as much as hee is such a meate as doth turne it selfe into the worthy receiuer Soe hereby Christ doth drawe vs vnto him with the bondes of loue and doth in this guift allure vs to loue him heate doth turne the nourishmentes into the bodie nourished the same is done by feruencie of loue in faithfull receiuers The fruite of this Meditation The fruit of this Meditation is that euerie one meditate of the loue of Christ say with the Prophet in the 116. 11 Quid rependam what shall I giue vnto the Lorde for all the benefites hee hath done vnto mee I will take the cup of saluation and call vpon the name of the Lorde A Spirituall soloquie vpon this meditation O Sweâ—te Iesus could it be that such was thy loue towardes vs that when thou wast the King of glorie and creator of all the worlde thou wouldest thy selfe bee meate for thine owne creatures O Loue thy power is too too great for I thought sufficient that which the wise man speaketh of thy power Thy loue is as stronge as death But I see much more may bee spoken of it for thy arrowes ouercomming heauen doe penetrate the verye loue of God where death doth not come nor approach neither staying thy selfe heere thou doest fixe this loue in the hearte of man and not onely plucke it away from all thinges created but euen from it selfe It was sufficient that thou wast giuen to vs for a Lorde and God in which thinge thâ— Prophet hath placed thiâ— blessednesse Psalm 145 â—6 Blessed are the people whose God is the Lorde But louâ— hath drawne thee to tâ—â—â— which the wisdome of man cannot comprehend and it remaineth most true that thou when thou wast God of all maiestie infinite and immortall wert made man diddest die and suffer for vs. When I consider that thou in the selfesame time wherein the streames of thy tribulations did ouerflowe wherein thy onelye thought constrained a blooddie sweat out of thy bodie forgetfull of thine owne selfe and all the tormentes which were preparing wast carefull of procuring such a meare for vs as might strengthen vs in the state of grace vntill wee see thee in the state of glory O amiable Iesu how truly is it written of thy loue in the 8. of the Canticles 6 verse Many waters could not extinguish this loue nor floodes ouerwhelme it namely many waters of thy passion and floodes of thy greefe could not with houlde thee wherby thou wouldest not prouide and impart this singular and precious guift for vs O sweete Iesus it had beene enough to call vs brethren when thou wert humbled on earth but wilt thou so call vs in thy throne in heauen Math 25 50 The Prophet Elisha in the second of the Kinges 2.8 greatly esteemed the cloke of his Maister Eliath left him at his departure wherewith hee deuided the waters of Iordaine and passed ouer on drie foote But the Lorde and God of Eliath hath left vnto thee not any garment but his most sacred bodie that hee may bee a companion with thee in this laboursome pilgrimage strength in tribulation and wholsome foode in a spirituall life Iudge nowe then howe much thou oughtest to reuerence him and with what â—â—dent afâ—ectioÌ„ receiue him In the meane time beseech this benefactor that it happen not vnto thee as vnto the people of the Iewes to whome when our Lorde Iesus had offered himselfe for theire Maister and Captaine they renouncing his doctrine and maistership keepe still the couering of their eies and which was worse ioyned to theire blindnes the sinne of vnthankfullnesse The excellencie and worthynes of this Sacrament MOst high and sumptuous is that preparation which wisedome hath ordained bountie furnished Christ himselfe with his honourable presence beautified This preparation is not as that in times passed in the wildernesse or in the moueable Tabernacle of Moyses or the fixed Temple of Salomon but in a great chamber a large vpper roome in the most ample church dispersed farre and wide vpon the face of the earth here Christ himselfe is the giuer and the guift the feeder and the foode It is saide of Ezechiah in the second of Chronicles 30. that hee kept a passeouer and such a passeouer as neuer was there any the like before but much more may be saide of Christs holy supper Admire not any longer the greatnes of the guift of the King Assuerus in the 4. of Hester after he betrothed vnto him Hester in marriage for those guiftes were earthly and could not giue life and spirite admire rather thâ— precious guift of Christ giuen vnto his church after hee had espoused vnto himselfe the nature of man which guift is heauenly and of infinite value giueth life to theâ— that worthyly receiue it maâ—ny are the nourrishmentes of the bodie but this of thâ— soule doth exceede them all The third Meditation COnsider the great excellencie of this holy and heauenly feast where Christ is receiued the memory of his death passion recounted the mind filled with grace and a pledge oâ— future glorie geuen vnto vs. 2 Consider these 5. diffeâ—rences which are betweene this feast and the feasts of the world 1 These feastes are prophane for in them neither is there holy meate neither are the ordained for the health of the soule but this feast is a sanctified feast and ordained principally for the health of the soule 2 In the feastes of the world there is variety and by how much the more the varietie is the greater by so much the more is the feast commended in this spiritual banquet it is not so wherein Christ being infinite containeth in him all perfection and can alone satisfie the soule 3 In the feastes of the world there is little speach had of death suffering affliction and tribulations rather discourse is had of matters of pleasures but in this feast of Christ the memoriall oâ— his death and passion his sufferinges of loue for our saluation is remembred 4 In this banquet the minde is filled with the grace of Christ which bringeth saluation and the increase of heauenly guiftes but in the banquets of the world the bodie is replenished with meates that often bring diseases to the bodie and spirituall destruction to the soule 5 In the feastes of the world for the great excesse vsed in them they open a way to hell but this holy feast of Christ sâ—tteth open vnto vs the readie way to heauen Farther considerations of this heauenly banquet COnsider how well pleasing it is to the Lord Iesus that we do all those things in this his feast which guestes inuited of the prince to some solemne preparation are wont to doe 1 First they expect with great desire the houre of this banquet and giue theire diligent attendance that they come in decent and seemly manner well adorned 2 Secondly they knowing that nothing is more acceptable vnto the prince who inuiteth them then to feede hartely on the meates prepared they come with emptie
confesse them with a peniteÌ„t hart with this preparation to come to the coÌ„munion is no pride Mun. If this be sufficient wherefore then did certaine godly men of reuerence spake so often of effectual preparing themselues as they haue done Spirit These of humilitie reuerence to this holy misterie haue spoken in deede of solemne preparation which assuredly is meete but frequenting of this holy communion is a most ancient custome wherewith the church of Christ first sprange as S. Luke the Euangelist in the Actes of the Apostles sheweth Mund. But in the Primitiue Church the feruentnesse of Christians was great which when it is not now in vs it seemeth more safe to abstaine from often communicating for if it bee otherwise it is in daunger that we come not so disposed to communicate as wee ought The safer way is rather to be held then the lesse safe Spir. Yea the selfe same thing for that so great desire is wanting in vs ought to driue vs to frequent this wholsome Sacrament for by the benefit thereof wee may both waxe hot be set on fire For hee which is cold ought rather to betake himself to the fire theÌ„ he which is hot So often as one humbleth himself before God hath a good intentioÌ„ there is no danger M. I haue often heard the Sacraments are instituted of Christ as medecines but we vse not medecines often S. If a maÌ„ were spiritually sick but somtimes then the argument were auaileable but wheras our nature is weak For the iust falleth 7. times a day sayth the Wiseman our nature therefore often needeth help so y e vse of a spiritual medicine Moreouer wheras this sacrament is of force â—o draw away al these euils both preâ—ent to come froÌ„ the soule it is better to preuent infirmity then to cure it once contracted Lastly ther is a great difference between corporall medecines and this spirituall for they only put away bodily diseases often with euil humors take away the good also but this bringeth to the soul grace strength other heauenly gifts and therefore these seldome this often is to be vsed Adde y t for the most part bodily medecins are bitter lothsome to the intent that as seldom as may be we vse them But this sweete and delightfull and therfore God would that it be often receiued of vs. Mun. But thou canst not denie to abstaine from the holy Communion for reuerence of so great a Sacrament to be a good act and agreeable to vertue Spi. I deny nor but that it is good to giue reuerence to it yet this I say that to frequent this communion of deuotion desire of vniting himself with Christ is a better action for because this springeth of loue but that of feare and it is manifest to all that loue is better then feare wherfore it argueth a religious minde to communicate often Mun. But I am vnworthy so to do Spirit Wherefore Mund. Because I fall dayly into many sinnes Spir. If sinnes deâ—aine thee then shouldst thou neuer communicate because thou neuer ceasest to sinne Mundan But communicating seldome I haue more time to examine my selfe Spiritual Thou art deceyued for seeing our nature is prone to euill by how much the more grieuously sins raigne in it by so much the harder they are to be begun for a crooked tree the longer the turning thereof is deferred by so much the more hardly with greater paine is it made strait Mun. I do not wel vnderstand what this my errour is for I see dayly with mine eyes those which often communicate to come coldly and without deuotion and as it were customarily to the holy table and no more adoe but they which come seldome come with farre greater deuotion and reuerence as seemeth to me wherefore it is better to communicate seldom then often Sp. First that is false Mundanus which thou affirmest yea rather many of them which come so seldom come most coldly without deuotioÌ„ without feeling of loue rather indeed of custome and constraint then of loue Mund If it be better to communicate often then seldom how commeth it to passe that this often communicating is not praysed of some learned men Spirit I neuer sawe nor heard of any learned man indued with iudgement vertue that reprehended this action so holy so profitable so acceptable vnto God but that it is dispraised of some carnall men it is no maruell for they thinke others vnworthilie coÌ„municate this Sacrament for as they liue euilly themselues so they thinke that those liue euill also who often Communicate Munda You say true I acknowledge that it is more safe often to strengthen the soule with this heauenly food but I doe it not least I giue occasion to the worlde of whome those that often Communicate are had in derision Spirit If in this matter thou wilt haue a regard of the world then hast thou not only lost thy soule but also thy wit Art thou ignorant that it is the propertie of the world to flie from all spirituall things to fauour the wicked and speake euill of the good Munda As long as we are in this world wee ought to frame our selues and conforme our manners to the world Spirit But that is manifest foolishâ—nesse If the world be one of thy three Capitall enemies how mayst thou apply thee to it and obey the will therof without manifest and apparent ruine knowest thou what it is to abstaine from the sacred Communion for the obliquies of the world No other thing then to bee ashamed and to account it a reproach if thou art a good Christian and indued with vertue wherefore worthily too may Christ be ashamed to receiue thee into heauen Mund. If I should often communicate I must repent often become a good example to others keep me at home Cast off al recreations which were to take away all my libertie from mee and so I should pine away and waxe old before my time Spi. Although thou Communicate but once in a yeere thou art bouÌ„d to repent to giue good exaÌ„ple to others neither art thou ignorant how great a sin it is to giue a scandall to others And the often coÌ„municating doth not take away recreations but doth allow theÌ„ so they are lawfull honest In that thou sayst thy libertie is taken away it is not true for if thou dost thinke any thing forbidden lawfull vnto thee not Communicating thou art deceiued for whether thou communicate often or seldome thou art bounde to abstaine from sins He which for recreation offendeth his creator looseth true liberty when he maketh himselfe a seruant of sin yea he looseth true ioy which springeth of a good conscience this the foolish world doth not vnderstand Mund. To y e receiuing of this most holy Communion it is required that a man bee of a quiet minde which cannot bee commonly brought to passe for the aduersities and perturbations of this world it is not
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
the Diuines Baptisma spiritus the Baptisme of the Spirit so doth it also happen in this spirituall Communion 3 The third howe wee reape profite by receiuing Christ into the holy desires of our Soule it may be easily vnderstood by the increase of loue While I was musing sayth the Prophet the fire kindled The eleuatioÌ„ of the mind vnto God doth take vs away from earthly affections and carrie vs vnto him on whom our desires are fixt 4 How acceptable this is vnto God wee all know hee that accepted the intention of Abraham and said vnto Salomon because this was in thine heart doth not onely accept of our good desires to embrace him in the armes of our affection hut also doth reward this desire as the deed done But we are to consider that we must not onely stay vpon the desire of our will and receiue Christ spiritually but wee must proceed farther to receiue him together both spiritually and sacramentally For it is not inough to follow Christ in our intention but wee must also receiue him in this holy mysterie wherein we shew reuerence vnto his blessed institution and that wee are become his Temple as the Apostle speaketh 1. Cor. 6. wherfore that we may be partakers of so great a blessing as is our vnion with Christ wee may not omit this speciall part of our Christian duetie which hee who will please God and proceede to the perfection of a Christian life must often vse that so hee may goe forward in all vertue and holinesse of life yea euen vnto the end That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation COnsider that amongst the effects of this heauenly Sacrament that to be cheeâ—ely numbred that it maketh those strong in induring temptations which worthily receiue it Whence it is that in times past it was giuen to men in places of visitation or danger of death that they might bee constant in the confession of Christ and able to withstand the temptations of the diuell 2 Consider that it also profiteth to attaine the health of the body seeing it is so auaileable to the saluation of the soule For if at the onely touch of Christs garment many receiued health what cannot Christ himselfe doe entring into the Soule of the sicke 3 Consider that Christ foreseeing our conflict to come ordayned this most holy Sacrament for the spirituall helpe of our soules we must think by how greater necessitie wee labour by so much this sacrament doth exercise more effectually his wholsome effects seeing it is proper vnto the Lord to helpe more readily then when greater necessity doth require 4 Consider that here the distressed either in bodie or mind may apply vnto himselfe in particular the merits of Christs passion and raise vp himselfe by a comfortable participation of this holy mysterie and say Thou hast good cause to reioyce O my Soule that the Lord of maiestie commeth vnto thee that hee may comfort thee departing this world and by thy assistant helpe against the assaults of Sathan who indeuoureth to draw thee away from the reward of life continue onely a good will for all though thou art faint and feeble though thy enemies bee many and mighty yet hauing receiued diuine strength thou shalt say I can doe all thinges in him that strengthneth me Cast all thy hope on Iesus and thou shalt neither be ouercome of theÌ„ nor put to shame thou knowest well that the body of a certaine dead man was restored to life 2. Kin. 13. by the onely touch of the body of Elizeus If the boones of a dead Prophet had so great vertue that they restored one from death to life and the theeues amazed by the miracle of the thing durst doe no euill what will not the liuing and glorious bodie of Iesus doeâ— entring into thee I doubt not but it will exercise greater might in thee seeing hee is God omnipotent and Lorde of all and the diuell shall be ouercome and confounded at his presence O holy Daniel teach mee howe I ought to giue thankes to my louing Lord who seeing me in time of neede beset with infernall Lions doth sende me food not by the Prophet Abacucke Daniel 14. or by any heauenlie Angell but himselfe commeth to bee my foode O Loue without measure CoÌ„sider O my Soule this vnspeakeable mercie thou knowest thou wast loued of him in his greatest extremities when hee departing out of this life vnto the Father did institute this holy sacrament for thy welfare Thou seest also hee loueth thee in thy extremities it remaineth that crying out with the Prophet Dauid Psal. 8. Lord what is man that thou art so mindful of him or with the Apostle Rom. 14. If I liue I liue vnto the Lord if I die I die vnto the Lord to whom bee prayse and honor for euer Amen What he ought to doe who is to communicate before hee come to the holy table of the Lord. HEE who will doe the thing which he oght coÌ„cerning this Sacrament and that which the dignitie of such a mysterie doth require must lot out a certaine space of time to himselfe wherein hee may performe those things which pertaine to the preparation thereof And that we may discourse more at large of this matter and more familiarlie with them which doe often communicate I say they shall do very well if as Moyses commanded the people that three dayes before they were to receiue the Lawe they should prepare themselues So also they should prepare themselues in three dayes that they may bee apt and disposed to receiue the Lord which bringeth a Law not of death but of life not of the letter but of the spirit not of feare but of loue The holy Scriptures do testifie that the maides of the king Assuerus Hest. 2.12 coÌ„ming only into his sight but once in sixe moneths prepared theÌ„ with oyle of mirrhe and other sixe moneths with certaine sweet odors If these did doe this that they might find fauour with an earthly man what preparation shall bee required of vâ— that wee may find fauour in the sight of the true God One of the cheefest prayses of the blessed Virgine Mary for which the Angell did commend her he shewâ—th when he sâ—ith Thou hast â—ound fauour with God and ought it to seeme a hard and troublesome thing vnto vs to do for so great glorie and dignitie that which this women hath done for such vanitie With what face I pray will wee refuse labour yea although all the powers strength of our soules bodies were to be imployâ—ed that we may come at least but into the grace fauor of God specially when wee heare that these miserable maids spent their whole life that they might come into the fauour of one mortall man But because this is an hard thing for vs to doe at least let vs prepare our selues in those three daies whereof I haue spoken doing al that which in vs lyeth But if
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
very inward paine agonie bee all in a bloodie sweat and to be apprehended and taken shamefully bee bound vnworthily to bee condemned vniustly to bee stricken with buffettes and blows to be cloathed in purple by way of mockage thou wouldest bee beaten torne most cruelly with stripes crowned with thornes ouerlâ—den with a painfull heauy crosse be nailed fastened to the same crosse Thou the clother and garnisher of the stars hangest all naked despised wouÌ„ded And with innumerable sorrowes afflicted vpon the crosse for my sake Thou sheddest for mee thy most pure precious blood all this thou didst for mee I embrace in the armes of my soule thy venerable passion I forsake and renounce all sensuall pleasure I resigne all put me wholly into thy hand and pleasure thine onely wil thine only wil be done in me O most sweet and merciful Iesu mortifie whatsoeuer liueth sensually in me garnish and adorne me with thy merites and vertues Oh prepare Lord a delectable and pleasant habitation for thy selfe in mee renue my spirit my soule and my bodie with thy excellent grace knit mee vnto thee most neerly change transforme me altogether into thee that thou mayest haue delight in me Heare mee graciously O Lord heare me graciously not at my will but at thy blessed pleasure O Lorde teach me direct mee that I may do nothing speake nothing thinke nothing desire nothing but that which may bee acceptable before thee Amen A prayer of S. Augustine Meditat. 1.7 WHat hast thou coÌ„mitted most sweet child that â—hou shouldest bee so iudged What hast thou offended most louing innocent that y u shouldst be so hardly intreated what is thy offence what is thy fault What is the cause of thy death and occasion of thy condemnation For I it is that am the wound of thy sorrow the cause of thy slauter I am the desert of thy death the wickednesse of thy punishment the stroke of thy passion the labour of thy torment O wonderful manner of correction and order of vnspeakeable mysterie the wicked offendeth the iust is punished the guiltie transgresseth and the innocent is beaten the vniust sinneth and the iust is condemned that which the euil man deserueth the good suffereth and what the seruant coÌ„mitteth the Lord dischargâ—th what man hath offended God satisfied Whether O Sonne of God whether hath thy humilitie descended whether hath thy charitie burnt whether hath thy pitty proceeded thy benignitie increased whether hath thy loue attained whether hath thy compassion exteÌ„ded for I haue done wickedly and thou art punished I haue coÌ„mitted the offence and thou art chastened with reuenge I haue done the fault thou art subiected to torment I haue waxeÌ„ proud thou art humbled I am puffed vp and y â— art diminished I became inobedient thou paidst the punishmeÌ„t of inobedience I gaue my self to gluttony and thou art afflicted with huÌ„ger The tree carried mee to vnlawful desire perfect charity ledde thee to the tree of the crosse I tasted of the forbidden fruit and layedst vnder the torment I am delighted with meat and thou laborest at the doore I inioy delicates and thou art torne in peeces with nailes I the sweetnesse of an apple thou tastedst the bitternesse of gaule Eue reioyceth laughing with me Mary suffereth wayling with thee Behold the king of glory behold my impietie and thy pittie shineth behold my vnrighteousnes and thy righteousnesse appeareth What O my King and my God what shall I render thee for all thy benefites which thou hast bestowed on mee for there cannot be found in mans heart which may worthily be rendred for such rewards can the sharpnes of mans wit deuise wherto the mercy of God may be compared Nor is it the part of the creature to recoÌ„pence the sufficiencie of the Creator But there is O Sonne of God there is in this so admirable despensation to which my weakenes may in sâ—me things relie If my mind pricked with thy visitation crucifie her flesh with the vices and concupiscences thereof and this thing when thou hast graunted it beginneth now as it were to suffer with thee for that y u hast vouchsafed to die for my sinne And so by the victory of the inward man by thy conduct it shall bee armed to the outward triumph for as much as this spirituall persecution ouercome it may not feare for thy loue to yeeld it selfe to the materiall sword And so the smalnesse of my condition if it please thy goodnesse shall bee able for her power to answere the greatnesse of the Creator I pray thee for thy accustomed mercyes powre into my woundes that the rankor of my viperous infection cast forth may restore me to my woonted health that tasting the nectar of thy sweetenes it may cause mee to despise with all my heart the plesant allurements of this world and to feare no aduersitie thereof for thy sake mindfull of my eternall nobilitie I may loathe the windes of this transitorie feare Let nothing be sweete I pray thee vnto me without thee nothing please mee nothing precious nothing beautifull beside thee Let all things I beseech thee bee vile vnto mee without thee let them be of no account that which is contrarie to thee let it bee troublesome vnto mee and let thy good will bee my continual desire Let it grieue me to reioyce without thee and delight mee to bee sorrowfull for thee Lette thy name be my comfort the memorie of thee my consolation Let teares bee my bread day and night in searching out thy iudgements Let thy law bee better vnto mee then millions of gold and siluer Let it be delightfull vnto mee to walke in the way of thy commaundements vnto the end The twelfth Meditation Concerning the spiritual communion of Christ. FOr y t the spiriâ—uall CommunioÌ„ also is profitable vnto soules it is necessarie that wee enter into some consideration of the same and therein obserue these circumstances First what it is secondlie after what meanes it may be vsed thirdly what profite we reape by it fourthly how acceptable it is to God For the first wee must knowe that as the Sacramentall Communion hath worthily the first place amongst all the spirituall exercises of a Christian life So also the spirituall Communion hath a very godly and diuine vse When the deuout man saith Gerson doth euery day receiue spiritually the body of his Redeemer so often doth hee mystically communicate the mystery of Christs birth and passion is inflamed in his loue and reuolued in his deuotion so when wee receiue Christ in affection and desire of minde which the faithfull often should doe this is called our spirituall Communion For the second what commoditie this bringeth to the Soule wee may gather by the manifold effects thereof For as hee which moued by the holy Gost beleeueth sorroweth for his sinnes and by louing God desireth to bee baptised doth obtaine the grace of Baptisme which desire of Baptisme is called by