you shall aske mee what that is I say that the first thing is that thou walke carefully all this time that with the holy man Iob thou feare all thy works that thou haue diligent regard of thy selfe throughly examine thy conscience and that thou take heede in all thy conuersation that thou committe nothing which may offende the eyes of God not onely mortally but negligently also as much as thou canst Neither onely ought wee to decline from the sinnes themselues but also from the occasions of them as immoderate laughing pastimes and wanton sports and all vaine conuersation and all those exercises which are seldome done without sinne no otherwise saith a learned man then a handsome and adorned woman when on the Saboth day shee hath put on cleane apparrell and goeth forth abroad doth most diligently beware that shee handle not those thinges wherewith shee may be contaminated So wee in this time ought to walke more carefully then at another and to bee 〈◊〉 loathed that wee may bee worthie to come to receiue the King of Angelles and sitte at his Table Before all thinges the tongue must bee kept with all diligent care all this time in the old law the vessels without couer were counted vnclean Let regard be had that the mouth vtter no vaine idle words much lesse offensiue that the doore may be kept pure and clean through which that heauenly foode shall enter to our Soule No lesse diligently let the heart bee kept pure from all vain vncleane and vnquiet cogitations For an vnseemely thing is it that in the place where GOD should take vp his mansion to leaue any thing offensiue to his cleane and heauenly sight And because the place of his abiding is peace for in peace saith the Psalmist is his staying Lette vs therefore put farre from vs all vnquietnesse of minde and perturbations whatsoeuer The euening beeing come when as thou shouldst Communicate early in the morrow following verie laudable is it either to misse a meale or else at the least to bee content with a small or light Supper after which thou mayst not eyther betake thee to pleasurable delights or be present in the concourse of mamâ— but that thou mayst bee quiet and more fitte to spende a good part of the night in preparing thy mind for the daye following When thou art layde in thy bed before sleepe doth close thy eies perseuere coÌ„tinue in good thoughts beseeching God that hee deliuer thee froÌ„ all idle fantasies and illusions of the diuell that thou mayst the next day goe vnto the Lords table with more puritie both of bodie and Soule So often as thou awakest in the night by and by call to minde the same thoughts in prayer Very earlie in the morning thy eyes not yet fully opened thinke thou art lying in the armes of Christ crucified exercise thy minde in the remembrance of his passion about which wee spend the day following sometime thinking of his ineffable Loue sometime of his extreame suffering in a word because this sacrament was instituted in remeÌ„brance of his Passion most profitable and acceptable vnto God is our deuout remembrance of the same that by this meanes we may accomplish also the will of the Testator The manner of communicating vsed by a certaine virgine In prax vit sprit BEfore the communion I prepare my selfe after this manner some two daies before I examine mine owne conscience I humblie confesse me and am hartely sorie for my sinnes when I may not fast at the least I eat and drinke sparingly 2 The nexte morning I beginne sooner then at other times a prayer in my minde therin desiring grace of God to be communicate and that he make me such a one as I ought to be comming to his holy table that this most holy Sacrament may obtaine in my heart that fruite which it obtayneth in the heartes of them which worthily communicate 3 Then I consider how great a thing it is to bee partaker of so holy a misterie to receiue him whom the Angelles adore the Prophetes haue desired the Apostles loued the martyrs imitated and all holy men coueted with vnspeakeable desire to honour loue and vnite them vnto him by this holy Sacrament 4 Moued with this desire I studie to enflame my soule more largely by considering Christs vnspeakable loue by calling to mind the manifold graces this sacrament bringeth with it to the soule of the deuout communicant 5 When I come to communicate I exerecise my hart in these contemplations 1. I call to mind my own vilenes 2. I cast my selfe downe at the feâ—t of â—esus by humility 3. I make a short confession of my faith as I belieue that thou art the very Sauiour of the world O blessed Son of â—od which wast crucified for me dead and buried descendedst into hâ—ll and didst rise againe 4. I am sory that I come so little prepared as I do but euer hoping hee will accept my humble intention I put my trust in his mercie and merites 6 Sometimes I talke thus with my soule saying behold my soule thy Lord and God loue him whom thou desirest with such care account thy selfe happie if thou acknowledge him loue him desire him to dwell with thee 7 Laâ—â—ly I lay before him all my sinnes and infirmities had in the depth of my heart and I most feruently desire that hee would pardon them all I purpose earnestly to amend and so with al humble reuerence I come to the Lords table My demeanour after the Communion AFter the communion I betake mee to some secreate place that I may talke onely with my Lord whom I haue by faith receiued into the house of my soule and first I set before God the Father the holy sacrifice of Christ our Lord and I set before him whatsoeuer he hath suffered for me vsing these or the like words Behold O eternall Father thy sonne whom of thy infinite loue thou hast sent from heauen vnto the earth that hee might take flesh of man be borne in a stable flie into Egypt by the persecution of Herod should be in great pouertie Behold O Father what great thinges hee hath done and suffered for mee in the wildernesse in preaching in fasting in praying in iourning in persecutions of the Iewes in hearing blasphemies sustayning iniuries and reproaches all which he suffered at the handes of the vngratefull Iewes see him betrayed and sold for thirtie pence I offer him to thee O holy Father bound in the garden lead away to Annas beaten and busseted in the house of Caiphas accused before Pylate mocked of Herod sâ—ourged and cruâ—â—fied of the Iews Behold O Father his head hanging down his face pale with death his handes and â—eete pearsed through his most sacred side opened Behold the heauens and earth mourning after their manner the sorrowfull mother the deere disciples bewayling him and the vngratefull Iewes by so much the more to waxe madde against him I offer him vnto thee annointed
hundred difficulties it must bee our deuotion to God that must doe vs good in an other worlde 17 It were to be wished wee had lesse contending in matters of controuersie which auaile little to godlinesse and more sincere following the actions of Christian pietie which are much decâ—ied in these sinfull times wee see it too apparantlye beefore our eies that wee had lesse questioning in generall in particular lâ—sse curious prying into this Sacred misterie and more religious preparing our selues to a due and dutifull participation of the same wee may consider that after all the sturre about this controuersie the deuotion of most is but Soe Soe for the heape of volumes that treate of this subiect how they all in a manner tende onely vnto matter of contradiction wherefore beeseech wee God to increase in vs reuerence more and more towardes this most holy ordinance of Christ Iesus his Sonne that preparing our selues dutifully to receiue him in the state of grace we may be receiued of him into the state of glory To sit at his table in his Kingdome to liue with him and raigne with him The Contents of this tracte following 1 OF the Institution of this most holy Sacrament 2 The first Meditation concerning this Institution with the fruites thereof 3 Of the loue of Christ shewed in ordayning this most holy Sacrament 4 The excellencie and woorthynesse hereof 5 Of the woonderfull thinges contayned in this Sacrament 6 The manifold effectes and fruites of this holy Institution 7 A Dialogue betweene Man and the Soule 8 Of the principall causes which may mooue man to come to this Sacrament 9 Of frequenting the most holy Communion 10 Of the impedimentes which detaine men from coming thereunto 11 A Dialogue beetweene the distressed sinner and faith 12 A Conference betweene the soule and faith 13 Of Remouing the daungerous effectes which hinder the worthye receiuing of this most holy Sacrament 14 Of Preparing our selues before we come to this most holy Sacrament 15 A Forme of confessing our selues 16 An Exhortation vpon these words whence commeth this that my Lorde commeth to mee 17 A Meditation vppon the wordes of the Centurion Math. 8.9 Non sum dignus vt intres sub â—ectum meum I am not worthye that thou enter vnder my roofe 18 A Meditation vppon that which followeth dic verbum sanabitur anima mea but onelye say the worde and my soule shall liue 19 A Meditation vppon these wordes of Christ veniam curabo eum I will come and heale him 20 A Meditation vppon that which S. Paule teacheth 1. Cor 11. 21 A Meditation of the Prodigall Sonne when hee was receiued of his Father 22 A Meditation for the day we are to communicate in 23 A Meditation of the historie of Zacheus Luke 19.2 24 An Application of this historie 25 A Meditation vppon the wordes of Christ following Hodie oportet me manere indomo tua This day I must abide in thy house 26 A short forme of confession to bee made in priuat before the receiuinge of the Blessed Sacrament 27 An Admonition mouinge all to reconcile theÌ„ selues and forgiue their enimies before they bee partakers of the most holy Sacrament 28 A Prayer beefore the holy Communion 29 Of the deuout man to whoÌ„e Christ in his last supper sheweth fauoure 30 Certaine Meditations vppon some speciall sayinges of holy Scipture to bee vsed when you are about to communicate 31 Of the reuerence and deuotion giuen by the auncient Fathers to this most holy Sacrament 32 A Prayer with thanksgiuing after the receiuinge of the most holy Communion 33 An other forme of thanksgiuing 34 A Generall meditation after the receiuing of the Blessed Sacrament 35 Considerations to bee remembred of the deuout Christian after his receiuing 36 Names of excellency attributed vnto the holy Sacrament 37 A Short meditation vpon the names of Excellencie 38 Certaine meditations vppon the passion to bee vsed after the receiuinge of the holy Communion 39 A Praier vpon the passion vsed by S. Austen 40 Concerning the spirituall Communicating 41 That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation 4â— What hee ought to doe who is to communicate 43 The manner of Communicating vsed by a certaine virgine 44 Breife Questions and aunsweares concerninge the Blessed Sacrament 45 Certaine short obseruations to bee remembred before our accesse to the Lordes supper 46 A Dialogue beetweene a worldly man and a spirituall wherin is disputed whether it bee better often to communicate or abstaine from the holye Communion how after what manner both may be done 47 An other Dialogue whereein is touched the Doctrine and benefite of the Blessed Sacrament The end of the Table Godly Meditations vpon the most holy Sacrament of the Lordes Supper Of the Institution of this most holy Sacrament Amongest other parts of diuine worshippe religious actions of a Christian life which knitte men in loue and dutie vnto God for who should haue the fruite but hee that planted the tree there is none more solemne more diuine then is our reuerent accesse to the most holy Sacrament where wee present our selues beefore God where wee honour him in the misterie of humane redemption where by a spirituall vnion with Christ him selfe wee become partakers of our greatest good Fasting humbleth praier beseecheth repentance bewaileth charitie worketh faith beleeueth but the holy Sacrament applieth al to the saluation of our soules 2 If any aske saith an â—uncient Eather the Iewes why they keepe there passeouer all that they will aunswear is to relate of a bondage in Egipt of Pharoe their oppressor of a Moyses Gods seruant theire deliuerer But if any aske mee which am a Christian of our heauenlye passeouer I can shew him not of Moyses a seruant but of Christ Iesus the only sonne of God of a more terrible Pharoe the prince of darkenesse of a more wofull bondadge the shaddow of death and last of all of a deliuerance indeede by the bloud of that Immaculate Lambe once offered for the sinnes of the world Heb. 9.28 2 For our comfortable accesse to this most holy misterie wee haue Christes own precept and his promise Math. 26.26 Luke 22.19 His precept hoc faciâ—e doe this His promise hoc est corpus meum hic est saenguis meâ—us This is my bodie which was giuen for you this is my bloud which is shed for you as if heare I offer you the benefite of all my sufferinges leaue you a pledge at parting of my deerest loue Nouum Testamentum a new Testament a newe league or couenant between God and man that hee will now thinke vpon your sinnes in iustice no more 4 S. Austen in his 118. Epistle Ad Ianuarium saith our Sauiour deferred the institution of this most diuine Sacrament to the end of his life as his last farewell that the dignitie and excellencie thereof might make the more deepe impression in his disciples heartes increase in them greater
stomackes and a desire to be satisfied 3 Thirdly they diligently beware that they neither doe or speake any thing which may be offensiue to the person which hath called them 4 Fourthly they doe not by and by depart but stay awhile and enterchaung familier conference with the prince at one time praising his liberalitie at on other the magnyficencie of the feast 5 Fiftly at there departure they yeeld reuerence giue humble thankes for the fauour vouchsafed them acknowledging their bounden dutie vnto so noble a prince they offer them selues to bee readie at his pleasure to performe any seruice he shall commaund them These properties of good and thankfull guestes should much rather be performed in this heauenly feast wherunto wee are called by the sonne of God himselfe and therefore we should expect receiue with ioy yeeld thankes for this heauenly banquet The fruites of these considerations The fruite of these considerations may be drawne froÌ„ a meditatioÌ„ the of greatnes magnificencie of this so holy a misterie which greatnesse may stirre vs vp to be thankfull to so liberall a Lord who calleth vs to so great honour and bestoweth so many benefites yet requireth so fewe of vs againe A Spirituall Soloquie IT is no meruell O Lorde if the bountifulnes of thy holy feast doe make vs astonished for Esaias in the 25. Chap. of hie prophecie forseeing it many ages before as a picture shadowed ouer-stood amazed thereat and saith to the praise glory therof the Lord of hosts shal make to al people on this hil a feast of fatlings Esa 25.6 Great shall this feast be O holy prophet for that not euerie one but the Lord of hostes shall ordaine it and that not to certaine men alone but to all people of the world neither in euery place but on a hill lastly it shall be a feast of fatlinges yea of the most heauenly foode that euer was Be glad O holy church for that thou art that holy hill chosen of God for that heauenly banquet in thee doth stand the table prepared thy deere children are like the oliue branches in the compasse thereof Arise O my soule and depart from thy selfe forthwith out of this dark vallie for the lord doth expect thee at his feast not thundring lightning as he did to y e children of Israell in the 19 of Exodus but he inuiteth thee wiâ—h louing wordes Math 11 2â— come vnto me all ye that labour and are heauie loden and I will refresh you Wee may now goe in saftie That law doth not any longer stand in force hee that toucheth the hill shall die the death Exodus 19.23 but rather hee that commeth to the hill and eateth of this Sacrament shall liue for euer But marke my soule that all cannot ascend to this hill but only as the kingly Prophet speaketh Psalme 15.4 the harmlesse and pure in heart this is the wedding garment Math 22.16 wherwith we ought to be decked at Christes feast otherwise wee shall heare those terrible wordes cast him bound hand foote into vtter darknesse Woe be to mee O Lord who like the Prodigall sonne Luke 15.23 by luxurious liuing haue bewraied and torn the garment of innocencie receiued in holy baptisme woe wretched creature that I am if thou help me not O Lord I dare not appeare at thy holy feast what shall I doe if for my sinnes I shall be refused of thee what shall I doe when with shame I am forbidden to come without a garment happily I may sow mee a garment of leaues as Adam did after hee lost the garment of innocencie giuen him of God but alas that will little profite mee as it profited Adam when he durst not come into Gods sight with that garment but hid himselfe but if I hide my selfe shall I not be depriued of thy heauenly and healthsome feast I turne me therfore to thee O Father of mercie and I confesse that I haue offended thee after that manner that I am no more worthy to bee called thy sonne but trusting to thy infinite goodnes I beseech thee that thou wilt not respect my offences but the greatnes of thy mercies I am not worthy to bee called thy sonne make mee O Lord as thy meanest seruant Of the wonderfull thinges of this Sacrament WOnderfull is God in all his workes but in non more to bee admired then in the reuerent Sacrament of the bodie and blood of our Lord wherein the blessed sonne of God giueth many high misteries vnto his church Amongst other names of excellencie which the Prophet Esay attâ—â—buteth to the second person in Trinitie this is one his name is wonderfull Esa. 9.11 How truly this is verified in this holy Sacrament may be left vnto the contemplation of faith which is then most strong when reason stands mute When as almightie God rained downe Manna amoÌ„gst y e people of Israel the people being amazed at the sight therof saide Manhu that is what is this and the thing seemed so wonderfull that they behoulding it truly admirable passed ouer as it were vnto vs the first word manhu Lord what is this what is this that the sonne of God should vndertake the nature of man and after a spirituall and heauenly manner be giuen for meate to a new people to whom all thinges are manifest in truth What is this that he which dwelleth in heauen sitteth amongst the quier of Angels would come into the world and after a wonderfull and admirable manner dwell with the sonnes of men What is this that the Loâ—d of maiestie who is of the same substance with the the Father and the holy Ghost will be made one with man and take vp his mansion with him What meate is this which doth clense our leprosie comfort the conscience and cure our soules What is this what pietie is this what bowels of mercie are these surely the guift is worthie of the giuer Salomon brake out into a certain kind of admiration speaking of the Arke of couenaunt in â—he first of Kinges 8.27 Erâ—one putandum est quod vere Deus habitet super terram sâ—â—im caele coelicoeloruÌ„ capere non possunt quanto minuâ—â—lâ—nus haec And is it true in deed that God will abide oâ— earth whom the heauens noâ—â—he heauens of heauens caâ—â—ot containe much lesse thiâ— house O the deapth of thâ— wisdome of the most highâ—st thy iudgmentes are pasâ—â—inding out but should wee â—roceede to lift vp our eieâ— against those glisteringâ— beames wherwith the sharâ—pest Eagle may be dazled 〈◊〉 surely for then there woulâ— be no end of admiration superfluous were it to wadâ— farre wee best know Godâ— misteries wheÌ„ with all thankfullnesse wee admire them say blessed bee God in all his workes Saint Chrysostome in his 61 Homily to the Preistes of Antioch calleth this Sacrament the miracle of the misteries of the Christian law wherein our Sauiour imparteth his bodie and blood therby to declare the desirâ— wherwith he burneth of vniting himselfe
hast promised this drawing when thou saydst When I am lifted vp from the earth I will drawe all things vnto my selfe Now O Lord thou art exalted it remaineth that thou draâ—â—y hart vnto thee and whâ—â—â—t cannot finde where it may â—est like the Doue it may reâ—urne to the Arke of Saluatiâ—â—n But if thou O Lord dost â—ot stretch forth thy hand tâ—â—raw it vnto thee into the Arke it shall stay withouâ—â—oores and soone perish in â—he waters A Dialogue betwixt the disstressed Sinner and Faith Sinner I Am not worthye to approach vnto 〈◊〉 high a place as the table oâ— the Lord and therefore I come so seldome as I doe Faith Didst thou doe this of true humilitie and not of negligence rather it were well But I doubt thou dost it of slouth because thou wilt not take paines to repent as thou oughtest Sinner The very truth is I am afrayde Faith Why man let the loue of him that so louingly calleth thee abandon feare Sinner But I am sinfull in my owne conscience Faith Who can say his heart is cleane all haue sinned and al haue gone astray Si. But my sins are grieuous and therefore I absent my sâ—lfe Fai. Are they grieuous and therefore thou shouldst the rather seeke a remedie where it may be had Sinner But I haue not sensible deuotion to seek Fa. Thogh we cannot bee as strong as Sampson wee must not let all alone Christ will accept a good heart Sin But I cannot so well dispose my selfe yet by reason of the affayres of this world Faith Christ willes vs to cast our care of earthly things vpon him because wee should cast our care about heauenly Sin But may I bee so bold as to come and bee partaker of so holy a mysterie Fai. Thou mayst and therefore prepare a penitent heart and come in the name of God Another conference betweene the Soule and Faith Soule SHall I be so bold as to approach to this sacred Ark and receiue the Lord of glorie Faith Why mayst thou not bee so bold Soule For because I am weake miserable and ill inclined Faith He is both the Phisition and the medicine hee himselfe hath sayd The whole neede not the Phisition but the sicke Soule If Iohn the Baptist sanctified in his mothers womb reputed himselfe vnworthy to loose the latchet of Christs shoos And S. Peter thinking himselfe vnworthy of his presence saith Goe from me O Lord for I am a sinful man how shall I being a miserable sinner without the daunger of eternall punishment dare receiue vnto mee so high a mysterie Fai If he descended from heaueÌ„ to saue sinners if he call vnto him all that ate wearie and heauy loaden shall hee not accept of thee if thou come vnto him Sou. What shall make mee secure of punishment Fa Humility Loue. By humilitie thou shalt bee exalted by loue thou shalt be rewarded Come therfore vnto him by this holy meane left vnto thee Sou. But if the Bethshamets in the first of Sam. 6. were so sharply punished for looking into the Ark how may I presume to receiue the Lord of the arke himselfe Fai. The Bethshamits were worthily punished for that they looked into the Arke of Curiositie they did not honour reuerence it as they ought Wherfore if thou hast humility loue thou needest not feare the punishment of the Bethshamits Sou. But I cannot chuse but acknowledge with the Centurion that I am not worthy to receiue Christ vnder my roofe Fa. The Lord maketh theÌ„ worthy who acknowledge their own vnworthines Wherfore with al huÌ„ble submission say O Lord Iesu I come vnto thee beseeching thee to turne away thine eyes from my sinnes if thou wilt beholde them behold them Lord not as a iudge to punish them but as a Phisition to cure them Cause I beseech thee that my infirmities may happen to thy greater glory as the infirmitie of him did that was borne blind Ioh. the 9.3 Thou deliuering me by so much the more shal thy glory shine by how much the more I am vnworthie and miserable Of remoouing the dangerous effects which hinder the worthy receiuing of this holy Sacrament THere is saith the WisemaÌ„ a word clothed with death God grant it bee not founde in the house of Israel And there is too saith the Apostle an vnworthie receiuing of Christ vnto condemnatioÌ„ 1. Cor. 11.27 And God grant it bee not found amongst the society of christians That which is to some the sauour of life vnto life and these are the worthie receiuers the same may bee vnto others the sauour of death vnto death and these are the vnworthy What is therefore more needfull then to remooue al dangerous defects which may hinder the fruit and efficacie of so high a mysterie to remooue I say all sensuall desires faithlesse cogitations impenitent affections and all other euils whatsoeuer which may withdraw the heart of man from God and hinder the good of this most excellent medecine of our soules The sun to them which are in health is wholsome but vnto those who are pained in the head it falleth out to bee farre otherwise A potion receiued in due season doth help the PatieÌ„t The showres dews of heauen make the tree wel planted to prosper fructifie but that tree which hath some worm at the root doth wither vpward doth more and more decay by all this moysture The soule rooted in faith and charitie is as a good plant whom this heauenly dew doth nourish the corrupt hart is that worm which maketh the withered tree to fade away so loÌ„g vntil the master of the vineyard say Cut downe the vnprofitable tree Now therfore that the faithful Christian may be as the tree plaÌ„ted by the waters side Psalm 1. which shall bring foorth his fruit in due season let him in the name of God remoue all dangerous defects as enuie euill concupiscence infidelitie and the like that he eate not of this bread and drinke not of this cup vnworthily The ninth Meditation COsider that to come vnworthily to the holye Eucharist as without Faith without deuotion without repentance without reuereÌ„ce is very dangerous 2 Consider how respectiue we should be in comming to this holy mystery how carefull how religious 3 Salomon saith when thou sittest to eate with a Ruler consider diligently what is set before thee Prou. 24.1 4 Abraham when hee was making his offering to God Gen. 15.11 the foules came to hinder Abrahams offering as wandering thoughts would doe ours Abraham rose and droue them away The fruit The fruit of this Meditation is to prepare our selues in the best and most reuerent maner wee can that wee eate paenem Domini contra dominum the bread of the Lord against the Lord as S. Austen speaketh to remoue all dangerous defects to bee sorie for our sins past and resolue vpon amendment for the time to come The Soloquie SEest thou not my soule that it is thy part to come with all deuotion and
atteÌ„tion of mind vnto this holy â—acracrameÌ„t Remeber that when God Exo. 19.1.3 was to talke with Moyses vpon the mount how he coÌ„manded y e neither man nor beast should approach to the Mountaine least Moyses by the sight of any creature should bee disturbed yea that hee should haue fitter oportunitie of attention without distraction the whole hill was couered with a great darke cloude No otherwise my soule do that no euill affection come with thee to the holy Altar which may draw thee froÌ„ deuotioÌ„ here God doth expect thee Consider with thy selfe that hee can neuer bee truly desired and loued of thee vnlesse in comming to this sacred table thou cleane forget all earthly things Heare what the Kingly Prophet saith Psa. 45.11 My daughter hearken and consider incline thine eare Forget also thine owne people and thy Fathers house so shall the King haue pleasure in thy beautie for he is thy Lord God and worship thou him But O Lord what shall I doe to attaine this deuotion for my minde doth remaine so corrupt since that generall fall of our first Father Adam that often times against my will it wandereth vagarant where it shuld not what shall I do when my infernall enemy either indeuoreth by many earthly occasions to draw me away from this heauenly table or to come which is no lesse feareful vnworthily vnto the same Thou seest O mercifull Iesus in what state I stand that is to say howe weake I am by nature helpe I beseech thee my weaknes with thy holy grace that all defects remooued I may approach vnto thy heauenly table with heart and soule prepared Of preparing our selues before we come to the most holy Sacrament IF in our earthly affaires wee often times forget heauenly good reason is it that in our heauenly wee should much rather forgette all earthly businesse whatsoeuer and prepare our selues to this so solemne a ceremonye which doth consecrate man vnto God Christ sent 2. of his Disciples before to make ready the vpper roome wher he would keepe his mandy with his Apostles our faith repeÌ„tance as 2 messengers may prepare before the vpper roome of our souls The Israelites keeping their Passeouer put leueÌ„ out of their houses Christ washeth his Disciples feet the Prophet Dauid sayth I wil wash my handes in innocency so wil go to thy Altar Psa. 26.6 Hester coÌ„ming to find grace fauour in the sight of Ahashuerath first huÌ„bleth her selfe by fasting and prayer Iacob comming for a blessing putteth on Esaus garment Wee are approaching to the Lords Altar comming for a blessing seeking fauour what should we else but wash our hearts by faith in the blood of the Lambe humble our soules Take vnto vs the garment of Christes righteousnes Againe it behoueth euery one that will safely come to this table to direct all his affections and desires to God onely To do nothing to affect nothing but Gods pleasure respected and his heauenly grace now offered For him which will rightly bee partaker of this holy misterie First faith is necessarie whereby hee belieueth remission of his sins in Christs merites 2 Secondarily repentance is necessarie whereby he acknowledgeth the greatnes of his sinne 3 Thirdly charitie is required whereby the mind is at peace and quiet with men hee that dwelleth in charitie saith S. Iohn dwelleth in God and God in him dwelleth in God what more secure and God in him what more sweet 4 Fourthly attention must be had that he bee not carried away from respectiue deuotion and chiefly from the meditation of Christes passion his resurrection the third day his descention into hel his ascention vp into heauen his glorious sitting at the right hand of God from whence he shall come at the ende of the world to iudge both the quicke and dead 5 Fiftly fasting is necessarie where by the Prophete Dauid humbled his soule Psal. 35.13 Hester by fasting disposed her selfe to God and found grace in the sight of Assuerus Hest. 4 16. The tenth Meditation COnsider howe busie carefull Martha was Luk. 10.40 to receiue Christ into her house and therefore much more careful should euerie one bee to receiue him into his heart 2 Consider what reuerence and deuotion is meete by that of the Prophete of Christes entrance into heauen Be ye lifted vp ve euerlasting gates and the king of glorie shal come in Psa. 24.6 3 Consider that to entertaine an earthly prince all things are made decent and cleane 4 Consider it was saide to him that came vnto the mariage feast after an vnseemely manner friend how camest thou in hither and hast not on a wedding garment Mat. 22.12 5 Consider how the Apostle S. Peter when Christ would wash his feet thought himselfe vnworâ—hy that so great honour should be done vnto him said within himself what am I worme that the Lord of light should doe this vnto me The fruit THe fruit of this Meditation The first is to prepare vs with all humble reuerence but chiefly to offer vnto God the sacrifice of a broken and contrite heart that as his bodie was broken for vs so should our heart be broken 2 The second is to crie out with the Prophet Crea in me Domine nouum cor Create in me O Lord a new heart 3 The third is to become surueyours of our selues and call a little consistorie in our owne soules A forme of confessing our selues before we come to receiue the most holy Sacrament O Lord thou art not wonte to driue away sinners but callest them and conuertest them to thee Thou art he that hast said Mat. 11.26 Come all that are weary and heauie loaden It was publikely spoken of thee that thou didst receiue Publicans and sinners and didst tate with them O my Lord thou art now at the throne of mercie and therefore hast not chaunged thy nature which thou hadst sometimes here in the world Thou calledst them from heauen whoÌ„ thou didst cal on earth wherfore comforted with this remembraunce of thy loue I come vnto thee loaden and labouring burthened with my sinnes I come as the sick to the Phisition beseeching thee to heale mee As a sinner to the welspring of righteousnesse beseeching thee to iustifie me I acknowledge I acknowledge my great vnworthines If thine owne holy Apostle or as he seemed prince of the Apostles could crie out and say Go from mee O Lord for I am a sinfull man how much more shall I who am an vnhallowed creature and prince of sinners say I am not worthy to whoÌ„ thou shouldst come nay I am not worthy to come to thee much lesse to receiue thee It was lawfull for none to tast of the shew bread which was onely a shadow of this profound misterie but onely for him who was cleane and sanctified how shall I eate thereof who am so farre remoued from true holines It was so great an offence to touch thy sacred Arke that Vzzah stretching out his hand to touch it The 2.
so much could loue and charitie preuaile with thee Lord thy grace is sufficient and wilt thou turne then into my house to refresh my faint soule to cure mee being weake and heale me being sicke will not thy only word suffice where with thou hast cleansed the leapers dispossessed the Diuels raysed the dead it will suffice O my Lord Dic verbum sanabitur anima mea say the word my soule shal be healed A Meditation vppon those wordes Veniam curabo eum I will come and cure him Mat 8.7 IF it please thee so neither wilt thou haue it otherwise beholde thy seruant Be it vnto me according to thy worde Come downe Lorde Iesu or euer my soule dieth Nowe a way lyeth open vnto thee my soule O my soule I will shew the great ioy reioyce and be glad for thy Creator commeth vnto thee thy Sauiour coÌ„meth vnto thee who hath fought with thy enemies sustained woundes spent his life for thee Behold how he desireth to enlarge thee with the most ample gift of his most blessed diuinitie Where wilt thou lay vp these things my soule How great is hee to whom the thrones and dominations serue on whome the holy host of heauen do attend O my soule admire the wonderfull pietie and ineffable dignitie wherewith hee hasteth to visite thee and maketh speed to come vnto thee But arise runne forth to meete him hasten this meeting reioyce and congratulate for the comming of such a guest crie with a deuout heart Lord what is man that thou art so minde full of him Psalme 8.2 and say with the same Prophete who am I that thou hast brought me to this 2. Sam. 7.18 The Soloquie LOrde howe much doest thou submitte thy selfe while thou dost not disdain to enter into the vile cottage of my soule It was sufficient for thy loue to bee borne for me in a stable That thou descendest from heauen to rest in the womb of the blessed virgine was not such a maruell for that it was the wombe of a most pure creature O holy Elizabeth who being visited and saluted by the mother of this Lord considering the dignity of this maiestie didst say whence coÌ„meth this vnto me that the mother of my Lord commeth to me Therefore what shall I say to whom the Lord himselfe commeth by infinit parts farre aboue Marie he commeth vnto mee not onely to visit me but also to vnite me to him and enrich me with heauenly gifts O my soule I greatly reioyce that thou hast deliuered to Iesus of thine owne will the gouernment possession of thy selfe but vnderstand that by this acte thou are bound to proclaime open warre to all sinnes the capital enemies of thy Lord to whome thou art deliuered neither canst thou any more without manifest offence of rebellion giue an entrance of sinne into thine house now dedicated vnto Christ. O my soule enter into consideration see with what bond of relouing Iesus who hath loued thee first thou art bound O God how vnlike are thy doings to the actions of the princes of this world King Ezechias 2. King 20.13 that he might declare his fauor vnto the Embassadors of the k. of Babel shewed theÌ„ all his riches treasures not giuing them any part therof Thou doest O most gracious Lord not onely shew vs thy treasures but freely bestow them vppon vs I see not O my soule how thou art able to recompence so great good wil only yeeld thy self wholy to the loue of thy redeemer for it cannot be thou shouldest serue two maisters It cannot bee that the Arke of God and the idoll Dagon 1. Sam. 5.4 should stand in one temple If thou prostrate thee to the loue of creatures thou shalt vndergoe a hard seruitude but if thou followe Christ thou shalt find rest and quiet O my soule wee were created to serue and worshippe God what higher part of this worship then to come and bee partakers of his dietie O my soule be prepared A meditation vpon that which Saint Paul teacheth in the first to the Corinthians Chap. 11. COnsider that the Apostle in the preparation to the most holye Communion requireth three things the first is that the Communicant examine his owne conscience which is signified in these words Let a man proue himselfe and so let him eate of this bread and drinke of this cup. If hee find his conscience defiled with some mortall sinne let him make a most humble and penitent confession thereof 2 Secondarily the Apostle would that the holy Eucharist be receiued worthily otherwise the daÌ„ger is great for hee which with a corrupt mind and euill intention approacheth vnto the Lordes table eateth and drinketh his owne iudgement 3 Thirdly S. Paul would that a difference be made betweene these holy Elements consectated to a most diuine vse and the prophane repastes of the body onely A Meditation vppon that of the Prodigall Sonne when he was receiued of his Father Luke 15.20 THese three things which the Apostle requireth in this preparation may bee considered in the receiuing of the Prodigall sonne First he feeleth with griefe his own misery he acknowledgeth his own vnthriftines confesseth his sinne whereby inclusiuely hee craueth pardon which done his father receiueth him 2 Secondly he is clothed with a new garment which may signifie the cloathing of righteousnes which is made white in the bloud of the Lambe Apoc. 7.14 3 After all he sitteth down at the table catcth the fatte calfe or that blessed sacrifice that was once offered for all is entertained with mirth and melodie For is there not ioy in the presence of the Angels of God in heauen ouer one sinner that repenteth Luc. 15.10 The Soloquie vpon this preparation LOrde although thy Apostle had neuer mentioned the purity of conscieÌ„ce which is required to this diuine sacrament who would not iudge that thou the fountain of all puritie oughtest to be receiued with a pure clean hart O most merciful Lord how little dost thou require of vs to eate of that Lambe sent of thee from heauen by whose offering wee are deliuered from the seruitude of sinne The Iewes to eate their Pascall Lambe which was but a shadow and figure of this ought to prouide them a Lambe of a yeere olde Exo. 12.13 without blemish which rosted by fire should bee eaten hâ—â—tily of them with sweete bread and wilde Lettice with their loynes giâ—t their shooes on their feete their staues in their hand O howe grieuous and troublesome was this burden containing the force of the law It was of that sort which S. Peter witnesseth Neither your Fathers nor you were able to beare But to the eating this true lamb which taketh away the sins of the world thou dost require no other thing in the law of 〈◊〉 but the puritie of conscience and deuotion of heart O how true is it my louing Iesus which thou hast said of the law Math. 11.28 My yoake is sweete and my burden light yea truely so
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
wine are in themselues is onâ— thinge what they are beeinge now coÌ„secrated to so holy a vse and receiued of the spiritually minded as the spirituall foode of theire soules is an other what they are I say Christes owne wordes are sufficient warrant for a beeleeuing world vntill the worldes ende Wherfore to be ouerwâ—â—ted in seeking or doubting how thiâ— should bee is noe waye agreeable to that faith and obedience that beecometh Christians Rerum absentium saith an ancient Father presens est fides rerum impossibilium possibilis est fides of thinges absent faith is presâ—nt of thinges impossible faith is possible Panem vides verbum audis cui potius credis sensui vel Christo thou seâ—ste the breade thou hearest the worde to which rather doest thou giue credit whether to thy sense or to Christ cur non potius gaudes quam quaeris why doest thou not rather râ—iâ—yce then question 6 In this case that of the Blessed virgin spoken of Christ at the mariage at Cana in Galelee would bee remembred Quodcunque dixerit vobis facite whatsoeuer hee shall say vnto you doe it when sathan saide vnto Eue cur praecepit vobis Deus vt non comederetis why hath God commaunded you not to eate had she aunsweared Scio quod praecepit non spectat ad me inuestigare causam quare praecepit I know he hath commanded me so to seeke a reason why or the cause wherefore I neede not I ought not had shee not done farre better some haue faith saith S. Austen in his 139. Sâ—r. de tempore which haue not arte to defende it or skill to shewe a reason thereof hee which hath is not the faithfuller but a little the learneder Wee haue manie thinges in Christianitie offered vnto vs as obiectes of our faith when wee moste holde captiue humane reason Et Deus erat et homo erat et matererat et virgo erat There was a God and yet a man a mother and yet a virgine that it is so we knowe it how or after what manner this is brought to passe knowe we cannot Of those things which may bee knowne S. Bernaâ—de speaking of the blessed Sacramente serm de coena Domini Mira sunt saith hee quae de Sacramento dicuntur fides est ncessaria scientia ratioms superuacua scâ—entia ratione et intellectu colligitur fides sola authoritate inducitur Wonderfull thinges are they which are spoken of the Sacrament heere faith is necessarie needelesse is the science of reason this science is gathred by discourse and the vnderstanding faith is brought in by authoritie onely and going forward hee addeth haec suâ—t quae expetunt simplicem creditorem arâ—nunt impium di cussorem credi opoâ—tet simpliciter quod inuestigari non potest vtiâ—iter nolite quaerere quomodo fiat nolite quaerere vtrum fiat these thinges require an humble belâ—euer and not an vngodlye discusser that which curiously may not bee sought may bee beeleeued with safetie secke not howe this should bee done doubte whether it bee done or noe Wee haue scope sufficient to exercise our Christian consideration if wee call to minde the ineffable wisdome and loue of God who like a most prouident Father was not onelye content to prouide costly benefites for his children but hath alsoe founde out soe beehouefull a meane for their participation of the same as is this holy misterie 8 Wee will not aske our phisition how it shall come to passe that this or that potion should doe vs good and shoulde wee bee more busie when Christ him selfe doeth minister soe precious a receite soe heauenly phiscicke for the health of our soules God forbid they were of the Capernaites men without faith and loue in Christ who in murmuring manner saide quomodo potest how or which way can hee doe this it was a faithfull and louing disciple that answered Tu Domine habes verba vtae Lorde thou hast the wordes of life 10 The people as wee reade in the Gospell who were cured by our Sauiour they came not vnto him to know or enquire by what meane vertue should proceede from him it sufficed them to receiue health and therfore without more adoe they gaue glorie vnto God who had shewed such mercie vnto men 11 There is both Docta ignâ—râ—ntia and indocta scienâ—ia a learned ignorance and an vnlearned science the one when men keepe them selues within the listes and limites of obedience and faith the other when they neither respect neither harken to the counsell of the holy Ghost bee wise according to sobrietie 12 Was not the Aposttles O Altitudo O the deapth better then the search of the worlde in soe vnsearchable a misterie where he made silence the safest eloquence 13 Without all question the church of Rome hath erred in medlinge too much with this sacred misterie and troublinge the worlde with a multitude of vnprofitable and endlesse disputes about Transubstantiation and the like for which as for there haulfe communion lette them shewe there Accepimus a Domino as wee haue receiued from the Lorde or els wee plainlye tell them theire plea is not sufficient in lawe and will not hold for good 14 Let the worlde in name of God now iudge of both which giue greater reuerence to the most deuine institution of the Sonne of God whether they who too busely talke of changinge the substance of the elementes into other or they who heare conceiue more and with more reuerence then wordes canne mention They who saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a greate misterie or they who laboure to search out the power and virtue vnsearchable In a worde they who will needes sette downe a manner howe Christ is present in the Sacrament or they whoe acknowledge his presence there after a manner explicable 15 All this while our due estimation of this so high a misterie is not fully vnderstood as I suppose of manie who refuse our Christian assemblies in times beeseeming Wee honour the passion of Christ our Blessed Sauiour in this most holy ordinance I trust with as dutifull hearts as any christians in the worlde The heate of some fanciers wee wish it were more temporate and there zeale more according to knowledge who euer loue to bee fishinge in troublesome waters wee confesse that all the deuotion a Christian harte can yealde is noe way answearable to the deapth dignitie hereof 16 God saide vnto Moses put off thy showes for the grounde where thou standest is holy grounde howe reuerently therefore wee esteeme of this sacred institution God knoweth and what wee houlde let men consider the state of the controuersie it selfe is laide downe at the end in a breife admonition to the godly Reader which admonition some speciall reasons mouing me therevnto I haue written in the latine tongue vnto which I referre the learned but cheefely I commend vnto euerie honest Christian in generall the tracte it selfe which onelye tendeth to deuotion For when wee haue all done striuing aboute a
left his patrimonie The Gregesems respecting their swine neglected Christes heauenly presence What great indignitie was offered vnto the rich man Luk. 14.16 who prepared a great supper sent his seruants to call them that were bidden to come in wheÌ„ y e vnthankful guests returned answere they were otherwise imployed in deed they cared not for comming If feare keep any away because it may seeme presumptioÌ„ to approach vnto so holy a place as the altar of the Lord let it bee remembred that Christ calleth all that be weary heauy loaden to refresh them Mat. 11. 28. If slouth and negligence let a carefulnesse of our estate to come stirre vs vp If the affaires of the worlde cast them all aâ—ide If any finde himselfe cold and slow without desire and deuotion towards this heauenly meat he ought not therefore to abstain from the holy communion for hee shall here finde sensible deuotion when al the powers of the soule dispersed apetites are gathered together wheÌ„ our wil streÌ„gth is forceablie caried to God we maruellously moued to honour the passion of our blessed Sauiour The impediments therefore considered we may endeuour then to auoide them that so wee may come offer our soules bodies a sacrifice to God that neither by the subtilnes of Sathan the affaires of this world the pleasures of the flesh we bee drawen away from so high and heauenly a repast prepared for vs as is this great misterie of saluation The eight Meditation COnsider that the Diuel can not endure the vse of this profitable sacrament for hee knoweth howe much it is of force to attaine blessednes from whence hee for his pride fell And hee hateth the Sacrament for in it is represented the passion by force wherof he is bound and thrust from the tyrannie which he would evercise vpon mankind 2 Consider for what causes the diuell doth labour by dâ—uers meanes and arts to withdraw men from often communicating whence we may gather howe profitable this holy Sacrament is to the Soule when it is manifest it so much displeaseth Sathan the Capitall enemie of our good 3 Consider that our nature is of it selfe prone to euill how the allurements of the flesh the affayres of the world are readie to carry vs away from Gods worship and therefore by so much the more wee should shake off all impediments and receiue this holy Eucharist whereby wee are strengthened to resist temptations vnited vnto Christ armed with his grace which shall protect and saue vs. 4 Consider that whereas this sacrament is numbred amongst the greatest benefits giuen to vs of God in this life that wee doe in nothing more auoyde the tokens of vngratefulnes then by often communicating for besides that it is most acceptable vnto God the memory also of Christ is often renewed which he also desireth to bee done saying Doe this in remembrance of mee 5 Consider how the intermission of this holy institution doth make men in time lesse religious how it proceedeth for the most part of want of loue For it cannot bee that one should loue Christ and yet neglect this his holie ordinance The Fruit. The fruit of this Meditation is first to begge of the Lord an inward affection and deuotion to this sacrament next strength against the temptations and allurements which are readie to withdraw vs from the same The Soloquie BEhold now O good Iesus by howe manye meanes my infernall enemie indeuoureth to draw mee away from thy heauenly table At one time he assayleth me in the faith of this most holy and hidden Sacrament at another time he tortureth mee with scruples very often he striueth to pull me backe from many humane respects and that hee may effect his purpose hee laboureth that the world may wiâ—hdraw me by the affayres thereof and that the flesh should complaine her repentance and turning vnto God is grieuous vnto her O my soule if there were not an inestimable benefite receiued by this holy Sacrament the diuell would not bee troublesome vnto vs yea hee would reioyce in the time misspent herein But the enemie of man is not ignorant of the great good that hereby commeth to a man Now behold O Lorde the assaults of this aduersary of our Soules I desire no other thing of thee then that thy seruant Iâ—b desired and obtained Iob. 19.3 Place me by thee and let the hand of whomsoeuer fight against mee stand on my part O Lord and I shall bee safe None shall stâ—y me from frequenting this heauenly Sacrament I pray thee therefore my mercifull Iesus that like as thou hast inspired me of thy mercifull goodnes that I might begge the taste of this precious meate so thou mayst bestow on mee grace to frequent the same with ioyfull perseuerance Cause O Lord that the memorie of this holy SacrameÌ„t fall not from mee otherwise I know that my heart will waxe faint and I shal be constrained to say with the Prophet my heart is withered within mee that I forget to eate my bread Let not the distrust of my owne vilenes deterre and fray mee from such a heauenly meate so full of comfort A spirituall complaint of the Soule WHat shal I doe my sweet Iesu for twoo most strong Captaines do greatly assault me that is to say Feare and Loue Feare obiecteth to my minde the highnes of this most honorable Sacrament which doth make me draw backe my foote But loue sheweth me the excellencie of that vnion ' which this admirable mistery doth procure makes that with pleasant desire I dare come into thy sight O what shall I doe if ouercome with feare I depart further from thy holy table when thou hast sayde Vnlesse yee eate of the flesh of the Sonne of Man you shall not haue life in you If â— bee ouercome with Loue shall I be so bold without feare to receiue the Sacrament of so great a Maiestie What then shall I doe O my sauiour I know well the one cannot please thee without the other for feeing thou art our Father louâ— is worthily due vnto thee seeing thou art our Lord feare and reuerence Wherefore I determine to giue my diligâ—Ì„ce to both to receiue both into my companie Loue shall cause that I come often and willingly Feare that I come renerently and with diligent preparâ—tion And thou my most gentle Redeemer seeing thou vouchsafest to inuite me so often to thy sacred feast bring to passe that these two Captaines may not forsake me Oh my heaueÌ„ly Father for that thou hast bound mee with so many benefites vnto thee and tyed mee with so great bondes of Loue I beseech thee by the same loue wherewith thou dost alwayes prosecute thy onely begotten and beloued sonne that thou wilt not leaue mee so bound but rather draw mee to thy sonne seeing thou hast promised it to mee by the Prophet Osea when thou sayst I will draw them vnto mee with chaines of loue Remember also O my blessed Sauiour that thou