vnto vs which is proper to them that loue ardentlâ— heere Sampsous ridle is solued de comedeÌ„te exiâ—uit cibus de forti egressa est dulcedo out of the strong come sweetnes what is stronger then the Lion what sweeter then hony Christ is the Lion of the tribe of Iuda hony the sweetnes of the holy Eucharist The fourth Meditation of the wonderfull thinges of this Sacrament LEt vs beehoulde with the eies of our faith one of the greatest workes oâ— God vnder heauen and for this inestimable misterie laud and praise his holy name 2 Let vs with thankfull hartes wonder at the loue of God who after hee receiued vs into his familie there placed vs not as seruantes but as sonnes and that he might shew the part of a carefull father doth prouide a meane to nourish vs and not conteÌ„t with that would haue his owne sonne to institute that meane by the spirituall participation of himselfe 3 Consider the diuine wisedome of the sonne of God who respecting our weaknesse hath conuaied vnto vs his bodie and blood after a diuine spiritual manner vnder the forms of bread and wine 4 Consider how by this misticall Communion occasion is giuen to exercise our faith and to prepare our soules which liue by grace as our bodies doe by foode 5 Consider the high and worthy effect of this heauenly foode which is not so much changed into the substance of the eater as it doth rather chang vs to a diuine essence the meate being diuine doth make vs also diuine O the omnipotent wisdome and power loue of God The Fruite The fruite of this meditation is to lift vp our selues aboue our selues and blesse God for this wonderfull benefit without curious searching and needlesse questioning after the manner how but to giue God thankes and bee ashamed rather at our selues that neither the wonderfullnes of his power nor the greatnes of his benefites can make vs no more to loue him then wee doe The spirituall Soloquie O my soule thou art happie which hast prepared for thee so wonderfull and so high a repast as there can bee found none either in heauen or earth more for in it is coÌ„tained that which the Apostle in the 1 3. to the Hebr. calleth the brightnes of the glory of God but hidden that he might heap on thee the more benefits thou knowst Moyses descending from the mount Sinah on which hee had talked with God the children of Israell could not talke with him for the brightnes of his face wherefore as the Scripture saieth he put a couering before his face Exodus 34.16 that all might speake with him in like sort our heauenly Moyses hath done who not content with thy deliuerance from the hard seruitude oâ— Egipt and spirituall Pharoe but that thou shouldest not bee terrified with the greate brightnes of his glorie after an ineffable manner doth come vnto thee and commune with thee Iacob said surely God was in this place I was not aware of it Gen. 28 16. O wonderfull loue how farre hast thou gon with my Lord Iust cause hast thou O my soule to reioice and in reioicinge to admire the goodnes of thy blessed Saviour cease to measure the greatnesse of this worke by the weaknes of thine owne vnderstanding say rather with the Prophet Psalme 111 Memoriam facit mirabilium suorum The mercifull Lord hath made a memoriall of his wonders he hath giuen meate to them that feare him When the sonne of God clothed himselfe with our nature it was a worke verie admirable for therein he assumed humane nature mortall and passible but when the faithfull receiue the holy Eucharist man doth participate a diuine nature immortal heauenly Hence was it said of God Psal. 86.9 Tu es magnus faciens mirabilia Lord thou art great and doing wonderfull things The manifold effectes and fruites of this holy Sacrament WEe may remember which we cannot forget that as man consisteth of soule and bodie so doth he also leade a twofold life the one temporall readie to fall into a thousand dangers and casualties The other spirituall subiect to as many and more The life of the body consisteth of the vnion of the Soule with the body The life of the soule consisteth of another vnion with grace in Christ. Both these as they haue their defects and casualties so haue they also their remedies and sustentations For the life naturall God hath ordained naturall sustenance for the life supernaturall supernaturall nourishment which is this most holy Sacrament But that which at all times is most to bee lamented is whereas the spirituall life is farre more excellent then the temporall notwithstanding is more regarded and preferred For what thing doth not a sicke body doe to recouer his health hee neglecteth all charges and griefes he esteemeth nothing of the bitternesse of Medecines he contemneth the sharpnesse of paines the most experienced Phisitions the best preseruatiues are sought for and all for bodily health which endureth for a little time And are wee so carefull for the health of our Soule would to God we were then would we repaire with more deuotion vnto this most holy Sacrament where our spirituall life is preserued and strengthened Three things there are sayth one necessarie for the life of man the mother which brings him forth the meate which sustaineth him and the Phisition that cures him when hee is sicke The same three are necessarie for the life spirituall The mother is Baptisme the meate is the holy Eucharist the Phisition to cure is repentance Now then as the body without meats cannot endure labours and liue no more can the Soule without this spirituall repast sustaine the labours of this Pilgrimage the assaults of her enemies and liue The ayre being corrupted when we goe forth of doores wee fortefie vs with some preseruatiue This world is corrupted our preseruatiue against temptations is this holy Eucharist Men entring a way possessed by the enemie arme themselues with weapons get them good companie seeing we haue in all the way of our life many enemies visible and inuisible shall we not arme our selues take vnto vs Christ our Captaine Of the most principall effects of this Sacrament THe first is as wee may so speak to Deifie that is to make man diuine or like vnto God himselfe heere in the state of grace and hereafter in the state of glory and for this cause it is instituted in forme of nourishments For as nourishments and the body nourished become one so Christ and the faythfull receiuers Other meates receiue life of the body this giueth life to the Soule 2 A second effect is that with Christ are giuen vs all his merites and rewards which hee hath purchased here the hiue is giuen vs with the honey 3 The third effect of this Sacrament is that hereby a continuall and constant remembrance of Christ Iesus our Sauiour is continued whereby we shew his death vntill he come and therefore he sayth
left his patrimonie The Gregesems respecting their swine neglected Christes heauenly presence What great indignitie was offered vnto the rich man Luk. 14.16 who prepared a great supper sent his seruants to call them that were bidden to come in wheÌ„ y e vnthankful guests returned answere they were otherwise imployed in deed they cared not for comming If feare keep any away because it may seeme presumptioÌ„ to approach vnto so holy a place as the altar of the Lord let it bee remembred that Christ calleth all that be weary heauy loaden to refresh them Mat. 11. 28. If slouth and negligence let a carefulnesse of our estate to come stirre vs vp If the affaires of the worlde cast them all aâ—ide If any finde himselfe cold and slow without desire and deuotion towards this heauenly meat he ought not therefore to abstain from the holy communion for hee shall here finde sensible deuotion when al the powers of the soule dispersed apetites are gathered together wheÌ„ our wil streÌ„gth is forceablie caried to God we maruellously moued to honour the passion of our blessed Sauiour The impediments therefore considered we may endeuour then to auoide them that so wee may come offer our soules bodies a sacrifice to God that neither by the subtilnes of Sathan the affaires of this world the pleasures of the flesh we bee drawen away from so high and heauenly a repast prepared for vs as is this great misterie of saluation The eight Meditation COnsider that the Diuel can not endure the vse of this profitable sacrament for hee knoweth howe much it is of force to attaine blessednes from whence hee for his pride fell And hee hateth the Sacrament for in it is represented the passion by force wherof he is bound and thrust from the tyrannie which he would evercise vpon mankind 2 Consider for what causes the diuell doth labour by dâ—uers meanes and arts to withdraw men from often communicating whence we may gather howe profitable this holy Sacrament is to the Soule when it is manifest it so much displeaseth Sathan the Capitall enemie of our good 3 Consider that our nature is of it selfe prone to euill how the allurements of the flesh the affayres of the world are readie to carry vs away from Gods worship and therefore by so much the more wee should shake off all impediments and receiue this holy Eucharist whereby wee are strengthened to resist temptations vnited vnto Christ armed with his grace which shall protect and saue vs. 4 Consider that whereas this sacrament is numbred amongst the greatest benefits giuen to vs of God in this life that wee doe in nothing more auoyde the tokens of vngratefulnes then by often communicating for besides that it is most acceptable vnto God the memory also of Christ is often renewed which he also desireth to bee done saying Doe this in remembrance of mee 5 Consider how the intermission of this holy institution doth make men in time lesse religious how it proceedeth for the most part of want of loue For it cannot bee that one should loue Christ and yet neglect this his holie ordinance The Fruit. The fruit of this Meditation is first to begge of the Lord an inward affection and deuotion to this sacrament next strength against the temptations and allurements which are readie to withdraw vs from the same The Soloquie BEhold now O good Iesus by howe manye meanes my infernall enemie indeuoureth to draw mee away from thy heauenly table At one time he assayleth me in the faith of this most holy and hidden Sacrament at another time he tortureth mee with scruples very often he striueth to pull me backe from many humane respects and that hee may effect his purpose hee laboureth that the world may wiâ—hdraw me by the affayres thereof and that the flesh should complaine her repentance and turning vnto God is grieuous vnto her O my soule if there were not an inestimable benefite receiued by this holy Sacrament the diuell would not bee troublesome vnto vs yea hee would reioyce in the time misspent herein But the enemie of man is not ignorant of the great good that hereby commeth to a man Now behold O Lorde the assaults of this aduersary of our Soules I desire no other thing of thee then that thy seruant Iâ—b desired and obtained Iob. 19.3 Place me by thee and let the hand of whomsoeuer fight against mee stand on my part O Lord and I shall bee safe None shall stâ—y me from frequenting this heauenly Sacrament I pray thee therefore my mercifull Iesus that like as thou hast inspired me of thy mercifull goodnes that I might begge the taste of this precious meate so thou mayst bestow on mee grace to frequent the same with ioyfull perseuerance Cause O Lord that the memorie of this holy SacrameÌ„t fall not from mee otherwise I know that my heart will waxe faint and I shal be constrained to say with the Prophet my heart is withered within mee that I forget to eate my bread Let not the distrust of my owne vilenes deterre and fray mee from such a heauenly meate so full of comfort A spirituall complaint of the Soule WHat shal I doe my sweet Iesu for twoo most strong Captaines do greatly assault me that is to say Feare and Loue Feare obiecteth to my minde the highnes of this most honorable Sacrament which doth make me draw backe my foote But loue sheweth me the excellencie of that vnion ' which this admirable mistery doth procure makes that with pleasant desire I dare come into thy sight O what shall I doe if ouercome with feare I depart further from thy holy table when thou hast sayde Vnlesse yee eate of the flesh of the Sonne of Man you shall not haue life in you If â— bee ouercome with Loue shall I be so bold without feare to receiue the Sacrament of so great a Maiestie What then shall I doe O my sauiour I know well the one cannot please thee without the other for feeing thou art our Father louâ— is worthily due vnto thee seeing thou art our Lord feare and reuerence Wherefore I determine to giue my diligâ—Ì„ce to both to receiue both into my companie Loue shall cause that I come often and willingly Feare that I come renerently and with diligent preparâ—tion And thou my most gentle Redeemer seeing thou vouchsafest to inuite me so often to thy sacred feast bring to passe that these two Captaines may not forsake me Oh my heaueÌ„ly Father for that thou hast bound mee with so many benefites vnto thee and tyed mee with so great bondes of Loue I beseech thee by the same loue wherewith thou dost alwayes prosecute thy onely begotten and beloued sonne that thou wilt not leaue mee so bound but rather draw mee to thy sonne seeing thou hast promised it to mee by the Prophet Osea when thou sayst I will draw them vnto mee with chaines of loue Remember also O my blessed Sauiour that thou
of Kinges 6.7 was suddenly stricken how can I not but feare tremble in this case O Lord as I feare thy greatnesse So do I also feare the multitude of my sinnes I am that foole Psal. 14 1. that said in his heart there is no God I liued so dissolutely as by my manners I profest as much I feared not thy iustice I dreaded not to transgresse thy lawes I rendred not thanks as I ought What other thing hath my life beene then a dayly warre against thee What other thing haue I done by my sins and carelesse comming to this misterie of former times then offered thee open wrong stricken thy blessed head with a reed My sinnes haue beene the speare that gored thee the thornes that pearced thee How therefore shall I bee so bold as to come vnto thee Shall I repose thy sacred bodie in a denne of Dragons a nest of Scorpions what other thing is a soule ful of sinne wherefore doest thou cast thy childrens bread vnto dogs and thy precious Margarite to swine How wilt thou rest with me O my Lord which art the puritie of a virgine the fountaine of all pulchritude Thy most holy bodie taken from the crosse was wrapped in fine linnen laide in a new Sepulcher wherein neuer any was laid but what part of my soule is cleane what new How then shall I receiue thee O my Sauiour and redeemer I am ashamed so often as I behold my selfe in such a state I blush considering what I am and whether I am about to come my refuge is to flie vnto thy mercy according to which mercy O Lord looke vppon mee did the stones cleaue asunder when thou sufferedst thy passion shall my stonie heart bee nothing moued for whome thou didst suffer did the earth moue and shall my earthly mind stand vnmoueable like a dead center noe noe I am moued O my Sauiour Another forme of coâ—â—fession TAke it not haynously O my Lord that being such a one as thou seest me to bee dare presume to come into thy sight I remember thou wast not offeÌ„ded with the poore woman which had the issue of blood Matth. 9. But didst accept her saying bee of good comfort daughter thy faith hath made thee whole I haue a greater issue and come vnto thee to be cured I call to minde Marie Magdalene who washed thy feet with her teares and wiped them with the hayre of her heade who had much forgiuen her Behold here lyeth a sinner which hath more sinnes but fewer teares shee was not the first nor the last whome thy mercie receiued receyue mee O Lord though I haue not shedde so many teares as may washe thy feete yet hast thou shead as much bloud as can wash my sinnes O my Lord thou hast not chaunged thy office and nature though thou seemest to bee farre away I reade in the holy Gospell that all that were diseased did resort vnto thee and that the multitude Luk. 6.19 sought to touch thee for there went vertue from thee the leapers came vnto thee and thou streatching forth thy blessed hand didst heale them thou gauest vnto the blind their sight vnto the lame their limmes Thou didst cure the sicke dispossesâ—e the deuill raise the dead and canst thou not forget to shew mercie which art mercy it selfe I come vnto thee O my Redeemer I come vnto thee O eternall creator of heauen and earth beseeching thee that as the holy king Dauid did accept at his table and shewe fauour vnto Mesphâ—bosheth 2. Sam. 9.11 though of himself deformed yet for the loue of Ionathan of whom hee came willing thereby to honour the sonne for the fathers sake So may it please thee to admit mee though of my selfe most deformed in the loue of him in whom thou art well pleased I offer vnto thee an humble heart and had I many hearts I would offer them all vnto thee Lord I can be no more without thee nor liue without thee then can this bodie of mine remaine when life is taken from it Wherefore necessitie driueth mee vnto thee and mercie ministreth boldnesse by howe much the more vnworthy I am by so much the more art thou glorified in shewing mercie A Meditation vpon these wordes Whence commeth this that my Lord commeth vnto me HE bringeth him self that sendeth not an other he which hath so many spirits his ministers commeth himselfe vnto his seruants visiteth the sicke lifteth vp and comforteth the fallen helpeth the afflicted refresheth the hungrie with his owne body and bloud who aboundeth with so many so diuers meanes medicines as to whome the fulnesse of the whole earth doth appertaine He bringâ—â—â— himselfe vnto thee O 〈◊〉 soule as a father when hee prosecuteth thee with loue as a brother when he maketh thee by adoption the sonne of God as a fellowe when hee appointeth thee a coheire of his heaueÌ„ly kingdome as a heauenly repast for thy eternall safetie as an intercessor for the remission of all thy sinnes O the wonderfull loue of the sonne of God! vnde veâ—it from whence commeth this that my Lord commeth vnto me A Meditation vppon these wordes of the centurion Mat. 8.8 Non sum dignus vt intres sub tectum meum Lord I am not worthy that thou enter vnder my roofe O Lorde hadst thou rather be at an other mans house with dishonor then at thine owne with honour at least O good Iesu if thou hadst no respect of thine honour if thou castest vnder foot all praise renowne if thou takest vnto thee euerie vile sinner yet haue regard to my estate Lord I confesse I am not worthy thou shouldest come vnder my roofe Thou knowest my pouertie and need I haue this poore cottage farre vnmeet to cetertain so great a guest as thou O my Lord This body is not compact of gold siluer but of dust ashes and also subiect to infirmities diseases and death This soule ioyned to my bodie is farre from that holines it should bee endued withall farte vnmeet a place is it for such a personage I am altogether confounded I tremble shake at the comming of so great a guest into so poore a house as my selfe Tantum dic verbum sanabitur anima mea But onely say the worde and my soule shall liue ANd art thou ignorant O my Lord who thou art what a one and how great Thou art God omnipotent thou art Lord of all thou art the Creator of heauen and earth whatsoeuer is contained in the vast compasse thereof thou hast raysed me vp as all other things els of nothing Thou hast clothed me with this bodie and hast giuen me a right and righteous soule thou hast restored this soule fallen from the state of innocencie Thou hast illuminated it by grace and washed it in the sacred Fonte of baptisme O my Lord thou art he that rulest and gouernest me thou wouldest for my sake become man die for mee suffer for mee the verie death of the crosse
you shall aske mee what that is I say that the first thing is that thou walke carefully all this time that with the holy man Iob thou feare all thy works that thou haue diligent regard of thy selfe throughly examine thy conscience and that thou take heede in all thy conuersation that thou committe nothing which may offende the eyes of God not onely mortally but negligently also as much as thou canst Neither onely ought wee to decline from the sinnes themselues but also from the occasions of them as immoderate laughing pastimes and wanton sports and all vaine conuersation and all those exercises which are seldome done without sinne no otherwise saith a learned man then a handsome and adorned woman when on the Saboth day shee hath put on cleane apparrell and goeth forth abroad doth most diligently beware that shee handle not those thinges wherewith shee may be contaminated So wee in this time ought to walke more carefully then at another and to bee 〈◊〉 loathed that wee may bee worthie to come to receiue the King of Angelles and sitte at his Table Before all thinges the tongue must bee kept with all diligent care all this time in the old law the vessels without couer were counted vnclean Let regard be had that the mouth vtter no vaine idle words much lesse offensiue that the doore may be kept pure and clean through which that heauenly foode shall enter to our Soule No lesse diligently let the heart bee kept pure from all vain vncleane and vnquiet cogitations For an vnseemely thing is it that in the place where GOD should take vp his mansion to leaue any thing offensiue to his cleane and heauenly sight And because the place of his abiding is peace for in peace saith the Psalmist is his staying Lette vs therefore put farre from vs all vnquietnesse of minde and perturbations whatsoeuer The euening beeing come when as thou shouldst Communicate early in the morrow following verie laudable is it either to misse a meale or else at the least to bee content with a small or light Supper after which thou mayst not eyther betake thee to pleasurable delights or be present in the concourse of mamâ— but that thou mayst bee quiet and more fitte to spende a good part of the night in preparing thy mind for the daye following When thou art layde in thy bed before sleepe doth close thy eies perseuere coÌ„tinue in good thoughts beseeching God that hee deliuer thee froÌ„ all idle fantasies and illusions of the diuell that thou mayst the next day goe vnto the Lords table with more puritie both of bodie and Soule So often as thou awakest in the night by and by call to minde the same thoughts in prayer Very earlie in the morning thy eyes not yet fully opened thinke thou art lying in the armes of Christ crucified exercise thy minde in the remembrance of his passion about which wee spend the day following sometime thinking of his ineffable Loue sometime of his extreame suffering in a word because this sacrament was instituted in remeÌ„brance of his Passion most profitable and acceptable vnto God is our deuout remembrance of the same that by this meanes we may accomplish also the will of the Testator The manner of communicating vsed by a certaine virgine In prax vit sprit BEfore the communion I prepare my selfe after this manner some two daies before I examine mine owne conscience I humblie confesse me and am hartely sorie for my sinnes when I may not fast at the least I eat and drinke sparingly 2 The nexte morning I beginne sooner then at other times a prayer in my minde therin desiring grace of God to be communicate and that he make me such a one as I ought to be comming to his holy table that this most holy Sacrament may obtaine in my heart that fruite which it obtayneth in the heartes of them which worthily communicate 3 Then I consider how great a thing it is to bee partaker of so holy a misterie to receiue him whom the Angelles adore the Prophetes haue desired the Apostles loued the martyrs imitated and all holy men coueted with vnspeakeable desire to honour loue and vnite them vnto him by this holy Sacrament 4 Moued with this desire I studie to enflame my soule more largely by considering Christs vnspeakable loue by calling to mind the manifold graces this sacrament bringeth with it to the soule of the deuout communicant 5 When I come to communicate I exerecise my hart in these contemplations 1. I call to mind my own vilenes 2. I cast my selfe downe at the feâ—t of â—esus by humility 3. I make a short confession of my faith as I belieue that thou art the very Sauiour of the world O blessed Son of â—od which wast crucified for me dead and buried descendedst into hâ—ll and didst rise againe 4. I am sory that I come so little prepared as I do but euer hoping hee will accept my humble intention I put my trust in his mercie and merites 6 Sometimes I talke thus with my soule saying behold my soule thy Lord and God loue him whom thou desirest with such care account thy selfe happie if thou acknowledge him loue him desire him to dwell with thee 7 Laâ—â—ly I lay before him all my sinnes and infirmities had in the depth of my heart and I most feruently desire that hee would pardon them all I purpose earnestly to amend and so with al humble reuerence I come to the Lords table My demeanour after the Communion AFter the communion I betake mee to some secreate place that I may talke onely with my Lord whom I haue by faith receiued into the house of my soule and first I set before God the Father the holy sacrifice of Christ our Lord and I set before him whatsoeuer he hath suffered for me vsing these or the like words Behold O eternall Father thy sonne whom of thy infinite loue thou hast sent from heauen vnto the earth that hee might take flesh of man be borne in a stable flie into Egypt by the persecution of Herod should be in great pouertie Behold O Father what great thinges hee hath done and suffered for mee in the wildernesse in preaching in fasting in praying in iourning in persecutions of the Iewes in hearing blasphemies sustayning iniuries and reproaches all which he suffered at the handes of the vngratefull Iewes see him betrayed and sold for thirtie pence I offer him to thee O holy Father bound in the garden lead away to Annas beaten and busseted in the house of Caiphas accused before Pylate mocked of Herod sâ—ourged and cruâ—â—fied of the Iews Behold O Father his head hanging down his face pale with death his handes and â—eete pearsed through his most sacred side opened Behold the heauens and earth mourning after their manner the sorrowfull mother the deere disciples bewayling him and the vngratefull Iewes by so much the more to waxe madde against him I offer him vnto thee annointed
so much could loue and charitie preuaile with thee Lord thy grace is sufficient and wilt thou turne then into my house to refresh my faint soule to cure mee being weake and heale me being sicke will not thy only word suffice where with thou hast cleansed the leapers dispossessed the Diuels raysed the dead it will suffice O my Lord Dic verbum sanabitur anima mea say the word my soule shal be healed A Meditation vppon those wordes Veniam curabo eum I will come and cure him Mat 8.7 IF it please thee so neither wilt thou haue it otherwise beholde thy seruant Be it vnto me according to thy worde Come downe Lorde Iesu or euer my soule dieth Nowe a way lyeth open vnto thee my soule O my soule I will shew the great ioy reioyce and be glad for thy Creator commeth vnto thee thy Sauiour coÌ„meth vnto thee who hath fought with thy enemies sustained woundes spent his life for thee Behold how he desireth to enlarge thee with the most ample gift of his most blessed diuinitie Where wilt thou lay vp these things my soule How great is hee to whom the thrones and dominations serue on whome the holy host of heauen do attend O my soule admire the wonderfull pietie and ineffable dignitie wherewith hee hasteth to visite thee and maketh speed to come vnto thee But arise runne forth to meete him hasten this meeting reioyce and congratulate for the comming of such a guest crie with a deuout heart Lord what is man that thou art so minde full of him Psalme 8.2 and say with the same Prophete who am I that thou hast brought me to this 2. Sam. 7.18 The Soloquie LOrde howe much doest thou submitte thy selfe while thou dost not disdain to enter into the vile cottage of my soule It was sufficient for thy loue to bee borne for me in a stable That thou descendest from heauen to rest in the womb of the blessed virgine was not such a maruell for that it was the wombe of a most pure creature O holy Elizabeth who being visited and saluted by the mother of this Lord considering the dignity of this maiestie didst say whence coÌ„meth this vnto me that the mother of my Lord commeth to me Therefore what shall I say to whom the Lord himselfe commeth by infinit parts farre aboue Marie he commeth vnto mee not onely to visit me but also to vnite me to him and enrich me with heauenly gifts O my soule I greatly reioyce that thou hast deliuered to Iesus of thine owne will the gouernment possession of thy selfe but vnderstand that by this acte thou are bound to proclaime open warre to all sinnes the capital enemies of thy Lord to whome thou art deliuered neither canst thou any more without manifest offence of rebellion giue an entrance of sinne into thine house now dedicated vnto Christ. O my soule enter into consideration see with what bond of relouing Iesus who hath loued thee first thou art bound O God how vnlike are thy doings to the actions of the princes of this world King Ezechias 2. King 20.13 that he might declare his fauor vnto the Embassadors of the k. of Babel shewed theÌ„ all his riches treasures not giuing them any part therof Thou doest O most gracious Lord not onely shew vs thy treasures but freely bestow them vppon vs I see not O my soule how thou art able to recompence so great good wil only yeeld thy self wholy to the loue of thy redeemer for it cannot be thou shouldest serue two maisters It cannot bee that the Arke of God and the idoll Dagon 1. Sam. 5.4 should stand in one temple If thou prostrate thee to the loue of creatures thou shalt vndergoe a hard seruitude but if thou followe Christ thou shalt find rest and quiet O my soule wee were created to serue and worshippe God what higher part of this worship then to come and bee partakers of his dietie O my soule be prepared A meditation vpon that which Saint Paul teacheth in the first to the Corinthians Chap. 11. COnsider that the Apostle in the preparation to the most holye Communion requireth three things the first is that the Communicant examine his owne conscience which is signified in these words Let a man proue himselfe and so let him eate of this bread and drinke of this cup. If hee find his conscience defiled with some mortall sinne let him make a most humble and penitent confession thereof 2 Secondarily the Apostle would that the holy Eucharist be receiued worthily otherwise the daÌ„ger is great for hee which with a corrupt mind and euill intention approacheth vnto the Lordes table eateth and drinketh his owne iudgement 3 Thirdly S. Paul would that a difference be made betweene these holy Elements consectated to a most diuine vse and the prophane repastes of the body onely A Meditation vppon that of the Prodigall Sonne when he was receiued of his Father Luke 15.20 THese three things which the Apostle requireth in this preparation may bee considered in the receiuing of the Prodigall sonne First he feeleth with griefe his own misery he acknowledgeth his own vnthriftines confesseth his sinne whereby inclusiuely hee craueth pardon which done his father receiueth him 2 Secondly he is clothed with a new garment which may signifie the cloathing of righteousnes which is made white in the bloud of the Lambe Apoc. 7.14 3 After all he sitteth down at the table catcth the fatte calfe or that blessed sacrifice that was once offered for all is entertained with mirth and melodie For is there not ioy in the presence of the Angels of God in heauen ouer one sinner that repenteth Luc. 15.10 The Soloquie vpon this preparation LOrde although thy Apostle had neuer mentioned the purity of conscieÌ„ce which is required to this diuine sacrament who would not iudge that thou the fountain of all puritie oughtest to be receiued with a pure clean hart O most merciful Lord how little dost thou require of vs to eate of that Lambe sent of thee from heauen by whose offering wee are deliuered from the seruitude of sinne The Iewes to eate their Pascall Lambe which was but a shadow and figure of this ought to prouide them a Lambe of a yeere olde Exo. 12.13 without blemish which rosted by fire should bee eaten hâ—â—tily of them with sweete bread and wilde Lettice with their loynes giâ—t their shooes on their feete their staues in their hand O howe grieuous and troublesome was this burden containing the force of the law It was of that sort which S. Peter witnesseth Neither your Fathers nor you were able to beare But to the eating this true lamb which taketh away the sins of the world thou dost require no other thing in the law of 〈◊〉 but the puritie of conscience and deuotion of heart O how true is it my louing Iesus which thou hast said of the law Math. 11.28 My yoake is sweete and my burden light yea truely so
hundred difficulties it must bee our deuotion to God that must doe vs good in an other worlde 17 It were to be wished wee had lesse contending in matters of controuersie which auaile little to godlinesse and more sincere following the actions of Christian pietie which are much decâ—ied in these sinfull times wee see it too apparantlye beefore our eies that wee had lesse questioning in generall in particular lâ—sse curious prying into this Sacred misterie and more religious preparing our selues to a due and dutifull participation of the same wee may consider that after all the sturre about this controuersie the deuotion of most is but Soe Soe for the heape of volumes that treate of this subiect how they all in a manner tende onely vnto matter of contradiction wherefore beeseech wee God to increase in vs reuerence more and more towardes this most holy ordinance of Christ Iesus his Sonne that preparing our selues dutifully to receiue him in the state of grace we may be receiued of him into the state of glory To sit at his table in his Kingdome to liue with him and raigne with him The Contents of this tracte following 1 OF the Institution of this most holy Sacrament 2 The first Meditation concerning this Institution with the fruites thereof 3 Of the loue of Christ shewed in ordayning this most holy Sacrament 4 The excellencie and woorthynesse hereof 5 Of the woonderfull thinges contayned in this Sacrament 6 The manifold effectes and fruites of this holy Institution 7 A Dialogue betweene Man and the Soule 8 Of the principall causes which may mooue man to come to this Sacrament 9 Of frequenting the most holy Communion 10 Of the impedimentes which detaine men from coming thereunto 11 A Dialogue beetweene the distressed sinner and faith 12 A Conference betweene the soule and faith 13 Of Remouing the daungerous effectes which hinder the worthye receiuing of this most holy Sacrament 14 Of Preparing our selues before we come to this most holy Sacrament 15 A Forme of confessing our selues 16 An Exhortation vpon these words whence commeth this that my Lorde commeth to mee 17 A Meditation vppon the wordes of the Centurion Math. 8.9 Non sum dignus vt intres sub â—ectum meum I am not worthye that thou enter vnder my roofe 18 A Meditation vppon that which followeth dic verbum sanabitur anima mea but onelye say the worde and my soule shall liue 19 A Meditation vppon these wordes of Christ veniam curabo eum I will come and heale him 20 A Meditation vppon that which S. Paule teacheth 1. Cor 11. 21 A Meditation of the Prodigall Sonne when hee was receiued of his Father 22 A Meditation for the day we are to communicate in 23 A Meditation of the historie of Zacheus Luke 19.2 24 An Application of this historie 25 A Meditation vppon the wordes of Christ following Hodie oportet me manere indomo tua This day I must abide in thy house 26 A short forme of confession to bee made in priuat before the receiuinge of the Blessed Sacrament 27 An Admonition mouinge all to reconcile theÌ„ selues and forgiue their enimies before they bee partakers of the most holy Sacrament 28 A Prayer beefore the holy Communion 29 Of the deuout man to whoÌ„e Christ in his last supper sheweth fauoure 30 Certaine Meditations vppon some speciall sayinges of holy Scipture to bee vsed when you are about to communicate 31 Of the reuerence and deuotion giuen by the auncient Fathers to this most holy Sacrament 32 A Prayer with thanksgiuing after the receiuinge of the most holy Communion 33 An other forme of thanksgiuing 34 A Generall meditation after the receiuing of the Blessed Sacrament 35 Considerations to bee remembred of the deuout Christian after his receiuing 36 Names of excellency attributed vnto the holy Sacrament 37 A Short meditation vpon the names of Excellencie 38 Certaine meditations vppon the passion to bee vsed after the receiuinge of the holy Communion 39 A Praier vpon the passion vsed by S. Austen 40 Concerning the spirituall Communicating 41 That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation 4â— What hee ought to doe who is to communicate 43 The manner of Communicating vsed by a certaine virgine 44 Breife Questions and aunsweares concerninge the Blessed Sacrament 45 Certaine short obseruations to bee remembred before our accesse to the Lordes supper 46 A Dialogue beetweene a worldly man and a spirituall wherin is disputed whether it bee better often to communicate or abstaine from the holye Communion how after what manner both may be done 47 An other Dialogue whereein is touched the Doctrine and benefite of the Blessed Sacrament The end of the Table Godly Meditations vpon the most holy Sacrament of the Lordes Supper Of the Institution of this most holy Sacrament Amongest other parts of diuine worshippe religious actions of a Christian life which knitte men in loue and dutie vnto God for who should haue the fruite but hee that planted the tree there is none more solemne more diuine then is our reuerent accesse to the most holy Sacrament where wee present our selues beefore God where wee honour him in the misterie of humane redemption where by a spirituall vnion with Christ him selfe wee become partakers of our greatest good Fasting humbleth praier beseecheth repentance bewaileth charitie worketh faith beleeueth but the holy Sacrament applieth al to the saluation of our soules 2 If any aske saith an â—uncient Eather the Iewes why they keepe there passeouer all that they will aunswear is to relate of a bondage in Egipt of Pharoe their oppressor of a Moyses Gods seruant theire deliuerer But if any aske mee which am a Christian of our heauenlye passeouer I can shew him not of Moyses a seruant but of Christ Iesus the only sonne of God of a more terrible Pharoe the prince of darkenesse of a more wofull bondadge the shaddow of death and last of all of a deliuerance indeede by the bloud of that Immaculate Lambe once offered for the sinnes of the world Heb. 9.28 2 For our comfortable accesse to this most holy misterie wee haue Christes own precept and his promise Math. 26.26 Luke 22.19 His precept hoc faciâ—e doe this His promise hoc est corpus meum hic est saenguis meâ—us This is my bodie which was giuen for you this is my bloud which is shed for you as if heare I offer you the benefite of all my sufferinges leaue you a pledge at parting of my deerest loue Nouum Testamentum a new Testament a newe league or couenant between God and man that hee will now thinke vpon your sinnes in iustice no more 4 S. Austen in his 118. Epistle Ad Ianuarium saith our Sauiour deferred the institution of this most diuine Sacrament to the end of his life as his last farewell that the dignitie and excellencie thereof might make the more deepe impression in his disciples heartes increase in them greater
loue and deuotion after his departure from them 5 In the 14. and 16. of Exodus God gaue the people of Israell for the time of theire abode in the wildernesse Manna from heauen which manna they gathered vntill they came vnto the lande of promise in like manner soe longe as wee remaine in the wildernesse of this worlde wee are gatheringe this our heauenly mana but when wee come vnto that promised Chanaan then neede wee gather Manna no more 6 Christ our Sauiour when the time drewe neere that hee should bee betrayed and deliuered vp vnto death hee communeth with his disciples after this manner Luk 22.15 I haue earnestly desired to eate this passeouer with you before I suffer In consecrating the elementes of breade and wine his praiers went vp to heauen his benefites remaine with his church heere on earth the visible signes which hee tooke and gaue declare two thinges the one that hee would the morrow followinge make himselfe an oblation for the redemption of many vpon the aulter of the Crosse the other that hee would become vnto the faithfull by this meanes a diuine sustinance for their soules And thus hee prouideth for himselfe an aulter for his a table in both Gods is the glorie and mans the benefitte The first Meditation of this Blessed Institution COnsider howe God created the world for man and man onelye to worshipe his Creator A most excellent parte of which worshippe is the holy Sacrament 2 Consider how the Lord Iesus forseeinge the good of his church and the affliction of his Apostles to followe after his passion decreede to leaue vnto them the holy Eucharist that they might receiue helpe and strength by vertue thereof 3 Consider how hee now departing from this life vnto the Father did institute this beloued Sacrament that hee might leaue vnto vs a liuelye remembrance of his passion 4 Consider how this remembrance is had by a spirituall repast that as nurrishmentes and the bodie nurrished become one soe Christ and the faithfull receiuers And what more heauenly then to become one with the sonne of God 5 Consider Christ in his passion as a Testator his inheritance giuen is heauen his legaces are his graces the executor is the holy Ghost his testament or will promises of life laied downe in his worde the seales are the two Sacraments confirming these promises The fruite of this Meditation The fruite of this Meditation is this that euerie one dispose himselfe with all deuotion to this holy misterie that hee leaue all earthly cogitations beneath as Abraham in the 22. of Genesis did his seruantes when hee went vp to the mount to doe sacrifice vnto God A Spirituall Soloquie or meditation of the Soule O Omnipotent euerlastinge God make mee I beeseech thee 〈◊〉 in the performance of this soe high a parte of thy most holy worship I come Lorde as the sicke to the Phisition of life as an offender to the fountaine of mercie as the blinde to the light of the eternall sunne as the poore and needie to the Lorde of heauen and earth therefore O Lorde cure my infermitie pardon my offences lighten my blindnes enrich my pouertie graunte that I may reuereÌ„ce this heauenly manna with such reuerence and humanitie with such contrition and deuotion with such puritie and faith with such a purpose and intent as is expedient for my saluation and graunt that at last I may beehoulde perpetuallye thy beloued sonne with face reueiled whome now I receiue in the way by faith onely who liueth and raigneth with thee for euer and euer Amen Of the loue of Christ shewed in ordaining this most holy Sacrament of his last Supâ—per FOr that this Sacrament is a Sacrament of loue and lefte vnto vs as the loue of our beloued Sauiour it is conuenient that to put a way the suspition of ingratitude it be receiued and handled with loue cheefely seeinge wee can requite in no other thing the loue declared in ordayning this Sacrament soe full of loue then by loue of which loue God would that wee should dispose and soe change it into what wee see most pleasing to him whervpon as Christ while hee giueth himselfe to vs for meat giueth vs a token of his highest loue with his grace with soe many merites of his preachings labores fastings praiers soe wee when wee giue to God our loue doâ— giue him all thinges which wee haue most precious hence it commeth that God doth more esteeme and that more worthyly too of this one loue theÌ„ of all other thinges in the world neither doth hee require anye other thinge of vs. When els wher saith Prouerb 23.26 My Sonne giue mee thy hearte that is to say the loue which is thine When Christ our Sauiour humbled himselfe to bee Baptized of Iohn the Baptist Math 3.14 it made Iohn more humble himselfe to Christ his loue shoulde wounde our heartes and make vs loue him who is loue it selfe and this loue of his is manifest vnto vs by instituting this holy Sacrament When Nathan the Prophet would shew Kinge Dauid in the 2 of Samuell 12.3 what loue the poore man bare to that sheepe which he nourished in his bosome hee gaue him saith hee of his owne morsels to eate and of his owne cup to drink Christ to shew his loue towardes vs hath giuen vs of his owne breade and of his owne cup nay hee hath giuen his owne bodie as breade his owne bloude as wine for the nurrishment of our soules Dauid wondred at the exceeding loue of God 1. Samuell 1.18 saying who am I O Lord God that thou hast brought mee to this Lorde what is earth and ashes that thou hast exalted man to this dignitie God did highly honour Iosua in that hee made the sunne to stay vntill hee had the victorie but what honour had it bin had hee brought it downe from heauen this hath hee done for vs by the sonne of righteousnesse who exiled himselfe 33. yeares from the throne of glorie became the sonne of maÌ„ that wee might bee made the sonnes of God The Second Meditation COnsider how in this holy misterie thou art bounde to loue the guifte with the giuer If when the people woulde haue made Christ a Kinge Iohn 6.15 hee had then sought to requite theire fauour it had not bin soe much but when they gaue him gale to eate and viniger to drinke then to leaue this testimony of fauour and loue it was loue without example had hee bestowed this foe greate guift on the Saintes or Angells it had not bin so wonderfull but bestowing it on poore sinners it was most admirable 2 Consider how great care our Sauior hath shewed toâ—wards vs in instituting this saâ—crameÌ„t seeing nothing could be giuen more excelleÌ„t more deere When hee loued his which were in the world hee loued them vnto the end Io 13 1. 3 Consider that Saint Chrysostome saith our Lorde instituted this diuine Sacrament that we might be made one with him for
stomackes and a desire to be satisfied 3 Thirdly they diligently beware that they neither doe or speake any thing which may be offensiue to the person which hath called them 4 Fourthly they doe not by and by depart but stay awhile and enterchaung familier conference with the prince at one time praising his liberalitie at on other the magnyficencie of the feast 5 Fiftly at there departure they yeeld reuerence giue humble thankes for the fauour vouchsafed them acknowledging their bounden dutie vnto so noble a prince they offer them selues to bee readie at his pleasure to performe any seruice he shall commaund them These properties of good and thankfull guestes should much rather be performed in this heauenly feast wherunto wee are called by the sonne of God himselfe and therefore we should expect receiue with ioy yeeld thankes for this heauenly banquet The fruites of these considerations The fruite of these considerations may be drawne froÌ„ a meditatioÌ„ the of greatnes magnificencie of this so holy a misterie which greatnesse may stirre vs vp to be thankfull to so liberall a Lord who calleth vs to so great honour and bestoweth so many benefites yet requireth so fewe of vs againe A Spirituall Soloquie IT is no meruell O Lorde if the bountifulnes of thy holy feast doe make vs astonished for Esaias in the 25. Chap. of hie prophecie forseeing it many ages before as a picture shadowed ouer-stood amazed thereat and saith to the praise glory therof the Lord of hosts shal make to al people on this hil a feast of fatlings Esa 25.6 Great shall this feast be O holy prophet for that not euerie one but the Lord of hostes shall ordaine it and that not to certaine men alone but to all people of the world neither in euery place but on a hill lastly it shall be a feast of fatlinges yea of the most heauenly foode that euer was Be glad O holy church for that thou art that holy hill chosen of God for that heauenly banquet in thee doth stand the table prepared thy deere children are like the oliue branches in the compasse thereof Arise O my soule and depart from thy selfe forthwith out of this dark vallie for the lord doth expect thee at his feast not thundring lightning as he did to y e children of Israell in the 19 of Exodus but he inuiteth thee wiâ—h louing wordes Math 11 2â— come vnto me all ye that labour and are heauie loden and I will refresh you Wee may now goe in saftie That law doth not any longer stand in force hee that toucheth the hill shall die the death Exodus 19.23 but rather hee that commeth to the hill and eateth of this Sacrament shall liue for euer But marke my soule that all cannot ascend to this hill but only as the kingly Prophet speaketh Psalme 15.4 the harmlesse and pure in heart this is the wedding garment Math 22.16 wherwith we ought to be decked at Christes feast otherwise wee shall heare those terrible wordes cast him bound hand foote into vtter darknesse Woe be to mee O Lord who like the Prodigall sonne Luke 15.23 by luxurious liuing haue bewraied and torn the garment of innocencie receiued in holy baptisme woe wretched creature that I am if thou help me not O Lord I dare not appeare at thy holy feast what shall I doe if for my sinnes I shall be refused of thee what shall I doe when with shame I am forbidden to come without a garment happily I may sow mee a garment of leaues as Adam did after hee lost the garment of innocencie giuen him of God but alas that will little profite mee as it profited Adam when he durst not come into Gods sight with that garment but hid himselfe but if I hide my selfe shall I not be depriued of thy heauenly and healthsome feast I turne me therfore to thee O Father of mercie and I confesse that I haue offended thee after that manner that I am no more worthy to bee called thy sonne but trusting to thy infinite goodnes I beseech thee that thou wilt not respect my offences but the greatnes of thy mercies I am not worthy to bee called thy sonne make mee O Lord as thy meanest seruant Of the wonderfull thinges of this Sacrament WOnderfull is God in all his workes but in non more to bee admired then in the reuerent Sacrament of the bodie and blood of our Lord wherein the blessed sonne of God giueth many high misteries vnto his church Amongst other names of excellencie which the Prophet Esay attâ—â—buteth to the second person in Trinitie this is one his name is wonderfull Esa. 9.11 How truly this is verified in this holy Sacrament may be left vnto the contemplation of faith which is then most strong when reason stands mute When as almightie God rained downe Manna amoÌ„gst y e people of Israel the people being amazed at the sight therof saide Manhu that is what is this and the thing seemed so wonderfull that they behoulding it truly admirable passed ouer as it were vnto vs the first word manhu Lord what is this what is this that the sonne of God should vndertake the nature of man and after a spirituall and heauenly manner be giuen for meate to a new people to whom all thinges are manifest in truth What is this that he which dwelleth in heauen sitteth amongst the quier of Angels would come into the world and after a wonderfull and admirable manner dwell with the sonnes of men What is this that the Loâ—d of maiestie who is of the same substance with the the Father and the holy Ghost will be made one with man and take vp his mansion with him What meate is this which doth clense our leprosie comfort the conscience and cure our soules What is this what pietie is this what bowels of mercie are these surely the guift is worthie of the giuer Salomon brake out into a certain kind of admiration speaking of the Arke of couenaunt in â—he first of Kinges 8.27 Erâ—one putandum est quod vere Deus habitet super terram sâ—â—im caele coelicoeloruÌ„ capere non possunt quanto minuâ—â—lâ—nus haec And is it true in deed that God will abide oâ— earth whom the heauens noâ—â—he heauens of heauens caâ—â—ot containe much lesse thiâ— house O the deapth of thâ— wisdome of the most highâ—st thy iudgmentes are pasâ—â—inding out but should wee â—roceede to lift vp our eieâ— against those glisteringâ— beames wherwith the sharâ—pest Eagle may be dazled 〈◊〉 surely for then there woulâ— be no end of admiration superfluous were it to wadâ— farre wee best know Godâ— misteries wheÌ„ with all thankfullnesse wee admire them say blessed bee God in all his workes Saint Chrysostome in his 61 Homily to the Preistes of Antioch calleth this Sacrament the miracle of the misteries of the Christian law wherein our Sauiour imparteth his bodie and blood therby to declare the desirâ— wherwith he burneth of vniting himselfe
will not this Sacrament doe thee any good if thou bee dead Soule But how can I die being immortall Man It is sure thou canst not bee extinguished with bodily death like beastes without reason but thou mayest die well enough with spirituall death which is a seperation of Gods grace from the soul as the death of the bodie consisteth in the seperation of the soule from the bodie Soul Doth the grace of God giue life to the soule Man Yea euen as the soule giueth life vnto the bodie Soul But who can depriue the soule of grace which is the life thereof Man Sinne As the Prophete Ezechiel saith 18.6 That soule that sinneth that soule shall die that is shall bee depriued of grace and which is more of future gloâ—rie So. From whence hath sinne that power Ma. From Gods iust decree Sou. Well seeing sinne is so dangerous I will not continue in the vnseemely actions thereof any more Ma. Surely then shalt thou be happie in the end we shall be blessed partakers together of Christs inestimable benefites both in this world and in the worlde to come Of the principall cause which may moue vâ— to come to this holy Sacrament THe obedience we all owe vnto the author of this sacred ceremony who in the ordayning thereof had no other end but the glory of God his father with mans true and perfect good and a consideration of our owne weaknesse who stand in need of so many assistant helpes as we do cannot but moue vs to vse with all reuerence and desire with all our harts affectioÌ„ this holy mean of receiuing grace left vnto vs by the giuer of grace For we do not celebrate a remeÌ„brance onely of some thing past but we are partakers also of grace present which grace though not from yet by the Sacrament As water from the fountaine by the cunduit pypes is conueyed and deriued vnto vs That we offer vnto God the sacrifice of laud and prayse giue testimony vnto men wee are members of that misticall bodie whereof Christ is the head shew euidently vnto the world how desirous wee are to continue in that holy vnion with God and 〈◊〉 the onely celebration of â—his most holy Sacrament doth well declare and shew the sundrie and manifold effectes thereof doe giue sufficient testimonie in the behalfe of the faithful receiuer The sixt Meditation COnsider that the vnion of the bodie and soule is neere but the vnion of Christ and the faithfull neerer that seperable this inseperable 2 Consider that this most diuine Sacrament is ordained by Christ our Sauiour as a meane to deriue his grace vnto vs to preserue vs from euil and also spiritually to sustaine nourish our soules 3 Consider hee hath left vnto vs this meat that by the benefit thereof we might be transformed into him by liuing according to his will which is no other thing then God to liue in vs. 4 Consider how much it concerneth vs to returne vnto Christ to exercise religiâ—ous actions of our Christian dutie to offer God the sacrifice of thanksgiuing for the inestimable benefite of our redemption to obserue and keepe with all reuerence this high and holy ordinaunce left vnto vs. The Fruite THe fruit of this meditation is to apply our dilâ—â—gence in the performing of this excelleâ—t part of Godâ—â—eruice to remember that which was said to Moyses Dâ—â—ccording to the example which I shewed thee in the Mount Exod. 25.6 The Soloquie THou art too louing O my sauiour it had beene sufficieÌ„t to procure som remedie for vs of thy creatures and we had taken it in great sauour but it was not sufficient for thy burning loue but thou wouldest be thy selfe a remedie for ouâ—â—â—ulâ—s that the saying of the â—iseman Eccles. 6.4 mighâ—â—e accompliâ—hed in thee A â—â—ithfull friend is the mediâ—â—ine of life and immortâ—litie â—hat friend more faithful â—hen my blessed Sauiour â—hat medicine of more efâ—â—cacie then this diuine Saâ—crament but that thou wolâ—est that the effect thereoâ—â—hould in part depend of vs that was an argument of loue indeed If bodily medicines should worke according to the inâ—â—ent and desire of the sicke iâ—â—ould bee very acceptable â—nd all sicke fâ—lkes woulâ—â—hinke themselues boâ—nd to â—he authors thereof howe much more are we beholdâ—â—ng to thee who with so great â—oue hast prouided for vs â— medicine of such efficacie so holesome that doth work more of it selfe then wee can desire How much O Lord doth the lawes of humane Philosophie differ from the laweâ— of thy loue what philosophy of the world hath euer written or thought that a king of all maiestie the infinite sea of all perfectnes would leaue himselfe for food to so mean a creature What wisedome of this world had euer beene able to conceaue that God the king of all glorie to the intent he might couple vnite man vnto himself would bee willing to become his meat O my soul stand amased at the loue of thy Sauior make an end of tears bewaile not any longer thy own vilenes and weakenes for three louing sisters and aduocates haue pleaded our cause and found fauour Mercie hath presented our infirmitie and found grace wisedome hath inuented the meanes to obtaine helpe loue hath constrained Christ to put it in exâ—ecution This is the meane that Iesus by the benefite of this most powerfull Sacrament would vnite vs vnto himselfe that we might bee made one with him and to this end we receiue him We giue thee thankes O heauenly Adam which hast restored that which the earthly Adam had destroyed He by his meat caused vs to depart from God and thou by thy meate to bee vnited to God I pray thee my louing Iesus that this vnion may be firme and sound that neither life nor death neither tribuâ—lation may seperate vs from thee Cause me O Lord that I may be wholly ioyned to thee that I may glorie with thy Apostle and say Galat. 2.21 I liue but now not I but Christ liueth in me Of frequenting the holy Communion IT hath beene shewed that the holy Euâ—charist is thâ— sustenance of the soule as breade and wine are the sustenance of the bodie but the soule being of farre more excellencie then the bodie it were then most vnseemely that the bodie which is tranâ—sitorie should bee carefully feed and the soule which is according to the image of God should bee neglected and little respected meate vnlesse it be taken in due season doth not profit the receiuer treasure that is not imployed doth turne vs to no benefite The vse and frequent vse of this heauenly repast is very godly Christianlike wee haue no more special meanes to relieue our infirmities no more profitable and effectuall remedie directioÌ„ to guide vs through the way and passage of this wearisome life There are saith one three thinges amongst the rest which do alwayes hold man bound to God The first iâ— the multitude of his benefits for which wee ought to giue
vs. What greater loue saith Saint Iohn then for one to giue his life for his friende yet greater was Christes loue who gaue his life for vs that were his enemies we haue some reason to helpe the distressed to relieue the poore needie for the verie beholding of their necessitie doeth often moue compassion but to loue our enemies wee haue no reason in the world but onely for his sake who hath commanded all those who professe his name and expect his kingdome saying Diligite inimices loue your enemies We forgiue and why Christ hath forgiuen vs wee shewe mercie and why Christ Iesus hath shewed mercy vnto vs. Quid contra nos proximus saith an ancient father shall wee see what our neighbour hath done against vs and shal we not see what Christ hath done for vs God forbid All that we do or can forgiue are pence only Christ he forgiues tallentes wee some few hee ten thousand wee shew loue but Christ shewed loue in deed loue without example Were we as readie to remember benefites as wee are iniuries wee would bee more charitable then we often are But being readie to reuenge doe wee know how soone wee may stande in need of God our selues no verily and therefore we had need to shewe compassion to others When as now Iacob their father was dead Iosephs brethren thought Ioseph would reuenge all the wrong they before vniustly offered their brother they were deceyued Ioseph telles them he meant nothing lesse Am not I saith he vnder God as if hee shoulde haue sayde my selfe am reedie to aske forgiuenesse of God and should I not from â—y heart forgiue you my brethren I doe I doe Wherefore one saith Qualem erga te Deum habere vis talem te erga proximum ostendas as thou wouldest haue God bee vnto thee so bee thou to thy neighbour that hath offended thee To moue Christians to this loue Christ our Sauiour goeth further and sayeth forgiue that you may bee children of your father which is in heauen for he causeth the Sunne to arise on the iust and on the vniust It was a token that Dauid was of the stocke of Iesse when hee would not onely not huâ—t King Saule his enemie when hee was aliue but woulde euen shewe mercie vnto his ofspring when he was dead they giue testimonie that that they are his followers who prayed for his enemies father forgiue them who shew themselues ready to remit and can finde in their hearts to forgiue offences offered S. Amâ—rose told a great Emperor of the world how Christians did auenge themselues our weapons saith he are our prayers our teares we weep for our persecutors wee pray for them Neither shal our forgiuing go away emptie for this actiue mercy shewed vnto men shall be rewarded with passiue mercy by him who hath said Blessed are the merciful for they shall obtaine mercy Hence it commeth to passe that our enemies may doe vs as much good as the best friends we haue in the world whereas in forgiuing them wee receiue forgiuenesse of God but for one drop of water giuen wee receiue by a gainefull interest a whole ocean sea for our two mytes the whole treasure of the temple We giue and forgiue some small benefites trespasses but with God there is no depth of his bountie no number of his mercies If at any time we are iustly moued as we often are to vse that Quid rependam as of the Prophet Psal. 116.11 what shall wee doe vnto the Lord for all the benefites hee hath done vnto vs then most especially approaching to these holy misterie which the old Christians in the Primitiue Church well remembring gaue euident testimonie at this solemne occasion by their liberalitie to the poore their visiting the sicke and other like works of mâ—rcie And besides their charitable reliefe of the needie it is wonderfull to consider and it may do a good mans hart good to call to mind the vâ—iforme peace and peaceable vnion they retained amongst themselues all assembled in one communion of Saints to worship him in earth with whom they hoped shortlie to reioyce in heauen They forgat not that charge left by Christ at his departure from the worlde by this shall men know that you are my Disciples that you loue one another nor that louing entreatie of Abraham had with Lot Gen. 13 11. Let there bee no strife betweene thee and me betweene thy heardmen and my heardmen for we are brethren Bee of one mind saith the Apostle 2. Corinth 13. liue in peace and the God of loue and peace shall be with you and to the Ephesians he saith let all bitternesse and anger and wrath bee put away from you with all maliciousnesse bee courteous one to another forgiuing one another euen as God for Christes sake forgaue you There is but one bodie one spirit on faith one baptisme one God which is aboue all through all and in vs all In this misterie as the faithfull find wrought tranquillitie of conscience within So also finde that the spreading of charitie towardes men abroade which charitie thinketh no euill beleeueth all thinges hopeth all thinges endureth all things When as Christ our Sauiour was now to celebrate his last supper he washeth himselfe his disciples feet wypeth them with a towell giueth a precedent of humility loue admitteth Iudas that bare an euill mind towardes him to his owne-dish giueth him a soppe speakes mildly vnto him which all were tokens of loue should we not take example by our Lorde and master When may we more fitly vse that hymne of the Angels respecting the common cause of ioy wee haue Glorie be to God on high in earth peace towardes men good will and not good will in shewe but euen in singlenes of heart Wherefore to conclude with that of the Apostle Philip. 3.1 If there be any consolation in Christ any comfort of loue any fellowship of the spirite be we of one accord let the same mind be in vs that was in Christ who humbled himselfe wherefore God hath highly exalted him and giuen him a name aboue all names that at the name of Iesus euery knee shold bow Philip. 2.10 A Prayer before the holy Communion O Lorde Iesus Christ which art the onelie Sonne of God the most high king of kinges Lorde of Lords the image of the Father the brightnesse of eternall light whom the Angels do only desire to behold who after all thy suffering praying for thine enemies now sittest at the throne of glorie who am I that doe presume not onely to beholde thee my God but also to take and receiue thy bodie into the lodging of my bodie and house of my soule contaminated sinner O miserable that I am and most vnhappie of all men which doe this so exceeding great iniurie to thee my God and Sauiour for when a thousand yeares of teares are not sufficient to receiue at the least but once worthily this reuerent and most precious Sacrament so high
great reuerence and deuotion before any attempt against his enemie his wont was to receiue the holy Eucharist Euseb. in vita Constantin By the force of this Sacrament the force of the diuell is rebated Ignatius ad Ephes. Saint Cyprian calleth this blessed Sacrament a ioyfull solemnitie Cypria de caena Dom. Of the olde Christians it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly of loue Charitie it selfe A prayer of thanksgiuing after the receiuing of the most holy Communion I Giue thee thankes O most louing Iesus Christ who hast vouchsafed to admit me a sinfull creature to the magniâ—â—cent and quickning feast of thy sacred table Thou wouldst that I shuld bee as the Arke of Couenant where thou thy selfe vouchsafest to abide Thou wouldest that in this Arke Mâ—nna should bee kept wherewith thou didst feede thy people vntill they entred into the Land of Promise Cause I beseech thee that this Manna nowe receiued wherof that was but a figure may bee preserued in my Soule that I may feele the effectual fruit of thy passion for the remission of my sinnes the merit of righteousnes and reward of euerlasting glorie Cause also that like as in the Arke the Tables of the Lawe were kept so a desire of fulfilling thy will may bee contained in my Soule Graunt that I may honour loue and obey thee that I be seperated from this loue by no allurement whatsoeuer of my ghostly enemie Tarrie with mee O blessed Iesu vntill the euening of my age and when the night of death approacheth I will not let thee goe till thou hast blessed mee and yeelded to this petition of my sobbing soule O Lord fulfill her desire neuer depart from her What blessing shal I giue vnto thee O my deere Sauiour where shall I beginne to expresse by loue and duetie towardes thee which hast sayd Behold I am with you euen vnto the end My soule desireth to be satisfied in the beholding of thy countenance euen as the Hart longeth for the fountains of water Turne thee O my soule into thy rest for the Lorde hath done well for thee hee hath shewed thee maruailous great kindnes in the land of the liuing Fâ—r this cause also shall my flesh rest in hope Blesse thou the Lord O my Soule Another forme of thanksgiuing OMnipotent most louing father I cannot giue thee thaÌ„ks worthy inogh according to the desire of my minde for the treasure of this heauenly foode which thou hast now giuen mee in this heauenlie mysterie ineffable that is to say the true bread of heaueÌ„ that euerlasting meat that aabideth for euer thy blessed Sonne our Lord and Sauior Christ Iesus in whom I haue obtained by the gift of this hâ—ly Communion a pledge of an inheritance to come Grant O Lord that I may daily profit in vertue godlines that this sacred vnion with Christ may bee of such force in me that reiecting al euill waies I may goe forward in pietie towards God instruction towards my selfe charitie towards my neighbour to thy good pleasure through the same our Lord sauior Iesus Christ Amen The Soloquie AWake O my â—oule and behold the new â—â—uor wherewith louing 〈…〉 prosecute thee Thou hast good cause to reioyce that the Lord of Maiestie vouchsafeth to come vnto thee to comfort thee Continue onely a good will for all this bountie Bee not as the nine vnthankfull Leapers who forgat their cuâ—ing Cast all thy care vpon him who careth for thee cease not to magnifie him O my soule for he that is mightie hath magnified thee and done great things for thee Thou knowest how the son of God loued thee when departing out of this world vnto the Father hee left so comfortable a remembrance and seale of all his mercyes O loue without measure returne O my soule vnto thy rest for the Lord hath blessed thee Returne vnto thy gracious Sauiour of whome thou mayst say Here will I rest here will I dwell foreuer Can it bee O Lord that thou wouldest follow man with such loue as to vnite thy selfe vnto him Reioyce O yee sonnes of Adam for no longer shall that of the Prophet be applyed against you My teares haue beene my meate day and night whilst they yet daily sayd where is nowe thy God Teares are now no longer your meare but the gladsome foode of Angels your God is with you euen vnto the end The poore do eate and are satisfied O Lord graunt mee the grace of Deuotion and thankfulnes that I may aske it instantly expect it patiently receiue it gratefully conserue it humbly vse it diligently to the glorie and honor of thy holy and blessed name Amen I desire to offer my selfe my soule and body a sacrifice vnto thee nay I offer vp all my sinnes both originall and actuall vpon the acceptable Altar of thy mercy consume them with the sacred fire of thy loue and let this offering as Abels offering be well pleasing in thy sight but to returne vnto this heauenly foode now offered Ah hard and peruerse hart of mine how canst thou continue earthly when as thou art fed with the bread of heauen When at length wilt thou become heauenlie Howe is it that thou dost remaine sensuall and alienated from the spirit which art spiritually conserued Is it because thou dost consist of earth O Iesus remember here what thou hast else wher sayd I come to send a fire and what is my desire but that it bee kindled Let it be kindled in mee that I may be carried vpward and seek the things where Christ sitteth at the right hand of God that though my body conuerse here in earth my affections may bee in heauen that from henceforth not so much I liue as thy grace may bee sayde to liue in mee The eleuenth generall Meditation to bee vsed aftâ—r the receiuing of the blessed Sacrament COnsider with what labours teares Adam after hee was cast out of Paradise did eate the bread of carefulnesse all the dayes of his life But now man receiued into the state of grace is come to feede on the bread of life it selfe 2 Consider that as the Israelites when they had eaten the Pascall Lambe were deliuered froÌ„ Pharaoes bondage made no stay in the darknes of Egipt but set forward forth with towardes the Land of Promise So after this our Passeouer wherein a mighty deliuerance from the hands of our spirituall Pharo is signified were to depart from the works of darknes to go forward without delay fâ—oÌ„ grace to grace froÌ„ vertue to vertue vntill we come to our heauenly Canaan 3 Consider how the wisemen when they had seene Christ at Bethlem and there done their humble reuereÌ„ce Math. 2.12 they returned not by ambitious and cruell Herod nor by troublesome Ierusalem but Per aliam vtam another waye So wee hauing visited Christ at our Bethlem which signifieth the house of bread and there offered our Soules and bodyes a sacrifice vnto him should returne towards our owne countrey which is
aboue not by the ambitious and troublesome desires of this world but passe along peaceably anew another way 4 CoÌ„sider how iust Noah was an hundred yeeres together labouring to frame and build an Arke to saue him from the floud and should we not indeuor for the time to come to spende it wholy in framing a good conscience before God and man which shall one day saue vs from a floud of miseries 5 Consider that a Publicane Luc. 19.3 who before did exact by extremity from others but hauing receiued Christ into his house became beneficiall vnto the poore was ready to make restitution for all the wrong hee had offered 6 Consider the admonition and absolution y t Christ gaue vnto him that was lately cured Ioh. 5.14 Beholde thou art made whole sin no more 7 Consider how God doth complain by his Prophets against the ingratitude of his people and how hee accepteth those who are thankfull vnto him 8 CoÌ„sider how to make an Apostatie froÌ„ this calling of grace were great indignitie offered vnto God and hurt our selues The fruit of this Meditation The fruit hereof is first to acknowledge all thaÌ„kfulnes secondly to apply our selues wholy for the time to come to serue God in holines and righteousnes all the dayes of our life that we may proceede from grace to grace vntill we come to the state of glory The Soloquie REmember O my Soule that thou hast beene fed with the foode of Angels and therefore shouldest not nowe turne to feede on the husks of sensuall affections Thou knowest that wise king Salomon 1. kin 7.8 would not that his own wife who was Pharoes daughter should dwell in the house where the Arke of God was for he counted it wickednes that a woman descending from the stocke of the Gentiles enemies vnto God and his people should inhabite so holy a place How great wickednesse thâ—n should it be to receiue sinne where God himselfe the Lord of the Arke is conuersant WheÌ„ the God of all power maiestie hath made thee his handmaid is it not a signe of singular loue fauor oughtest thou not to render him againe all seruice and duty The Patriarke Iacob was coÌ„tent to serue 7. yeeres after that 7. more al for Rachell which time notwithstaÌ„ding seemed short vnto Iacob himselfe for the loue he bare to Rachel Much shorter shuld the time seem to thee wherein thou seruest this Lord all labours may be accounted light for his loue who is more to bee beloued then any earthly creature by infinite degrees Thou shouldest be happie O my Soule if thou knewest what dignitie it is to serue so high a Lord. Call to minde how thou hast serued in times past this vaine world whereby thou hast beene subiect to many perturbations howe many bitter crosses hast thou sustained in this seruice now by the helpe of thy heauenly Lord whome thou hast this day receiued thou art able to tread vnder foote all the allurements of thy ghostly enemies and become mistris of thy owne passions Consider that now to serue God is to beare rule Thinke thou art no longer thy owne but Gods to whome thou hast consecrated thy self His will not thine ought euer to bee fulfilled that in all thinges thou yeelde humble obedience And replie with the Apostle Quid vis me facere Act. 9.6 Lord what wilt thou that I doe Considerations to bee remembred of the deuout Christian after his receiuing the holy Sacrament THat thou be no lesâ—e careful now after this heauenly repaste in the exercises of deuotion then he was before in preparing himselfe 2 That hee vse much silence and some solitarinesse the same day that hee be primate sibi Deo to himselfe and God 3 That he retire himselfe from worldly affayres 4 That he often determine of his â—uture conuersation to bee religious and fearing God 5 That hee resolue with the Pâ—ophet Psa 39.1 Dixi custodiam â—ias meas I sayd I will take heede vnto my wayes 6 That hee resigne himselfe wholly to Gods pleasure The chiefest Figures of the most holy Sacrament THe first Figure of his reuerent Sacrament is menâ—ioned in Genesis 〈◊〉 14.18 when Abraham obtained a noble victory against those Kings there spoken of Abraham returning from the victorie sayth the Scripture Melchisedech the King of Salem for that hee was a King of the most high God offered bread and wine and blessed Abraham But that Melchâ—sedech was a Figure of Christ Saint Paule to the Heb. proueth chap. 7. And that the bread and wine offered of him were a figure of the body bloud of Christ which hee being a King and priest after the order of Melchisedech Psa. 109 offered to the most high God and afterward left to vs his body spiritually vnder the shew of bread and his bloud vnder the forme of wine the holy fathers with one consent doe teach But of this Figure wee learne as in the most holy Sacrament wee fruitfully receiue Christ and obtaine a blessing of him so it is necessarie that first wee prepare a fight against the vnruly motions of our minde and put away our sinnes by the workes of contrition and confession as that valiant Abraham cast out the King his enemies 2 A figure of this most royall Sacrament was the shew bread which was kept on the table of propositioÌ„ in the sight of God Exo. 25. Leuit 24. none could eate of this bread but those which were cleane sanctified and therfore it was caled the holy sanctified bread 1. Ki. 21. Math. 12.4 By which is signified that if wee be fed with the sacred bread of the law of grace prefigured by that bread it is necessarie that wee bee chaste and that we haue a good conscience 3 A figure of this diuine Sacrament was the cake baked vnder the ashes which the Angell brought to Elias by vertue whereof he being strengthened as the holy Scripture in the 3. Kin. 10. Cha doth testifie walked 40. dayes 40. nights euen to the mount of God Horeb where afterward hee saw the Lord. This figure doth signifie the power and effecacy which the holy communion doth yeelde vs to finish the troublesome peregrinatioÌ„ of this life euen vntill we come to the heauenly hill where we shall see God with incredible pleasure 1 Now as common bread doth procure the preseruation of the life temporall 2. doth augmeÌ„t strengtheÌ„ it 3. although often eaten yet it doth not breed lothsomnes yea rather it is an euill signe wheÌ„ bread doth not relish to any one 4. A feast without bread although it abounde with most costly dishes is vnperfect So this heaueÌ„ly meat vnder the forme of bread 1. doth preserue a spirituall life 2 By conferring grace which is the life of the soule it augmenteth the same and maketh it strong against the diuell 3. This sacred meat to men spiritually minded neuer bringeth loathsomenesse but it pleaseth not the sicke that is for because the natural man
perceiueth not y e things which are of God 1. Cor. 2.4 Let the Christian man haue all the goods of this mortall life if that bee wanting him which is contayned in the holy Sacrament lie hath nothing yea rather he may truly bee called miserable 5. Lastly the bread before it coÌ„meth to his perfection it suffereth many things for the graine of corne which is the matter thereof is first sowen is couered in the earth theÌ„ is cut bound as a malefactor imprisoned in the barne is threshed out winowed grouÌ„ded in the Mill is boulted scorched with fire so that it may very well agee with this Sacrament wherein the elementes are not whole but broken powred out wherein also the passion of Christ our Lorde his suffering so great thinges for vs is represented before he become this diuine foode of our soules 4 The Pasâ—all Lamb was a figure of this Sacrament Exod. 12.3 of which this was the ceremony It must be a Lambe without blemish of a yeare old it must be eaten at Ierusalem rosted and in haste with wild Lettice and sweet bread those who shold eate thereof must haue their shooes on their feete by which ceremony God signified to the Iewes that they were strangers Saint Chrysostome in his 83. Homely vpon Mathew applyeth in this manner that ceremonie vnto vs If saith hee the Iewes about to go onely through Palestina were fed with a Lambe after so curious an order with what vigilancie ought we to be fed in this Sacrament with the true immaculate Lambe which haue our iourney to heauen do eate thereof in his church heat with charitie going forward to our land of rest in 15. of Leuit. God saith you shall eate of the old fruit vntill the new come so did his people of the old passeouer the same day they were deliuered from Egypt had wee deliueraunce from a worser seruitude of the Pascall lamb a bone must not bee broken those parts of this lambe are the faithful as if it were from God sacrificate filium sacrifice my Sonne Sinite hos abine let these go Iohn 18. 5 A Figure of this was Manna giuen to the people of Israel in the desert Exo. 10.15 Saint Paul saith that the redde Sea was a figure of Baptisme and Manna of this holy Sacrament which Manna had these properties First although some gathered much and others lesse yet there was one sufficient measure for all so in this Sacrament of the Lordes Supper there is no lesse vertue in the lest part thereof then in the whole 2 Manna might be gathered any day except the Saboth and when the sunne arose it vanished So this venerable Sacrament serueth vs vntill the euerlasting Saboth of the life to come and when the Son of glorie shall appeare it shall then cease 3 Manna did giue taste of all kind according vnto the will of the eater This Manna hath sweetnesse vnto the faith of the faithfull receyuers so and so disposed 4 Many of the Iewes were grieuously punished for that they contemned Manna saying our soule loathed this light meate Numb 21.5 So S Paul sheweth 1. Cor 1â— 30. That in his time many were weake and sick among theÌ„ for that this most diuine Sacrament was dispised and many vnworthily communicated 6 The sixt Figure was the Arke for like as the Arke saith Th. Aquinas was made of Shitim wood Exod. 25.10 that is to say of shining and pure cedar so was this of the most pure bodie of the Sonne of God Againe the Arke was guilded within without which may resemble the wisdom loue of Christ. Ther were 3. things in the ark of speciall note The golden pot the rod of Aaron and the two tables of the law The golden pot contayning Manna may betoken the soule of Christ contayning the fulnesse of the dietie The rod of Aaron his priestly power the two tables that he was the eternal lawmaker But the holy scripture maketh mention of two things principally concerning the Arke which do maruellously appeare in this Sacrament The one that by the befite of the Arke the people were not onely preserued but much pestered The other that God grieuously punished those who vnworthily entreated this Aâ—ke or gaue not worthie reuerence vnto the same we reade Samuel 1. 4. when the people of Israel in one warre against the Philistines had lost foure thousand men they procured that the Arke was brought into their tents hoping that by the presence thereof to obtaine the victorie But the contrary happened for the Arke of God was taken by the enemie and 30000. men perished of the host of Israel for their peruerse life and small pietie The Philistines also which vnworthily handled the Ark setting it with their idolatrie so sharply were they punished but chiefly the men of Ashdod as that the holy scripture saith 1. Sam. 5. The hand of God was greeuous vpon them 7 A figure of this Sacrament was the meale of Helizeus 1. King 4. when the prophet commaunded that certaine hearbes should bee sodde for the children of the prophets they tasting them found that they were so bitter that they cryed to Helizeus O man of God death is in the pot Wherefore the holy prophet cast meale into the pot wherewith he tooke away the bitternes So Christ by meale or bread of the Sacrament taketh away the bitternesse of our afflictions causeth that they bring vs life and not death 8 A figure of this most holy institution was that great Passeouer which K. Hezechiah kept 2. Chron. 30.17 wheÌ„ he prayed for the people that God would be mercifull vnto him that prepared his hart to seeke the Lord God of his Fathers though hee were not cleansed according to the purification of the sanctuary when he spake comfortably vnto the Leuits the whole multitude kept the feast with great ioy Our Hezechiah hath not onely praied for the purifying of his people but hath sanctified them spoken comfortably kept a ioyfull passeouer such as neuer was in Israel Names of excellencie attributed vnto the holy Sacrament and gathered out of the writings of ancient Fathers O Great Sacrament O Inestimable Sacrament O Diuine Sacrament O Most noble Sacrament O Pure Misterie O Venerable Misterie O Eternall Misterie O Laudable Misterie O misterie of Pietie O misterie of Peace O Holy of holies O Blessing O Hidden Manna A short Meditation vppon these names of excellencie WHat couldest thou do most merciful Lord for vs and our good that thou hast not done Thou hast taken our fraile nature vpon thee and giuen vs thy diuine thou hast freely offered vnto vs the riches of thy mercie the treasures of thy grace the abundance of thy loue by this great inestimable and most diuine Sacrament by this blessed pure and venerable misterie the mistery of peace and pietie the holy of holies the hidden Manna whereby it is euident with what flames of loue thou didst burne whose delight is to shew mercy And because the