in the Church of Christ there is rosen and all manner of salues and remedies against all our spirituall wounds diseases And in this Church there is a head Physitian Christ Iesus and thousands of vnder-Physitians euen as many as there are lawfull Priests who can absolue from sinnes and minister Sacraments and preach the word of God and thereby remitte all sinnes and cure all our spirituall diseases Physitians do companie more with the sicke then the whole they are much in hospitalls by sicke infirme persons with theÌ„ they deuise about their sicknes them they seeke to comfort And thou ô heauenlie Physitian leauing thy Fathers Pallace descendedst into the Hospitall of this world where are as many Lazars sicke and infirme persons as there are sinners and with them whilest thou liuedst on earth was thy conuersation sometimes with scribes and Pharisies sometimes with Publicans sometimes with harlots and all thy talke and discourses parables and preachings miracles were practised amongest them and for them yea thou satest at table with Publicanes and sinners by that familiaritie gainedst them Math. 9. Mat. 2. and by thy wholsome exhortatioÌ„s curedst them of their sinnes And when the Scribes Pharisies found fault with this Luc. 5. thou answerdst them The whole haue no need of a Physitian but they that are ill at ease for I came not to call the lust but Sinners But especiallie ô my good God thou hast shewed thy self a most louing and mercifull Physitian in this B. Sacrament where thou giuest vs in a most admirable manner thy sacred bodie and bloud which are most soueraigne medecines against all spirituall diseases for as whilest thou liuedst a mortall life with vs in this world vertue went forth from thee and healed all of their corporall diseases Luc. 6. so in this B. Sacrament where thou art reallie vertue issueth from thy sacred body and bloud and healeth and cureth all spirituall diseases and whereas corporall medecines and potions do restore vs only to health of bodie and so conserue life for a time This medecine of thy flesh and bloud giueth life euerlasting both to soule and bodie and therefore thou thy selfe saist he that eateth my flesh and drinketh my bloud Io. 6. hath life euerlasting and I will raise him vp in the last daye and he giueth the reason hereof for my flesh saith he is meat indeed and my bloud is drinke indeed Other Physicians to cure diuerse diseases must prescribe diuers medecines and potions composed of diuers ingrediences but thou with one potion of thy sacred bloud which we drinck in this B. Sacrament curest all diseases Other Physitians will minister to their patients bitter potions but themselues will not drinck of them but thou at thy last supper dranckst a health to vs of thy bloud which was bitter to thee in thy passion when it was shed but pleasant to vs and so pleasant that it taketh away the bitternes from all the suffrances and aduersities which we endure as it appeareth in the Apostles and our martyrs who with â—oâ—e suffered for thee Act. 5. Other Physicians to cure their patiens of their ague will let them bloud yea and sometimes launce them and scarifie them but will not loose a drop of their owne bloud for them but thou ô louing Physician didest let thyselfe blood euen at the heart to cure our ague of sinne And this thy bloud thou giuest vnto vs in this Blessed Sacrament Other Physicians will prescribe to their patients abstinence and fasting for to diminish the heate of their ague by diminishing the humours which nourished it but will not fast themselues but thou fastedst fortie daies and forâ—ie nights for vs. Other Physitians will endeuour to take the ague and disease from the sicke person Math. 4. but will not take it to themselues to ridd him of it but thou hast taken our spirituall ague of sinne on thy selfe to free vs fâ—oÌ„ it according as thy Apostle S. Peeter testifieth sayeng 1. Pet. 2. who himself bare our sinnes in his bodie vpon the tree Not that thou tookst the mallice of sinne of which thy sacred humanitie was vncapable but that thou enduredst in thy bodie and on the Crosse the paine due to sinne in satisfâ—ing for it by thy death and bitter passion and by suffering the paine thou hast cured the ague and this thy passion is represented and applied by this Holy Sacrament O most charitable Physitian ô my soule what thankes shouldst thou giue to this thy Physitian for this B. Sacrament so soueraigne against all our spirituall diseases O with what disposition shouldest thou come to receaue this so wholesome Physicke which cureth all veniall sinnes yea mortall also if thou haue no knowledge nor conscieÌ„ce of theÌ„ O my soule when by this B. Sacrament thou art cured of thy spiritual diseases remember those words spoken by this thy Physitian to the lame man at the Probatica Piscina Ioan 5. I am sanus es noli amplius peccare now thou art made whole sinne no more now that thou art cured by such soueraigne Physicke do thou take heede of recidiuation and falling into sicknes again for that this thy ingratitude will be greater and thy sinne and sicknes more hardlie cured But do thou frequent often this B. Sacrament by deuout communion and receauing and then by it thou wilt be more and more nourished in grace foâ—tified against sinne then by vertue of this Spirituall food thou shalt one day come to sitte at table with the Angels and Saints and then thou shalt feede not of Christ his bodie and bloud as now thou doest in this B. Sacrament but of the diuinitie of God by cleare vision and fruition of him then thou shalt tast how sweet God is in his Godhead then thou shalt euer feede of the diuinitie yet neuer loath it then thou shalt alwaies drinke of that fountane of pleasure and yet be euer more and more desirous to drinke Then all blisse happines and pleasure shall euer fill thee and yet thou shall neuer be satisfied Augâ—trac 3. â—n Euang. Io. in fine yea to vse S. Austines words thou shalt euer be satisfied yet neuer satisfied for if I saye thou shalt not be satisfied hunger shall be there if I say that thou shalt be satisfied I feare loathing There shall nether be hunger nor loathing I know not what to saye THE TENTH MEDITATION How good a Shepheard and Pastour Christ hath shewed himselfe in this B. Sacrament ALthough ô my sweet Sauiour thou art not onlie man but also God yet thou stilest not thyself so willinglie by names taken from thy Godhead as Creatour of heauen and Earth Omnipotent Immense King of Kings 2. Reg. Lord of Lords God and Lord of hostes which are names of Maiestie terrour and by which thou wast most often called in the old law as by names taken from thy humain nature to wit Iesus and Sauiour Redeemer light of
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
consideration of it stirring vp loue towards God for such a benefit by which we are vnited vnto him although indeed in euerie one of these my treatises I shew all the aforesayd three wayes But because Christ instituted this B. Sacrament before his Passion and was immolated mysticallie before he was sacrificed on the Crosse reallie I first present thee Gentle Reader with my Meditations on the B. Sacraments and after them I will make thee partaker of those of the Passion which shall follow these former God graunt that both thou and I in them may find out and follow the aforesayd three wayes to perfection that wee may attaine to the perfection of vertue and grace in this life and soe to the perfection of glorie which is our last and greatest perfection in the next THE FIRST MEDITATION VVhat loue Christe shewed at his last supper THE Sonne of God Christe Iesus God man in the whole decourse of his life neuer ceased to giue vs signes and tokens of his loue towards mankind For besides that he was incarnat became man onlie for man not for Angells he was borne for man in tyme of a Virgin-Mother without a Father who was borne of his Father of the wombe of his diuine substance without a Mother from all eternitie Psal 2. 109. and he who feedeth all liuing creatures was fedd and nourished by the same Virgin Mother Psal 135. was swadled by her in poore clowts who was inuested with his Fathers glorie was rocked by her a sleepe whose diuine eyes are euer open was circumcised woare the badge of a sinner who could not sinne fasted praied preached and all for the loue of man hee neuer breathed neuer walked neuer talked neuer wrought miracles or other good workes but for mans example redemption But as S. Ep. Io 3. Iohn testifieth and his testimonie is true vnto the end and in the end of his life Ioan. 13. he loued vs and gaue the greatest signes of loue that euer he gaue Loue is shewed in twoe thinges especiallie to wit in giuing and suffering For if you present one with some rich diamant or other pretious thing you shall thereby shewe your great loue vnto him loue shewing it self by guifts as fire doth by sparcles and if you giue him nothing yet do suffer much for him ether in your goods or bodie you do no lesse shewe your loue to him yea somuch the more by how much it is harder to suffer then to giue Our Blessed Sauiour the true louer of maÌ„ kind at his last supper which was the twye-light of his daâ—e and the euening of his life gaue vnto man the greatest guift which heauen and earth could shewe and which was more worth then a thowsand heauens and earthes to wit his sacred bodie bloud and euen himself God and man in the Blessed Sacrament And although he then suffered not death reallie for vs yet he did soone after and euen then in that in the Blessed Sacrament he represented his bodie onlie vnder the shapes of bread and his blood onlie vnder the formes of wine and so apart he was immolated and sacrificed for vs mysticallie and dyed for vs in representation before he died in veritie and soe as some Saints to shew their desire to dye and to prepare themselues the better to death haue put on a winding sheete or haue entred into their Tombe or monument before their death Soe Christ Iesus in the Blessed Sacrament and at his last supper to shew the great desire he had to dye reallie for vs did as it were put on the winding sheete of the shapes of bread and wine and wrapped himself in them and so died in figure and mysterie for vs before he died in veritie and by this figuratiue and mysticall death prepared himself to a reall death which soone after that is the next daie he suffered for vs and soe in the end of his life he shewed his great loue vnto vs both by giuing and suffering But as he first shewed his loue by giuing himself in the Blessed Sacrament and by immolating himself in it mysticallie onlie and in representation so let vs first imploy our best thoughtes and meditations vpon the Blessed Sacrament and Christ his last supper in which for a louing farewell he bestowed vpon his disciples the most precious banquet that euer was seene on earth consisting of no lesse then his sacred body bloud seasoned and sauced with the diuinitie it selfe And heere after in an other litle treatise we shal contemplate what he suffered for vs in his sacred Passion This Sonne of God and louer of mankind shewed great loue vnto vs in that by Incarnation and hypostaticall personall vnion of our nature with his diuine person he bestowed his diuine nature on it therfore S. Ioan. 3. Iohn expresseth this his loue with a Sic or soe saying So God loued the world that he gaue his onlie begotten Sonne and yet thus he bestowed not his diuine person on euerie one in particular but onlie on that nature particularlie which he tooke of the Virgin-Mothers wombe by it on mankind in generall But in the Blessed Sacrament hee imparteth himself to euerie one of vs in particular by communion by which he giueth vs his bodie bloud soule and diuinitie and so at the end of his life Ioan. 13. and at his last supper he especiallie loued vs. O my soule seing that thy God and louing spouse Christ Iesus hath giuen himself soule body bloud and diuinitie vnto thee what shouldst thou seeke for any other thing why shouldst thou loue any other thing then him or for him He is thine in this Blessed Sacrament thy possession thy inheritance and richesse Psal 143. O thou thrice happie and infinitlie rich cuius Dominus Deus tuus whose God is thy Lord O my soule thy spouse seemeth to content himself with thee content thy self with him If he can not content thee in whom be all the treasures of wisedome and knowledge Col. 2. in whom is all perfection beautie and goodnes nothing will content thee Noe say vnto him Quid mihi est in coelo Psal 72. a te quid volui super terram what is to me in heauen and besides thee what would I vpon the earth my heart is so ample capable that as it can not so neither desireth it to be enriched but by tuee If I haue thee as in the B. Sacrament I haue I ame rich enough and without thee I ame poore and miserable though I had all but thee If I haue thee I haue all and if I haue not thee though I had all else which is in heauen and earth I esteeme myself to haue nothing Thou o my Lord art my parte my All let me desire nothing but thee Psal 75. let me loue nothing but thee or for thee and as thow hast loued me all thy life time but especiallie at the end
them on the Crosse And forasmuch as his diuinitie was so inseparablie vnited both to his bodie and soule that death which separated them one from the other could not separate them from the diuinitie it followeth also that Christe then gaue to his disciples his bodie soule bloud and diuinitie all being vnited in him ô bountifull feastmaker ô precious and costlie feast Psal 8. ô Lord what is man that thou shâ—udst so much esteeme of him as to bestow on him thy sacred bodie bloud sanctified by the diuinitie yea thy owne selfe no lesse then God and man ô liberall Oste who entertainest thy guests with so precious a banquet and yet demaundest nothing for their ordinarie Hesterâ— 1. No Assueruâ— euer made such a feast as this whether wee respect the Oste yea and kinge that hath made it to wit Christ Iesus God and man King of Heauen and earth or the guests who are inuited to wit his Appostles and their succestours yea all Christians euen Kings and Emperours or the feast it selfe which is the holie flesh bloud of Christ seasoned with the diuinitie more worth then heauen and earth yea then a thousand worlds or the cost at which the feast maker was in preparing this feast for it cost him his death passion which was the price of our Redemption and was suffieient to haue redeemed a thousand worlds or the continuance of the feaste which began at Christ his last supper continueth to this day and shall continue to the worlds end for as Manna rained continuallie from Heauen to feede the Iewes in the desert and neuer was wanting till they came to the land of promise so as long as we liue in the desert of this life this our Manna of which that was but a shadow and figure shall rayne vpon Catholicke Christians by the consecratioÌ„ of the Priest til we come to Heauen our true land of Promise where in steed of Christs bodie and bloud which now wee eate drinke by communion we shall feede of the diuinitie it selfe by cleare vision fruition O my soule how hard hearted art thou if this great benefit this Roiall costlie feaste do not melt thee into loue and resolue thee into gratitude O feast of feasts noe Epicurisme but Christianisme no gluttonie or drunkennesse to eate and drinke often at this feast but temperance sobrietie pietie Religion Of this feast onlie caÌ„ be auerred those words of Ecclesiastes Eccl. 1. Laudaui igitur letitiam quod non esset bonum hominisub sole nisi quod comederet biberet I therefore haue praysed mirth that there was no good thing for a man vnder the sunne but that he should eate and drinke and be glad to wit in this feast of the B. Sacrament ô happie wee who are somuâ—h honoured as to sit at this Table where the Angels waite and attende and we sit downe at the table and are feasted with such costlie pretious meates who are noâ— worthie the crummes that fall from this table ô happie we who being fedde with this Princelie and Kinglie fare are fatted therewith and therby inobled made kings Because as Iacob said of the bread of Aser so we may much more say of this bread Gen. 49. Pinguis est panis Christâ— praebebit delicias Regibus The bread of Christe is fatteâ— and shall giue dainties to kinges Either because in that it is eaten by vs it maketh vs Kings or because it is meate onlie for Kings and is not to be geuen to any but those who are Kings and Lords domineering ouer their owne seÌ„sualities and passions yea ouer the world flesh and deuill O happie wee who eating in this holie Sacrament Christes sacred bodie and drinking his bloud are made generous and noble as he is yea in a proportioÌ„ diuine as he is Gods by participation as he is God by essence yea of his bloud kinred and linage Happie wee who eating Christs bodie drinking his bloud are not onlie Christiani Christians but allso Christiferi bearers of Christe Cyril'us Hâ—eros Catech. 4. myst yea Deiferi bearers of God and lodgeâ—s of him within vs. THE FOVRTH MEDITATION How prouident a Paterfamilias and good man of the howse of our soule and the Church Christe is by this B. Sacrament ALmightie God out of his infinite goodnes bountie hath shewed himselfe in this B. Sacrament to be a moste wise and prouident and liberall Paterfamilias or howsekeeper hauing laied vp in store such prouision for the Howse of his Church and for euerie one of vs in particular He is a howsekceper most prouident in respect of all liuing creatures The whole worlde is his howse all liuing Creatures his familie for euerie one of which he prouideth meate and drinke according to euerie ones nature Plants and hearbes he feedeth with moysture which by their rootes as by mouthes they drawe from the earth beastes with plants hearbes corne and grasse Fishes with water and other foode which they findc in the water mens bodies he fedeth with flesh fishe hearbes and fruites of the earthe and therefore Dauid saith that it is God Ps 146. Qui dat iumentis escam ipsorum pullis coruorum inuocantibus eum who giues to beasts their foode and to the yong rauens that call vpon him He specifieth yong rauens partlie to signifie that God hath care of all his creatures euen the vilest partlie because as S. Serm. de Helia Chrisostome auerreth the old crowes do often tymes neglect their young ones as when they suspect them not to be their owne broode and then God is the nurse of the young ones feeding them with flies or the thicke ayre or such like But more bountifullie carefullie God Almightie prouideth for man and feedeth him in bodie with the best meates and in soule with learning and vertue and aboue all this great howsekeeper hath euer and cheeflie prouided for his Church though not alwaies in the same manner For otherwise did he prouide for it before Christs comming otherwise after his cumming otherwise for the Iewes otherwise for the Christians For the Iewes being children in spirituall life who liued vnder the Pedagogue of the lawe which brought nothing to perfection Heb. 4. and could not giue them full-groughe nor make them men they were to be fedde like children with the light meates of the figuratiue Sacrificies Sacraments of the old lawe Heb. 5. And therefor S. Paule saith that they had need of milke and not of strong meat but strong meat is for the perfect that is Christians who because they are perfect men in a spirituall life are not to be fed with light figures but with the solid verities of those figures They were fedde with Manna and the Paschall lamb we who are Christians are fedde with the sacred body and bloud of Christe which are solid verities of those figures and meat for the strong and perfect not for weakelings and children as the
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
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
him who intendeth to receaue this B. Sacrament and either immediatlie or some daye or dayes before communion But these which follow are to be read either immediatlie before or immediatlie after communion THE 11. MEDITATION VVith what feare and reuerence and acknowledgment of vnworthines the deuout receauer is to come to this Blessed Sacrament NOw therefore ô my soule seeing thou perceiuest what a Good man of the house what an Hoste what a Father Mother friend spouse Physitian and Pastour thy B. Sauiour hath shewed himself to thee in this B. Sacrament what he bestoweth on thee by it and in it to witt his owne flesh and bloud himself God and man infinite in all perfection and the fountaine of all grace endeuour as much as thou canst by his grace to dispose thyself to come vnto him and to receaue him in this Holie Sacrament as worthilie as humain frailtie and pouertie will permit And first thou must come to him with a great filiall feare and reuerence his Maiestie though vailed with the formes of bread and wine requiring it Dauid in spirit forseeing this great and wonderous mysterie of the B. Sacrament saith memoriam fecit mirabilium suorum Psa 110. misericors miserator dominus escam dedit timentibus se He hath made a memorie of his marueilous works a mercifull and pitifull Lord he hath giuen meat to them that feare him This memorie of his marueilous works is this feast of the B. Sacrament where is nothing but marueills wonders which also consist not in folding vp of napkins in many fashions but in the cookerie and art shewed in this feast in which bread by the force of Christs owne words is conuerted into his bodie wine into his bloud in which the accidents and externall forines of bread and wine stand alone without bread and wine which were their subiects in which Christs bodie extended in it selfe is wholie contained in a litle hoste and in euerie parte of it in which one body is on diuers Altars and in diuerse places in which Christs bodie is dailie eaten his bloud dailie drunke yet neuer consumed in which the same Christ is conuiua conuinium the feast maker guest and feast in which the same Christ is the Priest the sacrifice and the God to whom this sacrifice is offered and therefore Dauid explicating what the memorie of these marueils is saith Escam dedit timentibusse Psa 110. he hath giuen meate to them that feare him as if he had said he hath made a memorie of marueilles in the meate which he hath giuen and this meat he giueth to them that feare him who only can frutefullie receaue it O my soule thou beleeuest that Christ God and man is as trulie in this B. Sacrament which thou intendest to receaue as he was in his Virgin Mothers wōbe as he was here on earth and as he is now in Heauē though in an other manner and thou beleeuest that there is no more betwixt him and thee when thou approachest tereceaue him then the thinne courtaines of the accidents and formes of bread and wine drawne betwixt him and thy sight And if thou wouldst stand with great reuerence in the presence of a mortall Emperour or King though a man as thou art and though there were a thinne courtaine drawne betwixt him and thee especiallie if the courtaine were so thinne as he might see thee through it with what reuerēce shouldst thou stand or kneele in the presence of Christ Iesus God and man and King and Emperour of heauen and earth there being no more betwixt him and thee then the courtaines of the formes of bread and wine which are thinner then the thinnest taffeta or cypres because in those though neuer so thinne there is matter and substance whereas in the accidents of bread wine there is no substance at all of bread and wine and through the which Christ God Man seeth thee and all thy actions both interiour and exteriour VVith what reuerence I say shouldst thou come to this B. Sacrament in which thou beleeuest to be the King of glorie though with corporall sight thou canst not see him O consider my soule that when thou receiuest this dreadfull sacrifice and Sacrament thou hast on thy tongue more then tongue can explicate in thy mouth more then heauen earth containe in thy heart more then heart can conceaue Thou receauest him whō the Angels adore and tremble to behold his Maiestie In the old law the Iewes were commaunded not so much as to touch the mountaine on which the law of God was giuen Exod. 29. and shalt thou thinke thyselfe worthie to touch the Altar where the law giuer is resident yea to touch himself to receaue him into thy mouth and stomake If the Bethsamites to the number of seauentie men of the people 1 Reg. 6. and fiftie thousand of the common people for curious he gazing at the Ark which was but a figure of this B Sacrament 2 Reg. 6. if Oza for touching it irreuerentlie were stricken with sodaine death shalt thou ô my soule if irreuerentlie or vnworthilie thou receaue this B. Sacrament the Ark of the new law thinke to goe scotfree Noe Noe. S. Paule assureth thee 1. Cor. 11. that he that eateth and drinketh vnworthilie the bodie and bloud of Christ eateth and drinketh iudgment to himself not discerning the bodie of our Lord. Yea saith he because you eate and drinke this B. Sacrament vnworthilie there are among you weake and feeble and many sleepe that is dye How then oughtst thou to prepare thy selfe Knowing that this B. Sacrament as it giueth spirituall health life nourriture to them that receaue it worthilie so it alwaies bringeth death of the soule to them that receaue it vnworthilie sometimes death of the bodie also yea and eternall death of soule and body vnles they repent in time O my soule the Angels compasse the Altar when the Priest offereth this dread sacrifice and they compasse thee also when thou receiuest it and they waite at this Table and vpon this King of glorie with great feare and reuerence and goest thou to this Table as boldie as to an ordinarie 1 Cor. 11. not discerning the bodie of our Lord not putting a difference betwixt it and other meates O Lord when I thinke of these things to wit of myne owne vnworthines and thy worth and Maiestie I am affraid to approach so neere vnto thee and if thou didst not inuite me to come I should neuer dare to come in thy presence much lesse to receaue thee into my breast I should saye with S. Luc. 5. Peeter Goe forth from me because I am a sinfull man o Lord. 2. Cor. 6. I should saie with S. Paule what participation hath Iustice with iniquitie Or what societie is there betwixt light and darknes what proportion betwixt thy light and my darknes my basenes and thy Maiestie thy sanctitie and my sinnes But what
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
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