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
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
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
as much as hee is such a meate as doth turne it selfe into the worthy receiuer Soe hereby Christ doth drawe vs vnto him with the bondes of loue and doth in this guift allure vs to loue him heate doth turne the nourishmentes into the bodie nourished the same is done by feruencie of loue in faithfull receiuers The fruite of this Meditation The fruit of this Meditation is that euerie one meditate of the loue of Christ say with the Prophet in the 116. 11 Quid rependam what shall I giue vnto the Lorde for all the benefites hee hath done vnto mee I will take the cup of saluation and call vpon the name of the Lorde A Spirituall soloquie vpon this meditation O Sweâ—te Iesus could it be that such was thy loue towardes vs that when thou wast the King of glorie and creator of all the worlde thou wouldest thy selfe bee meate for thine owne creatures O Loue thy power is too too great for I thought sufficient that which the wise man speaketh of thy power Thy loue is as stronge as death But I see much more may bee spoken of it for thy arrowes ouercomming heauen doe penetrate the verye loue of God where death doth not come nor approach neither staying thy selfe heere thou doest fixe this loue in the hearte of man and not onely plucke it away from all thinges created but euen from it selfe It was sufficient that thou wast giuen to vs for a Lorde and God in which thinge thâ— Prophet hath placed thiâ— blessednesse Psalm 145 â—6 Blessed are the people whose God is the Lorde But louâ— hath drawne thee to tâ—â—â— which the wisdome of man cannot comprehend and it remaineth most true that thou when thou wast God of all maiestie infinite and immortall wert made man diddest die and suffer for vs. When I consider that thou in the selfesame time wherein the streames of thy tribulations did ouerflowe wherein thy onelye thought constrained a blooddie sweat out of thy bodie forgetfull of thine owne selfe and all the tormentes which were preparing wast carefull of procuring such a meare for vs as might strengthen vs in the state of grace vntill wee see thee in the state of glory O amiable Iesu how truly is it written of thy loue in the 8. of the Canticles 6 verse Many waters could not extinguish this loue nor floodes ouerwhelme it namely many waters of thy passion and floodes of thy greefe could not with houlde thee wherby thou wouldest not prouide and impart this singular and precious guift for vs O sweete Iesus it had beene enough to call vs brethren when thou wert humbled on earth but wilt thou so call vs in thy throne in heauen Math 25 50 The Prophet Elisha in the second of the Kinges 2.8 greatly esteemed the cloke of his Maister Eliath left him at his departure wherewith hee deuided the waters of Iordaine and passed ouer on drie foote But the Lorde and God of Eliath hath left vnto thee not any garment but his most sacred bodie that hee may bee a companion with thee in this laboursome pilgrimage strength in tribulation and wholsome foode in a spirituall life Iudge nowe then howe much thou oughtest to reuerence him and with what â—â—dent afâ—ectioÌ„ receiue him In the meane time beseech this benefactor that it happen not vnto thee as vnto the people of the Iewes to whome when our Lorde Iesus had offered himselfe for theire Maister and Captaine they renouncing his doctrine and maistership keepe still the couering of their eies and which was worse ioyned to theire blindnes the sinne of vnthankfullnesse The excellencie and worthynes of this Sacrament MOst high and sumptuous is that preparation which wisedome hath ordained bountie furnished Christ himselfe with his honourable presence beautified This preparation is not as that in times passed in the wildernesse or in the moueable Tabernacle of Moyses or the fixed Temple of Salomon but in a great chamber a large vpper roome in the most ample church dispersed farre and wide vpon the face of the earth here Christ himselfe is the giuer and the guift the feeder and the foode It is saide of Ezechiah in the second of Chronicles 30. that hee kept a passeouer and such a passeouer as neuer was there any the like before but much more may be saide of Christs holy supper Admire not any longer the greatnes of the guift of the King Assuerus in the 4. of Hester after he betrothed vnto him Hester in marriage for those guiftes were earthly and could not giue life and spirite admire rather thâ— precious guift of Christ giuen vnto his church after hee had espoused vnto himselfe the nature of man which guift is heauenly and of infinite value giueth life to theâ— that worthyly receiue it maâ—ny are the nourrishmentes of the bodie but this of thâ— soule doth exceede them all The third Meditation COnsider the great excellencie of this holy and heauenly feast where Christ is receiued the memory of his death passion recounted the mind filled with grace and a pledge oâ— future glorie geuen vnto vs. 2 Consider these 5. diffeâ—rences which are betweene this feast and the feasts of the world 1 These feastes are prophane for in them neither is there holy meate neither are the ordained for the health of the soule but this feast is a sanctified feast and ordained principally for the health of the soule 2 In the feastes of the world there is variety and by how much the more the varietie is the greater by so much the more is the feast commended in this spiritual banquet it is not so wherein Christ being infinite containeth in him all perfection and can alone satisfie the soule 3 In the feastes of the world there is little speach had of death suffering affliction and tribulations rather discourse is had of matters of pleasures but in this feast of Christ the memoriall oâ— his death and passion his sufferinges of loue for our saluation is remembred 4 In this banquet the minde is filled with the grace of Christ which bringeth saluation and the increase of heauenly guiftes but in the banquets of the world the bodie is replenished with meates that often bring diseases to the bodie and spirituall destruction to the soule 5 In the feastes of the world for the great excesse vsed in them they open a way to hell but this holy feast of Christ sâ—tteth open vnto vs the readie way to heauen Farther considerations of this heauenly banquet COnsider how well pleasing it is to the Lord Iesus that we do all those things in this his feast which guestes inuited of the prince to some solemne preparation are wont to doe 1 First they expect with great desire the houre of this banquet and giue theire diligent attendance that they come in decent and seemly manner well adorned 2 Secondly they knowing that nothing is more acceptable vnto the prince who inuiteth them then to feede hartely on the meates prepared they come with emptie
thankes the second is the multitude of our sinnes for which we ought to aske mercie The third is the multitude of miseries and infirmities for which wee are bound to seeke a remedie now for the acknowledgement of our duety The blotting out our offences the reliefe of our miseries there is at once no more strong forceable a meane then this most holy sacrament wherein wee offer praise vpon the aultar of our hearts beg remission in his merites who died for vs receiue strength against all distresse of this troublesome world Wherefore man which oweth so great and many thinges for benefites receiued which so often laboureth vnder the burthen of his sinnes whom so many necesâ—ities doe inuiron what better course then to approach vnto this diuine misterie which is saith Saint Bernard phisicke to the sick The way to the traueller strength to the weake ioy to the hole refuge to the poor counsell to the rich helpe to them that are in danger the consideration wherof should somewhat quicken vp our slownesse in this case It is the manner of marchants to frequent those places where greater hope of gaine groweth the pore are wont to flocke thither where larger almes are giuen and should not the Christian repaire thither where great gainfull giftes are distributed when hee findeth himselfe in miserie poore and distressed The loue of God may moue and inuite some the beholding of their owne miseries should vrge others some the conscience of sinne should induce others a desire of obtaining grace but the honour we all owe vnto God should solicite all seeing wee haue not a more high and excellent meanes of performing the same One friend doth willingly come vnto another It is a signe of small loue to Christ when wee come so seldome to his holy Passeouer as on the contrary his loue is augmented more more in vs by often communicating A great and louing remembrance of his blessed passion we celebrate in the frequent participation of this holy misterie so often saith the Apostle 1. Corinth 11.26 And therfore often you shew y e Lords death vntil he come Last of all we see in winter when the Sâ—nne is farther off barrennesse followeth in the coldnesse of our deuotion when this misterie is neglected what ensueth but loosenesse of life and an vnaptnes to all pietie The seuenth Meditation COnsider that in the Primitiue Church which was gouerned of the Apostles themselues the Christians often communicated which did shew that great deuotion and feruentnesse of spirit did possesse the mindes of men and euident it is that by how much the more that godly custome did waxe more cold by so much the feruentnesse and holinesse of Christian people did waxe lesse lesse 2 Consider that by often communicating pietie and perfection of life is augmeÌ„ted the Christian man is made more religious the bodie made chaste and obedient to the soule the soule to God 3 Consider that to receiue Christ in the sacrament with due preparation is no other thing then to worship him with great reuerence he therefore which by this diuine communicating doeth often receiue him doth oftner also praise him and worship him with diuine honor but hee which honoureth Christ in earth shall be likewise honored of his heauenly father in heauen Luc. 9.26 4 Consider seeing this diuine sacrament is the meat of the soule wherewith it is strengthened and maintayned in a spirituall life it doth manifestly follow by how much the more often the soule is nourished with this meat by so much the perfecter it is made in a life spirituall The fruit THe fruit of this seuenth Mediation is to make a firme purpose of applying our selues to this frequent and often communicating to beseech the Lord that the soul may neuer loath this heauenly food but with an inward affection desire it from which affection springeth perseuerance a readines to sanctimony holines of life a longing to walk before The Solâ—quie WHat is this grace O sweete Iesu which thou dost affect me with for thou not only vouchsafest to open vnto me the precious mine of gold lying in the field of the holy Church that is the hidden treasure for which the man that found it sold all that hee had to buy that field but also doest often inuite mee to digge so precious a treasure that thou mayest inrich my soule But that which draweth me into admiration is that to the purchasing of this fielde and digging this treasure as often as I will thou hast added so great a commodity that I need not sell any of my goodes much lesse all that I haue Lord if to obtaine this treasure thou hadst ordained hard fasts long pilgrimages shedding of bloud and other sharpe pennances all these labours afflictions ought worthily to haue been suffered to tast euen but once thy sacred bodie but O loue vnhard of that had hadst rather make the entrance easie and delectable that I might often returne to this mine O Adam how much better is the condition of thy posteritie then was thine which is now broght to passe by the mean of our louing and liberall Iesus thou wert driuen out of paradise and that thou shouldst not returne thither to eate of the tree of life and liue one of the Cherubines armed with a fierie sword was set of the righteous God to keep it But wee thy children liuing in the Paradise of the holy Church are not only not driueÌ„ away by an Angell with a fiery sword but are inuited of the Lord of Angels by the fire of his loue to taste often the fruites of the tree of life yea to receiue him who hath giuen all strength to the tree of life that giueth a blessed and euerlasting life for so he inuiting vs hath promised He which eateth of this breade shall liue for euer Ioh 6.58 O my soule be somewhat stirred vp and magnifie thy God for he which is mightie hath done great thinges for thee doest thou not see him that he is made thy treasure to make thee rich returne often to digge it it is a precious treasure therefore it will satisfie thy desires it is infinite and therefore will neuer decay Of the impediments which detaine men from the blessed Sacrament IN the second of Exod. and 6. Pharaoh to withhold the people from doing sacrifice causeth his Taske-masters to set them about drudgerie It is the wilinesse of the olde serpent to draw vs from performing this holy seruice vnto God to make the world and the flesh distract our thoughtes and desires so to keepe vs from this spirituall part of Gods worship either by remisse and carelesse neglect or at least by a timerous conceit of our vnfitnesse this carelesse and remisse neglect ariseth of our many encumbrances and businesses in the world We can find time to follow profits and pleasures but for to enter into this so serious businesse of our soule we are not at leasure Esau to satisfie his appetite
hast promised this drawing when thou saydst When I am lifted vp from the earth I will drawe all things vnto my selfe Now O Lord thou art exalted it remaineth that thou draâ—â—y hart vnto thee and whâ—â—â—t cannot finde where it may â—est like the Doue it may reâ—urne to the Arke of Saluatiâ—â—n But if thou O Lord dost â—ot stretch forth thy hand tâ—â—raw it vnto thee into the Arke it shall stay withouâ—â—oores and soone perish in â—he waters A Dialogue betwixt the disstressed Sinner and Faith Sinner I Am not worthye to approach vnto 〈◊〉 high a place as the table oâ— the Lord and therefore I come so seldome as I doe Faith Didst thou doe this of true humilitie and not of negligence rather it were well But I doubt thou dost it of slouth because thou wilt not take paines to repent as thou oughtest Sinner The very truth is I am afrayde Faith Why man let the loue of him that so louingly calleth thee abandon feare Sinner But I am sinfull in my owne conscience Faith Who can say his heart is cleane all haue sinned and al haue gone astray Si. But my sins are grieuous and therefore I absent my sâ—lfe Fai. Are they grieuous and therefore thou shouldst the rather seeke a remedie where it may be had Sinner But I haue not sensible deuotion to seek Fa. Thogh we cannot bee as strong as Sampson wee must not let all alone Christ will accept a good heart Sin But I cannot so well dispose my selfe yet by reason of the affayres of this world Faith Christ willes vs to cast our care of earthly things vpon him because wee should cast our care about heauenly Sin But may I bee so bold as to come and bee partaker of so holy a mysterie Fai. Thou mayst and therefore prepare a penitent heart and come in the name of God Another conference betweene the Soule and Faith Soule SHall I be so bold as to approach to this sacred Ark and receiue the Lord of glorie Faith Why mayst thou not bee so bold Soule For because I am weake miserable and ill inclined Faith He is both the Phisition and the medicine hee himselfe hath sayd The whole neede not the Phisition but the sicke Soule If Iohn the Baptist sanctified in his mothers womb reputed himselfe vnworthy to loose the latchet of Christs shoos And S. Peter thinking himselfe vnworthy of his presence saith Goe from me O Lord for I am a sinful man how shall I being a miserable sinner without the daunger of eternall punishment dare receiue vnto mee so high a mysterie Fai If he descended from heaueÌ„ to saue sinners if he call vnto him all that ate wearie and heauy loaden shall hee not accept of thee if thou come vnto him Sou. What shall make mee secure of punishment Fa Humility Loue. By humilitie thou shalt bee exalted by loue thou shalt be rewarded Come therfore vnto him by this holy meane left vnto thee Sou. But if the Bethshamets in the first of Sam. 6. were so sharply punished for looking into the Ark how may I presume to receiue the Lord of the arke himselfe Fai. The Bethshamits were worthily punished for that they looked into the Arke of Curiositie they did not honour reuerence it as they ought Wherfore if thou hast humility loue thou needest not feare the punishment of the Bethshamits Sou. But I cannot chuse but acknowledge with the Centurion that I am not worthy to receiue Christ vnder my roofe Fa. The Lord maketh theÌ„ worthy who acknowledge their own vnworthines Wherfore with al huÌ„ble submission say O Lord Iesu I come vnto thee beseeching thee to turne away thine eyes from my sinnes if thou wilt beholde them behold them Lord not as a iudge to punish them but as a Phisition to cure them Cause I beseech thee that my infirmities may happen to thy greater glory as the infirmitie of him did that was borne blind Ioh. the 9.3 Thou deliuering me by so much the more shal thy glory shine by how much the more I am vnworthie and miserable Of remoouing the dangerous effects which hinder the worthy receiuing of this holy Sacrament THere is saith the WisemaÌ„ a word clothed with death God grant it bee not founde in the house of Israel And there is too saith the Apostle an vnworthie receiuing of Christ vnto condemnatioÌ„ 1. Cor. 11.27 And God grant it bee not found amongst the society of christians That which is to some the sauour of life vnto life and these are the worthie receiuers the same may bee vnto others the sauour of death vnto death and these are the vnworthy What is therefore more needfull then to remooue al dangerous defects which may hinder the fruit and efficacie of so high a mysterie to remooue I say all sensuall desires faithlesse cogitations impenitent affections and all other euils whatsoeuer which may withdraw the heart of man from God and hinder the good of this most excellent medecine of our soules The sun to them which are in health is wholsome but vnto those who are pained in the head it falleth out to bee farre otherwise A potion receiued in due season doth help the PatieÌ„t The showres dews of heauen make the tree wel planted to prosper fructifie but that tree which hath some worm at the root doth wither vpward doth more and more decay by all this moysture The soule rooted in faith and charitie is as a good plant whom this heauenly dew doth nourish the corrupt hart is that worm which maketh the withered tree to fade away so loÌ„g vntil the master of the vineyard say Cut downe the vnprofitable tree Now therfore that the faithful Christian may be as the tree plaÌ„ted by the waters side Psalm 1. which shall bring foorth his fruit in due season let him in the name of God remoue all dangerous defects as enuie euill concupiscence infidelitie and the like that he eate not of this bread and drinke not of this cup vnworthily The ninth Meditation COsider that to come vnworthily to the holye Eucharist as without Faith without deuotion without repentance without reuereÌ„ce is very dangerous 2 Consider how respectiue we should be in comming to this holy mystery how carefull how religious 3 Salomon saith when thou sittest to eate with a Ruler consider diligently what is set before thee Prou. 24.1 4 Abraham when hee was making his offering to God Gen. 15.11 the foules came to hinder Abrahams offering as wandering thoughts would doe ours Abraham rose and droue them away The fruit The fruit of this Meditation is to prepare our selues in the best and most reuerent maner wee can that wee eate paenem Domini contra dominum the bread of the Lord against the Lord as S. Austen speaketh to remoue all dangerous defects to bee sorie for our sins past and resolue vpon amendment for the time to come The Soloquie SEest thou not my soule that it is thy part to come with all deuotion and
atteÌ„tion of mind vnto this holy â—acracrameÌ„t Remeber that when God Exo. 19.1.3 was to talke with Moyses vpon the mount how he coÌ„manded y e neither man nor beast should approach to the Mountaine least Moyses by the sight of any creature should bee disturbed yea that hee should haue fitter oportunitie of attention without distraction the whole hill was couered with a great darke cloude No otherwise my soule do that no euill affection come with thee to the holy Altar which may draw thee froÌ„ deuotioÌ„ here God doth expect thee Consider with thy selfe that hee can neuer bee truly desired and loued of thee vnlesse in comming to this sacred table thou cleane forget all earthly things Heare what the Kingly Prophet saith Psa. 45.11 My daughter hearken and consider incline thine eare Forget also thine owne people and thy Fathers house so shall the King haue pleasure in thy beautie for he is thy Lord God and worship thou him But O Lord what shall I doe to attaine this deuotion for my minde doth remaine so corrupt since that generall fall of our first Father Adam that often times against my will it wandereth vagarant where it shuld not what shall I do when my infernall enemy either indeuoreth by many earthly occasions to draw me away from this heauenly table or to come which is no lesse feareful vnworthily vnto the same Thou seest O mercifull Iesus in what state I stand that is to say howe weake I am by nature helpe I beseech thee my weaknes with thy holy grace that all defects remooued I may approach vnto thy heauenly table with heart and soule prepared Of preparing our selues before we come to the most holy Sacrament IF in our earthly affaires wee often times forget heauenly good reason is it that in our heauenly wee should much rather forgette all earthly businesse whatsoeuer and prepare our selues to this so solemne a ceremonye which doth consecrate man vnto God Christ sent 2. of his Disciples before to make ready the vpper roome wher he would keepe his mandy with his Apostles our faith repeÌ„tance as 2 messengers may prepare before the vpper roome of our souls The Israelites keeping their Passeouer put leueÌ„ out of their houses Christ washeth his Disciples feet the Prophet Dauid sayth I wil wash my handes in innocency so wil go to thy Altar Psa. 26.6 Hester coÌ„ming to find grace fauour in the sight of Ahashuerath first huÌ„bleth her selfe by fasting and prayer Iacob comming for a blessing putteth on Esaus garment Wee are approaching to the Lords Altar comming for a blessing seeking fauour what should we else but wash our hearts by faith in the blood of the Lambe humble our soules Take vnto vs the garment of Christes righteousnes Againe it behoueth euery one that will safely come to this table to direct all his affections and desires to God onely To do nothing to affect nothing but Gods pleasure respected and his heauenly grace now offered For him which will rightly bee partaker of this holy misterie First faith is necessarie whereby hee belieueth remission of his sins in Christs merites 2 Secondarily repentance is necessarie whereby he acknowledgeth the greatnes of his sinne 3 Thirdly charitie is required whereby the mind is at peace and quiet with men hee that dwelleth in charitie saith S. Iohn dwelleth in God and God in him dwelleth in God what more secure and God in him what more sweet 4 Fourthly attention must be had that he bee not carried away from respectiue deuotion and chiefly from the meditation of Christes passion his resurrection the third day his descention into hel his ascention vp into heauen his glorious sitting at the right hand of God from whence he shall come at the ende of the world to iudge both the quicke and dead 5 Fiftly fasting is necessarie where by the Prophete Dauid humbled his soule Psal. 35.13 Hester by fasting disposed her selfe to God and found grace in the sight of Assuerus Hest. 4 16. The tenth Meditation COnsider howe busie carefull Martha was Luk. 10.40 to receiue Christ into her house and therefore much more careful should euerie one bee to receiue him into his heart 2 Consider what reuerence and deuotion is meete by that of the Prophete of Christes entrance into heauen Be ye lifted vp ve euerlasting gates and the king of glorie shal come in Psa. 24.6 3 Consider that to entertaine an earthly prince all things are made decent and cleane 4 Consider it was saide to him that came vnto the mariage feast after an vnseemely manner friend how camest thou in hither and hast not on a wedding garment Mat. 22.12 5 Consider how the Apostle S. Peter when Christ would wash his feet thought himselfe vnworâ—hy that so great honour should be done vnto him said within himself what am I worme that the Lord of light should doe this vnto me The fruit THe fruit of this Meditation The first is to prepare vs with all humble reuerence but chiefly to offer vnto God the sacrifice of a broken and contrite heart that as his bodie was broken for vs so should our heart be broken 2 The second is to crie out with the Prophet Crea in me Domine nouum cor Create in me O Lord a new heart 3 The third is to become surueyours of our selues and call a little consistorie in our owne soules A forme of confessing our selues before we come to receiue the most holy Sacrament O Lord thou art not wonte to driue away sinners but callest them and conuertest them to thee Thou art he that hast said Mat. 11.26 Come all that are weary and heauie loaden It was publikely spoken of thee that thou didst receiue Publicans and sinners and didst tate with them O my Lord thou art now at the throne of mercie and therefore hast not chaunged thy nature which thou hadst sometimes here in the world Thou calledst them from heauen whoÌ„ thou didst cal on earth wherfore comforted with this remembraunce of thy loue I come vnto thee loaden and labouring burthened with my sinnes I come as the sick to the Phisition beseeching thee to heale mee As a sinner to the welspring of righteousnesse beseeching thee to iustifie me I acknowledge I acknowledge my great vnworthines If thine owne holy Apostle or as he seemed prince of the Apostles could crie out and say Go from mee O Lord for I am a sinfull man how much more shall I who am an vnhallowed creature and prince of sinners say I am not worthy to whoÌ„ thou shouldst come nay I am not worthy to come to thee much lesse to receiue thee It was lawfull for none to tast of the shew bread which was onely a shadow of this profound misterie but onely for him who was cleane and sanctified how shall I eate thereof who am so farre remoued from true holines It was so great an offence to touch thy sacred Arke that Vzzah stretching out his hand to touch it The 2.
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