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Mondaie Morninge

THIS daie, when thow hast made the signe of the crosse, with suche preparation as shall hereafter be declared in the fourth chapter; thow hast to meditate vpon our sauiour Christes wass hinge of his Apostles feete: and vpon the institution of the most blessed Sacrament of the Aultar.

Discite a me quia mitis sum et humilis corde, et et invenietis requiem animabus vestris, Math. 11.29.

Hic vir despiciens mundum, et terrena triumphans, divitias caelo condidit ore, manu. Antip

CONTEMPLATE nowe (O my sowle) in this supper, vpon thy sweete, and mylde Iesus: And beholde this wonderfull example of inestimable humilitie, which he here showeth vnto thee, in rysinge from the table, and wasshinge his disciples feete? O good Iesus, what is this, that thou dost? O sweete Iesus, what meaneth this so great abasinge of thy diuine maiestie? O my sowle what wouldest thou haue thowght, if thou haddest bene there presente, and haddest seene euen almightie God himselfe, kneelinge before the feete of men, yea before the feete of Iudas? O Cruell Iudas, why doth not this so great humilitie mollifye thy stonie hart: how is it, that it causeth not euen thy verie bowells to burst, and ryue in sunder, considering this so great and wonderfull meekenes? Is it possible thou traytor, that thou hast conspired to betraye this most meeke and gentle lābe? Is it possible that thou shouldest not feele some remorse of conscience, in beholdinge this example? O ye whyte, and bewtifull handes, how cowld ye vouchsaffe to towch such lothsome, and abhominable feete? O most pure, and cleane handes, why disdayned ye not to washe those verie feete, that were all to be durted in fowle waies, whiles they trauayled to sheed your bloude? Beholde here o ye blessed spirites, what your creator doth? Come ye, and beholde euen from the heauens, and ye shall see euen the almightie him selfe kneelinge before the feete of men: and tell me, if euer he vsed the like kynde of courtesie with you. O Lord, I haue harde thy wordes, and I was afraide: I haue considered thy workes, and was wholie amased. O ye blessed Apostles, why quake and tremble ye not, at the wonderfull sight of this so great humilitie? Peter what dost thou? what? Wilt thou condescende, that this Lorde of maiestie shall washe thy feete?

Seint Peter when he behelde our sauiour kneeling before him, woundered exceadingly, yea he was altogether astonied thereat, and begāne to saie in this wise? What meaneth this o Lord. what? wilt thou washe my feete? art not thou the sonne of the liuinge God? art not thou the creator of the worlde? the bewtie of the heauens? the paradice of the angells? the redeemer of men? the brightnes of the glorie of the father? the fountaine of the wisedome of God, which dwellest in the highest? And wilt thou (all this notwithstanding) washe my feete? what? wilt thou (being a Lord of so greate maiestie, and glorie, take such a vile and base office vpon thee? wilt thou (I saie) thus abase thy selfe, that hast laid the foundation of the earthe, and bewtefied the same with so manie wonders, that hast enclosed the wyde worlde within thy hand, that mouest the heauens, rulest the earthe, diuidest the waters, ordeinest the tymes, disposest the causes, bewtifiest the angells, directest men, and gouernest all thinges with thy wisedome? Is it seemelie, that thou shoudest washe my feete? myne I saie, who am but a mortall man, a litle clode of earth and asshes, a vessell of corruption, a creature full freight with vanitie and ignorance, full of infinite miseries, and (which exceedeth all miserie) full of sinnes and yet all this notwithstandinge, wilt thou o Lorde washe my feete? what? wilt thou beinge the Lord of all thinges, abase thy selfe vnder me, that am inferiour to them all? verelie the highnes of thy maiestie, and the profunditie of my miseries, do, as it were enforce me, that I cannot consent to such a deede. Leaue therefore (o my Lord) leaue (I praie thee) this base office for thy seruantes: laie downe the towell, and put on thy apparell againe, and sit in thy seate, and washe not my feete. Beware, that the heauens be not ashamed of it, when they shall see how by this ceremonie, thou dost set them benethe the earthe. For by doing this seruyle office, those verie handes, into whose power the father hath committed the heauens, and all other thinges, should be abased vnder the feete of men. Take heede, that all naturall creatures be not verie much agrieued, or rather in great disdaine, to see them selues thus subiected vnder anie other feete, then thyne. Take hede also, least the dawghter of kinge Sawle despise thee not,1 when she shall see thee girded abowt with this towell, after the maner of a seruant, and saie, that she will not take him for her spowse, and much lesse for her God, whom she seeth to attende vpon so base, and vile an office.

Such wordes, or the like, spake Saint Peter, as a man, that had not as yet anie tast, or feelinge of thinges apperteininge vnto almightie God: and as one that vnderstode not what great glorie laie hidde in this worke, which showed to the eie so base and vyle. But our sauiour who knewe it right well, and was with all desirous to leaue vnto vs for a memorie at that tyme, such a wounderfull example of humilitie, satisfied the simplicitie of his disciple, and went forwarde afterwardes in the good worcke he had begonne.2 Here we haue to note with all diligence, what a great and earnest care our sauiour had, to make vs humble, in that beinge now at the gate, and entrie into his most greuons, and bitter passion, wherein he knewe, he should geue vs such greate and wonderfull examples of humilitie, as might suffice to astonishe both heauen, and earth, he thowght all that not enowgh, but would furthermore adde this notable example also, besides all the rest, whereby this vertue of humilitie might the better be commended vnto vs.3 O wonderfull vertue, how great must thy riches be, seinge thou art thus commended to vs? how can thy treasures be but notoriouslie knowen, seinge thou art by so manie waies set out vnto vs? O humilitie, that arte preached, and tawght, in all the whole life of our Sauiour Christ, songe,4 and praised by the mouth of his owne most blessed mother. O most bewtifull flower emonge vertues. O diuine adamant, that drawest vnto the, euen the creator of all thinges? Whosoeuer he be that bannisheth the awaie, shalbe bannished awaye from almightie God, yea thowgh he be in the highest place of heauen: And whosoeuer he be, that embraseth thee, shalbe embrased of almightie God, yea althowgh he be euen the greatest sinner in the world. Great are thy graces; and merueilous are thy effectes. Thou pleasest men, thou contentest the angelles, thou confoundest the diuelles, and byndest the handes of the creator: thou art the foundation of vertues, the deathe of vices, the glasse of virgins, and the habitation of the most blessed trinitie. Who so gathereth without thee, disparseth: who so buildeth, and not vpon thee, pulleth downe: And who so heapeth vertues together without thee, the dust carieth them quite awaie, before the face of the wynde. Without thee,5 the virgin is shut out of the gates of heauen,6 and with thee, euen the publike sinner is receaued at the feete of Christ. Embrace this vertue of humilitie, O ye virgins, that hereby your virginitie maie be availeable vnto you. Ye that be religious persons, see that you seeke earnestlie also for this vertu, for without it your religion is but vaine, and to no purpose. And ye of the laietie, seeke no lesse for this vertue, then the religious doe, that by the same ye maie be deliuered from the snares of this sinfull world.

7 This beinge done, consider also, how after our sauiour had wasshed there feete, he wyped them cleane, with that sacred towell, wherewith he was girded: And lyft vp the eies of thy soule somewhat higher, and there shalt thou see represented the misterie of our redemption.8 Consider how that faier towell receaued into it, all the fylthe, and vncleannes of those feete, which were altogether verie foule and filthie. And as the feete were made cleane and faire, so the towell contrariewise (after he had wyped their feete with it, was whollie bespotted and defyled. Now what is more filthie, then a man conceaued in synne? and what is more cleane, and bewtifull, than our Sauiour Christ conceued of the holie Ghoste. My welbe loued is whyte, 9 and well coulored (saieth the spowse) and chosen out emonge thowsandes. This most sweete and louinge Lord then, that was so faier, and so cleane, was content to receaue into him selfe, all the spottes and filthynes of our soules, (to witt, the paines which our synnes deserued) and that he might leaue our soules cleane and free from them, he himselfe remained (as yee see him vpon the crosse,) all bespotted and defyled with the same. In so much that the verie angells were as it were astonied (and suerlie not without good cause) to see their Lord, and creator, so beraied with this so strange fowlenes. And therefore they demaunded by the prophet Esaie. sainge wherefore dost thou (ô Lord) weare garmentes dyed with the colour of bloud, 10 all bespotted and beraied like vnto them, that stampe grappes in the winepresse? Now if this bloude, and these fowle spottes, be of others (to witt of our sinnes) tell me o kinge of glorie, were it not more meete, that men themselues should suffer according to there owne desertes, then that thou O most innocente Lorde, shouldest be thus defyled, and tormented, for there sakes? had it not bene more decent, that this filthines should haue remained vpon his owne donghill, and not vpon thee, the mirrour of all bewtie? What a wōderfull pietie and cōpassion was it, that moued thee, to haue such a feruent desyre of the cleannes of my soule, that thou wouldest with so great charge, and losse of thine owne bewtie, bestowe it vpon me? what man aliue would take a fyne to well wrought with golde, and wype therewith a fowle sluttishe dishe, espetiallie such a dishe, as were greatdlie broken, and rente in manie places? Blessed art thou (o my most mercifull, and louinge Lord.) All the angells praise thee (o God) for euermore. For that it hath pleased thee to become, as it were; an outcast of the worlde, takinge vpon thee all oure filthines, and miseries (which are, the paines dew vnto vs for our sinnes,) to deliuer vs quite, and make vs free from them.

After this, consider those wordes, wherewith our sauiour made an ende of this historie: sainge: I haue geueu you an example, that ye shoulde doe, euen as I haue done to you. which wordes are to be referred, not onelie to this matter, and example of humilitie, but euen also to all the other workes, and life of our sauiour Christ. For so much as his whole life, is a most perfet pattern of all vertues, espetiallie of that vertu which in this place is represented vnto vs,11 to witt humilitie, as the blessed martir Sainct Ciprian declareth more at large in these wordes. It was cheiflie (saith he) a worke of great patience, and humilitie, that so high and excellent a maiestie woulde vouchsafe to come downe from heauen vnto the earth, and clothe himselfe with our claie:12 and that he woulde dissemble the glorie of his immortalitie, and become mortall, to the end, that being him selfe innocent, and faulltes he might be punnished for such as were giltie. The Lord would be baptised of his seruante: he that came to pardon sinnes, would be wasshed with the water of sinners: he that feedeth all creatures, fasted fourtie daies in the wildernes, and in the end suffered honger, which he did to this end, that all such as had a hongrie appetite after godes worde, and longed after his grace, might be satisfied and furnished with the same. he fowght with the diuell that tempted him, and contentinge him selfe with the victorie, offered his ennemie no further harme, but by worde onelie. His disciples he neuer despised, as a Lord doth his seruantes: but enterteined them with great charitie, and beneuolence: yea he vsed them louingly as brethern. Neither is it to be merueyled at, that he thus behaued him selfe towardes his disciples, being as they were obedient: seinge he could suffer that arrant traitor Iudas so patienlie, and beare with him euen till the end, and suffer him being his ennemie, to eate together with him at his owne table, and knowinge full well, whereabowte he went, woulde neuer discouer him, but was content to receaue a kisse of him, euen of him (I saie) that had soulde him with such a traiterous peace.

Moreouer, with what great patience did he beare with Iewes vntill that present howre? how painfully did he labour to moue those vnbeleuinge hartes with his preachinge, to embrace the faith? what great trauaille tooke he, to allure those vngratefull men vnto him, with good workes? how meekly answered he to such as contraried him in his speach? with what clemencie bare he with the prowde? with what a wounderfull humilitie yelded he to the furious rage of his ennemies, and persecutors? How traueiled he euen vntill the verie howre of his most bitter passion, to recouer them, that had bene the murderers of the Prophetes, and heynous rebelles against almightie God. In like maner at the verie howre of his passion (before they came to the sheadinge of his most cruell death) how great were the opprobrious iniuries they offered vnto him? How patientlie gaue he them the hearinge thereof? How great were the mockes, and tauntes, he sufred? How patientlie did he beare the vile spittinge of those infernall mouthes, that had him selfe, not longe before, with the spittell of his owne mowthe restored a blynd man to his perfet sight? How suffered he their whippinges, whose seruantes are wont in his name with mightie power to whippe the verie diuelles? how was he crowned with thornes, that crowneth his martirs with euerlastinge garlandes? How was he smitten on the face with the palmes of mens handes, that geueth the palme of victorie vnto such as be conquerors? How was he spoyled of his earthlie garmētes, that apparaileth the sainctes with the garmentes of immortalitie? How was he profered most bitter gaull, that geueth vs the bread of heauen? How was he offered vyneger to drinke, that geueth vs the cuppe of saluation? he that was so innocent: he that was so iust, or rather verie innocencie and iustice it selfe, was accompted emonge theeues, the euerlasting truth was accused with false witnes, the iudge of the whole worlde was condemned bywicked men, and the worde of god receaued the sentence of death with sylence? Consider moreouer, at what tyme the Sauiour of the worlde was nailed vpon the crosse, and at the verie houre of his death, when the sterres were obscured, the elementes troubled, when the earth quaked, when the light was darkened: when the sonne tourned awaie his eies, and would not suffer his beames to shyne vpon the earth, least happelie it might see such a great crueltie: Consider (I saie) how euen at this time our Sauiour did not so much as once open his mouthe, or moue him selfe: how he would not at the verie last howre, and point of death, discouer the glorie of his maiestie, but suffered continuallie that extreme, and violent conflict, euen vntill the ende, intendinge thereby to leaue vnto vs, an example of perfect pacience.

Yea, moreouer and all this, if those cruell blouddie ministers, that crucified, and tormented his most blessed bodie, would haue conuerted, and bene penitente, he was readie to receaue them to his grace, and fauour, euen at the verie last instant: neither would he haue shut vp the gates of his church from anie man. Now therefore, what thinge in the worlde can possiblie be of greater benignitie, and patience, then the bloude of Christ, that giuethe life, euen vnto them, that shed the same bloude? But such, and so great, is the patience of our sweete Sauiour Christ, which if it had not bene such, and of so great power, the churche had not had Saint Pawle in it at this daie. Hetherto be the wordes of Sainct Ciprian.

OF THE MOST BLESSED SACRAMENT OF THE AVLTAR: and of the causes, wherefore it was instituted.…

ONE of the principall causes of the comminge of our sauiour into this worlde, was to enkendle the hartes of men in the loue of almightie God. For so said he by sainct Luke.13 I am come to put fier in the earth, and what would I els, but that it should burne? This fier did our sauiour put in the earthe, when he bestowed vpon men such, and so manie wonderfull benefittes, when he wrowght so great workes of loue emonge them, whereby he might steyle awaie there hartes from them, and whollie inflame them in this fier of loue. Now albeit that all the worckes of his most holie life, doe serue to this end: Yet of al other, those doe most effectually serue for this purpose, which he did in the end of his life: according as Sainct Iohn the Euangelist signefieth sainge. His fryndes that he had in the world,14 he loued them espetially in the end. For at that time he bestowed greater benefittes vpon them, and discouered vnto them greatest pledges and tokens of his loue. Emonge which singular pledges, one of the most principall was the institution of the most blessed Sacramēt of the Aultar: the which thinge shall appeare verie plainlie vnto him, that will consider with good attention the causes of the institution of the same. But in this behalfe I beseach thee (o most mercifull Lord) that thou wilt vouchsafe to open our eies, and graunt vs light, that we maie see what causes they were, that moued thy louinge hart to institute for vs this so wonderfull a Sacrament, and to leaue it vnto vs.

Now that we maye vnderstande some what of this diuine misterie, it is to be presupposed (good Christian reader) that no tounge created, is able to expresse the passinge great loue,15 that our sauiour Christ beareth towardes the Catholike Church his spowse, and consequentlie vnto euerie soule, that is in the state of grace: For so much as euerie such sowle is also his spouse. For this cause, one of the thinges that the Apostel Sainct Paule requested, and desired, was that almightie god would reueale vnto vs, the greatnes of his loue: which vndowtedlye is so great, that it farre passeth all the wisedome, and knowledge created, yea thowgh it were euen that wonderfull knowledge of the angelles.

Wherefore this our most sweete Bridegrome,16 when he minded to depart out of this life, and to absent him selfe from the Catholike Church his deere spouse (to the intent, that this his absence might not be anie occasion vnto her to forget him) he left vnto her, for a remembrāce, this most blessed Sacramēt, wherein he himselfe would remaine: for he could not beare, that betwene him and her, there should be anie lesse pledge to prouoke her to be myndefull of him, then euen himselfe. And therefore he pronunced at that time those sweete wordes.17 So often as ye shall doe this thinge, doe it in the remembrance of me: that is, doe it, that ye maie be alwaies mindfull, how much I am willinge to doe for you, and how much I goe now to doe, and suffer for your saluation.18

Moreouer, this most sweete and louing bridegrome intended in this his longe absence, to leaue some cōpanie to his spouse, that she might not remayne solitarie, and comfortles. And therefore he left her the companie of this most holie Sacrement, where euen the bridegrome himifelfe is reallie present, which is in verie deede the best, and most delitefull companie, that he coulde possiblie leaue her.

At that time also, our sauiour would goe to suffer death for his spowse,19 and to redeeme and enriche her with the price, of his owne most precious bloude, and to the intent that she might, whensoeuer she woulde, enioye this most pretious, and diuine treasure, he left her the keis thereof, in this most blessed sacrament. For as S. Chrisostome saith.20 So often as we come to receaue this most blessed Sacrament, we must make accompt, that we come to laie our mowthes to Christes verie side, to drinke of his most pretious bloude, and to be partakers of this soueraigne, and diuine misterie. Consider therefore in what a dangerous case those men are, that for a litle slouthfulnes, doe absteine to come vnto this royall banket, and to enioye such a great, and most inestimable diuine treasure. These be those vnfortunate slouggardes, of whom the wiseman speaketh.21 sainge. The slouggard hideth his hand in his bosome, and suffereth him selfe rather to die for honger, then he will lift it vp to his mouthe. Now what greater slouthfulnes can there be imagined in a man, than this is, that because he will not abide, to take so littell labour, as he should bestowe in preparinge him selfe for the receauinge of this most holie Sacrament, he will rather want the benefit of so great, and inestimable diuyne treasure, which is of greater valewe, then all that euer almightie God hath created.22

This heauenlie bridegrome desired also, to be loued of his spouse, with a passinge great loue, and therefore he ordeined this diuine misticall morsell, consecrated with such wordes, that whosoeuer receaueth it worthelie, is forthwith towched, and striken with this loue. O wonderfull misterie, worthie to be engraued euen in the innermost parte of our hartes. Tell me (o thou vngratefull man) if a prince should beare such a great affection and loue towardes a seelie wenche, that were his bond slaue, that he coulde finde in his hart, to take her for his spouse, and make her quene, and ladie, of all he is Lord of, how great woulde we saie, that the loue of that prince had bene, that woulde doe such a deede? And if peraduenture after the mariage solemnized, this slaue should showe her selfe coldlie affected towardes the prince her husbande, and he vnderstandinge the same, woulde as a man forlorne, goe to seeke with all diligence for some pretious morsell, and geue it her to eate, whereby to winne her loue vnto him, how passinge great would we saie that the loue of that prince were, that should be thus affected towardes her? Now therefore (O kinge of glorie) what meaneth this, that thou (for the entiere loue thou bearest vnto me) hast vouchesafed not onely to take my soule, to be thy spouse, (beinge as she was the verie bonde slaue of thine ennemie the deuill,) but seinge her also, all this notwithstandinge verie coldlie affected towardes thee, hast ordeined for her this misticall and diuine morsell, which thou hast transformed with such wordes, that it hath vertu in it, to transforme such soules into thee, as shall feede thereon, and make them to burne with liuelie flames of loue? There is no one thinge that declareth the affection of loue more euidentlie, then when a man hath a desire to be beloued. Considering therefore that thou hast bene so greatlie desirous of our loue, that thou hast sowght it with such strange inuentions, who shall from hence forth stand in dowte of thy loue?23 Certayne I am (o may most louinge and mercifull Lord) that if I loue thee, thou also louest me: And certayne I am also, that I neede not to seeke anie inuentions to allure thy hart to loue me, as thou hast sowght toi allure my harte to loue thee.

That most sweet bridegrome would also be absent from his spouse,24 and yet because loue cannot abide to be absente from the beloued, he would depart in such wise, that he might not altogether departe from her, and he would so goe awaie, that he might also remaine with her. wherefore consideringe that it was not expedient for our Sauiour to tarrie here still, and the spouse mighte not as then goe from hence with him, he deuised a meane, that althowgh he went his waie, and his spouse remained still behinde, yet should they neuer be seperated and set a sonder. For this cause therefore, he instituted this diuine sacrament, that by meanes thereof, the soules might be vnited, and incorporated spirituallie with Christ, and that with such a stronge bonde of loue, that of them two, there should be made one thinge. For like as of meate, and of him that eateth the meate, there is made one same thinge: euen so likewise, after a certeine maner, is there made of the soule, and of Christ: sauinge that (as Sainct Augustine saith) Christ is not changed into our soules,25 but our soules be changed into him: not by nature, but by loue, conformetie, and likenes of life.

Moreouer, our Sauiours will and pleasure was, to assure his spouse,26 and to geue her a pledge of that blessed inheritance of eternall glorie, that she being fortified with the hope of this felicitie,27 might passe chearfullie throwghe all the trowbles, aduersities, afflictions and persecutions of this life. For trulie there is no one thinge, that causeth vs so muche to despise all thinges, that are to be had in this life, as a assured hope of that blessednes, and felicitie, we shall enioye in the life to come. According as our Sauiour signified vnto vs in those wordes, he spake to his disciples, before his passion:28 If ye loued me (said he) ye would be right glad of my departure, because I goe to the father. As thowgh he had said, it is a great felicitie to goe to the father: For althowgh the waie to goe to him, be throwgh whippes, thornes, nailes, crosses, and all other tribulations, and martirdomes of this life: Yet all that notwithstanding, it is a thinge of inestimable gaine, and cōfort, to goe vnto him. Wherefore, to the intent that his spouse might haue a verie firme and assured hope, of this felicetie, he left her here in pledge this inestimable diuine treasure, which is of as great vallue, as al that is there hoped for, that she should not mistrust, but that almightie God will geue himselfe vnto her in glorie, where she shall liue whollie in spirite: seinge he denieth not himselfe vnto her in this vale of teares, where she liueth in fleshe.

Our Sauiour purposed also,29 at the houre of his death, to make his testament, and to leaue vnto his spouse some notable legacie, to be as a releife, and comforte for her, at all times, and so he left her this most blessed sacrament, (wherein Christe himselfe is trewlie and reallie presente) which was the most pretious, and most profitable bequest, that he could possible leaue vnto her.30 Elias, when he woulde depart awaie from the earth, left his clooke to his disciple Elizeus, as one that had none other riches, whereof to make him his heire. But our most sweete louinge sauiour and master, when he woulde ascende into heauen, left here vnto vs the clooke of his sacred bodie, in this most holie sacrament, appointing vs here to be his heires (as by the right of children) of this so great, and inestimable diuine treasure. With that mantell Elizeus passed the waters of the floude Iourdan, and was neither drowned, nor wetshod: and with the vertue, and grace of this most blessed sacrament, the faithfull do passe the waters of the vanities, and tribulations of this life, without sinne, and without danger.

To conclude,31 our Sauiour intended to leaue vnto our soules sufficient prouision, and foode, wherewith they might liue: forso much as the soule hath no lesse nede of her proper sustenance,32 to maintein her in the spirituall life, then the bodie hath of his propre foode, for mayntenance of the corporall life. If thou thinke otherwise, tell me (I praie thee,) why hath the bodie neede of his ordinarie meat euerie daie? vndowtedlie the cause is, for that the naturall heat continuallie wasteth, and consumeth the substance of our bodies, and therefore it is nedefull, that that be restored againe with daielie sustenance, which is consumed with dailie heat. For otherwise the naturall strēgth of man woulde verie soone be at an ende, and his powers woulde quicklie decaie. O that it pleased almightie God, that men might by this vnderstand the great necessitie they haue of this diuine sacrament: O that they coulde by this conceaue the greate wisedome, and mercie of him, that hath instituted and ordeined the same for our behoufe. Is it not a thing well knowen, that we haue within these bowelles of oures, a certein pestilent hear, that came vnto vs by the occasion of sinne, with consumeth all the goodnes, that is in man? This is that, which inclineth vs to the loue of the world, of our fleshe, of all vices, of all sensuall pleasures, and delites: and so by these meanes seperateth vs from almightie God, maketh vs to relente and waxe colde in the loue of him, and causeth vs to become verie dull, slouthfull, and heauie to all good workes, and verie quicke and liuelie to worke all wickednes. If than we haue this continuall waster and consumer so rooted within vs, were it not good reason (trow ye) that there should be some restoratiue prouided, to restore that alwaies againe, which is alwaies wasting and consuming? If we haue a continuall consumer,33 and haue not withall a continuall repayrer, what maie be loked for of vs, but a continuall decaienge and with in sort time after, a most certeine and vndowted ruine? For proofe hereof, it shall suffice to consider the course of the Christian people: by comparinge the great feruencie, and zeale in religion, of the Christians in the primetiue Churche, with the littell, or rather no zeale of the Christians in our corrupt age. For in the primitiue Churche, when the Christians did eate contiuuallie of this diuine meate, they liued therewith a verie spirituall life, and had thereby force, and strength, not onely to obserue Gods lawes, and commaundementes, but also euen to die, and suffer martirdome for Gods sake. But now alas, in this our corrupt age, the Christians for the most parte are founde, to be verie weake, and feable, in their faythe, and verie dissolute, and licentious, in their liues, because they eate not of this diuine foode, and therefore in the end they perish and die for honger.34 As the prophet signified, when he said. Therefore was my people caried awaie into captiuetie, because they had no knowledge of God, and there nobles perished for honger, and the multitude of them died for thirst. For this cause therefore hath that wise phisition our Sauiour Christ (who had also felt the pulses of our weakenes) ordeined this most holie and diuine sacrament, and for this purpose hath he instituted the same in forme of meate, that the verie forme wherein he instituted it, might declare vnto vs, the effect it worketh: and withall the great necessitie our soules haue of the same.

Consider then now, if there maie be found in the whole world, anie greater showe of loue, then that almightie God himselfe should leaue vnto vs his owne verie fleshe, and bloude for our susteynance, and releefe. We maie reade in manie histories,35 that some mothers beinge constrained with intollerable honger haue embrewed their handes in the fleshe and bloude of there owne littell children, to susteine them selues with feedinge vpon them, and that for the great desire they had to liue, they haue bereued their owne verie naturall children of there lifes, thereby to preserue their owne life. This haue we red ofentimes. But who hath euerred, that anie mother hath fed her childe, that was readie to perish, and die for honger, with her owne verie fleshe? or that she cut of one of her owne armes, to geue her childe to eate, and that she would be cruell vpon her selfe, to shewe her selfe pittiefull towardes her childe? Certeinlie there was neuer mother liuinge yet in the earthe, that euer hath done such a dede. But our most louinge and sweete sauiour Christ, farre passing anie mother in loue, perceauinge thee to be readie to perish, and die for honger and seinge withall, that there was none other better meane to maintein by life, then to geue thee his owne verie sleshe to eate; commeth downe from heauen, and yeldeth himselfe here to the cruell bouchers, and tormētours, to be put to deathe that thow mightest preserue and susteine thy life, with this diuine meate; And this he doth, not at one time onelie, but his blessed will is, that it shalbe done continuallie, and therefore he ordeineth this most blessed sacrament, that thou mightest hereby vnderstand an other degree of greater loue, which is, that as he geueth thee alwaies the same meate, to witt, his owne verie bodie in this most blessed Sacrament, so is he readie alwaies to paie the same price, and redemption, if it were necessarie for thee.

Besides all this, thou must consider,36 that this most holie reformer of the worlde, intēded to restore man vnto his auncient dignitie, and to raise him vp againe so much by grace, as he had fallē by sinne. And therefore as his falle was frō a life that he had of God, (which life our first father Adam before his falle had enioyed) to the life of beastes (wherein after his falle he remayned:) euen so contrariewise, his will was, that he should be raised vp againe from the life of beastes, in which he remayed, to the life of God, which (throwgh sinne) he had lost: and so for this ende, hath our sauiour Christ ordeyned the communion of this most holie, and diuine sacrament, by meanes whereof, man atteyneth to be partaker of God, and to liue the life of God, as our sauiour himselfe signifieth in those most high wordes, which he said: He that eateth my fleshe,37 and drinketh my bloude, dwelleth in me, and I in him, And like as by the dwellinge of my father in me, the life that I liue, is altogether conformable to the life of my father (which is the life of God:) euen so, he, in whom I shall dwell by meanes of this diuine sacrament, shall liue as I do liue, and so shall he not now liue the life of a man, but euen the life of god. For this is that most highe diuine sacrament, wherein God is receaued corporallie, not that he is changed into men,38 but men are changed into him by loue, and conformetie of will: for so much as this diuine meate worketh the same operation in him, that doth worthelie receaue it, that is wrowght and represented in it, when it is consecrated. For like a[…] by the vertue of the wordes of consecration, that which was bread, is conuerted into the substance of Christ: euen so by vertue of this holie communion, he that was man, is by a merueilous maner transformed spirituallie into God. So that like as that diuine bread is one thinge, and appeareth an other, and was one thinge before consecration, and is an other thinge afterwardes: euen so, he that eateth the same, is one thinge before the receauing, and an other thinge afterwardes: and he appeareth one thinge outwardlie but in verie deede is an other thinge, (and that farre more highe and excellent) inwardlie, for somuch as he hath the beinge and substance of man, and withall the spirite of God. Now then, what glorie can be geater than this? what gifte more pretious? what benefitt of more valewe? what greater showe of loue? let all the workes of nature kepe silence,39 let all the workes of grace geue place. For this is a worke excellinge all workes: and this is a singuler grace aboue all graces. O most wonderfull sacrament, what shall I saie of thee? with what wordes shall I commend thee? thou art the life of our soules: the medecine of our woundes: the comfort of our troubles: the memorie of Iesus Christ: the testimonie of his loue: the most pretious legacie of his testament: the companion of our peregrination: the consolation of our bannishement: the burninge cole to enkendle the fier of the loue of God in vs: the meane whereby to receaue grace: the pledge of euerlastinge felicitie: and the treasure of the christian life. By meanes of this diuyne meate, the soule is vnited vnto her spouse: by this the vnderstandinge is illuminated: the memorie quickened; the will ennamored: the inward tast delighted: the deuotion increased: the bowelles mollified: the founteine of teares opened: the passions of the minde quieted: the good motions awakened: our weakenes fortified: and by meane of this diuine meate we receue strength and lustines, to ascend vp[…]euen to the hill of almightie God. What tounge is able fullie to expresse the excellencie of this most blessed sacrament? Who can geue worthie thankes for so great a benefit? Who will not be altogether resolued into teares, when he seeth almightie God vnited vnto him? Assuredlie the more we goe about to consider the excellencie, and vertues, of this diuine souereyne misterie, the more doe we want wordes to expresse it: and the more doth our vnderstanding faile vs therein. Now what pleasure? what sweetnes, what delightfull sauours of good life doth the soule of the iust man feele, at that time, when he receiueth this diuine sacramant? There is none other sownd harde at that time, but onely sweete songes of the inwarde man, vehement burstinge out of holie desires, yeelding of thākes, and vtteringe most sweet wordes, all tending to the praise of our sweete sauiour Christ her beloued. There the deuout soule throwghe the vertu of this most holie and reuerent sacrament, is altogether inwardlie renewed, and replenished with ioye. There she is recreated with deuotion: fed with peace; fortified in faith: confirmed in hope: and tied fast with bandes, and knottes of charitie, vnto her most sweete sauiour and redeemer: Whereby she waxeth dailie more feruent in loue: more stronge in resistinge temptation: more prompt and readie to susteine labour, and trauaile: more carefull and diligente to doe good workes: and more desirous to frequent this most holie misterie.

Such are thy giftes (o sweete Iesus:) such are the workes and delightes of thy loue, which thou art wont to communicate vnto thy frendes, by meanes of this diuine sacrament. And this thou doest, to the end that we beinge filled with these so great and mightie delightes, should dispise all other vaine and deceitfull delightes. Now therefore (o most mellifluous loue) open the eies of thy faithfull Catholicke people, open them, I beseach thee, o most diuine light, that with the bright beames of liuely faith they maie knowe thee, and dilate there hartes, that they maie receathee, ue thee into them, that beinge instructed by thee, they maie seeke thee by thee, and repose and rest them selues in thee, and fynallie by meanes of this most blessed sacrament be vnited with thee, as members with theire head, and as braunches with theire vyne, that so they may liue throwgh thy vertue, and enioye the influences of thy grace, for euer and euer, worlde without end. Amen.

The meditation being ended, there followe immediatlye thankes geuinge, and petition, as hath bene before declared.

Footnotes

    1. Reg. 6.
    ↩

  2. The greate carefulnes of our Sauiour to make vs humble. ↩

  3. A commendation of the vertue of humilie. ↩

  4. Luc. 1. ↩

  5. Math. 25. ↩

  6. Luc. 7. ↩

  7. Of the wipinge of the Apostles feete with the towell. ↩

  8. The misterie of our redemptiō is represented in the washinge and wypinge of the Apostles feete. ↩

  9. Cantic. 5. ↩

  10. Esa. 63. ↩

  11. The life of Christe is a most perfet patterne of all vertues and especiallie of humilitie. ↩

  12. S. Cyprian. ↩

  13. Luc. 12. ↩

  14. Ioan. 13. ↩

  15. The passinge greate loue Christe bearethe towardes his Catholike Churche, and to euerie soule that is in the state of grace. Ephes. 3. ↩

  16. The causes of the institution of this most holie Sacramente. The first cause. ↩

  17. Luc. 22.1. Cor. 11. ↩

  18. The seconde cause. ↩

  19. The thirde cause. ↩

  20. S. chrisost. ↩

  21. Prouerb. 19. ↩

  22. The fower-the cause. ↩

  23. we be certayne that if we loue God, God will loue vs agayne. ↩

  24. The fifte cause. ↩

  25. S. August. ↩

  26. The sixte cause. ↩

  27. An assured hope to enioye the felicitie in the kingedome of heauē, maketh a mā to despise all worldelie thinges. ↩

  28. Ioan. 14. ↩

  29. The seuenthe cause. ↩

    1. Reg. 2.
    ↩

  31. The eighte cause. ↩

  32. The soule hathe as greate neede of spirituall foode, as the bodie hathe of corporal foode. ↩

  33. The cause of the greate feruēcie, and zeale of Christians in the primetiue Church: ād of the littel or no zeale of Christians in our corrupt age. ↩

  34. Esa. 5. ↩

  35. Iosephus. ↩

  36. Note that our sauiour hath restored man, vnto his aunciēt dignitie, so muche by grace, as he had fallen by sinne: that so by grace, he maye be able to liue a holie and spirituall life. ↩

  37. Ioan. 6. ↩

  38. Note what a wonderfull operation, this blessed Sacramente worketh in him, that worthelie receaueth the same. ↩

  39. A notable commēdatiō of this most blessed Sacramente, and of the wounderful effectes it worketh in him that receaueth it worthelie. ↩

Chapter 8 of 29