This day, when thou hast made the sign of the cross, with such preparation as shall hereafter be declared in the fourth chapter, thou hast to meditate upon our Savior Christs washing of his Apostles feet: and upon the institution of the most blessed Sacrament of the Altar.
THE TEXT OF THE HOLY EVANGELISTS.
When the hour of supper was come, our savior Christ sat down at the table, and his twelve Apostles with him. And he said unto them. I have had a great desire to eat this Passover with you before my passion. And as they were eating, he said: Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say unto him. Is it I, Lord? And he answered, and said. He that dippeth his hand with me in the dish, he shall betray me. The son of man goeth his way, as it is written of him. But woe be to that man, by whom the son of man is betrayed. It had been good for that man, if he had never been born. Then Judas that betrayed him, answered, and said: Is it I, master? And he said unto him: Thou hast said.
When supper was done, he arose up from the table, and put of his garments: and taking a towel, he girded himself with it. After that, he poured water into a basin, and began to wash his disciples feet, and to wipe them with the towel, wherewith he was girded. Then he came to Simon Peter. Who said to him: Lord, doest thou wash my feet? Jesus answered, and said unto him: What I do, thou knowest not now: but thou shalt know it hereafter. Peter said unto him. Thou shalt never wash my feet. Jesus answered him. If I wash thee not, thou shalt have no part with me. Simon Peter said unto him. Lord, not only my feet, but my hands, and head also. Jesus said unto him. He that is washed, needeth not to wash saving only his feet: but he is clean everywhit. And ye are clean, but not all. For he knew who should betray him. And therefore he said: ye are not all clean. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them. Know ye, what I have done to you? Ye call me master, and Lord. And ye say well. For so I am indeed. If I then being your Lord, and master, have washed your feet, ye ought also to wash one anothers feet. For I have given you an example, that ye should do, even as I have done to you.
After our Savior had thus washed their feet, he took bread, and when he had blessed, he brake, and gave to his disciples, saying. Take, and eat: this is my body. He took the Cup likewise, and when he had blessed it, he gave it them, saying: Drink ye all of this. For this is my blood of the new testament, which shall be shed for many for the remission of sins. So often as ye shall do this thing, do it in remembrance of me.
MEDITATIONS UPON THESE POINTS OF THE TEXT.
Contemplate now (O my soul) in this supper upon thy sweet and mild Jesus: And behold this wonderful example of inestimable humility, which he here sheweth unto thee, in rising from the table, and washing his disciples feet? O good Jesus, what is this that thou doest? O sweet Jesus, what meaneth this so great abasing of thy divine majesty? O my soul, what wouldst thou have thought, if thou hadst been there present, and hadst seen even almighty God himself, kneeling before the feet of men, yea before the feet of Judas? O Cruel Judas, why doth not this so great humility mollify thy stony heart? How is it, that it causeth not even thy very bowels to burst, and rive in sunder, considering this so great and wonderful meekness? Is it possible thou traitor, that thou hast conspired to betray this most meek, and gentle lamb? Is it possible that thou shouldest not feel some remorse of conscience, in beholding this example? O ye white and beautiful hands, how could ye vouchsafe to touch such loathsome, and abominable feet? O most pure and clean hands, why disdained ye not, to wash those very feet, that were all to be dirted in foul ways, whiles they travailed to shed your blood? Behold here O ye blessed spirits, what your creator doth? Come ye, and behold even from the heavens, and ye shall see even the almighty himself kneeling before the feet of men, and tell me, if ever he used the like kind of courtesy with you? O Lord, I have heard thy words, and I was afraid: I have considered thy works, and was wholly amazed. O ye blessed Apostles, why quake and tremble ye not, at the wonderful sight of this so great humility? Peter what doest thou? What? Wilt thou condescend, that this Lord of majesty shall wash thy feet?
Saint Peter when he beheld our savior kneeling before him, wondered exceedingly, yea he was altogether astonied thereat, and began to say in this wise? What meaneth this O Lord! What? Wilt thou wash my feet. Art not thou the son of the living God? Art not thou the creator of the world? The beauty of the heavens? The paradise of the angels? The redeemer of men? The brightness of the glory of the father? The fountain of the wisdom of God, which dwellest in the highest? And wilt thou (all this notwithstanding) wash my feet? What? Wilt thou (being a Lord of so great majesty, and glory, take such a vile and base office upon thee? Wilt thou (I say) thus abase thyself, that hast laid the foundation of the earth, and beautified the same with so many wonders, that hast enclosed the wide world within thy hand, that movest the heavens, rulest the earth, dividest the waters, ordainest the times, disposest the causes, beautifiest the angels, directeth men, and governest all things with thy wisdom, Is it seemly that thou shouldest wash my feet? Mine I say, who am but a mortal man, a little clod of earth, and ashes, a vessel of corruption, a creature full freight with vanity, and ignorance, full of infinite miseries, and (which exceedeth all misery) full of sins, and yet all this notwithstanding, wilt thou o Lord wash my feet? What? Wilt thou being the Lord of all things, abase thyself under me, that am inferior to them all? Verily the highness of thy majesty, and the profundity of my miseries, do as it were enforce me, that I can not consent to such a deed. Leave therefore O my Lord:) leave (I pray thee) this base office for thy servants: lay down the towel, and put on thy apparel again, and sit in thy seat, and wash not my feet. Beware, that the heavens be not ashamed of it, when they shall see how by this ceremony, thou doest set them beneath the earth. For by doing this servile office, those very hands into whose power the father hath committed the heavens, and all other things, should be abased under the feet of men. Take heed that all natural creatures be not very much grieved, or rather in great disdain, to see themselves thus subjected under any other feet, than thine. Take heed also least the daughter of king Saul despise thee not, when she shall see thee girded about with this towel, after the manner of a servant, and say, that she will not take him for her spouse, and much less for her God, whom she seeth to attend upon so base, and vile an office.
Such words, or the like spake Saint Peter, as a man that had not as yet any taste or feeling of things appertaining unto almighty God: and as one that understood not what great glory lay hidden in this work, which shewed to the eye so base, and vile. But our savior who knew it right well, and was withal desirous to leave unto us for a memory at that time, such a wonderful example of humility, satisfied the simplicity of his disciple, and went forward afterwards in the good work he had begun. Here we have to note with all diligence, what a great and earnest care our savior had to make us humble, in that being now at the gate, and entry into his most grievous, and bitter passion, wherein he knew he should give us such great and wonderful examples of humility, as might suffice to astonish both heaven, and earth, he thought all that not enough, but would furthermore add this notable example also besides all the rest, whereby this virtue of humility might the better be commended unto us. O wonderful virtue! How great must thy riches be, seeing thou art thus commended to us! How can thy treasures be but notoriously known, seeing thou art by so many ways set out unto us! O humility, that art preached, and taught in all the whole life of our Savior Christ, sung, and praised by the mouth of his own most blessed mother! O most beautiful flower among virtues! O divine adamant, that drawest unto thee even the creator of all things! Whosoever he be that banisheth thee away, shall be banished away from almighty God, yea though he be in the highest place of heaven: And whosoever he be, that embraceth thee, shall be embraced of almighty God, yea although he be even the greatest sinner in the world. Great are thy graces, and marvelous are thy effects. Thou pleasest men: thou contentest the angels: thou confoundest the devils, and bindest the hands of the creator. Thou art the foundation of virtues, the death of vices, the glass of virgins, and the habitation of the most blessed trinity. Who so gathereth without thee, disperseth: who so buildeth, and not upon thee, pulleth down: And who so heapeth virtues together without thee, the dust carrieth them quite away before the face of the wind. Without thee the virgin is shut out of the gates of heaven, and with thee even the public sinner is received at the feet of Christ. Embrace this virtue of humility, O ye virgins, that hereby your virginity may be available unto you. Ye that be religious persons, see that you seek earnestly also for this virtue, for without it your religion is but vain, and to no purpose. And ye of the laity, seek no less for this virtue, than the religious do, that by the same ye may be delivered from the snares of this sinful world.
This being done, consider also how after our savior had washed their feet, he wiped them clean with that sacred towel wherewith he was girded: And lift up the eyes of thy soul somewhat higher, and there shalt thou see represented the mystery of our redemption. Consider how that fair towel received into it all the filth, and uncleanness of those feet, which were altogether very foul and filthy. And as the feet were made clean, and fair, so the towel contrariwise (after he had wiped their feet with it) was wholly bespotted, and defiled. Now what is more filthy, than a man conceived in sin? And what is more clean, and beautiful, than our Savior Christ conceived of the holy Ghost. My well beloved is white, and well colored (saith the spouse,) and chosen out among thousands. This most sweet, and loving Lord then, that was so fair, and so clean, was content to receive into himself all the spots and filthiness of our souls, to wit, the pains which our sins deserved: and that he might leave our souls clean and free from them, he himself remained (as ye see him upon the cross,) all bespotted and defiled with the same. Insomuch that the very angels were as it were astonied (and surely not without good cause) to see their Lord, and creator, so berayed with this so strange foulness. And therefore they demanded by the prophet Isaias, saying, Wherefore doest thou (O Lord) wear garments dyed with the color of blood, all bespotted, and berayed like unto them, that stamp grapes in the winepress? Now if this blood, and these foul spots be of others, (to wit, of our sins,) tell me o king of glory, were it not more meet that men themselves should suffer according to their own deserts, than that thou O most innocent Lord, shouldest be thus defiled, and tormented for their sakes? Had it not been more decent that this filthiness should have remained upon his own dunghill, and not upon thee, the mirror of all beauty? What a wonderful piety, and compassion was it, that moved thee to have such a fervent desire of the cleanness of my soul, that thou wouldst with so great charge, and loss of thine own beauty, bestow it upon me? What man alive would take a fine towel wrought with gold, and wipe therewith a foul sluttish dish, especially such a dish, as were greatly broken, and rent in many places? Blessed art thou (o my most merciful, and loving Lord.) All the angels praise thee (O God) for evermore. For that it hath pleased thee to become as it were an outcast of the world, taking upon thee all our filthiness, and miseries, (which are the pains due unto us for our sins,) to deliver us quite, and make us free from them.
After this, consider those words, wherewith our savior made an end of this history: saying: I have given you an example, that ye should do, even as I have done to you. Which words are to be referred not only to this matter, and example of humility, but even also to all the other works, and life of our savior Christ. Forsomuch as his whole life is a most perfect pattern of all virtues, especially of that virtue which in this place is represented unto us, to wit of, humility, as the blessed martyr Saint Ciprian declareth more at large in these words. It was chiefly (saith he) a work of great patience, and humility, that so high and excellent a majesty would vouchsafe to come down from heaven unto the earth, and clothe himself with our clay: and that he would dissemble the glory of his immortality, and become mortal, to the end, that being himself innocent, and faultless, he might be punished for such as were guilty. The Lord would be baptized of his servant: He that came to pardon sins, would be washed with the water of sinners: He that feedeth all creatures, fasted forty days in the wilderness, and in the end suffered hunger: which he did to this end, that all such as had a hungry appetite after gods word, and longed after his grace, might be satisfied and furnished with the same. He fought with the devil that tempted him, and contenting himself with the victory, offered his enemy no further harm, but by word only. His disciples he never despised, as a Lord doth his servants: but entertained them with great charity, and benevolence: yea he used them lovingly as brethren. Neither is it to be marveled at, that he thus behaved himself towards his disciples, being as they were obedient: seeing he could suffer that arrant traitor Judas so patiently, and bear with him even until the end, and suffer him being his enemy to eat together with him at his own table, and knowing full well whereabout he went, would never discover him, but was content to receive a kiss of him, even of him (I say) that had sold him with such a traitorous peace.
Moreover, with what great patience did he bear with the Jews until that present hour? How painfully did he labor to move those unbelieving hearts with his preaching, to embrace the faith? What great travail took he to alure those ungrateful men unto him with good works? How meekly answered he to such as contraried him in his speech? With what clemency bare he with the proud? With what a wonderful humility yielded he to the furious rage of his enemies, and persecutors? How travailed he even until the very hour of his most bitter passion to recover them, that had been the murderers of the Prophets, and heinous rebels against almighty God. In like manner at the very hour of his passion (before they came to the shedding of his most precious blood, and to put him to a most cruel death,) how great were the opprobrious injuries they offered unto him? How patiently gave he them the hearing thereof? How great were the mocks and taunts he suffered? How patiently did he bear the vile spitting of those infernal mouths, that had himself not long before with the spittle of his own mouth restored a blind man to his perfect sight? How suffered he their whippings, whose servants are wont in his name with mighty power to whip the very devils? How was he crowned with thorns, that crowneth his martyrs with everlasting garlands? How was he smitten on the face with the palms of mens hands, that giveth the palm of victory unto such as be conquerors? How was he spoiled of his earthly garments, that appareleth the Saints with the garments of immortality? How was he proffered most bitter gall, that giveth us the bread of heaven? How was he offered vinegar to drink, that giveth us the cup of salvation? He that was so innocent, he that was so just, or rather very innocence, and justice itself, was accompted among thieves: the everlasting truth was accused with false witness: the judge of the whole world was condemned by wicked men: and the word of god received the sentence of death with silence? Consider moreover, at what time the Savior of our world was nailed upon the cross, and at the very hour of his death, when the stars were obscured, the elements troubled, when the earth quaked, when the light was darkened, when the sun turned away his eyes, and would not suffer his beams to shine upon the earth, least haply it might see such a great cruelty: Consider (I say) how even at this time our Savior did not so much as once open his mouth, or move himself: how he would not at the very last hour, and point of death, discover the glory of his majesty, but suffered continually that extreme, and violent conflict, even until the end, intending thereby to leave unto us an example of perfect patience.
Yea, moreover and all this, if those cruel bloody ministers, that crucified, and tormented his most blessed body, would have converted, and been penitent, he was ready to receive them to his grace, and favor, even at this very last instant: neither would he have shut up the gates of his Church from any man. Now therefore, what thing in the world can possibly be of greater benignity, and patience, than the blood of Christ, that giveth life, even unto them, that shed the same blood? But such, and so great is the patience of our sweet Savior Christ, which if it had not been such, and of so great power, the Church had not had Saint Paul in it at this day. Hitherto be the words of Saint Cyprian.
OF THE MOST BLESSED SACRAMENT OF THE ALTAR. And of the causes wherefore it was instituted.
One of the principal causes of the coming of our Savior into this world, was to enkindle the hearts of men in the love of almighty God. For so said he by saint Luke: I am come to put fire in the earth, and what would I else, but that it should burn? This fire did our savior put in the earth, when he bestowed upon men such, and so many wonderful benefits, when he wrought so great works of love among them, whereby he might steal away their hearts from them, and wholly inflame them in this fire of love. Now albeit that all the works of his most holy life do serve to this end: yet of all other, those do most effectually serve for this purpose, which he did in the end of his life: According as Saint John the Evangelist signifieth, saying. His friends that he had in the world, he loved them especially in the end. For at that time as he bestowed greater benefits upon them, and discovered unto them greatest pledges and tokens of his love. Among which singular pledges, one of the most principal was the institution of the most blessed Sacrament of the Altar: the which thing shall appear very plainly unto him, that will consider with good attention the causes of the institution of the same. But in this behalf, I beseech thee (o most merciful Lord) that thou wilt vouchsafe to open our eyes, and grant us light, that we may see what causes they were, that moved thy loving heart to institute for us this so wonderful a Sacrament, and to leave it unto us.
Now that we may understand somewhat of this divine mystery, it is to be presupposed (good Christian reader) that no tongue created is able to express the passing great love, that our savior Christ beareth towards the Catholic Church his spouse, and consequently unto every soul, that is in the state of grace: Forsomuch as every such soul is also his spouse. For this cause, one of the things that the Apostle Saint Paul requested, and desired, was that almighty god would reveal unto us the greatness of his love: which undoubtedly is so great, that it far passeth all the wisdom, and knowledge created: yea though it were even that wonderful knowledge of the angels.
Wherefore this our most sweet Bridegroom, when he minded to depart out of this life, and to absent himself from the Catholic Church his dear spouse: (to the intent, that this his absence might not be any occasion unto her to forget him) he left unto her for a remembrance, this most blessed Sacrament, wherein he himself would remain. For he could not bear, that between him and her there should be any less pledge to provoke her to be mindful of him, then even himself. And therefore he pronounced at that time those sweet words. So often as ye shall do this thing, do it in the remembrance of me: that is, do it, that ye may be always mindful, how much I am willing to do for you, and how much I go now to do, and suffer for your salvation.
Moreover, this most sweet and loving bridegroom intended in this his long absence, to leave some company to his spouse, that she might not remain solitary, and comfortless. And therefore he left her the company of this most holy Sacrament, where even the bridegroom himself is really present, which is in very deed the best, and most delightful company, that he could possibly provide her.
At that time also, our savior would go to suffer death for his spouse, and to redeem and enrich her with the price of his own most precious blood: and to the intent that she might whensoever she would enjoy this most precious, and divine treasure, he left her the keys thereof in this most blessed Sacrament. For as Saint Chrysostom saith. So often as we come to receive this most blessed Sacrament, we must make accompt, that we come to lay our mouths to Christs very side, to drink of his most precious blood, and to be partakers of this sovereign, and divine mystery. Consider therefore in what a dangerous case those men are, that for a little slothfulness do abstain to come unto this royal banquet, and to enjoy such a great, and most inestimable divine treasure. These be those unfortunate sluggards, of whom the wiseman speaketh, saying. The sluggard hideth his hand in his bosom, and suffereth himself rather to die for hunger, than he will lift it up to his mouth. Now what greater slothfulness can there be imagined in a man, than this is, that because he will not abide to take so little labor, as he should bestow in preparing himself for the receiving of this most holy Sacrament, he will rather want the benefit of so great, and inestimable divine treasure, which is of greater value, than all that ever almighty God hath created.
This heavenly bridegroom desired also to be loved of his spouse with a passing great love, and therefore he ordained this divine mystical morsel, consecrated with such words, that whosoever receiveth it worthily, is forthwith touched, and stricken with this love. O wonderful mystery, worthy to be engraved even in the innermost part of our hearts! Tell me (o thou ungrateful man) if a prince should bear such a great affection and love towards a seely wench, that were his bondslave, that he could find in his heart to take her for his spouse, and make her queen, and lady, of all he is Lord of, how great would we say, that the love of that prince had been, that would do such a deed? And if peradventure after marriage solemnized, this slave should shew herself coldly affected towards the prince her husband, and he understanding the same, would as a man forlorn, go to seek with all diligence for some precious morsel, and give it her to eat, whereby to win her love unto him, how passing great would we say that the love of that prince were, that should be thus affected towards her? Now therefore (O king of glory) what meaneth this, that thou (for the entire love thou bearest unto me) hast vouchsafed not only to take my soul to be thy spouse, (being as she was the very bondslave of thine enemy the devil,) but seeing her also, all this notwithstanding very coldly affected towards thee, hast ordained for her this mystical and divine morsel, which thou hast transformed with such words, that it hath virtue in it, to transform such souls into thee, as shall feed thereon, and make them to burn with lively flames of love? There is no one thing that declareth the affection of love more evidently, than when a man hath a desire to be beloved. Considering therefore that thou hast been so greatly desirous of our love, that thou hast sought it with such strange inventions, who shall from henceforth stand in doubt of thy love? Certain I am (o my most loving and merciful Lord) that if I love thee, thou also lovest me: And certain I am also, that I need not to seek any inventions to allure thy heart to love me, as thou hast sought to allure my heart to love thee.
That most sweet bridegroom would also be absent from his spouse, and yet because love cannot abide to be absent from the beloved, he would depart in such wise, that he might not altogether depart from her, and he would so go away, that he might also remain with her. Wherefore considering that it was not expedient for our Savior to tarry here still, and the spouse might not as then go from hence with him, he devised a mean, that although he went his way, and his spouse remained still behind, yet should then never be separated, and set a sonder. For this cause therefore he instituted this divine Sacrament, that by means thereof, the souls might be united, and incorporated spiritually with Christ, and that with such a strong bond of love, that of them two there should be made one thing. For like as of meat, and of him that eateth the meat, there is made one same thing: even so likewise after a certain manner, is there made of the soul, and of Christ: saving that (as St. Augustine saith) Christ is not changed into our souls, but our souls be changed into him: not by nature, but by love, conformity, and likeness of life.
Moreover, our Saviors will and pleasure was to assure his spouse, and to give her a pledge of that blessed inheritance of eternal glory, that she being fortified with the hope of this felicity, might pass cheerfully through all the troubles, adversities, afflictions, and persecutions of this life. For truly there is no one thing, that causeth us so much to despise all things, that are to be had in this life, as an assured hope of that blessedness, and felicity, we shall enjoy in the life to come. According as our Savior signified unto us in those words, he spake to his disciples, before his passion: If ye loved me (said he) ye would be right glad of my departure, because I go to the father. As though he had said, it is a great felicity to go to the father: For although the way to go to him, be through whips, thorns, nails, crosses, and all other tribulations, and martyrdoms of this life: Yet all that notwithstanding, it is a thing of inestimable gain, and comfort, to go unto him. Wherefore, to the intent that his spouse might have a very firm and assured hope of this felicity, he left her here in pledge of this inestimable divine treasure, which is of as great value, as all that is there hoped for: that she should not mistrust, but that almighty God will give himself unto her in glory, where she shall live wholly in spirit, seeing he denieth not himself unto her in this vale of tears, where she liveth in flesh.
Our Savior purposed also at the hour of his death, to make his testament, and to leave unto his spouse some notable legacy to be as a relief, and comfort for her at all times. And so he left her this most blessed Sacrament, (wherein Christ himself is truly present,) which was the most precious, and most profitable bequest, that he could possibly leave unto her. Elias, when he would depart away from the earth, left his cloak to his disciple Elizeus, as one that had none other riches, whereof to make him his heir. But our most sweet loving Savior, and master, when he would ascend into heaven, left here unto us the cloak of his sacred body, in this most holy Sacrament, appointing us here to be his heirs (as by the right of children) of this so great, and inestimable divine treasure. With that mantle Elizeus passed the waters of the flood Jourdan, and was neither drowned, nor wetshod: and with the virtue, and grace of this most blessed Sacrament, the faithful do pass the waters of the vanities, and tribulations of this life, without sin, and without danger.
To conclude, our Savior intended to leave unto our souls sufficient provision, and food, wherewith they might live: forsomuch as the soul hath no less need of her proper sustenance, to maintain her in the spiritual life, than the body hath of his proper food, for maintenance of the corporal life. If thou think otherwise, tell me (I pray thee,) why hath the body need of his ordinary meat every day? Undoubtedly the cause is, for that the natural heat continually wasteth, and consumeth the substance of our bodies, and therefore it is needful, that that be restored again with daily sustenance, which is consumed with daily heat. For otherwise the natural strength of man would very soon be at an end, and his powers would quickly decay. O that it pleased almighty God, that men might by this understand the great necessity they have of this divine Sacrament! O that they could by this conceive the great wisdom, and mercy of him, that hath instituted and ordained the same for our behoof! Is it not a thing well known, that we have within these bowels of ours, a certain pestilent heat, that came unto us by the occasion of sin, which consumeth all the goodness, that is in man? This is that, which inclineth us to the love of the world, of our flesh, of all vices, of all sensual pleasures, and delights: and so by these means seperateth us from almighty God, maketh us to relent and wax cold in the love of him, and causeth us to become very dull, slothful, and heavy to all good works, and very quick and lively to work all wickedness. If then we have this continual waster and consumer so rooted within us, were it not good reason (trow ye) that there should be some restorative provided, to restore that always again, which is always wasting, and consuming? If we have a continual consumer, and have not withal a continual repairer, what may be looked for of us, but a continual decaying, and within short time after, a most certain and undoubted ruin? For proof hereof, it shall suffice to consider the course of the Christian people: by comparing the great fervency, and zeal in religion, of the Christians in the primitive Church, with the little, or rather no zeal of the Christians in our corrupt age. For in the primitive Church, when the Christians did eat continually of this divine meat, they lived therewith a very spiritual life, and had thereby force, and strength, not only to observe Gods laws, and commandments, but also even to die, and suffer martyrdom for Gods sake. But now alas, in this our corrupt age, the Christians for the most part are found to be very weak and feeble in their faith, and very dissolute and licentious in their lives, because they eat not of this divine food, and therefore in the end they perish, and die for hunger. As the prophet signified, when he said. Therefore was my people carried away into captivity, because they had no knowledge of God, and there nobles perished for hunger, and the multitude of them died for thirst. For this cause therefore hath that wise physician our Savior Christ (who had also felt the pulses of our weakness) ordained this most holy and divine Sacrament, and for this purpose hath he instituted the same in form of meat, that the very form wherein he instituted it, might declare unto us the effect it worketh, and withal the great necessity our souls have of the same.
Consider then now, if there may be found in the whole world, any greater shew of love, than that almighty God himself should leave unto us his own very flesh, and blood, for our sustenance, and relief. We may read in many histories, that some mothers being constrained with intolerable hunger, have embrewed their hands in the flesh and blood of their own little children, to sustain themselves with feeding upon them, and that for the great desire they had to live, they have bereaved their own very natural children of their lives, thereby to preserve their own life. This have we read often times. But who hath ever read, that any mother hath fed her child, that was ready to perish, and die for hunger, with her own very flesh? Or that she cut of one of her own arms, to give her child to eat, and that she would be cruel upon herself, to shew herself pitiful towards her child? Certainly there was never mother living yet in the earth, that ever hath done such a deed. But our most loving and sweet savior Christ, far passing any mother in love, perceiving thee to be ready to perish, and die for hunger, and seeing withal, that there was none other better mean to maintain thy life, than to give thee his own very flesh to eat, cometh down from heaven, and yieldeth himself here to the cruel butchers, and tormentors to be put to death, that thou mightiest preserve and sustain thy life, with this divine meat, and this he doth, not at one time only, but his blessed will is, that it shall be done continually, and therefore he ordaineth this most blessed Sacrament, that thou mightest hereby understand an other degree of greater love: which is, that as he giveth thee always the same meat, to wit, his own very body in this most blessed Sacrament, so is he ready always to pay the same price, and redemption, if it were necessary for thee.
Besides all this, thou must consider, that this most holy reformer of the world, intended to restore man unto his ancient dignity, and to raise him up again so much by grace, as he had fallen by sin. And therefore as his fall was from a life that he had of God, (which life our first father Adam before his fall had enjoyed,) to the life of beasts (wherein after his fall he remained:) even so contrariwise, his will was, that he should be raised up again from the life of beasts, in which he remained, to the life of God, which (through sin) he had lost: and so for this end hath our savior Christ ordained the communion of this most holy, and divine Sacrament, by means whereof, man attaineth to be partaker of God, and to live the life of God: as our savior himself signifieth in those most high words, which he said: He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, And like as by the dwelling of my father in me, the life that I live is altogether conformable to the life of my father (which is the life of God:) even so he in whom I shall dwell by means of this divine Sacrament, shall live as I do live, and so shall he not now live the life of a man, but even the life of god. For this is that most high divine Sacrament, wherein God is received corporally: not that he is changed into men, but men are changed into him by love, and conformity of will: forsomuch as this divine meat worketh the same operation in him, that doth worthily receive it, that is wrought and represented in it, when it is consecrated. For like as by the virtue of the words of consecration, that which was bread, in converted into the substance of Christ: even so by virtue of this holy communion, he that was man, is by a marvelous manner transformed spiritually into God. So that like as that divine bread is one thing, and appeareth as an other, and was one thing before consecration, and is an other thing afterwards: even so he that eateth the same, is one thing before the receiving, and an other thing afterwards: and he appeareth one thing outwardly, but in very deed is an other thing, (and that far more high and excellent) inwardly: forsomuch as he hath the being and substance of man, and withal the spirit of God. Now then, what glory can be greater than this? What gift more precious? What benefit of more value? What greater shew of love? Let all the works of nature keep silence. Let all the works of grace give place. For this is a singular grace above all graces. O most wonderful Sacrament, what shall I say of thee? With what words shall I commend thee? Thou art the life of our souls: the medicine of our wounds: the comfort of our troubles: the memory of Jesus Christ: the testimony of his love: the most precious legacy of his testament: the companion of our peregrination: the consolation of our banishment: the burning coal to enkindle the fire of the love of God in us: the mean whereby to receive grace: the pledge of everlasting felicity: and the treasure of the Christian life. By means of this divine meat, the soul is united unto her spouse: by this, the understanding is illuminated: the memory quickened: the will enamored: the inward taste delighted: the devotion increased: the bowels mollified, the fountain of tears opened: the passions of the mind quieted: the good motions awakened: our weakness fortified: and by mean of this divine meat, we receive strength and loftiness, to ascend up even to the hill of almighty God. What tongue is able fully to express the excellency of this most blessed Sacrament? Who can give worthy thanks for so great a benefit? Who will not be altogether resolved into tears, when he seeth almighty God united unto him? Assuredly, the more we go about to consider the excellency, and virtues, of this divine sovereign mystery, the more do we want words to express it: and the more doth our understanding fail us therein. Now what pleasure? What sweetness? What delightful favors of good life doth the soul of the just man feel at that time, when he receiveth this divine Sacrament? There is none other found hard at that time, but only sweet songs of the inward man, vehement bursting out of holy desires, yielding of thanks, and uttering most sweet words, all tending to the praise of our sweet Savior Christ her beloved. There the devout soul through the virtue of this most holy and reverent Sacrament, is altogether inwardly renewed, and replenished with joy. There she is recreated with devotion: fed with peace: fortified in faith: confirmed in hope: and tied fast with bonds, and knots of charity, unto her most sweet savior, and redeemer: Whereby she waxeth daily more fervent in love: more strong in resisting temptation: more prompt, and ready, to sustain labor, and travail: more careful, and diligent, to do good works: and more desirous to frequent this most holy mystery.
Such are thy gifts (O sweet Jesus:) such are the works, and delights of thy love, which thou art wont to communicare unto thy friends, by means of this divine Sacrament. And this thou doest, to the end that we being filled with these so great, and mighty delights, should despise all other vain, and deceitful delights. Now therefore (O most mellifluous love) open the eyes of thy faithful Catholic people, open them, I beseech thee, O most divine light, that with the bright beams of lively faith they may know thee, and dilate their hearts, that they may receive thee into them: that being instructed by thee, they may seek thee by thee, and repose and rest themselves in thee, and finally by means of this most blessed Sacrament be united with thee, as members with their head, and as branches with their vine, that so they may live through thy virtue, and enjoy the influences of thy grace, for ever, and ever, world without end. Amen.
The meditation being ended, there follow immediately thanks giving, and petition, as hath been before declared.
OF PRAYER AND MEDITATION 