conuenient therfore often to Communicate Spirit Yea rather the afflictions of this world and this wretched place of exile ought to driue vs to coÌ„municate often For amongst the effects thereof this one is mentioned that it giueth strength in aduersitie as the Prophet signifieth when hee sayd Thou hast prepared a Table in my sight against those that trouble me Mun. If I did perceiue I were called of God to communicate often I would willingly obey Spirit I pray when thou commest to thine ordinarie prayers thou goest to the Church dost thou perceiue thou art called of God Mund. No. Spirit Why then dost thou these things Mun. For that they seeme to mee good things and are layde down as parts of Gods worship Spirit But the holy CoÌ„munion without question is better then all and more commended and is so profitable as it is called of the Church the pledge of future glorie Mund. Howsoeuer the matter is to say truth I dare not come often to this heauenly table by reason of my manifold imperfections that I often fall into Spirit It hath beene answered to this before either thou desirest to bee deliuered from these euils or not if thou desirest to bee ridde of them this most holy sacrament receiued with due preparation wil minister such strength y t thou mayst by little and little remooue them as it is euident many haue done who by the vse of this spirituall meate of carnall haue beene made spirituall Munda I yeeld to thy reasons and would gladly communicate but I feele no deuotion Spir. Perchance thou thinkst thou hast no deuotion vnlesse thou shead forth teares that is not absolutely necessarie neither in these consisteth all deuotion The teares of the heart may suffice That is sorrow for thy sinnes past and a purpose to preuent those to come Moreouer hee is called deuout which in all thinges conformeth himselfe to Gods will wherefore I would not that thou shouldest therefore abstaine because teares and sighs are wanting for these are not alwaies necessarie God giueth them to whom he pleaseth Mund. To say what I think and that I may confesse a truth thou hast plainely perswaded mee that it is better to communicate often then to abstaine but one thing yet remaineth I am loath to acknowledge my sinnes Spirit If wee acknowledge our sinnes God is mercifull to forgiue vs our sinnes bee not loath Munda Many businesses do occurre which hinder this so waightie a matter I meane the woorks of repentance Spirituall This is the temptation of the Diuell who that he may spoyle thee of the fruit of this diuine sacrament causeth that repentance seemeth troublesome vnto thee and the whole preparation to the communion Furthermore businesses doe not hinder good works the businesses of greater momeÌ„t are to bee preferred before the lesse There is time to dispatch earthly affayres in good order When the Son of God standeth and knocketh at the doore of thy hart open vnto him let him not knocke in vaine To conclude remember that the kingdome of heauen suffereth violence when we see wee must labour to attaine the same Mund It is euen so I must needes confesse I am ouercome wherefore my resolution is with Gods good grace to repaire oft to the blessed Sacrament Another Dialogue wherein is discussed the doctrine and benefite of the blessed Sacrament The Speakers Catechumenus Doctor Catechumenus I Desire to bee instructed in the Doctrine of the holy Sacrament D. I confesse in regard of the spirituall consolation we reap by this holy mystery thou mayst well desire to bee instructed in this doctrine but for my part there is no doctrine wherin I more feare to deliuer my mind then this because the more I consider of it the more I admire the excellencie thereof which to me is more then words can expresse Catecu I can bee content to submit my selfe to the iudgement of the learned without curious questioning Doctor T is wel as thou sayst I had rather by farre commune with the humble in this case then any other The goodnes of God herein should with reuerence be admired Catecu I rest satisfied in this case but I wold learne of you what might mooue me to loue the Giuer of so great a gift Doc. The meanes to loue the Author of this gift is to coÌ„sider his bounty how he doth herein offer himselfe vnto vs and all the benefites of his suffering Catecumenus I am mooued with incredible ioye to thinke of the innumerable benefites wee receiue hereby and it stirreth me vp to deuotion and reuerence Doct. It may well so doe for what ioy is here offered vnto the faithfull the faithfull shall find what may they not hope for at his hands who hath giuen himselfe vnto them what prouokements to loue and hope we haue there need no long discourse to manifest and shew Catecum I acknowledge my selfe satisfied beseeching God to make me a dutiful receiuer of this most holy misterie Lauâ— Deo PIO LECTORI DE EVCHARISTIAE CONTROuersiâ— contra nonnullas Roberti Bellarmini rationes Admonitio breuis CVm omnis quaestio in causa fidci ad Tribunal sacraruÌ„ litterarum stare ibique iuducari oporteat nâ—nunimirâ—m videatur si vt olim Paulus Caesarem ita nos forensi quodam moÌ„do sacrarum literarum sententiam salua semper veneraÌ„da patrum authoritate primo in loco idque iure optimo appellamus Quid enim Cum in his non solum veritatem ipsam contra omnes ommium machinationes sarte tecte conseruatam Ecclesiae consensu approbatâ—m inueniamus verumetiam veritatis inquirendae modum quem si tanquam Ducem optimum sequamur errare labi decipi non possimus 2 Veriâ—atis autem inquirendae modus per Ieremiam Prophetam sic vide tur propositus Diâ—it dominus interrogate de semitis antiquis quae sit via bona ambulate in ea Ieremiae 6. vers 16. Seruator noster in Euangelio Pha reseis tentantibus eum Quid ergo Moyses mandâ—uit libellum repudii Respondit ad duritiem cordis vestrâ— scripsit vobis Moysis praeceptum illud ab initio autem non fuit sic ex quo liquet per semitas antiquas ad viam bonam per institutionem ab â—â—itio primam ad institutionem veram interrogantes errantes omnes posse venire 3 Cum Deus populo suo Israeletico tabernaculi formaÌ„ disponendaÌ„ proposuerat respice inquit fac secundum exemplar quod tibi in monte monstratum est Exod. 25. vers 48. Esaias Propheta vt superstitiosos a pythonibus mortuis auerteret clamat ad legem testimonium Esaia 8. vers 20. Item Christus in Euangelio cuÌ„ vendentes ementes e templo eiecisset prophetarum de templo prâ—fere testimonium Scriptum est Domus mea est Domus orationis Lucae decimo nono vers 40. Apostolus ad Corintheos Epistola prima Cap. vndecimo genuinam dominicae institutionis rationem in hunc modum innuit Ego accepi a Domino Si forte patres in fidei controuersiis haesissent aliquaÌ„do statim diuinarum literarum oraculum adeunt sic Ambrosius interrogetur scriptura sic Augustinus rogemus PetruÌ„ PauluÌ„ 4 Hinc ediscamus veritatis inquirendae modum patres nempe ad Apostolos Apostolos ad Christum Christum ad Prophetas Prophetas ad legem legem ad primum exemplar retrospexisse De suÌ„ma et salutifera Christi institutione diu iam conteÌ„dere Christiani institutione dâ—â—iam contendere Christiani a patribus ad Apostolum ab Apostolo ad Christum adeóque ad primum exemplar in coena sua funebri institutum manu manus ascendatur Hoc secum fidelis quispiam serio recolligat eum qui de pane dixit Hoc est corpus meum qui de vino dixit Hic est sunguis meum de Ioanne Baptista dixisse hic est Elias Habitote foedus meum in carne vestra Consâ—pulti sumus in Baptismo Multi sumus vnus panis vnum corpus frequens est scripturae phrasis 6 Adhaec quia magis videtur ratiom consorium quam in spirituali â—ibo spiritualem sensum admittere Omnes inquit Apostolus â—andem escam cum edimus spiritualem Post caenam mensura admodum parua spiritus est qui viuificat Progredior Pia pia haec ex Christi verbis de Christi institutione consideratio animarum salutarem alimoniam mysterii eminentiaÌ„ facile coÌ„mendat exornatque
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
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