dauid 1. Reg. 18. Lib. 4. Confes c. 6. And S. Austin speaking of a great freind of his who was dead saith I thought my soule and his soule to haue been one soule in two bodies and therefore my life to me was an horrour because I would not liue halfe and therefore perchance I feared to die least he shoud dye wholie whom I much loued But this vnion betwixt these freinds was onlie metaphoricall and in affection whereas by the freindship made in and by the B. Sacrament there is a realle vnion not only of Christs substance with those that receaue him by communion but also of the receauers communicants amongest themselues because they all receauing the same indiuiduall bodie of Christ are al reallie vnited in it and by it to one another O admirable freinship and no lesse admirable vnion greater then is the vnion betwixt children of one Father and mother their vnion is called consanguinitie by which they are vnited in flesh and bloud which they receaue frō the same parents which is counted a greater tye then any humain freindship can make and yet they receaue not from their parents the same indiuiduall flesh and bloud either with their parents or with one another but another and that distinct though of the same Kind they who receaue this B. Sacrament do receaue the same indiuiduall flesh and bloud which he hath and so are vnited to him and amongest themselues in one the selfsame flesh and bloud By this freindship we liue not onlie together in one howse as other freinds doe but as Christ saith Ioan 6. Ioan. 6. he that eateth his flesh and drinketh his bloud abideth in him and Christ in him and so they liue not onlie together in one howse but also one with in another O freindship excelling all humaine freindship and euen carnall consanguinitie and the neerest kinred O how should we loue this noble freind who out of his excessiue loue hath linked vs vnto him not onlie in affection as freinds are nor in the like flesh and bloud as children of one Father and Mother are but in the selfsame Indiuiduall substance of which he consisteth O how should wee loue one another and euen more then wee doe our brethren and sisters because we are linked not onlie in flesh bloud of the same kind taken from the same parents as they are but in one indiuiduall flesh and bloud of Christ which we all receaue in this B. Sacrament Freinds at their departure by death or by a long iorney do leaue onlie their freinds an Image or a ringe or some other guif◠for a remembrance and this argueth their great loue But Christ at his departure out of this world in respect of his visible presence hath left vs in this B. Sacrament the best thing he had not an Image or a ring or such like but euen his owne flesh bloud his owne selfe and so leauing vs visible remaineth with vs inuisiblie in this B. Sacrament and will soe remaine with vs to the worlds end How should we imbrace and loue this our so great freind VVhat shal we giue him for this guift he is more worth ten thousand times then we are or haue yet lett vs giue him ourselues as he hath giuen himself to vs and though there be infinite disparitie betwixt him and vs yet he will accept of our guift because it is asmuch as we can giue Some freinds and Confederates who haue made a firme league or freindship to make it firmer and more inuiolable haue let themselues bloud and haue signed it with their bloud So our B. Sauiour to make a firmer league freindship with vs did let himself bloud on the crosse and this his bloud he giues vs to drink daylie and his flesh also to eate in the B. Sacrament thereby to signe this league and to make it inuiolable O let vs not on our part break this freindship but let vs rather signe it with our bloud if the occasion be offered as Christ hath signed it with his which also he giues vs to drinke that we may neuer forget this league and freindship True freinds are readie to dye for one another as they say Pylades and Orestes and others were thinking themselues to liue though dead so long as their freind liueth and to dye though liuing when their freind dieth Our B. Sauiour hath sacrificed hīself once on the Crosse by a reall death and he daylie sacrificeth himself mysticalie in the B. Sacrament for vs lett vs be then alwaies readie in preparation of minde to dye for him who first died for vs let vs not thinke it much to giue our life for him who gaue his life for vs which being the life of God man infinitlie surpassed the liues of all men though neuer so great and manie yea and of Angels also if they could dye as they may be annihilated O my soule do thou resolue thyselfe into loue to shew thyself gratefull to so louing a freind doe thou imitate the Phenix burne thyself in thyne owne flames of loue that dying in this Fire to the world this life and thyself thou maist rise to heauen to an eternall life ô my soule stick to this freind so fast as that neither Father nor Mother sister nor brother prosperitie nor aduersitie life nor death nor al the creatures in the world may separate thee from him but as freinds liue willinglie together so thou maist liue in him and he in thee in this B. Sacrament so thou maist liue with him in the Church militant that thou maist euer liue with him in the Chuch triumphant so thou mayst liue with him heere by grace that thou maist raigne with him in heauen by glorie THE EIGHT MEDITATION How Christ hath shewed himself in this B. Sacrament a most louing spouse O My B. Sauiour ô louer of soules thou confoundest me with thy loue shewed to me in this B. Sacrament by so many waies I haue found thee in it by it a bountifull feastmaker prouident howse-holder a Father a Mother a Freind now I finde thee to bee in it and by it a most amorous spouse of our soules that so by one Title or other or altogether thou maist wrest out a reciprocall loue of ours towards thee As thou hast contracted three freindships with vs as we haue seene in the former chapter so hast thou contracted three Mariages with vs the first by Incarnation the Second by grace the third by this B. Sacrament By Incarnation thou art so fast wedded vnto vs and linked vnto vs by a knott so indissoluble that it excelleth the bond of carnall
MEDITATIONS AND DEVOVT DISCOVRSES VPON THE B. SACRAMENT COMPOSED BY Ch. M. Caro mea verè est cibus sanguis meus verè est potus My Flesh is meate indeed and my blood is drink indeed IOAN 6. Printed at DOWAY by L. KELLAM Anno 1639. TO THE RIGHT HONOVRABLE AND VERTVOVS LADIE THE LADIE CECILIE COVNTESSE AND DOWAGER OF THE LATE EARLE OF RVTLAND WRITERS of bookes most noble Ladie are spirituall parents and their bookes are their broods young-ones And therefore as carnall parents haue no sooner a child borne to the world but they looke about them for a secondarie Father or Mother whom they stile Godfather and Godmother by whose name the child may be graced and by whose authoritie it may be protected So writers of books are no sooner deliuered of these their young-ones the broods of their braines and fruitfull vnderstandings but they by and by thinke of a Patron or Patronesse to whom they may commend them whose examples because they are common I being not vnwilling to follow had no sooner finished this litle Pamphlet of meditations on the B. Sacrament my young Beniamin borne to me in my old age but I bethought myself to whose Patronage and tuition I might best commend it And my cogitation did presentlie light and hitt vpon your Honour who by your great nobilitie as being dowager to the Illustrious Earle of Rutland Sister to the Lord Nicholas Tufton can grace it by your credit by your credit as being of our prime nobilitie can protect it by your pietie will imbrace it by your manie noble fauours may challenge it Let others dedicate their Annales and Histories of warres and Martiall feates to Kings and Emperours I will presume to offer a booke of Pietie to a Ladie most noble and pious and yet so pious that her pietie graceth her nobilitie Your Honour since the death of your noble Husband the Illustrious Earle of Rutland hath imbraced the state of a widow the most noble state most pleasing to God after Virginitie in which you haue carried your self so like your self that you deserue Honour of all according to that of the Apostle Honour widowes which are widowes indeed You imitate by your retired life that famous widow Iudith who in the Higher partes of her house made herself a secret chamber in which she liued retiredlie with her maids seruing God by praier and fasting yea you follow the example of the widow and Prophetesse Anna whom the Euangelist commendeth for that she departed not from the Temple but by fasting and prayer serued God For although your Honour wanteth not goodlie Houses Parkes and Gardens wherein you may recreate your self yet to shew your self a widow indeed you haue made choise of your Oratorie for your Pallace and cheefe place of aboade and from thence you hardlie depart because there you cōuerse with God and he with you and when there you reade your Spirituall books he talketh with you and when you pray you talke with him And although you keepe an Honourable Table suting with your nobilitie yet the fare which most pleaseth you is Judithes and Annaes fare to wit fasting which is the foode of the Soule and the Physick of the bodie which so weakeneth the body as it strengthneth the soule And although your Honour wanteth neither lands nor liuings nor reuenewes which the world calleth Riches yet you esteeme Almesdeeds your greatest treasures as indeed they are For as Marchants when they haue laied out all their monies do then esteeme themselues richest because they expect greater and richer marchandises so your Honour is the richer by your Almesdeeds because by this laying out you purchase greater treasures in heauen So that although you be a widow in respect of your late most noble Husband yet you are no widow in respect of Christ to whom you are espoused not onelie by faith hope and charitie as all good christians are but in a more perfect manner by renouncing all marriage with man on Earth to marrie and vnite your self more neerlie to your Spouse God and man in Heauen Not thinking now to vse th' Apostles words on things that pertaine to the world as the married woeman doth how to please an husband but thinking on the things that pertaine to our lord how to please him And therefore he now is your spouse whō you loue aboue all on whom your loue is setled on whom your thoughts are fixed to whom all your actions are directed he is euer in your minde euer in your thought euer in your memorie and that time which other Ladies spend in adorning themselues so to please their Husbands you spend in adorning your soule by prayer meditation fasting Almes-deeds and other vertues so to please your Spouse Christ Iesus He therefore who hath espoused you to him in Earth by his grace espouse you also vnto him in heauen by his glorie and in the meane time heape many benedictions vpon you So desireth so prayeth YOVR HONOVRS Humble seruant CH. M. FAVLT'S ESCAPED IN THE PRINTINGE In the praeface to the Reader n. 11. Sacraments Cor. Sacrament Pag. 8. lin 16. tuee Cor. thee Pag. 15. li. 17. truobled Cor. troubled Pag. 20. lin 9. Ioseth Cor. Ioseph Pag. 21. lin vlt. tall Cor. tell Pag. 27. lin vlt. hed Cor. shed Pag. 45. lin 21. sayinst Cor. saying Pag. 53. in margine lib 61. Correct hom 61. Pag. 170. lin 6. 17. Manha Correct Manhu Pag. 189. lin 10 fare Cor. Farre The Contents of the MEDITATIONS THE FIRST MEDITATION What loue Christ shewed at his last supper THE SECOND MEDITATIONS What charitie and humilitie Christ shewed before he satte downe to his last supper THE THIRD MEDITATION How bountiful a Feast-maker and Host Christ shewed him self and how great a feast he exhibited to his disciples in the B. Sacrament THE FOVRTH MEDITATION How prouident a paterfamilias Good man of the Howse of our soule and the Church Christ is by this B Sacrament THE FIFTH MEDITATION How Christ shewed himselfe in this B. Sacrament a Father and more then a Father vnto vs. THE SIXT MEDITATION How Christ shewed himselfe in the B. Sacrament a Mother and more then a Mother THE SEAVENTH MEDITATION What a Freind Christ hath shewed himselfe in the B. Sacrament THE EIGHT MEDITATION How Christ hath shewed himselfe in this B. Sacrament a most louing spouse THE NINTH MEDITATION What a Physician Christ hath shewed himself in this B. Sacrament THE TENTH MEDITATION How good a shepheard and Pastour Christ hath shewed himselfe in this B. Sacrament THE II. MEDITATION With what feare and reuerence acknowledgment of vnworthines the deuout receiuer is to come to this B. Sacrament THE XII MEDITATION With what loue to our Sauiour Wee should receiue this B. Sacrament THE XIII MEDITATION To bee made immediatlie after communion How thankefull the Receiuer should bee THE XIV MEDITATION How the Communicant or Receiuer is enriched by this B. Sacrament and soe should little esteeme all worldlie losses
this sacred fare we ouercome all difficulties which either the deuill or the worlde or our owne flesh doe laye in our waâ—e By this wine the Apostles disciples and martyrs of the primitiue Church being spirituallie drunke encouraged and inflamed could not be daunted with all the instruments of crueltie with all the torments and deathâ— which the Tyrants could deuise but were readie to suffer all torments for hâ—m who suffered for them yea to giue their liues for him who offered his for them on the Crosse in the B. Sacrament gaue his body and bloud to them O my soule say vnto this thy bountifull oste and howsekeeper as Dauid saied Quid retribuam Domino pro omnibus que retribuit mihi what shall I giue to God to this my Iesus God and man for all things which he hath giuen to me I am lesse then the least of them what then shall I render thee for this benefite of the B. Sacrament in which thou so often giâ—est thyselfe thy bodie bloud and soule and diuinitie I can not giue thee enough for the least â—rumme of this liuing bread of thy sacred body for the least drop of this sacred wine of thy sacred bloud though I should giue all I ame and haue though what I ame were as perfect as the most perfect Angell and though what I haue were asmuch as Heauen and Earth O Lord be contente that I confesse myselfe to be ouercome by thee a thousand times in curtesies and fauours be content that I giue thee my All for I know thou art noe litle contented when we giue our All be it neuer so litle THE FIFTH MEDITATION How Christ hath shewed himselfe in this B. Sacrament a Father and more them a Father vnto vs. GOd Almightie is our Father by Creation by which he giueth vs our naturall being which is a participation of his diuineÌ„ substance Phil. lide decal Magister Confor lib. 1. con 12. and by the same Creation he is a Common Father to all Creatures especiallie man and they are as Philosaith in respect of God who created them bretheren amongst themselues and children of one Father for which cause the deuout Saint Francis called them his brethren and Sisters Yet there is in this a difference betwix man and other creatures because man is not only a participation of God his substance as other creatures are but is allso an Image of God in regarde of his intellectual nature and his vnderstanding will and memorie by which he representeth God and resembleth him as the Sonne doth the Father And therefor God when he was to create man he said not onlie be man made as he saied be light made Gen. 1. Be a Firmament made be there lights made but he said let vs make man to our Image and likenes And so God euen by creation is in a more perfect manner a Father of man and man is in a more perfect manner his Sonne resembling him as the child doth the Father Secondlie God is Mans Father and in a more perfect eminent manner by sanctifieng grace by which man reccaueth from God a supernaturall being and as S. Peeter saith 2. Pet 1. is Consors diuinae naturae partaker of the diuine nature by which he is the adopted childe of God he is his adoptiue Father Rom. 5. VVe were borne of our natural Parents dead spirituallie in soule by originall sinne but we are regenereted and borne againe spirituallie to a supernaturall life by the Grace which we receaue in and by Baptisme Ion. 3. Ion. 3.4 5. Ion. 1. Rom. 8. Gal. 3. 4. by which God is our Father the grace of Baptisme is our regeneration and second natiuitie by which we are said to be borne to God and to be his children he our Father But although this be true yet by and in the B. Sacrament of the Altar Christe the Sonne of God God and Man sheweth himselfe a perfect Father and more then a Father A man is said to be Father of his Sonne because he imparteth vnto him his owne nature flesh and bloud not the same indiuiduall but another of the same Kinde But our B. Sauiour in this Holie Sacrament imparteth vnto vs his owne nature substance flesh and bloud of which he himselfe consisteth And so if the Sonne be called flesh of his Fathers flesh bloud of his bloud though he reccaue not from him the same flesh and bloud which he hath but other flesh and bloud of the same Kinde much more may Christians by receauing this Blessed Sacrament be called flesh of Christ his flesh and bloud of his bloud they receauing the selfe same flesh and bloud of which he consisteth And so not onlie by Baptisme but also by this B. Sacrament Christ is our Father and more substantiallie by this SacrameÌ„t then by that because by that we receaue onlie grace which is onlie a supernatural accidental participatioÌ„ of God by this we receaue reallie Christs owne body and bloud yea soule and diuinitie and by his and our burning loue meeting together our substancies are as S. Cyrill of Alexandria saith as it were melted and vnited as waxe is to waxe Lib. 4. in Ioan. ca. 17. Chris lib. 61. ad Pop. Antioc VVe are as S. Chrysostome saith vnum corpus membra ex carne cius ex ossibus eius one body and members of his flesh and of his bones we are not only by charitie but reipsa in verie deed mingled with his flesh for he semetipsum nobis immiscuis corpus suum in nos contemperauit vt vnum quid efficiamur tanquam corpus capiti coaptatum ardenter enim amantium hoc est he hath mingled himselfe to vs and hath contempered his bodie into vs that we may be one thing and as one body linked to the head for this is the propertie of those that loue ardentlie O my soule how gratefull shouldst thou be to such a Father who hath bestowed on thee his owne substance in so admirable a manner how shoulds thou scorne this worlde and all it can afforde how shoulds thou disdaine to be aslaue to the world flesh and deuill thou being so noblie descended of so noble a Father as is Christe Iesus God and man King of heauen and Earth Diuers heathen Emperours imagined themselues to be born of the Gods and this imagination made them to disdaine all basenes Doe not thou then ô my soule debase thy selfe do not degenerate from this dignitie to thy former vilitie and basenes of life who art made partaker of Christes body and bloud and nourished therewith Lette sinners whoe thinke of noe other heauen then earth nor of any other pleasure or delight but carnall content themselues with their hoggish fare of wordlie trashe and carnall pleasures do thou take thy onlie delight in feeding of this Manna which hath all delight in eating of this bread of life which bringeth eternall life with it and in drinking of this wine
shall I doe ô Lord If I approach not to this Holie Sacrament I shall shew my self vnmanerlie thou hauing so courteouslie inuited me yea disobedient thou not onely inuiting but also commaunding mee Io. 6. If I come not to this feast I shall stâ—rue for hunger If I drinke not of this fountaine of grace I shall dye for thirst If I come not to this sunne I shal liue in darknes If I come not to this fire I shall shâ—uer for cold If I eate not of this bread of life Io. 6. I amea dead man and yet considering my vnworthines I dare not approach to this worthie of worthies considering my impuritie I dare not come to this speculum sine macula Sap. 7. this glasse without spotte Considering my prophanes I dare not touch this Holie of Holies considering my bafenes I dare not appeare before such maiestie O my sweete Sauiour thou woldst haue thy Priest by reason that he must consecrate touch this B. Sacrament to be consecrated his fingers in his ordination to be anointed with holy oyle the chalice to be consecrated the Altar corporalls Altar clothes the Priests vestments yea the Church and all to be hallowed for the reference and respect they haue to this B. Sacrament Consecrate I beseech thee and sanctifie me by thy grace this Sacrament being instituted for me not for those other things I being to receaue it sacramentallie and spirituallie as those other things can not receaue it And seeing that thou commauÌ„dest me to receaue it giue me grace to receaue it worthilie Thou who commandest the end giue the meanes Thy Blessed Virgin-Mother was to receaue thee but once into her sacred wombe and yet o Lord how didst thou sanctifie her how didst thou prepare her with what grace puritie and sanctitie didst thou endew her Sanctifie me o Lord by thy grace cleanse me from sinne purge me from all euen veniall sinnes seeing I am not to receaue thee once onlie but often and many times Thou wouldest after thy death haue thy dead body to be buried in a new monument wherein none had beene buried before to be laied in a winding sheete of fine and cleane laune and wilt thou permit me to receaue the same body now not dead but liuing and glorified into the graue and monumeÌ„t of an old foule soule and body in which the world flesh deuill haue been lodged by inordinat affectioÌ„ wilt thou laie this thy glorified body in the foule linneÌ„ of a defiled soule ô purge me ô cleanse mee ô renew mee that I maye be a new monument a cleane syndon to receaue thine now not dead but liuing but immortall and glorified body O doe not cast such Margarites before hoggs Thou shalt Matth 7 if thou do not wash me from sinne O doe not permit me to sitte downe to this feast without my nuptiall garment of charitie I shall vnles thou restore it and put it on againe None but the high Priest in the old lawe might enter into Sancta Sanctorum the Holies of Holies Exod. 30. Hebr. 9. and he also but once a yeare and this by reason of the Ark of the old law where thou wast present in figure and shall I not so much enter into thee the Sancta Sanctorum and the Ark of the new law as to let thee enter into mee thou being the veritie of that figure Exod. 30. Moyses though a choseÌ„ seruaÌ„t of thine was forbidden to approach to the bush that burned but consumed nor vntill he had put of his shooes and shall I presume to come to this B. Sacrament and thy sacred bodie in it the veritie of that figure and which burneth with the Diuinitie yet is neuer consumed vnles I first laye aside the shooes of all carnall affectioÌ„s The Priests of the old law were forbidden to ascend to the Altar to offer their carnall Sacrifices before they had washed themselues in the brazen lauer Exod. 30 And shall I dare to approach to the Altar to this so holy a Sacrifice and Sacrament before I be rinsed in the lauer of penance with the waters of contrition S. Iohn Baptiste of whom thou thy self o Lord pronounced that Luc. 7. a greater Prophet among the children of woemeÌ„ then Iohn Baptist there was none thought himself not worthie to vnloose the latcher of thy shooes Mat 8. The Centurion deemed him selfe not worthie to receaue thee into his howse which yet as it is likelie was cleanlie swept richlie adorned and shall I thinke my self so worthie as to touch not thy shooe striÌ„gs but thy sacred bodie and to receaue thee into mee who am defiled both in body soule Iob. 25. The starres are not cleane in thy sight and how shall I dare to appeare before thy diuine eyes more bright then the Sunne it selfe I being no starre but rather a candle put out and smoakie Salomon when he had built for thee o Lord that goodlie Temple the master peece of masonrie and had adorned it with gold siluer and precious stones yet he thought it no fitte place for thee and therefore saied 2 Paral. 6. Ergone credibile est vt habitet Deus cum hominibus super terram Si coelum coeli coelornm non te capiunt quanto magis domus ista quam aedificaui Is it credâ—bile then that God should dwell with men vpon the earth If heauen and the heauens of heauens do not take thee how much more this house which I haue built And shall I whose body is made but of mudde and whose soule is defiled with sinne thinke my self a fitte pallace for thy maiestie O Lord I am not worthie the ayre I breath the ground I stand on the bread I eate the wine or water I drink how then can I be worthie of this B. Sacrament which I am to receaue and which is the greatest benefite thou euer bestowedst on man because this guift is as good as thy selfe who art the guift and the giuer And yet thou wilt haue me to receaue it at thy Priests hands and receaue it I may seeing thou hast so ordained but vnles thou who giuest it giue me also worthines I can not receaue it worthilie Thou therefore who inuitest me to this holie Sacrament and forbiddest men to receaue it vnworthilie vouchsafe to giue me that grace that reuerence that deuotion which may make mee worthie It is thy desire that I should come worthilie it is also my desire seeing that I can neither fulfill thy desire nor my desire but by thy grace I beseech thee grauÌ„t me the grace to fulfill thy desire and theÌ„ I shall fulfill my desire which is to receaue this Holy SacrameÌ„t worthilie and although by thy grace I receaue thee worthilie yet giue me the humilitie alwayes to thinke my self of my selfe vnworthie for the more I esteeme my selfe vnworthie the more by thee I shall be esteemed worthie THE 12. MEDITATION VVith what loue to
our Sauiour we should receaue this B. Sacrament VVHEN thou hast O my soule by the considerations alleadged in the former meditation stirred vp thy selfe to a filiall feare and reuerence thou must also endeauour to moue thy selfe to a feruent loue and charitie towards thy Sauiour whoÌ„ thou art to receaue To this all thy former meditations will conduce for that by them is shewed what a good house keeper how liberall an Hoste what a Father what a Mother what a Friend Spouse Phisitian and Pastour all which are titles of loue Christ hath shewed himself vnto the in this B. Sacrament Saye then vnto him thou hast shewed they self in this B. Sacrament a noble house keeper giue me the loue belonging to one of thy familie thou hast shewed thy selfe a bountifull Hoste giue me the loue of a louing guest thou hast shewed thy selfe a Father and Mother make me a louing and obedieÌ„t childe Thou hast shewed thyselfe a louinge friend make me loue thee reciprocallie yea a Spouse make me a louing spouse yea a Phisitian make me a louing patient yea a Pastour inflame my heart with the loue of a louing sheepe Thou neuer shewedst more loue to mee then in this B. Sacrament by which out of a great loue thou giuest to me and after so admirable a manner as loue is ingenious thy bodie bloud soule and diuinitie By Incarnation thou impartedst thy self onlie to that nature which thou tookest of the B. Virgin But by this Sacrament thou bestowest thyself on all in particular who receaue it VVith what loue shall I paye this loue Thou giuest thy All vnto me and can I giue lesse then my All to thee and yet so shall I not rendre like for like because my All is nothing to thy All nothing somuch as if a begger should giue his raggs for the Kinges purple robe crowne scepter and kingdome I vse to take kindelie all which a freind giueth be it but a ring or Image because I imagine that he giueth his loue in his guift yea and himself also in his guift though not in person with what loue then should I answer to thy loue who giuest thy selfe vnto me not onelie in thy guifts and effects as thou giuest by creation iustification and glorification but also by this B. Sacrament in thine owne person Children loue their parents and nurces because they feed and nourish them brute beasts loue them who giue them meate be it but crustes and bones hay or strawe how then should I loue thee O Lord who feedest me with thy owne flesh bloud seasoned and sauced with the Diuinitie O my heart to shew thy self that thou art not made of flint marble or steele but of soft flesh resolue thy self into loue for thy Sauiours loue shewed in this B. Sacrament and being so resolued and transformed imploy thy selfe and all thou are for his loue and honour If thou thus prepare thy selfe by a great reuerence and loue to this B. Sacrament in which the Sonne of God resideth as in his cabinet not onely he but his Father also the first person in Trinitie and their holy Spirit the Holie Ghost the third person who procedeth from them both consubstantiall and coequall vnto them will all three come vnto thee not onely to visit thee but also to dwell with thee for this God the SoÌ„ne promiseth saying If any loue me he will keepe my word Ioa. 14. and my Father will loue him and we will come to him and will make abode with him And because thou art notable of thyself to furnish thy howse so as it may be fitt for the entertainement of so great personages they will bring with theÌ„ their tapistrie and ornaments of grace and vertues by which thou shalt be adorned to their liking And because thou canst not prepare a feast worthie such guests though thou shouldest seeke sea and Land for it they will bring their feast with them to witt this Blessed Sacrament the Manna which conteineth all that can delight thy spirit and with it they will bring aboundaÌ„ce of all grace by which they will feast thee and will be feasted of thee THE 13. MEDITATION To be made immediatlie after Communion How thanâ—kefull the Receauer should bee VVHen thou hast receaued this B. Sacrament pause awhile and think what thou hast receaued Thou hast receaued more then the worth of Heauen and earth the Sonne of God in whom be all the treasures of wisedom and knowledge hidden Coloss 2. in whom dwelle the fulnesse of the God head corporallie who is the head of all principalitie and power thou hast receaued him who is worth so much that he is inestimable no price caÌ„ be sett on him Antonius and Cleopatra did on a time vainlie striue who should make the greatest feast And Antonius prepared all that Sea and Land could affoard Cleopatra not sollicitous for any such fare tooke an vnion which hung at her eare and resoluing it drank it at a draft and putting her finger to the other eare to take another vnion he who was elected arbiter and Iudge betwixt them bad Cleopatra hold her hand for that she had alreadie surpassed Antonius his feast hauing drunk alreadie the price of all Egypt But thou O my soule by receauing this B. Sacrament eatest and drinkest at once the bodie and bloud of Christ for with his bodie his bloud alwayes is by concomitance and inseparable vnioÌ„ which is more then the price of Egypt yea theÌ„ a thousand worlds And therefore if thou shouldest resolue thy heart into gratitude and thankes giuing thou coulds not shew sufficient gratitude for this so great benefit Say then to thy bountifull Iesus with gratefull Dauid Psa 115. Quid retribuam Domino pro omnibus quae retribuit mihi what shall I render to our Lord for all things that he hath rendred to me nay what shall I render to my Lord for this onlie thing which he hath bestowed on mee thou hast ô Lord not onlie bestowed on mee great benefites and this the greatiest of allâ— but thou hast also rendred good for euill mercie and grace for my sinnes what can I render thee for this Psa 115. I will follow King Dauids counsell I will take the chalice of saluation and I will inuocate the name of our Lord I will take the chalice of thy Passion which thou didst drink on the Crosse I will offer that sacrifice for this and both for all thy benefites and by them I will inuocate and praise thy name for euer If I could speake at once with all the tongues of men and Angels I could not ô Lord giue thee sufficient thanks for this so great a benefit which conteineth thy sacred self and thy holie flesh and blood Deifyed by thy Diuinitie VVherefore in an astonishment at this great benefit and thy great liberalitie I will be silent and by my silence I will testifie and confesse that thou hast bestowed on me in this B. Sacrament more then
but the whole bread of life Ioa. 6. the whole feast thy only begotten Sonne with him the riches of his diuinitie and humanitie which are inestimable Manha what is this what a precious guift is this what bountie is this That manna was so precious so delicious that it made the Iewes for a time to contemne their flesh pots of Egâ—pt This Manna of the B Sacrament the veritie of that figure hath all delights that the spirituall appetite can desire I therefore will heerafter contemne all worldlie and carnall pleasures all the riches the world can afford as only flesh pots of Egipt and will coÌ„tent my self with this Manna onlie which containeth all spirituall delight and which in a litle roome containeth more then the price of heauen earth O my soule if thou wilt play the wise marchant sell all giue all loose all for this pretious Margarite this Holy and most rich Sacrament and when thou hast it as thou hast it so often as thou receiuest it desire no more it is enough to content an infinite appetite because it is infinite in all goodnes THE 15. MEDITATION How by the Receiuing of this B. Sacrament the receiuer is made the Temple of God THe Foundation of thy TeÌ„ple ô my soule is thy faith which is the grouÌ„d work of all spirituall buildiÌ„g The walles are thy hope which erecteth thy minde and eleuareth it to heauen The roofe is Charitie which sheltreth thee from the winds and tempests of all temptations and couereth the multitude of thy sinnes 1. Pet 4. and hideth them from the sight of God because it quite effaceth them The Bishop who consecrateth this thy Temple is Christ Iesus the high Priest Bishop of the new lawe and his presence is the consecration the Altar is thy hart the Sacrifice is the sacred body bloud of Christ The Temple of Salomon was esteemed so holie that God preferred it before all other places in the world and tooke more pleasure in it and heard the prayers that were made in it more willinglie then in any other place And yet thou o my soule by receiuing this B. SacrameÌ„t art made a more holy Temple then that was That was an vnliuing and inanimat Temple thou a liuing temple in that was the propitiatorie in thee is the propitiatour himself who also is a propitiation for our sinnes 1 Ioa 2. in that were two pictures or statues of two Cherubins in thee is the Lord of Cherubins Seraphins and of all the Angels who as S. Chrisostome affirmeth do waite and attende in troupes with all reuerence on their Lord when the Priest consecrateth and he and thou receauest this SacrameÌ„t for where the King is there are his courtiours In that Temple was the glorie of God which was but a cloud which filled the Temple 2. Paral. 17. was onlie a figure and representation of God his diuinitie in thee is Christ Iesus God and man the splendour of his Fashers glorie and veritie of that figure Hebr. 1. in that were golden candlesticks on which were lights to illuminate the Temple 2. Par. 4. in this is Christs humanitie which was the candlestick that bare the light of the Diuinitie and shewed it to the world In that Temple were the figuratiue Priests who offered the figuratiue Sacrifices of the old Law in thee is the high Priest of the newe lawe Christ Iesus who offered himself in a bloudie manner on the Crosse in an vnbloudie manner in the Sacrament which is in thee That Temple was vested and limmed with pure gold thou art adorned with a richer gold Charitie without which thou canst not be the Temple of God O my Soule seing that by this B. Sacrament thou art made the Temple of God behaue thy self comport thyself be like his holy Temple A TeÌ„ple is instituted to worship honour God by sacrifices psalmes prayers be thou such a teÌ„ple let the sacrifices of prayer thankesgiuing of a contrite he art be alwaies offered in thee Offer vnto him daily an holocaust of thy self by a perfect resignation and denyall of thy self offer in this thy Temple Mar. 11 daylie prayer for his howse and Temple is the house of praier offer vnto him this Sacrifice of his sacred body and bloud which thou hast receiued TeÌ„ples and Churches are swept cleanlie and adorned richlie let then no vncleane thinge be in thee no mortall sinne yea asmuch as humain frailtie will permit noe veniall sinne noe carnall no worldlie cogitatioÌ„s or affectioÌ„s Sweepe the Temple of thy Soule from all such fylth and dust nay wash it with the teares of contrition Mar. 11 froÌ„ all such ordure VVhippe out as Christ did out of the Iewes Temple all buyers and sellers all mortall sinnes by which thou buyest at a deare rate the world and its pleasures and sellest thy self to the deuill for a vaine pleasure or a litle trashe Let thy Temple rather be adorned with faith hope charitie all manner of vertues with chast pure and holy cogitations with the seauen guifts of the holy Ghost Esa 11. and especiallie let it be guilded with the Gold of Charitie That God onelie whose Temple now thou art may be honoured praysed and loued by thee If thou thus sweepe cleanse adorne thy Temple God will willinglie dwell in thee as in his owne proper pallace as in his owne house and home for this is his desire Prou. 8. whose delights are to be with the children of men But as he desireth to lodge and dwell in thee so must thou also desire his companie for he will not be an vnwellcome guest thou must take heede least by any sinne thou expell or disgust him for he is light and cannot consort with such darknes thou must therefor enter taine him by chast and holy cogitations and meditations and especiallie by loue and charitie for he hath shewed thee great loue in making thee by this B. Sacrament his Temple and therefore expecteth loue for loue And now that thou hast him dwelling with thee and in thee lay hold on him linke him to thee by the golden chaine of Charitie leaue him not and he will not leaue thee Saye vnto him as Iacob sayd vnto the Angell who represented the person of God non dimittam te nisi benedixeris mihi Gen. 32. I will not let thee goe vnlesse thou blesse mee and because I will neuer want thy blessing I will neuer let thee goe 2. Reg. 6 Obededon and all his house was blessed with many a benediction for receiuing into it the Ark of the old law shall not I ô Lord receiue many blessings by receiuing thy Sonne Christ Iesus the Ark of the new law the veritie of that figure O let not this Arke bring fewer blessings with it then that did I desire not the temporall blessing which Isaac gaue to his sonne Iacob to wit the dew of heauen Gen. 27 the fatnes of the