and diuine a misterie I wretched and vnworthy creature dayly offending and adding sinne vnto sinne vnprepared and of a heart lesse contrite and purged doe notwithstanding take vppon me often to receiue it But for because thy mercy is greater by infinite then my miserie neyther hath it beene heard from the beginning of the world that thou hast euer despysed the prayers of the humble which sauest them that trust in thee and which hast shed thy precious bloud for our saluation and the saluation of the world for an euerlasting pledge of thy loue towardes vs hast ordained this Sacrament trusting in this thy vnspeakable loue I most humblie thinke of comming to thy table of putting out from the house of my soule the sower leauen of hatred and euill will towards all that I may keep this holy passeouer with the sweet bread of sinceritie and loue Graunt me thy grace that this holy misterie may turne and become effectuall to the life and saluation of bodie and soule that I may firmely abide in thee which intend to receiue thee into mee Let my mind bee confirmed amongst so great misteries with thy comfortable presence that it may vnderstand thou art present with her and reioyce perfectly before thee the fire which alwayes burneth the brightnesse which alwayes shineth sweet Iesu good Iesu the bread of life which refreshest vs euer and yet neuer decayest which art alwayes eaten and remaynest alwayes whole inflame and sanctifie thy vessell purge it from malice fill it with thy grace and being filled preserue it euermore in thy holy loue which liuest and rugnest one God worlde without ende Amen Of the deuout man to whom Christ in his last supper sheweth fauour IMagine thou hadst beene at Ierusalem when this noble Sacrament was instituted by Christ that thou hadst beene inuited by some of the Apostles to be present consider with what ioy thy soule had reioyced at this message and how hastily all businesses laide aside thou wouldest haue runne thither Imagine that as soone as thou hadst come to the supper the Lorde had washed thy feet and said with teares falling on them I do this to wash away many sins committed against thy Creator by walking through vngodly wayes I wash thee also for the labours which thou shalt suffer for mee in a spirituall liâ—e 3 Lastly imagine how he biddeth thee sit downe at the â—â—ble casting his most louing eyes vpon thee saying Desiderio desaderauâ— with a a 〈…〉 I desired to eate this passeouer with you I haue preuented thee with great benefites and will hereafter enrich thee with greater onely continue in the loue of mee Consider what modestie thou wouldst haue vsed at that holy table with what attention thou wouldest haue receiued the wordes of Iesus The fruit of this Meditation THe fruit is to giue the Lord heartiâ— thanks for this inestimable benefite now readie to bee receiued to beseech him that hee would not suffer thee to die vngratefull to call to 〈◊〉 that Christ kept the best wine vntill the last least this holy repast as sweet remembrance of his loue at parting that this loue of hâ—s was a motion naturall which motion say the Philosophers is most forceably towards the end The Soloquie O My soule how louingly doeth the Lord knock at thy dore with a desire of entering in and resting with thee arise O my soule and Christ shall giue thee light not onely the shepheardes of Bethleem had cause of ioy who found as it was told theÌ„ but thou hast cause of ioy too who shalt find the ioy of Israâ—l no maruell though Martha and Mary went forth to meet the Lord knowing how he would fil their minds with celestiall consolation go forth O my soule to meet him that commeth vnto thee who is the stay yea the whole stay of all thy being The water that is seperated from the fountaine vanisheth the bough that is cut from the tree withereth the body from which the soule is gone dieth depart not therfore O my soule from the soule of thy soule but embrace with all gladnes Lord as there is no doubt but that such was the excesse of thy loue fauour whereat euen the Angels were amased so is it sure that I was most bound not onely to runne the way of all thy commandements but also to spend my life for the loue of thee Thou hast bestowed on me this so excellent a gift more noble then humane vnderstanding is able to conceiue from whence springeth an obligatioÌ„ which doeth binde mee vnto thee Who doth not see that I shal be most vnthankfull if I acknowledge not thy singular loue O my hart open thee shew with what bond of relouing Iesus louing thee thou art bound When you are about to communicate and are now receiuing the most holy Eucharist meditate vpon these sayings of holy scripture ECce spousâ—s venit Behold the bridegroom coÌ„meth go forth to meete him Mat. 25.6 2 Ecce ancilla Domini beholde the handmaid of the Lord bee it vnto me according to thy word Luc. 1.38 3 Dic verbum viuet anima I am vnworthy c. do but say the worde and my soule shall liue Mat. 8.29 4 Lift vp your heads O ye gates be ye lift vp ye euerlasting dores y e k. of glory shall come in Psal. 24.7 5 Taste and see how gracious the Lord is Blessed is the man that putteth his trust in him Psal. 34.8 saying O good Iesu ioyne me inwardly vnto thee to the glory of thy name and the saluation of my soule In the time of communicating say O Most louing and sweet Iesus the loue and sweetnes of my heart the life of my soule my mellifluous and euerlasting good haue mercy vpon me bee with mee O Lord now and for euer Immediatly after say the 103. Psalme Praise the Lord O my soule and all that is within mee prayse his holy name prayse the Lord O my soule and forget not all his benefits which forgiueth all thy sinnes and healeth all thy infirmities which saueth thy life from destruction and 〈◊〉 thee with mercy and louing kindnesse which satisfieth thy mouth with good things making thee â—ong and lastie as an Eagle Wherein wee acknewledge these sixe benefites first the forgiuenesse of our sinnes secondly the healing of our infirmities thirdly our protection from euill fourthly our adorning by grace fiftly the receiuing of foode temporall sixtly the effect of that foode which is spiritual Of the reuerence and deuotion giuen by the auncient Fathers to this most holy Sacrament WIth what charitie of body and puritie of mind ought I to receiue that mysterie where thou O Lord art the feeder and the foode the giuer and the gift Ambrosius in oratione aut sac caen Saint Ierome a little before his departure being about to receiue humbly kneeling did communicate with many teares Euseb. in vita S. Hieronimi It is written of Constantine no lesse godly then mightie an Emperour that with
GODLY Meditations vpon the most holy Sacrament of the Lordes Supper With manie thinges apperteininge to the highe Reuerence of soe greate a Mysterie In the end De Eucharistia controuersia admonitio breuis LONDON Printed by I. W. and are to be sold at the Exchange by Cuthbert Burby 1601. To the vertuous and modest Gentlewoman Mistris ELIZABETH SOVTHWELL one of the Maides of Honor attending vpon the Queenes Maiestie THat desire you haue to serue GOD in holinesse of life and very towardly disposition euen from tender yeares so appliable to vertue learning wherein you may waxe olde by the grace of God haue often mooued me to beseech him who hath beganne this good in you to continue the same euen vnto an aged and happy ende For assuredly our religious dutie and respectiue deuotion to God is woorth all the worldes dignitie beside nay without this all the dignitie of this worlde is nothing worth Is not godâ—inesse the flower of all our actions Yes verily Do but trie me saith the Lord if I will not poure out a blessing Malach 3.10 hath he not sayd I will honor them that honor me 1. Sam. 2.30 Et diligentes me diligo I loue them that loue mee Prou. 8.17 To exercise your deuotionate duetie to God so often and therefore often as you prepare your selfe vnto the Blessed Sacramente that high misterie of humane saluation I commend vnto you the Meditations hereafter following which Meditations in part gathered out of the auncient Fathers some late reuerend writers of this age as Luc. Penel. others translated augmented brought to a methode I offer withall as a testimonie of my duetiefull regarde towardes you vnto your sober and gentle paâ—ronage wherein what is performed you may happily by obseruinge finde The occasion first moouing mee to gather somewhat tending to deuotion vpon this subiecte I meane the vse of the most holy Sacrament was the necessitie I found of some good meanes to stirre vâ— at times beseminge mens best and best disposed considerations towardes the high misterie they had in hand With discourse of controuersie nowe a longe time no lesse learned then large writing we haue had in our English tongue but all this while we haue not much extant appertayning to the substance of the misterie it selfe and our Christian deuotion towardes the sâ—me In the olde Law the Leuites must first bee sanctifyed and then they sanctifie the people the priests prepare themselues and others but vnto this passeouer euerie one with all prepares himselfe for that euery one hath a soule to saue God saith vnto the people of Israell when your children shall say vnto you Quae est ista religio Exod. 12.16 What meanes this religion oâ— what is this soâ—empne obseruation wee keepe you shall sâ—y vnto them this is the Lords passe-ouer c. which as it had a memoriall of a great deliueraunce past so was it a most liuely type and figure of the true passe-ouer that was to come wherein the bloud of that most innocent Lambe of God that tooke away the sinnes of the world was in loue shedde for the redemption of vs all And therefore of all in generall may that of Ezechiath 2. Cron. 30. bee well inferred The Lord be mercifull vnto them that prepare theÌ„selues heereunto c. And to your selfe most vertuous gentlewomâ—n I may more properly apply the same in particular the Lord euermore bee mercifull vnto you in preparing your whole hart to keepe this Passe-ouer vnto the Lord your God who of his infinite mercy graunt you a prosperous course of life for the time present and for the time to come I se euerlasting Yours in all humble manner Christopher Sutton A preface to tâ—e Christian Reader IN perusinge the controuersies of these times good Christian Reader with a minde desirous afterwarde to satisfie the honest Christian in some questions wherein without question wee are mistaken and are not accordinge to right rightlye vnderstoode in perusinge these controuersies I saye to speake a plaine truth as in the sight of God I founde them â—n both sides soe full of inuectiue discourses as I was then sorie to reade and am now loath to mention But amongest other enteringe into the controuersie of the holy Sacrament mee thought I was entred into a tempestuous Sea of all contention for there I sawe most vnnaturall bitternesse amongest Christians scismes in the church factions in common wealthes all tossinge and turmoyling about this sacred misterie as is wonderfull to consider 2 I beganne at first to admire the patience of God to see this heauenlye league of humane saluation least vnto the worlde by him who did redeeme the worlde as a seale of mercie as a pledge of peace and loue beetweene God and man to beecome by the contentious humors of manye a verye subiecte for all dissention 3 At the behouldinge heereof might not the prophet Ieremie wish did hee liue That hee had water enough and that his heade were euen a fountayne of teares Ieremie 9 1 Did the sonne of God institute this most deuine ordinance to exercise our ouerrunning fantâ—siâ—s anâ— not rather to nourish and grace our redeemed â—oules 4 In that allmighty God put emnitie beetweene the seede of the woman and the seede of the serpent wee may gather that as the seede of the woman should bee at â—â—nitie with the seede of the serpent soe should it bee at vnitie with it selfe Wee haue enemies enough abroade in the worlde though Christians bee not at variance with in themselues and that which is most to bee lamented aboute some principalâ— pointes of their Christian profession But of all other this sacred institution of Christ our Sauiour should bee fardest off from the contentious humore of anie vpon paine and perill of beeinge a worthye receiuer of this soe holy a misterie anie more and of true obedience to the author thereof whoe lefte this his ordinance not to raise matter of contention but to continue a ioifull remembrance of his loue in sufferinge and dieinge for the sinnes of the worlde vntill his second appearance or comminge againe in glorie There is a farre better and safer course then to contend anie longer if men woulde at last sette them selues on all partes to followe it which is to reuerence the sonne of God in the vnsearchable misteries of his wisdome which are past finding out and not to stande weigheinge them in the light scales and ballance of theire own reason to drawe a vaile ouer them or say with the woman of Samaria Puteus est altus this well is deepe 5 When wee haue done striuinge and euen wearied our selues in a thousande difficulties brought our mindes into a labyrinth of doubtes to drawe at last to an issue the faithfull receiue the Blessed Sacrament well what doe they receiue certainlye Christ Iesus truly Reallye to make farther scruple is needelesse curiositie to giue lightlye credence heere vntâ— is in parte incredulitie What the â—lementes of breade and
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
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.
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
vnder the accidents of bread and wine by faith and after a most heauenly manner hee sheweth that he is come vnto thee not onely to conuerse with thee bestow saluation as hee did to the house of Zachee but also to vnite him selfe to thee that thou maist bee one certaine thing with him which is the effect of this heauenly meate Who doth not see then that this is a far greater benefite oh my gracious Lord seeing thou hast vouchsafed to enter this poore house of mine giue me grace that it happen not to mee as to the vngratefull Iewes who in the day of Palmes receiued thee with great ioy and triumph into Ierusalem but a little after they cried to Pilate crucifie him crucifie him casting thy crosse vppon thy shoulders cast thee forth of this citie Let me die O Lord before yea let me dy a thousand deaths then that I cast thee out of mee For that were to thrust thee out of thine owne house A Meditation vppon those words of Christ Luk. 19.5 Hodie oportet me manere in Domo tua To day I must abide in thine house WHo am I O most bountifull Iesu that thou desirest to abide with mee who am I that may deserue to entertaine thee the Lord of heauens What dost thou find in mee ' that doth so much delight thee and inuite thee to come vnder my roofe art thou ignoraÌ„t of my most vile beginning I am not of the number of that celestiall and diuine Legion I am not a Seraphin not an Archangell not an Angell nor any of the Thrones or other most sacred Spirits my being differs much from theÌ„ freed are they from all admixtion of body pure and innocent I was born in sinne drawing my beginning froÌ„ the earth so meane a subiect I am not worthie O my Sauiour of thy diuine presence happily thy delight is to bee with the sonnes of men true but I am not Abraham I am not Moyses I am not as the blessed virgin no I beare not the least similitude of these blessed Saints in heauen while they remained in the world What shall I say I am sorie O my Lord I am no more worthie to receiue thee then I am but my comfort is thou tookest mercie on the woman of Canaan and all distressed people that came vnto thee A short forme of confession to bee made in priuate before the receiuing of the blessed Sacrament I Miserable sinner confesse acknowledge with bended heart and handes lifted vp in the presence of Almightie God my many and manifolde sinnes and that I haue transgressed sundry waies against the precepts of the first and second table I am sory from the bottome of my hart and it greeueth mee that I haue so often offended thee I come vnto thee as an humble sutor to obtaine mercie and pardon for all my offences I beseech thee to sanctifie me by thy holy spirit to strengthen my faith against all assaultâ— so seale vp in mee by this holy mysterie that comfortable hope of the life to come Direct me I beseech thee now approching to thy holy table that I may abide with thee and be a fit habitation for thy holy presence both nowe and for euermore wheÌ„ I coÌ„sider thou didst create me not being asked redeeme me not being required it turned my teares of sorrow into teares of ioy my teares of fear into teares of loue O my Sauiour shew mercie for with such great sinnâ—rs as I am thou gâ—ttest greatest honour as thou diddest by Mary Magdalen An admonition moouing all to reconcile themselues and forgiue their enemies before they be pertakers of the most holy Sacrament WHen thou bringest thy gift to he altar sayth Christ our Sauiour Mathew 5.25 and there rememberest that thy Brother hath ought against thee leaue thy offering before the Altar go thy way first bee reconciled to thy brother then come and offer thy gift In the 11. also of Saint Mar. and 25. hee sayth vnto his Disciples When you shall stande to pray forgiue if you haue ought against any man that your Father which is in heauen may forgiue you your trespasses By both which testimonies of holy Scripture we learne y â— all our oblations and prayers otherwise in themselues amongst the best actions of a Christian life are in no case acceptable vnto God without our reconcilement charity first had with meÌ„ The Wiseman Eccl. 28.2.3 could thinke it vnmeet in very reason to ask mercy wheÌ„ we our selues denie mercie We may remember that the vnthankfull debter that wold not remit his fâ—llow seruant Mat. 18.30 for his vncompassionate vsage of his fellow found himselfe the like measure that is iudgement without mercie at his maysters hand With what countenaunce saith one can we looke vp to heauen and say Lord forgiue vs our trespasses and yet reuenge with all extreamitie the least offences offered vnto our selues Noe no hee that seeketh vengeance shall surely find vengeance Mihi vindictam ego retribuaÌ„ vengeance is mine saith the Lord I wil reuenge We must let God alone to right our wrongs vnlesse we will vsurpe that poore which is onely proper vnto hiâ— for our selues we should not forget the Wisemans counsell Forgiue thy neighbour the hurt that he hath done thee so shall thy sinnes also be forgiuen thee when thou prayest should a man beare hatred againâ—t man and desire forgiuenesse of the Lord Peter saith vnto Christ maister how often shall my brother sinne against mee and I forgiue him vntill seauen times no Peter saith our Sauiour I say not vnto thee vntil seuen times but vntil seuenty seueÌ„ times that is quoties totâ—es how often soeuer he sinne against thee so often shalt thou forgiue The offering vp of sacrifices in the olde lawe was a speciall parte of that worship the people were wont to performe vnto Almightie God as an acceptable seruice vnto him But the prophete Esai telles them Esa. 1.11 all their offerings were vtterly displeasing vnto him for why they were all set on crueltie and reuenge their hands were ful of blood and therefore God woulde accept of no sacrifice at their handes Our oblations that are done in loue with God and man these ascend like the smoke of Abels sacrifice and are wel pleasing vnto the most highest But howe shoulde fleshe and bloode forgiue where wrong and iniurie hath been offered that which Adam cannot beaâ—e Christ can that which to nature is so much against nature and therefore difficulty is to grace nothing so that which heathen men will so hardly brooke is to Christians who haue or should haue a further perfection more facile and easie Wherefore our Sauiour tels his disciples of somewhat more thâ—n louing them who loue first Ego dico vobis diligite inimicos I say vnto you loue your enemies do good vnto them that hurt you pray for them that persecute you we forgiue we loue our very enemies for his sake who hath done farre more for
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
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
the Diuines Baptisma spiritus the Baptisme of the Spirit so doth it also happen in this spirituall Communion 3 The third howe wee reape profite by receiuing Christ into the holy desires of our Soule it may be easily vnderstood by the increase of loue While I was musing sayth the Prophet the fire kindled The eleuatioÌ„ of the mind vnto God doth take vs away from earthly affections and carrie vs vnto him on whom our desires are fixt 4 How acceptable this is vnto God wee all know hee that accepted the intention of Abraham and said vnto Salomon because this was in thine heart doth not onely accept of our good desires to embrace him in the armes of our affection hut also doth reward this desire as the deed done But we are to consider that we must not onely stay vpon the desire of our will and receiue Christ spiritually but wee must proceed farther to receiue him together both spiritually and sacramentally For it is not inough to follow Christ in our intention but wee must also receiue him in this holy mysterie wherein we shew reuerence vnto his blessed institution and that wee are become his Temple as the Apostle speaketh 1. Cor. 6. wherfore that we may be partakers of so great a blessing as is our vnion with Christ wee may not omit this speciall part of our Christian duetie which hee who will please God and proceede to the perfection of a Christian life must often vse that so hee may goe forward in all vertue and holinesse of life yea euen vnto the end That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation COnsider that amongst the effects of this heauenly Sacrament that to be cheeâ—ely numbred that it maketh those strong in induring temptations which worthily receiue it Whence it is that in times past it was giuen to men in places of visitation or danger of death that they might bee constant in the confession of Christ and able to withstand the temptations of the diuell 2 Consider that it also profiteth to attaine the health of the body seeing it is so auaileable to the saluation of the soule For if at the onely touch of Christs garment many receiued health what cannot Christ himselfe doe entring into the Soule of the sicke 3 Consider that Christ foreseeing our conflict to come ordayned this most holy Sacrament for the spirituall helpe of our soules we must think by how greater necessitie wee labour by so much this sacrament doth exercise more effectually his wholsome effects seeing it is proper vnto the Lord to helpe more readily then when greater necessity doth require 4 Consider that here the distressed either in bodie or mind may apply vnto himselfe in particular the merits of Christs passion and raise vp himselfe by a comfortable participation of this holy mysterie and say Thou hast good cause to reioyce O my Soule that the Lord of maiestie commeth vnto thee that hee may comfort thee departing this world and by thy assistant helpe against the assaults of Sathan who indeuoureth to draw thee away from the reward of life continue onely a good will for all though thou art faint and feeble though thy enemies bee many and mighty yet hauing receiued diuine strength thou shalt say I can doe all thinges in him that strengthneth me Cast all thy hope on Iesus and thou shalt neither be ouercome of theÌ„ nor put to shame thou knowest well that the body of a certaine dead man was restored to life 2. Kin. 13. by the onely touch of the body of Elizeus If the boones of a dead Prophet had so great vertue that they restored one from death to life and the theeues amazed by the miracle of the thing durst doe no euill what will not the liuing and glorious bodie of Iesus doeâ— entring into thee I doubt not but it will exercise greater might in thee seeing hee is God omnipotent and Lorde of all and the diuell shall be ouercome and confounded at his presence O holy Daniel teach mee howe I ought to giue thankes to my louing Lord who seeing me in time of neede beset with infernall Lions doth sende me food not by the Prophet Abacucke Daniel 14. or by any heauenlie Angell but himselfe commeth to bee my foode O Loue without measure CoÌ„sider O my Soule this vnspeakeable mercie thou knowest thou wast loued of him in his greatest extremities when hee departing out of this life vnto the Father did institute this holy sacrament for thy welfare Thou seest also hee loueth thee in thy extremities it remaineth that crying out with the Prophet Dauid Psal. 8. Lord what is man that thou art so mindful of him or with the Apostle Rom. 14. If I liue I liue vnto the Lord if I die I die vnto the Lord to whom bee prayse and honor for euer Amen What he ought to doe who is to communicate before hee come to the holy table of the Lord. HEE who will doe the thing which he oght coÌ„cerning this Sacrament and that which the dignitie of such a mysterie doth require must lot out a certaine space of time to himselfe wherein hee may performe those things which pertaine to the preparation thereof And that we may discourse more at large of this matter and more familiarlie with them which doe often communicate I say they shall do very well if as Moyses commanded the people that three dayes before they were to receiue the Lawe they should prepare themselues So also they should prepare themselues in three dayes that they may bee apt and disposed to receiue the Lord which bringeth a Law not of death but of life not of the letter but of the spirit not of feare but of loue The holy Scriptures do testifie that the maides of the king Assuerus Hest. 2.12 coÌ„ming only into his sight but once in sixe moneths prepared theÌ„ with oyle of mirrhe and other sixe moneths with certaine sweet odors If these did doe this that they might find fauour with an earthly man what preparation shall bee required of vâ— that wee may find fauour in the sight of the true God One of the cheefest prayses of the blessed Virgine Mary for which the Angell did commend her he shewâ—th when he sâ—ith Thou hast â—ound fauour with God and ought it to seeme a hard and troublesome thing vnto vs to do for so great glorie and dignitie that which this women hath done for such vanitie With what face I pray will wee refuse labour yea although all the powers strength of our soules bodies were to be imployâ—ed that we may come at least but into the grace fauor of God specially when wee heare that these miserable maids spent their whole life that they might come into the fauour of one mortall man But because this is an hard thing for vs to doe at least let vs prepare our selues in those three daies whereof I haue spoken doing al that which in vs lyeth But if