THE
FIRST
MEDITATION
What
loue
Christe
shewed
at
his
last
supper
.
THE
Sonne
of
God
Christe
Iesus
God
&
man
in
the
whole
decourse
of
his
life
,
neuer
ceased
to
giue
vs
signes
and
tokens
of
his
loue
towards
mankind
.
For
besides
that
he
was
incarnat
,
&
became
man
,
onlie
for
man
,
not
for
Angells
,
he
was
borne
for
man
in
tyme
of
a
Virgin-Mother
without
a
Father
,
who
was
borne
of
his
Father
,
&
of
the
wombe
of
his
diuine
substance
without
a
Mother
from
all
eternitie
,
(
and
his
testimonie
is
true
)
vnto
the
end
,
and
in
the
end
of
his
life
,
he
loued
vs
,
and
gaue
the
greatest
signes
of
loue
that
euer
he
gaue
.
Loue
is
shewed
in
twoe
thinges
especiallie
,
to
wit
in
giuing
and
suffering
.
For
if
you
present
one
with
some
rich
diamant
or
other
pretious
thing
,
you
shall
thereby
shewe
your
great
loue
vnto
him
,
loue
shewing
it self
by
guifts
,
as
fire
doth
by
sparcles
,
and
if
you
giue
him
nothing
yet
do
suffer
much
for
him
,
ether
in
your
goods
or
bodie
,
you
do
no
lesse
shewe
your
loue
to
him
,
yea
somuch
the
more
,
by
how
much
it
is
harder
to
suffer
then
to
giue
.
Our
Blessed
Sauiour
the
true
louer
of
man
kind
at
his
last
supper
,
which
was
the
twye-light
of
his
da●e
,
and
the
euening
of
his
life
,
gaue
vnto
man
the
greatest
guift
which
heauen
and
earth
could
shewe
,
and
which
was
more
worth
then
a
thowsand
heauens
and
earthes
,
to
wit
his
sacred
bodie
&
bloud
and
euen
himself
God
and
man
in
the
Blessed
Sacrament
.
And
although
he
then
suffered
not
death
reallie
for
vs
,
yet
he
did
soone
after
,
and
euen
then
,
in
that
in
the
Blessed
Sacrament
he
represented
his
bodie
onlie
vnder
the
shapes
of
bread
,
and
his
blood
onlie
vnder
the
formes
of
wine
,
and
so
apart
,
he
was
immolated
and
sacrificed
for
vs
mysticallie
,
and
dyed
for
vs
in
representation
before
he
died
in
veritie
:
and
soe
as
some
Saints
to
shew
their
desire
to
dye
,
and
to
prepare
themselues
the
better
to
death
,
haue
put
on
a
winding
sheete
,
or
haue
entred
into
their
Tombe
or
monument
before
their
death
,
Soe
Christ
Iesus
in
the
Blessed
Sacrament
,
and
at
his
last
supper
,
to
shew
the
great
desire
he
had
to
dye
reallie
for
vs
,
did
as
it
were
put
on
the
winding
sheete
of
the
shapes
of
bread
and
wine
and
wrapped
himself
in
them
,
and
so
died
in
figure
and
mysterie
for
vs
,
before
he
died
in
veritie
,
and
by
this
figuratiue
and
mysticall
death
prepared
himself
to
a
reall
death
which
soone
after
,
that
is
the
next
daie
,
he
suffered
for
vs
,
and
soe
in
the
end
of
his
life
he
shewed
his
great
loue
vnto
vs
both
by
giuing
and
suffering
.
But
as
he
first
shewed
his
loue
by
giuing
himself
in
the
Blessed
Sacrament
,
and
by
immolating
himself
in
it
mysticallie
onlie
,
and
in
representation
;
so
let
vs
first
imploy
our
best
thoughtes
and
meditations
vpon
the
Blessed
Sacrament
,
and
Christ
his
last
supper
,
in
which
for
a
louing
farewell
he
bestowed
vpon
his
disciples
the
most
precious
banquet
that
euer
was
seene
on
earth
,
consisting
of
no
lesse
then
his
sacred
body
&
bloud
,
seasoned
and
sauced
with
the
diuinitie
it selfe
:
And
heere
after
,
in
an
other
litle
treatise
we
shal
contemplate
what
he
suffered
for
vs
in
his
sacred
Passion
.
This
Sonne
of
God
and
louer
of
mankind
shewed
great
loue
vnto
vs
,
in
that
by
Incarnation
and
hypostaticall
&
personall
vnion
of
our
nature
with
his
diuine
person
,
he
bestowed
his
diuine
nature
on
it
,
&
therfore
S.
So
God
loued
the
world
,
that
he
gaue
his
onlie
begotten
Sonne
;
and
yet
thus
he
bestowed
not
his
diuine
person
on
euerie
one
in
particular
,
but
onlie
on
that
nature
particularlie
which
he
tooke
of
the
Virgin-Mothers
wombe
,
&
by
it
on
mankind
in
generall
:
But
in
the
Blessed
Sacrament
hee
imparteth
himself
to
euerie
one
of
vs
in
particular
by
communion
,
by
which
he
giueth
vs
his
bodie
,
bloud
,
soule
,
and
diuinitie
and
so
at
the
end
of
his
life
,
loued
vs
.
O
my
soule
seing
that
thy
God
and
louing
spouse
Christ
Iesus
hath
giuen
himself
,
soule
,
body
,
bloud
and
diuinitie
vnto
thee
,
what
shouldst
thou
seeke
for
any
other
thing
?
why
shouldst
thou
loue
any
other
thing
then
him
,
or
for
him
?
He
is
thine
in
this
Blessed
Sacrament
,
thy
possession
thy
inheritance
and
richesse
:
cuius
Dominus
Deus
tuus
,
whose
God
is
thy
Lord
:
O
my
soule
thy
spouse
seemeth
to
content
himself
with
thee
,
content
thy self
with
him
:
If
he
can
not
content
thee
,
in
whom
be
all
the
treasures
of
wisedome
and
knowledge
,
Quid
mihi
est
in
coelo
,
&
a
te
quid
volui
super
terram
?
what
is
to
me
in
heauen
?
and
besides
thee
what
would
I
vpon
the
earth
?
my
heart
is
so
ample
&
capable
,
that
as
it
can
not
,
so
neither
desireth
it
to
be
enriched
but
by
tuee
?
If
I
haue
thee
,
as
in
the
B.
Sacrament
I
haue
,
I
ame
rich
enough
,
and
without
thee
I
ame
poore
and
miserable
,
though
I
had
all
but
thee
:
If
I
haue
thee
I
haue
all
,
and
if
I
haue
not
thee
,
though
I
had
all
else
which
is
in
heauen
and
earth
I
esteeme
myself
to
haue
nothing
.
Thou
o
my
Lord
art
my
parte
,
my
All
,
let
me
desire
nothing
but
thee
,
at
the
end
,
who
at
the
end
of
thy
life
,
in
this
B.
Sacrament
hast
so
kindlie
loued
me
,
that
I
may
dye
louing
thee
,
and
so
ceasing
to
liue
,
may
neuer
cease
to
loue
,
because
although
faith
&
Hope
dye
with
vs
(
saiths
obscuritie
yeelding
to
the
light
of
glorie
,
and
Hope
not
consisting
with
the
possession
of
that
we
hoped
for
)
yet
Charitie
neuer
falleth
away
,
THE
II.
MEDITATION
What
Charitie
and
humilitie
Christe
shewed
before
he
satte
down
to
his
last
supper
.
OVR
B.
Sauiour
hauing
eaten
with
his
disciples
the
Paschall
lambe
,
and
vsed
allso
the
ceremonies
prescribed
for
the
eating
of
it
,
so
to
shew
himselfe
an
obedient
obseruer
and
ful
filler
of
the
old
lawe
:
he
riseth
from
that
Typicall
Feast
of
the
Paschall
Lambe
,
&
murteth
them
to
the
eating
of
the
true
lambe
of
God
(
to
witt
himselfe
)
who
taketh
a
way
the
sinnes
of
the
world
:
Thus
S.
Iohn
describeth
it
:
And
when
supper
was
done
&c.
he
riseth
from
supper
(
to
witt
of
the
Paschal
Lambe
)
and
laieth
aside
his
garments
,
and
hauing
taken
a
Towell
,
girded
himselfe
,
after
that
he
putt
water
into
a
bason
,
and
begane
to
wash
the
feete
of
the
disciples
,
and
to
wipe
them
with
the
towel
,
wherewith
he
was
girded
.
He
laied
aside
his
vpper
garment
,
that
he
may
with
more
conuenience
wash
his
disciples
feete
,
as
allso
to
signifie
that
in
this
humble
act
he
laieth
aside
in
outward
apparance
his
vestments
of
glorie
,
to
wit
the
maiestie
,
splendour
and
light
of
his
diuinitie
,
and
guirdeth
himself
with
a
towell
,
to
signifie
that
he
inuested
himself
in
the
towel
of
our
humaine
nature
,
that
by
it
he
might
wipe
aware
al
the
filth
and
ordure
of
our
sinnes
,
and
thus
prepared
he
kneeleth
downe
to
wash
his
disciples
feete
.
Behold
,
o
my
soule
,
a
rare
example
of
humilitie
,
and
if
thow
consider
it
well
thou
caust
not
but
stand
amazed
at
it
.
Behold
God
kneeling
at
his
creatures
feete
,
washing
&
wiping
them
.
Behold
what
preparation
to
this
sacred
Feaste
he
maketh
,
what
a
ceremonie
he
vseth
,
to
shew
to
his
disciples
with
what
reuerence
and
humilitie
,
with
what
loue
and
charitie
,
with
what
puritie
they
and
all
christians
should
approach
to
this
dread
Sacrifice
,
to
this
Holy
Sacrament
,
which
then
he
was
to
institute
,
to
distribute
vnto
them
,
and
to
offer
to
his
father
for
them
.
O
sweete
Iesus
,
how
dost
thou
humiliate
,
and
euen
debase
thy selfe
,
to
controle
our
pride
,
and
to
set
vs
an
example
of
humilitie
euer
to
be
vsed
,
and
especiallie
when
we
come
to
this
holy
Sacrament
and
dread
Sacrifice
.
Abraham
washed
the
feete
of
three
Pilgrims
,
But
O
Peeter
,
for
to
thee
he
offereth
first
this
seruice
,
wilt
thou
permit
thy
so
louing
master
,
thy
God
and
Creatour
to
wash
thy
feete
?
wilt
thou
accept
this
honour
to
be
done
to
thee
,
with
so
much
dishonour
redounding
vnto
him
?
No
saith
he
:
thou
shalt
not
wash
my
feete
for
euer
,
yet
Christe
threatneth
Peeter
,
that
,
vnles
he
wash
him
he
shall
haue
noe
parte
with
him
Heere
Peeter
was
troubled
with
contrarie
&
repugnant
thoughts
.
To
permitte
Christ
to
wash
his
feete
,
was
much
repugnant
to
the
humble
conceit
he
made
of
himself
and
to
the
high
esteeme
he
had
of
Christ
,
not
to
permite
him
was
now
after
a
commandement
disobedience
,
and
after
a
threatning
was
losse
of
the
heauenlie
glorie
,
for
which
he
had
left
all
,
and
of
which
he
had
seene
a
glimse
in
the
Transfiguration
of
his
master
.
I
ame
loath
(
saith
Peeter
to
himself
)
to
suffer
my
Lord
God
so
to
debase
himself
as
to
wash
my
feete
,
I
ame
loath
allso
to
disobey
him
who
hath
soueraigne
authoritie
,
but
rather
then
I
will
be
disobedient
to
such
a
Lord
and
master
,
or
loose
my
parte
with
him
,
that
is
the
blisse
of
heauen
,
for
which
I
haue
left
my
nettes
and
hooks
,
and
al
I
hadd
,
wash
O
Lord
(
saith
he
)
since
thou
wilt
haue
it
so
,
not
onlie
my
feete
,
but
my
hands
allso
and
head
:
A
contemplatiue
soule
will
heere
take
delight
to
behold
the
holie
contention
betuixt
the
masters
&
the
seruants
humilitie
.
But
the
humilitie
of
the
Master
,
as
being
the
greater
,
in
the
ende
ouercommeth
,
and
so
the
master
and
God
&
man
,
kneeling
at
Peeters
feete
,
washeth
them
and
wipeth
them
,
&
peraduentur
kisseth
them
.
And
hauing
done
this
humble
office
to
Peeter
,
he
doth
the
same
to
the
rest
of
the
disciples
,
&
euen
to
the
traitour
Iudas
.
O
yee
Angels
who
serue
this
your
God
,
and
attend
and
waite
on
him
in
Heauen
with
all
reuerence
,
behold
your
Lord
and
God
,
to
whom
euerie
knee
of
the
celestials
terrestrials
,
and
Infernals
boweth
:
kneeling
at
the
feete
of
fishermen
,
girded
with
a
towel
,
washing
and
wiping
their
fowle
feete
,
o
humilitie
,
and
washing
&
wiping
Iudas
his
feete
,
who
had
traiterouslie
sold
him
for
thirtie
pence
,
o
Charitie
.
O
yee
heauenlie
Spirits
,
you
descended
at
this
your
Masters
natiuitie
,
admiring
to
see
the
Sonne
of
glorie
borne
in
a
stable
,
layed
in
a
manger
:
but
then
he
was
worshipped
by
the
shepheardes
:
then
great
troups
of
you
did
sing
your
Christmas
Carolle
of
Gloria
in
Altissimis
Deo
,
glorie
in
the
highest
to
God
:
and
then
an
vnwonted
starre
shined
at
this
solemnitie
,
and
soone
after
that
,
three
Kings
came
from
the
East
to
adore
him
&
present
him
on
theire
knees
with
kinglie
guifts
:
but
if
you
descende
now
,
you
shall
see
him
honoured
of
none
,
but
honouring
his
owne
vassals
,
and
debasing
himself
so
farre
,
as
to
wash
and
to
wipe
their
feete
.
O
yee
courtiers
of
the
King
and
court
of
Heauen
,
shew
your selues
courteours
,
&
permitte
not
your
King
thus
to
be
vilified
:
but
rather
do
you
(
who
in
that
you
are
Courteours
know
well
what
ceremonies
are
most
conuenient
)
performe
this
humble
office
for
your
Master
,
do
you
wash
his
disciples
feete
,
and
his
in
the
first
place
,
he
being
your
and
their
kinge
:
O
yee
Heauens
&
celestiall
globes
and
star●s
,
who
haue
the
highest
place
in
this
world
,
with
what
manners
can
you
keepe
your
so
high
&
●minent
places
,
seing
your
Creatour
kneeling
to
his
creatures
,
God
,
to
man
.
O
thou
Sunne
&
Prince
of
the
Planets
,
the
lampe
and
eye
of
the
world
,
who
illuminatest
the
celestiall
&
terrestriall
world
,
canst
thou
endure
to
see
thy
Sunne
of
whome
thow
borrowest
thy
light
,
in
this
posture
?
Descend
rather
and
humiliat
thy selfe
with
thy
Creatour
,
or
else
withdrawe
thy
light
and
thy
sight
from
such
a
spectacle
.
Ioseph
the
Patriarch
saw
the
sunne
and
moone
and
starrs
adoring
him
,
O
humble
God
,
it
is
the
dutie
of
all
creatures
euen
Angels
to
adore
thee
who
art
their
creatour
,
how
then
hoppeneth
it
that
thou
in
a
manner
adorest
thy
disciples
,
that
is
kneelest
before
them
?
But
he
answereth
sine
modo
,
for
so
it
becommeth
vs
to
fullfill
all
iustice
.
It
is
conuenient
that
the
creatour
should
thus
humble
himselfe
euen
to
the
earth
,
that
his
creatures
maie
be
exalted
,
to
heauen
:
It
is
conuenient
that
he
thus
should
humble
himself
to
teach
his
disciples
,
and
in
them
all
christians
to
humble
themselues
,
not
onlie
to
their
betters
and
superiours
,
but
also
to
their
subiects
and
Inferiours
;
to
giue
them
to
vnderstand
by
this
humble
washing
and
wiping
his
disciples
fowle
feete
,
that
it
is
hee
who
by
his
bloud
washeth
all
sinfull
soules
from
the
filth
and
ordure
of
their
sinnes
.
Who
is
able
to
explicate
,
●ay
to
conceaue
the
lownes
of
this
humilities
?
certes
no
mortal
creature
:
for
all
though
we
may
see
the
earth
on
which
Christe
kneeleth
,
&
to
which
he
is
descended
,
yet
from
how
high
he
●s
thus
fallen
,
none
can
tall
but
the
Saints
and
Angels
,
who
see
clearlie
the
hight
of
his
diuinitie
,
and
so
none
but
they
can
see
the
lownes
of
this
humilitie
Nor
can
they
see
it
perfectlie
:
onlie
God
himself
can
,
who
onlie
can
comprehend
his
owne
hight
&
tallnes
,
which
is
infinite
.
To
know
how
lowea
vallie
is
,
you
must
know
how
high
the
mountaine
is
,
&
so
to
know
the
vallie
of
this
our
Sauiours
humilitie
,
you
must
know
how
high
the
mountaine
of
his
diuinitie
is
,
which
none
but
God
can
perfectlie
know
,
because
he
onlie
comprehendeth
himselfe
and
his
owne
hight
and
tallnes
.
But
as
there
was
neuer
humilitie
so
low
as
this
,
so
was
there
humilitie
neuer
so
exalted
as
this
.
The
higher
in
dignitie
the
person
is
who
humbleth
himself
,
the
lower
is
his
humilitie
because
his
falle
&
descent
is
so
,
much
the
lower
,
by
howmuch
his
dignitie
is
higher
,
and
the
higher
the
person
is
who
humbleth
himselfe
,
the
more
his
humllitie
is
exalted
and
inobled
,
as
the
lower
in
dignitie
&
baser
the
person
is
,
the
lesse
grace
hath
his
humilitie
,
and
so
humilitie
is
graced
by
the
dignitie
of
the
person
,
and
graceth
allso
the
person
,
and
humilitie
is
the
honour
of
honour
,
and
honour
is
the
honour
of
humilitie
.
And
consequentlie
this
humilitie
of
Christ
,
God
and
man
,
was
the
lowest
that
euer
was
,
and
yet
the
highest
.
O
my
soule
,
learne
of
this
thy
God
,
humilitie
:
he
the
Creatour
thought
not
much
to
humble
himself
to
the
disciples
his
creatures
,
and
in
this
to
thee
who
allso
art
his
creature
,
and
wilt
thou
thinke
much
to
stoupe
to
him
the
Creatour
?
He
so
noble
and
so
high
in
dignitie
humbled
himselfe
,
and
thou
(
who
though
thou
wert
a
King
)
art
base
in
respect
of
him
,
wilt
thou
disdaine
humilitie
?
he
humbled
himself
to
his
subiects
and
Inferiours
,
wilt
thou
thinke
scorne
to
humiliate
thy selfe
to
thy
equales
,
yea
to
thy
superiours
?
He
vouchsafed
to
wash
his
disciples
fowle
feete
,
thou
thinkest
scorne
to
do
any
base
office
,
though
none
is
base
which
humilitie
graceth
,
and
yet
thou
art
a
creature
,
hee
thy
Creatour
.
O
my
soule
by
this
thy
Sauiours
humble
ceremonie
of
washing
the
disciples
feete
before
he
admitted
them
to
the
B.
Sacrament
,
learne
to
rinse
and
washe
thy self
cleane
from
all
filth
of
sinne
in
the
Sacrament
and
lauatorie
of
Pennance
,
before
thou
approach
to
the
holie
of
holies
,
and
the
Immaculate
lambe
of
God
conteined
in
this
blessed
Sacrament
,
learne
by
this
humilitie
of
Christe
which
he
vsed
immediatlie
before
the
institution
and
distribution
of
this
Sacred
Sacrament
,
with
what
reuerence
and
feare
thou
shouldst
approach
vnto
it
considering
thy
Indignitie
,
and
with
what
humilitie
allso
considering
thy
basenes
and
it's
dignitie
.
THE
III.
MEDITATION
How
bountifull
a
feast
maker
and
Oste
Christ
shewed
himselfe
and
how
grea●
a
feast
he
exhibited
to
his
disciples
in
the
B.
Sacrament
.
THIS
sweete
Sauiour
after
the
feast
of
the
Paschall
Lambe
,
hauing
washed
&
wiped
his
disciples
feete
,
to
prepare
them
to
the
feaste
of
his
sacred
bodie
and
bloud
,
the
veritie
of
that
figure
,
he
sitteth
down
and
inuiteth
his
disciples
and
euen
Iudas
to
sitte
downe
with
him
,
and
euerie
one
being
placed
,
and
expecting
what
feast
he
would
bestowe
on
them
at
his
farewell
,
which
was
then
at
hand
,
he
taketh
bread
into
his
hands
,
saying
vnto
them
,
this
is
my
bodie
,
and
least
they
should
thinke
that
he
gaue
them
but
a
figure
of
his
bodie
as
he
did
when
he
gaue
them
the
Paschall
Lambe
,
he
not
onlie
calleth
it
in
plaine
tearmes
but
addeth
as
S.
Luke
relateth
his
bodie
which
is
giuen
for
you
,
as
S.
Paule
telleth
vs
,
which
shall
be
deliuered
for
you
:
to
witt
on
the
Crosse
.
And
least
they
might
●magin
that
he
gaue
them
onlie
〈◊〉
figure
of
his
bloud
,
he
not
on●ie
stileth
it
in
plaine
tearmes
is
blood
,
but
addeth
as
S.
Mathew
and
S.
Marck
relate
which
shall
be
shed
sor
many
;
as
〈◊〉
.
Luke
writeth
,
which
shall
be
●dd
for
you
:
And
seing
that
breade
,
or
a
bare
figure
of
Christs
bodie
(
such
as
was
Manna
,
and
the
Paschall
lambe
)
was
not
deliuered
,
or
crucified
for
vs
,
but
onlie
Christe
his
true
bodie
,
nor
wine
,
or
a
bare
figure
of
Christes
bloud
was
shed
for
vs
,
but
onlie
his
true
bloud
,
it
followeth
that
Christ
at
his
last
supper
gaue
to
his
disciples
his
true
bodie
and
bloud
,
because
h
gaue
that
bodie
which
was
deliured
for
vs
on
the
Crosse
,
and
he
gaue
them
to
drinke
of
that
bloud
which
was
shed
for
them
on
the
Crosse
;
And
forasmuch
as
his
diuinitie
was
so
inseparablie
vnited
both
to
his
bodie
and
soule
,
that
death
which
separated
them
one
from
the
other
,
could
not
separate
them
from
the
diuinitie
,
it
followeth
also
that
Christe
then
gaue
to
his
disciples
his
bodie
,
soule
,
bloud
and
diuinitie
,
all
being
vnited
in
him
.
ô
bountifull
feastmaker
,
ô
precious
and
costlie
feast
:
O
feast
of
feasts
,
noe
Epicurisme
but
Christianisme
,
no
gluttonie
or
drunkennesse
,
to
eate
and
drinke
often
at
this
feast
,
but
temperance
,
sobrietie
,
pietie
,
Religion
.
Of
this
feast
onlie
can
be
auerred
those
words
of
Ecclesiastes
.
Laudaui
igitur
letitiam
,
quod
non
esset
bonum
hominisub
sole
,
nisi
quod
comederet
&
biberet
:
I
therefore
haue
praysed
mirth
,
that
there
was
no
good
thing
for
a
man
vnder
the
sunne
,
but
that
he
should
eate
and
drinke
and
be
glad
:
to
wit
in
this
feast
of
the
B.
Sacrament
.
ô
happie
wee
,
who
are
somu●h
honoured
,
as
to
sit
at
this
Table
;
where
the
Angels
waite
and
attende
,
and
we
sit
downe
at
the
table
,
and
are
feasted
with
such
costlie
&
pretious
meates
,
who
are
no●
worthie
the
crummes
that
fall
from
this
table
.
ô
happie
we
,
who
being
fedde
with
this
Princelie
and
Kinglie
fare
,
are
fatted
therewith
,
and
therby
inobled
&
made
kings
.
Because
as
Iacob
said
of
the
bread
of
Aser
▪
so
we
may
much
more
say
of
this
bread
;
Pinguis
est
panis
Christ●
&
praebebit
delicias
Regibus
:
The
bread
of
Christe
is
fatte●
and
shall
giue
dainties
to
kinges
:
Either
because
in
that
it
is
eaten
by
vs
,
it
maketh
vs
Kings
,
or
because
it
is
meate
onlie
for
Kings
,
and
is
not
to
be
geuen
to
any
but
those
who
are
Kings
and
Lords
,
domineering
ouer
their
owne
sensualities
,
and
passions
,
yea
ouer
the
world
,
flesh
and
deuill
.
O
happie
wee
who
eating
in
this
holie
Sacrament
Christes
sacred
bodie
and
drinking
his
bloud
,
are
made
generous
and
noble
,
as
he
is
,
yea
,
in
a
proportion
,
diuine
as
he
is
,
Gods
by
participation
,
as
he
is
God
by
essence
,
yea
of
his
bloud
,
kinred
and
linage
.
Happie
wee
who
eating
Christs
bodie
&
drinking
his
bloud
are
not
onlie
Christiani
Christians
,
but
allso
Christiferi
bearers
of
Christe
,
THE
FOVRTH
MEDITATION
How
prouident
a
Paterfamilias
and
good
man
of
the
howse
of
our
soule
and
the
Church
,
Christe
is
by
this
B.
Sacrament
.
ALmightie
God
out
of
his
infinite
goodnes
&
bountie
,
hath
shewed
himselfe
in
this
B.
Sacrament
,
to
be
a
moste
wise
and
prouident
,
and
liberall
Paterfamilias
or
howsekeeper
,
hauing
laied
vp
in
store
such
prouision
for
the
Howse
of
his
Church
,
and
for
euerie
one
of
vs
in
particular
.
He
is
a
howsekceper
most
prouident
in
respect
of
all
liuing
creatures
.
The
whole
worlde
is
his
howse
,
all
liuing
Creatures
his
familie
,
for
euerie
one
of
which
he
prouideth
meate
and
drinke
according
to
euerie
ones
nature
.
Plants
and
hearbes
he
feedeth
with
moysture
,
which
by
their
rootes
as
by
mouthes
,
they
drawe
from
the
earth
,
beastes
with
plants
,
hearbes
,
corne
,
and
grasse
:
Fishes
with
water
and
other
foode
which
they
findc
in
the
water
,
&
mens
bodies
he
fedeth
with
flesh
,
fishe
.
hearbes
and
fruites
of
the
earthe
,
and
therefore
Dauid
saith
that
it
is
God
:
Qui
dat
iumentis
escam
ipsorum
,
&
pullis
coruorum
inuocantibus
eum
,
who
giues
to
beasts
their
foode
,
and
to
the
yong
rauens
that
call
vpon
him
.
He
specifieth
yong
rauens
,
partlie
to
signifie
that
God
hath
care
of
all
his
creatures
euen
the
vilest
,
partlie
because
,
as
S.
But
more
bountifullie
,
&
carefullie
God
Almightie
prouideth
for
man
,
and
feedeth
him
in
bodie
with
the
best
meates
,
and
in
soule
with
learning
and
vertue
,
and
aboue
all
;
this
great
howsekeeper
hath
euer
and
cheeflie
prouided
for
his
Church
,
though
not
alwaies
in
the
same
manner
.
For
otherwise
did
he
prouide
for
it
before
Christs
comming
,
otherwise
after
his
cumming
,
otherwise
for
the
Iewes
,
otherwise
for
the
Christians
:
For
the
Iewes
being
children
in
spirituall
life
who
liued
vnder
the
Pedagogue
of
the
lawe
,
which
brought
nothing
to
perfection
,
they
had
need
of
milke
,
and
not
of
strong
meat
,
but
strong
meat
is
for
the
perfect
,
that
is
Christians
,
who
because
they
are
perfect
men
in
a
spirituall
life
,
are
not
to
be
fed
with
light
figures
,
but
with
the
solid
verities
of
those
figures
.
They
were
fedde
with
Manna
and
the
Paschall
lamb
,
we
who
are
Christians
,
are
fedde
with
the
sacred
body
and
bloud
of
Christe
which
are
solid
verities
of
those
figures
,
and
meat
for
the
strong
and
perfect
,
not
for
weakelings
and
children
,
as
the
Iewes
were
.
Ioseph
the
Patriarch
,
as
we
reade
in
Genesis
,
whoe
was
as
the
Paterfamilias
of
Pharao
his
house
yea
and
of
all
Egipt
,
frumentum
electorum
,
the
wheate
of
the
elect
:
and
wine
spinging
virgins
:
gaue
thereby
to
the
Christinns
the
younger
brother
in
regarde
of
time
,
a
portion
of
the
B.
Sacrament
,
which
is
greater
&
more
precious
,
not
by
fiue
times
onlie
,
but
by
fiue
thousand
times
then
was
the
portion
of
Manna
,
or
the
Paschall
lambe
,
or
all
those
Sacrifices
and
Sacraments
which
he
gaue
to
the
Iewe
the
elder
brother
.
O
liberall
&
magnificent
house-keeper
,
whoe
hast
made
so
great
and
so
Roiall
prouision
for
thy
familie
,
the
Church
.
When
I
consider
the
aboundance
of
corn
,
grasse
▪
hearbes
,
fruits
,
which
God
hath
prouided
for
the
sustenance
of
all
liuing
creatures
,
euen
the
litle
sparowes
,
and
yong
rauens
,
I
stand
as
a
man
amazed
,
&
Isaie
vnto
myself
;
out
of
what
granarie
or
store
howse
,
or
Barne
commeth
all
this
prouision
?
But
when
I
behold
the
aboundance
of
the
wheate
of
the
Elect
,
bread
of
life
,
of
which
whoesoeuer
eateth
liueth
for
euer
,
Which
our
B.
Sauiour
God
and
man
,
hath
prouided
for
vs
in
this
B.
Sacrament
,
I
cease
to
admire
there
,
&
can
neuer
cease
to
admire
heere
,
and
I
saie
vnto
my selfe
:
Out
of
what
granarie
commeth
this
wheate
of
the
Elect
,
bread
of
life
,
which
feedeth
our
soules
and
giueth
them
spirituall
nourishment
,
and
life
of
grace
?
of
which
we
feede
dailie
,
and
yet
the
bread
is
neuer
consumed
,
neuer
diminished
.
When
I
consider
the
varietie
of
fountaines
,
springes
,
wells
,
and
riuers
,
which
our
Blessed
God
hath
prouided
for
men
and
beastes
to
drinke
on
,
I
stande
amazed
,
and
I
saie
to
my selfe
:
out
of
what
brewhowse
cometh
all
this
drinke
?
who
is
the
Butler
that
continuallie
draweth
it
〈◊〉
but
when
I
Behold
the
wine
which
springeth
Virgins
,
Sumit
vnus
,
sumunt
mille
Quantum
isti
tantum
ille
Nec
sumptus
consumitur
.
One
takes
it
and
a
thousand
may
As
much
as
hee
soe
much
doe
they
Nor
is
it
consumed
att
all
.
When
I
call
to
minde
,
ô
Lord
,
how
once
thow
fedst
in
the
desert
,
the
Israelits
with
Quailes
and
Manna
from
Heauen
and
ganest
them
water
to
drink
out
of
a
hard
rock
,
When
I
call
to
minde
how
thou
,
Behold
my
soule
what
a
prouident
and
bountifull
howsekeeper
thy
Lord
Iesus
is
.
O
the
happines
of
Catholikes
who
haue
such
aboundance
of
bread
and
wine
alwaies
prepared
for
them
:
and
ô
the
miserie
of
the
Hereticke
,
who
hauing
,
How
many
of
my
Fathers
hirelings
haue
aboundance
of
bread
,
and
I
heere
perish
for
famin
?
I
will
arise
,
and
goe
to
my
Father
,
and
saie
to
him
,
father
I
haue
sinned
against
heauen
and
before
thee
:
I
ame
not
worthie
to
be
called
thy
sonne
,
make
me
one
of
thy
hirelings
.
Which
if
the
Hereticke
doth
,
God
will
admitte
him
to
the
heauenlie
prouision
in
the
B.
Sacrament
:
he
will
make
him
partaker
,
bread
of
life
,
and
wine
that
springeth
Virgins
,
of
which
who
eateth
and
drinketh
shall
neuer
be
hungrie
or
thirstie
again
.
This
sacred
bread
which
our
Paterfamilias
hath
prepared
for
his
howsehold
,
was
kned
by
the
fingers
of
the
Holy
Ghost
,
baked
in
the
sacred
ouen
of
the
B.
Virgins
wombe
,
not
by
the
heate
or
fire
of
concupiscence
,
but
of
the
Holy
Ghost
,
drawne
out
of
the
ouen
in
Christ
his
natiuitie
,
set
at
the
table
at
Christes
last
supper
,
and
euerie
daie
vpon
the
Altar
,
for
the
nourishement
of
our
heauenlie
fathers
howsehold
.
The
wine
which
all
of
this
howsehold
do
drinke
is
most
pretious
,
A
chalice
inebriating
:
which
inebriateth
spirituallie
,
and
maketh
vs
sleepe
to
the
world
:
The
vine
from
which
this
sacred
wine
originallie
procedeth
,
is
Christe
Iesus
,
who
called
himselfe
a
vine
,
I
ame
the
vine
:
you
the
branches
,
which
vine
was
planted
in
the
vinyard
of
the
B.
Virgins
wombe
,
when
God
the
sonne
tooke
flesh
of
her
,
the
grape
of
this
vine
was
Christes
bobie
pressed
on
the
crosse
,
the
wine
was
his
sacred
bloud
giuen
to
the
Apostles
at
the
last
supper
before
the
pressing
on
the
Crosse
,
but
is
giuen
in
the
B.
Saerament
to
their
successours
aftet
the
pressing
.
By
the
force
which
this
bread
of
life
giueth
,
we
walke
with
Helias
,
O
my
soule
,
say
vnto
this
thy
bountifull
oste
and
howsekeeper
as
Dauid
saied
;
Quid
retribuam
Domino
pro
omnibus
que
retribuit
mihi
?
what
shall
I
giue
to
God
(
to
this
my
Iesus
God
and
man
)
for
all
things
,
which
he
hath
giuen
to
me
?
I
am
lesse
then
the
least
of
them
,
what
then
shall
I
render
thee
for
this
benefite
of
the
B.
Sacrament
,
in
which
thou
so
often
gi●est
thyselfe
,
thy
bodie
,
bloud
and
soule
,
and
diuinitie
?
I
can
not
giue
thee
enough
for
the
least
●rumme
of
this
liuing
bread
of
thy
sacred
body
,
for
the
least
drop
of
this
sacred
wine
of
thy
sacred
bloud
,
though
I
should
giue
all
I
ame
and
haue
,
&
though
what
I
ame
were
as
perfect
as
the
most
perfect
Angell
,
and
though
what
I
haue
were
asmuch
as
Heauen
and
Earth
.
O
Lord
be
contente
that
I
confesse
myselfe
to
be
ouercome
by
thee
a
thousand
times
in
curtesies
and
fauours
,
be
content
that
I
giue
thee
my
All
,
for
I
know
thou
art
noe
litle
contented
,
when
we
giue
our
All
,
be
it
neuer
so
litle
.
THE
FIFTH
MEDITATION
How
Christ
hath
shewed
himselfe
in
this
B.
Sacrament
a
Father
and
more
them
a
Father
vnto
vs
.
GOd
Almightie
is
our
Father
by
Creation
,
by
which
he
giueth
vs
our
naturall
being
,
which
is
a
participation
of
his
diuinē
substance
,
be
light
made
,
Be
a
Firmament
made
,
be
there
lights
made
,
but
he
said
,
let
vs
make
man
to
our
Image
and
likenes
.
And
so
God
euen
by
creation
is
in
a
more
perfect
manner
a
Father
of
man
,
and
man
is
in
a
more
perfect
manner
his
Sonne
,
resembling
him
as
the
child
doth
the
Father
.
Secondlie
God
is
Mans
Father
,
and
in
a
more
perfect
&
eminent
manner
by
sanctifieng
grace
by
which
man
reccaueth
from
God
a
supernaturall
being
,
and
as
S.
Peeter
saith
,
is
Consors
diuinae
naturae
,
partaker
of
the
diuine
nature
by
which
he
is
the
adopted
childe
of
God
,
&
he
is
his
adoptiue
Father
.
to
be
borne
to
God
and
to
be
his
children
,
he
our
Father
.
But
although
this
be
true
,
yet
by
and
in
the
B.
Sacrament
of
the
Altar
,
Christe
the
Sonne
of
God
,
God
and
Man
,
sheweth
himselfe
a
perfect
Father
,
and
more
then
a
Father
.
A
man
is
said
to
be
Father
of
his
Sonne
,
because
he
imparteth
vnto
him
his
owne
nature
flesh
and
bloud
,
not
the
same
indiuiduall
,
but
another
of
the
same
Kinde
.
But
our
B.
Sauiour
in
this
Holie
Sacrament
imparteth
vnto
vs
his
owne
nature
,
substance
,
flesh
,
and
bloud
,
of
which
he
himselfe
consisteth
.
And
so
if
the
Sonne
be
called
flesh
of
his
Fathers
flesh
,
bloud
of
his
bloud
though
he
reccaue
not
from
him
the
same
flesh
and
bloud
which
he
hath
,
but
other
flesh
and
bloud
of
the
same
Kinde
:
much
more
may
Christians
by
receauing
this
Blessed
Sacrament
,
be
called
flesh
of
Christ
his
flesh
,
and
bloud
of
his
bloud
they
receauing
the
selfe
same
flesh
and
bloud
of
which
he
consisteth
.
And
so
not
onlie
by
Baptisme
but
also
by
this
B.
Sacrament
Christ
is
our
Father
,
and
more
substantiallie
by
this
Sacrament
then
,
by
that
because
by
that
we
receaue
onlie
grace
,
which
is
onlie
a
supernatural
,
&
accidental
participation
of
God
,
by
this
we
receaue
reallie
Christs
owne
body
and
bloud
,
yea
soule
and
diuinitie
,
and
by
his
and
our
burning
loue
,
meeting
together
,
our
substancies
are
(
as
S.
Cyrill
of
Alexandria
saith
)
as
it
were
melted
,
and
vnited
as
waxe
is
to
waxe
.
vnum
corpus
&
membra
,
ex
carne
cius
&
ex
ossibus
eius
,
one
body
and
members
of
his
flesh
and
of
his
bones
:
we
are
not
only
by
charitie
but
reipsa
in
verie
deed
mingled
with
his
flesh
for
he
semetipsum
nobis
immiscuis
&
corpus
suum
in
nos
contemperauit
vt
vnum
quid
efficiamur
tanquam
corpus
capiti
coaptatum
,
ardenter
enim
amantium
hoc
est
:
he
hath
mingled
himselfe
to
vs
,
and
hath
contempered
his
bodie
into
vs
that
we
may
be
one
thing
,
and
as
one
body
linked
to
the
head
,
for
this
is
the
propertie
of
those
that
loue
ardentlie
.
O
my
soule
how
gratefull
shouldst
thou
be
to
such
a
Father
who
hath
bestowed
on
thee
his
owne
substance
in
so
admirable
a
manner
?
how
shoulds
thou
scorne
this
worlde
and
all
it
can
afforde
?
how
shoulds
thou
disdaine
to
be
aslaue
to
the
world
,
flesh
and
deuill
,
thou
being
so
noblie
descended
of
so
noble
a
Father
,
as
is
Christe
Iesus
God
and
man
,
King
of
heauen
and
Earth
?
Diuers
heathen
Emperours
imagined
themselues
to
be
born
of
the
Gods
,
and
this
imagination
made
them
to
disdaine
all
basenes
.
Doe
not
thou
then
ô
my
soule
debase
thy selfe
,
do
not
degenerate
from
this
dignitie
to
thy
former
vilitie
and
basenes
of
life
,
who
art
made
partaker
of
Christes
body
and
bloud
,
and
nourished
therewith
.
Lette
sinners
whoe
thinke
of
noe
other
heauen
then
earth
,
nor
of
any
other
pleasure
or
delight
but
carnall
,
content
themselues
with
their
hoggish
fare
of
wordlie
trashe
,
and
carnall
pleasures
:
do
thou
take
thy
onlie
delight
in
feeding
of
this
Manna
,
which
hath
all
delight
,
in
eating
of
this
bread
of
life
which
bringeth
eternall
life
with
it
,
and
in
drinking
of
this
wine
of
Christs
●loud
which
springeth
Virgins
,
●ebriateth
the
spirit
and
reioi
●eth
the
hearte
;
Let
worldlings
●ragge
of
their
noble
bloud
,
ex●action
and
noble
descent
,
thou
art
more
noblie
descended
,
to
wit
from
Christe
the
Sonne
of
God
,
who
in
this
B.
Sacrament
is
thy
Father
and
more
then
a
Father
:
thou
art
of
a
more
noble
bloud
,
because
by
this
B.
Sacrament
thou
art
flesh
and
bloud
of
Christs
flesh
&
bloud
;
who
was
conceaued
&
born
of
a
Virgin-mother
&
by
no
other
seed
then
the
Holy
Ghost
.
THE
SIXT
MEDITATION
How
Christ
hath
shewed
himselfe
in
the
B.
Sacrament
a
Mother
and
more
then
a
Mother
.
THe
loue
of
a
Mother
towards
her
childe
is
so
greate
,
that
none
can
imagin
it
but
mothers
themselues
:
It
is
greater
then
the
loue
of
the
Father
,
because
the
Mother
suffereth
more
for
it
then
the
Father
doth
,
she
bearing
it
in
her
womb
nine
monthes
with
great
paine
,
bringing
it
to
light
with
farre
greater
,
she
giuing
it
her
milke
,
swadling
it
,
rocking
it
,
carying
it
in
her
armes
.
And
so
as
wee
loue
that
best
which
wee
gett
with
most
difficultie
,
so
she
loueth
the
child
most
because
she
most
endureth
for
it
in
performing
the
former
officies
;
and
her
most
familiaritie
with
it
from
i'ts
birth
,
engendreth
the
greatest
loue
and
affection
:
Hence
it
is
that
when
holy
Scripture
would
expresse
great
loue
,
it
compareth
it
to
the
loue
of
a
mother
,
As
the
mother
saith
Dauid
)
loueth
her
onlie
sonne
so
did
I
loue
thee
,
Ionathas
:
yea
God
himself
explicateth
his
loue
to
vs
by
the
loue
of
a
Mother
,
as
by
the
greatest
loue
,
Why
(
saith
he
)
can
a
woeman
forget
her
Infant
&c.
and
if
she
should
forget
yet
will
not
I
forget
thee
.
As
if
the
mother
should
speake
one
faire
,
so
will
I
comfort
thee
.
And
yet
againe
:
A
woeman
when
she
trauaileth
hath
sorrow
,
but
when
she
hath
brought
forth
the
child
,
now
she
remembreth
not
the
anguish
for
ioye
that
a
man
is
borne
into
the
world
:
and
this
the
great
ioy
of
the
mother
is
grounded
on
her
great
loue
,
and
this
her
great
loue
on
her
great
sorrow
and
paines
which
she
suffered
,
and
on
her
great
familiaritie
with
her
child
from
its
birth
,
If
the
loue
of
a
mother
be
so
tender
towards
her
child
,
how
great
must
we
thinke
was
the
loue
of
Christ
towards
vs
in
the
B.
Sacrament
,
where
he
hath
shewed
himselfe
a
mother
and
more
then
a
mother
?
The
mother
by
her
pappes
giueth
her
childe
her
milke
,
and
so
nourisheth
it
,
so
our
B.
Sauiour
by
his
sacred
pappe
of
this
B.
Sacrament
,
giueth
vs
to
sucke
his
owne
bloud
,
and
that
which
(
as
S.
And
to
shew
himselfe
not
onlie
as
a
mother
,
but
more
then
a
mother
,
he
giueth
vs
to
eate
of
his
owne
flelsh
,
&
to
drinck
his
owne
bloud
,
which
Mothers
do
not
;
They
giue
their
milke
which
aboundeth
in
them
,
not
their
flesh
or
bloud
.
Christ
shed
for
vs
on
the
crosse
not
his
superfluous
bloud
,
but
euen
that
bloud
which
was
necessarie
to
keepe
life
,
and
this
bloud
he
giueth
vs
by
the
dugge
,
pappe
,
and
teate
of
this
B.
Sacrament
.
O
mother
and
more
then
any
mother
,
for
as
S.
Chrysostome
saith
,
mothers
do
often
tymes
giue
ouer
their
children
,
to
be
nursed
by
others
;
but
our
B.
Sauiour
to
make
vs
generous
as
he
is
,
to
make
vs
sucke
with
his
bloud
his
diuine
conditions
,
would
not
,
out
of
his
loue
,
permite
this
,
but
he
nourisheth
vs
(
which
no
mother
will
doe
)
with
his
owne
flesh
&
bloud
.
With
what
spirituall
greedines
then
,
and
hunger
,
should
we
come
to
this
B.
Sacrament
,
to
sucke
out
of
this
dugge
the
bloud
of
Christe
and
the
milke
of
grace
?
Nonne
videtis
(
saith
S.
O
my
fweet
sauiour
,
ô
my
deare
Father
and
Mother
(
for
so
thow
hast
shewed
thyself
in
this
holie
Sacrament
)
be
vnto
me
a
Father
and
Mother
,
prouide
for
me
all
necessaries
for
a
fpirituall
life
,
prouide
for
me
an
inheritance
in
the
next
,
for
that
it
pertaineth
to
Fathers
and
Mothers
to
laie
vp
treasures
for
their
children
.
O
my
deare
Father
and
Mother
,
bestow
for
euer
thy
loue
on
me
,
for
that
it
is
naturall
for
parents
to
loue
their
children
,
and
loue
me
not
for
a
while
but
for
euer
.
The
more
perfect
parents
are
the
longer
they
loue
their
young
ones
.
The
beasts
of
the
Earthe
and
the
fowles
of
the
ayre
,
do
loue
and
care
and
prouide
for
their
young
ones
,
onlie
for
a
time
,
that
is
,
till
they
be
able
to
shift
for
themselues
,
and
after
that
,
they
make
no
distinction
betwixt
them
and
others
,
but
the
Father
and
Mother
amongest
men
,
because
they
are
more
perfect
parents
,
do
loue
their
children
euen
to
death
,
and
prouide
an
Inheritance
for
them
to
liue
on
after
the
parents
death
.
God
almightie
therefore
who
is
our
Father
not
onlie
by
creation
,
but
also
by
grace
and
Sanctification
,
and
a
most
perfect
Father
also
,
loueth
his
Elected
children
for
all
eternitie
,
euen
before
they
were
,
as
he
,
loued
Iacob
before
he
was
borne
and
(
as
Hieremie
saith
)
in
an
euerlasting
charitie
he
loued
his
chosen
people
:
Wherefore
O
my
sweet
Sauiour
,
thow
who
in
this
B.
Sacrament
hast
shewed
thyselfe
a
supernaturall
and
most
perfect
Father
,
and
Mother
to
all
that
receaue
thee
in
it
,
and
euen
to
mee
though
otherwise
a
wretched
sinner
,
loue
mee
I
beseech
thee
as
thy
child
(
for
parents
do
naturallie
loue
their
children
)
&
loue
me
perpetuallie
,
heere
by
thy
grace
and
in
heauen
by
thy
eternall
glorie
:
&
if
thou
shouldst
vouchsafe
so
to
loue
me
,
I
care
not
though
all
the
world
should
hate
me
,
for
if
thou
by
thy
loue
stand
for
me
,
who
can
stand
against
me
?
And
because
by
this
Holy
Sacrament
thou
art
my
Father
&
Mother
giue
me
grace
alwaies
to
loue
thee
also
because
children
do
naturallie
loue
their
parents
,
and
graunt
me
grace
to
loue
thee
aboue
Father
and
Mother
,
for
that
in
this
B.
Sacrament
thou
art
become
vnto
me
more
then
any
Father
and
Mother
.
And
if
thou
loue
me
how
can
I
miscarrie
,
thou
protecting
whom
thou
louest
?
And
if
I
loue
thee
,
nothing
can
come
amisse
vnto
mee
,
be
it
prosperitie
or
aduersitie
,
health
or
siknes
,
riches
or
pouertie
,
because
to
them
that
loue
thee
all
things
cooperate
vnto
good
,
Thou
comawndest
vs
(
ô
Lord
)
to
honour
our
Father
and
mother
,
that
we
may
be
long
liuers
vpon
the
Earth
.
Euerie
effect
if
it
had
reason
would
honour
it's
cause
,
of
which
it
hath
it's
being
,
and
by
which
it
subsisteth
,
and
so
the
light
would
honour
and
loue
the
Sunne
,
the
riuers
their
fountaines
,
the
fruites
their
trees
,
the
yong
birds
their
oldones
,
the
yong
beastes
those
that
did
generate
them
,
if
they
had
reason
;
Man
then
who
is
endued
with
reason
,
must
honour
his
Father
and
Mother
,
who
begot
him
&
brought
him
to
light
,
and
after
God
gaue
him
his
life
and
being
,
and
to
this
he
is
obliged
by
the
Lawe
of
God
and
nature
.
How
much
then
,
o
swere
Iesus
,
should
I
honour
thee
who
in
this
B.
Sacrament
art
a
Supernaturall
Father
and
Mother
vnto
me
,
and
more
then
any
Father
and
Mother
?
Thou
commaundest
vs
ô
Lord
to
acknowlge
no
other
Father
than
God
,
saieng
:
call
none
Father
to
yourself
vpon
earth
for
one
is
your
Father
,
he
that
is
in
heauen
.
Because
although
our
Carnal
Fathers
be
our
true
Fathers
,
yet
in
comparison
of
thee
,
ô
Lord
,
they
are
no
Fathers
,
thou
by
creation
being
more
our
Father
then
they
,
and
by
sanctification
,
and
this
B.
Sacrament
,
being
our
Supernaturall
Father
&
more
then
our
carnall
Father
and
mother
.
Our
carnall
parents
are
but
halfe
Fathers
and
Mothers
generating
onlie
our
bodie
,
whereas
thou
art
our
totall
Father
,
that
is
of
soule
aswell
as
bodie
;
Giue
me
grace
then
ô
heauenlie
Father
to
loue
and
honour
thee
aboue
my
carnal
Father
and
Mother
,
to
forsake
them
rather
then
offend
and
foresake
thee
by
sinne
,
that
so
honouring
and
louing
thee
,
I
may
be
a
long
liuer
,
And
because
children
do
willinglie
followe
their
Fathers
and
Mothers
stepps
,
and
do
imitate
them
in
all
their
actions
bee
they
good
or
badde
,
thinking
it
conuenient
for
them
to
do
what
they
see
their
parents
do
before
them
;
giue
me
,
ô
Lord
,
by
thy
grace
a
desire
&
a
delight
to
imitate
thee
in
all
thy
holie
actions
&
vertues
,
in
thy
humilitie
,
obedience
euen
vnto
death
.
Thou
saydst
once
to
the
Iewes
,
If
you
be
the
children
of
Abraham
,
do
the
works
of
Abraham
:
wherefore
seing
that
by
this
Holie
Sacrament
,
thou
ô
Lord
,
art
my
Father
&
Mother
,
&
they
who
receaue
it
worthilie
,
are
thy
children
,
giue
me
grace
to
imitate
thy
vertues
and
holy
actions
,
lett
them
be
patterns
and
examples
for
me
to
followe
,
let
them
be
alwayes
before
my
eyes
that
I
may
euer
behold
them
,
let
them
be
alwaies
in
my
heart
,
that
I
may
euer
loue
them
,
lett
them
be
alwaies
in
my
hands
,
that
I
may
euer
practise
them
,
so
I
shall
be
to
thee
as
an
obedient
child
doing
in
all
things
thy
holie
will
,
and
thou
wilt
be
to
mee
a
louing
Father
,
furnishing
me
not
with
a
temporall
estate
,
as
carnall
parents
onlie
can
doe
,
but
prouiding
for
me
heere
grace
,
and
an
inheritance
in
heauen
of
glorie
,
which
thou
hast
layed
vp
in
store
for
all
eternitie
,
for
those
that
are
thy
true
and
obedient
children
,
fullfilling
in
all
things
thy
holy
will
and
commandement
.
THE
SEAVENTH
MEDITATION
What
a
freind
Christ
hath
shewed
himself
in
the
B.
Sacrament
.
ARistotle
the
Prince
of
Philosophers
who
diued
as
farre
almost
into
the
secrets
of
nature
as
naturall
reason
could
permit
,
Wherein
all
though
he
erred
yet
his
errour
was
excusable
,
because
by
naturall
reason
he
could
not
discouer
the
Excellencie
of
Grace
,
much
lesse
of
th'
Incarnation
the
fountaine
of
all
grace
.
For
grace
being
a
supernaturall
guift
of
God
,
eleuateth
nature
aboue
nature
,
and
maketh
such
a
kind
of
equalitie
betwixt
man
&
God
that
S.
Peeter
saith
,
we
are
consortes
diuinae
naturae
,
partakers
of
the
diuine
nature
.
And
by
Incarnation
God
became
man
&
man
God
,
and
so
man
was
consubstantiall
to
God
,
and
equall
to
him
,
though
not
as
man
,
but
as
God
.
And
so
God
and
man
by
these
meanes
were
made
freinds
:
to
which
honour
God
out
of
his
goodnes
hath
exalted
vs
and
hath
made
vs
equal
to
him
by
his
descending
,
&
as
it
were
debaling
himselfe
so
lowe
,
as
to
be
man
with
vs
.
O
the
goodnes
of
God
that
would
not
onlie
be
content
but
also
desirous
to
contract
freindship
with
vs
his
creatures
,
as
though
God
could
not
be
God
vnles
he
were
good
to
vs
,
or
could
not
liue
contentedlie
vnles
wee
were
his
freinds
,
and
he
ours
.
O
my
soule
do
thou
heere
stand
amazed
,
and
in
amazment
fay
to
thy
God
,
who
am
I
that
thou
shoulds
so
esteeme
of
me
as
to
vouchsafe
to
accept
of
me
as
thy
freind
?
I
am
not
worthie
ô
Lord
to
be
thy
vassall
,
and
slaue
,
how
then
doest
thou
take
me
for
thy
freind
?
What
Emeprour
will
stoupe
so
low
as
to
be
a
freind
to
his
vassals
,
and
yet
man
though
an
Emperour
is
but
thy
vassall
?
It
is
honour
ô
Lord
,
to
much
for
me
to
be
seruant
to
such
a
Prince
,
how
much
more
then
to
much
,
to
be
thy
freind
?
Speake
Dauid
what
thinkest
thou
of
this
honour
which
God
doth
to
men
in
accounting
them
his
freinds
?
To
mee
(
saith
hee
)
thy
freinds
are
become
honourable
exceedinglie
,
nimis
honorati
,
to
much
honoured
.
Nay
God
is
not
content
onlie
to
be
our
freind
,
but
hath
contracted
with
vs
a
firmer
freindship
,
and
more
indissoluble
,
then
euer
was
betwixt
man
and
man
.
Damon
and
Pythias
.
Pylades
&
Orestes
and
others
are
famous
for
their
freindship
,
which
was
so
greate
that
the
one
esteemed
th●
other
another
himself
,
and
therefore
the
one
was
readie
to
dye
for
the
other
:
but
this
freindship
,
ô
Lord
is
,
not
comparable
to
thy
freindship
which
thou
hast
contracted
with
man
.
Thou
first
hast
contracted
freindship
betwixt
thy self
and
man
by
Incarnation
,
by
which
thou
art
linked
to
man
,
in
a
most
admirable
vnitie
in
one
person
,
by
which
God
is
man
and
man
is
God
,
which
freindship
is
so
faste
firme
,
and
indissoluble
,
that
so
long
as
,
God
shall
be
God
,
he
shall
be
man
:
and
man
shall
be
God
.
O
my
soule
be
thou
neuer
so
vngratfull
as
euer
to
forget
this
freindship
,
It
is
the
ground
of
all
other
freindships
,
&
the
most
honourable
.
Damon
and
Pythias
were
linked
onlie
in
affection
,
so
was
lonathas
and
Dauid
,
Secondlie
thou
hast
linked
thyselfe
in
freindship
with
man
by
grace
and
charitie
,
and
this
is
an
effect
of
the
former
freindship
,
because
the
Incarnation
is
the
fountaine
of
al
grace
.
Amicus
Dei
,
the
freind
of
God
.
And
Christ
speaketh
to
his
Apostles
in
those
freindlie
and
comfurtable
words
:
You
are
my
freinds
if
you
do
the
things
that
I
commaund
you
,
now
I
call
you
not
seruants
,
for
the
seruant
knoweth
not
what
his
Lord
doeth
,
but
you
I
haue
called
freinds
,
because
all
thinges
whatsoeuer
I
heard
of
my
Father
I
haue
notified
vnto
you
.
And
all
the
Iust
,
by
this
freindship
are
freinds
to
him
,
and
he
to
them
.
This
freindship
once
made
,
on
God
his
part
,
is
neuer
dissolued
,
for
he
neuer
ceaseth
to
be
our
freind
till
we
turne
his
enemies
by
mortall
sinne
.
And
although
by
sinne
this
freindship
be
to
often
broken
on
our
part
by
particular
men
,
yet
it
is
generallie
so
firme
,
that
there
was
neuer
so
firme
a
freindship
betwixt
man
and
man
,
as
there
is
by
grace
and
charitie
betwixt
God
and
man
.
There
is
no
greater
freindship
or
charitie
saith
our
B.
Sauiour
,
then
that
a
man
yeald
his
life
for
his
freinds
(
which
few
freinds
haue
done
for
one
another
)
and
yet
our
The
third
f●eindship
,
ô
Lord
,
which
out
of
thy
most
ardent
loue
thou
contractest
with
vs
,
is
by
this
B.
Sacrament
of
the
Altar
,
by
which
thou
art
vnited
vnto
vs
not
only
in
affection
,
as
comonlie
freinds
are
,
but
also
in
substance
.
The
first
freindship
of
Incarnation
(
if
we
may
iudge
of
the
cause
by
the
effect
)
is
the
greatest
and
noblest
,
because
it
ca●seth
a
greater
and
more
noble
vnion
with
God
,
for
that
by
Incarnation
man
was
made
the
naturall
sonne
of
God
,
whereas
by
the
freindship
of
grace
and
charitie
,
he
is
only
th'
adopted
sonne
of
God
,
and
the
frendship
of
Incarnation
is
altogether
indissoluble
,
in
so
much
that
death
,
which
separated
Christs
soule
from
his
bodie
,
could
not
separate
his
humaine
nature
from
his
diuinitie
,
the
freindship
of
grace
and
charitie
in
this
life
,
is
often
broken
by
mortall
sinne
.
The
freindship
also
of
Incarnation
in
some
respects
exceedeth
the
freindship
made
by
the
B.
Sacrament
,
because
by
Incarnation
man
became
God
and
God
man
,
whereas
by
the
B.
Sacrament
man
is
not
Deus
,
but
deifer
,
not
God
,
but
a
bearer
of
God
,
in
soule
and
substance
,
yet
in
one
respect
the
freindship
made
by
the
Blessed
Sacrament
is
greater
then
that
of
the
Incarnation
,
because
by
Incarnation
preciselie
taken
,
that
freindship
was
contracted
onlie
with
that
particular
humain
nature
which
God
assumed
vnto
him
in
the
vnitie
of
person
;
but
by
the
B.
Sacrament
,
Christ
vniteth
himself
in
substance
to
all
those
whoe
receaue
him
in
it
.
By
Incarnation
none
but
Christs
humaine
nature
was
formallie
deified
and
sanctified
,
by
the
B.
Sacrament
all
are
sanctified
who
worthilie
receaue
it
.
Yet
in
this
B.
Sacrament
Christ
hath
shewed
himself
a
greater
freind
then
euer
man
was
to
man
.
mennes
freindship
consisteth
only
in
affection
,
but
the
freindship
made
by
the
B.
Sacrament
,
importeth
a
reall
vnion
of
Christs
substance
with
ours
,
and
therefore
humain
freindship
causeth
onlie
a
metaphoricall
vnion
betwixt
those
who
are
freinds
,
but
this
freindship
implieth
a
reall
vnion
of
our
substance
with
the
substance
of
Christ
and
of
our
flesh
and
bloud
with
his
.
And
by
humaine
freindship
external
goods
of
fortune
,
as
riches
,
lands
,
monyes
are
common
betwixt
freinds
,
according
to
the
common
saieng
.
Inter
amecos
omnia
sunt
communia
,
amongst
freinds
al
things
are
common
.
But
the
goods
of
their
bodies
as
health
,
strength
,
beautie
&c.
are
not
common
,
nor
can
they
:
but
by
this
freindship
made
in
and
by
this
B.
Sacrament
,
Christs
bodie
bloud
soule
yea
and
diuinitie
are
imparted
to
vs
,
and
made
common
to
vs
,
and
our
substance
is
reallie
vnited
to
his
.
ô
the
admirable
freindship
.
Freinds
although
they
be
sepated
in
bodies
and
places
,
yet
by
mutuall
loue
they
are
vnited
in
wills
,
soule
and
spirit
,
and
especiallie
if
their
freindship
be
contracted
by
grace
and
charitie
,
and
therefore
of
the
first
Christians
though
separated
in
bodies
&
place
,
the
multitude
of
beleeuers
had
one
heart
and
soule
.
And
Ionathas
his
soule
by
freinship
&
loue
was
said
to
be
conglutinata
ioyned
fast
&
as
it
were
glued
to
the
soule
of
Dauid
;
I
thought
my
soule
and
his
soule
to
haue
been
one
soule
in
two
bodies
,
and
therefore
my
life
to
me
was
an
horrour
,
because
I
would
not
liue
halfe
,
and
therefore
perchance
I
feared
to
die
least
he
shoud
dye
wholie
whom
I
much
loued
.
But
this
vnion
betwixt
these
freinds
was
onlie
metaphoricall
and
in
affection
,
whereas
by
the
freindship
made
in
and
by
the
B.
Sacrament
there
is
a
realle
vnion
not
only
of
Christs
substance
with
those
that
receaue
him
by
communion
but
also
of
the
receauers
&
communicants
amongest
themselues
,
because
they
all
receauing
the
same
indiuiduall
bodie
of
Christ
,
are
al
reallie
vnited
in
it
and
by
it
to
one
another
.
O
admirable
freinship
and
no
lesse
admirable
vnion
,
greater
then
is
the
vnion
betwixt
children
of
one
Father
and
mother
,
their
vnion
is
called
consanguinitie
,
by
which
they
are
vnited
in
flesh
and
bloud
which
they
receaue
from
the
same
parents
,
which
is
counted
a
greater
tye
then
any
humain
freindship
can
make
,
and
yet
they
receaue
not
from
their
parents
the
same
indiuiduall
flesh
and
bloud
,
either
with
their
parents
or
with
one
another
,
but
another
,
and
that
distinct
,
though
of
the
same
Kind
;
they
who
receaue
this
B.
Sacrament
,
do
receaue
the
same
indiuiduall
flesh
and
bloud
which
he
hath
,
and
so
are
vnited
to
him
and
amongest
themselues
in
one
&
the
selfsame
flesh
and
bloud
.
By
this
freindship
we
liue
not
onlie
together
in
one
howse
,
as
other
freinds
doe
,
but
as
Christ
saith
Ioan
6.
he
that
eateth
his
flesh
,
and
drinketh
his
bloud
,
abideth
in
him
,
and
Christ
in
him
,
and
so
they
liue
not
onlie
together
in
one
howse
,
but
also
one
with
in
another
.
O
freindship
excelling
all
humaine
freindship
and
euen
carnall
consanguinitie
and
the
neerest
kinred
.
O
how
should
we
loue
this
noble
freind
who
out
of
his
excessiue
loue
hath
linked
vs
vnto
him
,
not
onlie
in
affection
,
as
freinds
are
,
nor
in
the
like
flesh
and
bloud
,
as
children
of
one
Father
and
Mother
are
,
but
in
the
selfsame
Indiuiduall
substance
of
which
he
consisteth
.
O
how
should
wee
loue
one
another
,
and
euen
more
then
wee
doe
our
brethren
and
sisters
,
because
we
are
linked
not
onlie
in
flesh
&
bloud
of
the
same
kind
taken
from
the
same
parents
as
they
are
,
but
in
one
indiuiduall
flesh
,
and
bloud
of
Christ
which
we
all
receaue
in
this
B.
Sacrament
.
Freinds
at
their
departure
by
death
or
by
a
long
iorney
do
leaue
onlie
their
freinds
an
Image
or
a
ringe
or
some
other
guif●
for
a
remembrance
,
and
this
argueth
their
great
loue
:
But
Christ
at
his
departure
out
of
this
world
(
in
respect
of
his
visible
presence
)
hath
left
vs
in
this
B.
Sacrament
the
best
thing
he
had
,
not
an
Image
or
a
ring
,
or
such
like
,
but
euen
his
owne
flesh
&
bloud
,
his
owne
selfe
,
and
so
leauing
vs
visible
,
remaineth
with
vs
inuisiblie
in
this
B.
Sacrament
,
and
will
soe
remaine
with
vs
to
the
worlds
end
.
How
should
we
imbrace
and
loue
this
our
so
great
freind
?
What
shal
we
giue
him
for
this
guift
?
he
is
more
worth
ten
thousand
times
then
we
are
or
haue
,
yet
lett
vs
giue
him
ourselues
,
as
he
hath
giuen
himself
to
vs
,
and
though
there
be
infinite
disparitie
betwixt
him
and
vs
,
yet
he
will
accept
of
our
guift
,
because
it
is
asmuch
as
we
can
giue
.
Some
freinds
and
Confederates
who
haue
made
a
firme
league
or
freindship
,
to
make
it
firmer
and
more
inuiolable
,
haue
let
themselues
bloud
,
and
haue
signed
it
with
their
bloud
.
So
our
B.
Sauiour
to
make
a
firmer
league
&
freindship
with
vs
,
did
let
himself
bloud
on
the
crosse
,
and
this
his
bloud
he
giues
vs
to
drink
daylie
,
and
his
flesh
also
to
eate
in
the
B.
Sacrament
,
thereby
to
signe
this
league
,
and
to
make
it
inuiolable
.
O
let
vs
not
on
our
part
break
this
freindship
,
but
let
vs
rather
signe
it
with
our
bloud
,
if
the
occasion
be
offered
,
as
Christ
hath
signed
it
with
his
,
which
also
he
giues
vs
to
drinke
,
that
we
may
neuer
forget
this
league
and
freindship
.
True
freinds
are
readie
to
dye
for
one
another
,
as
they
say
Pylades
and
Orestes
and
others
were
,
thinking
themselues
to
liue
(
though
dead
)
so
long
as
their
freind
liueth
,
and
to
dye
(
though
liuing
)
when
their
freind
dieth
.
Our
B.
Sauiour
hath
sacrificed
himself
once
on
the
Crosse
by
a
reall
death
,
and
he
daylie
sacrificeth
himself
mysticalie
in
the
B.
Sacrament
for
vs
,
lett
vs
be
then
alwaies
readie
in
preparation
of
minde
to
dye
for
him
who
first
died
for
vs
,
let
vs
not
thinke
it
much
to
giue
our
life
for
him
who
gaue
his
life
for
vs
,
which
being
the
life
of
God
&
man
,
infinitlie
surpassed
the
liues
of
all
men
,
though
neuer
so
great
and
manie
;
yea
and
of
Angels
also
if
they
could
dye
,
as
they
may
be
annihilated
.
O
my
soule
do
thou
resolue
thyselfe
into
loue
,
to
shew
thyself
gratefull
to
so
louing
a
freind
,
doe
thou
imitate
the
Phenix
,
burne
thyself
in
thyne
owne
flames
of
loue
,
that
dying
in
this
Fire
to
the
world
,
this
life
,
and
thyself
,
thou
maist
rise
to
heauen
to
an
eternall
life
;
ô
my
soule
stick
to
this
freind
so
fast
,
as
that
neither
Father
nor
Mother
,
sister
nor
brother
,
prosperitie
nor
aduersitie
,
life
nor
death
,
nor
al
the
creatures
in
the
world
may
separate
thee
from
him
,
but
as
freinds
liue
willinglie
together
,
so
thou
maist
liue
in
him
,
and
he
in
thee
in
this
B.
Sacrament
,
so
thou
maist
liue
with
him
in
the
Church
militant
,
that
thou
maist
euer
liue
with
him
in
the
Chuch
triumphant
,
so
thou
mayst
liue
with
him
heere
by
grace
that
thou
maist
raigne
with
him
in
heauen
by
glorie
.
THE
EIGHT
MEDITATION
How
Christ
hath
shewed
himself
in
this
B.
Sacrament
,
a
most
louing
spouse
.
O
My
B.
Sauiour
,
ô
louer
of
soules
,
thou
confoundest
me
with
thy
loue
shewed
to
me
in
this
B.
Sacrament
,
by
so
many
waies
.
I
haue
found
thee
in
it
&
by
it
a
bountifull
feastmaker
,
&
prouident
howse-holder
,
a
Father
,
a
Mother
,
a
Freind
;
&
now
I
finde
thee
to
bee
in
it
and
by
it
a
most
amorous
spouse
of
our
soules
,
that
so
by
one
Title
or
other
or
altogether
,
thou
maist
wrest
out
a
reciprocall
loue
of
ours
towards
thee
.
As
thou
hast
contracted
three
freindships
with
vs
,
as
we
haue
seene
in
the
former
chapter
,
so
hast
thou
contracted
three
Mariages
with
vs
:
the
first
by
Incarnation
,
the
Second
by
grace
,
the
third
by
this
B.
Sacrament
.
By
Incarnation
thou
art
so
fast
wedded
vnto
vs
,
and
linked
vnto
vs
by
a
knott
so
indissoluble
,
that
it
excelleth
the
bond
of
carnall
mariaage
betwixt
man
and
wife
,
because
carnall
mariage
is
dissolued
by
death
of
both
or
one
of
the
parties
,
but
the
mariage
of
Incarnation
betwixt
God
&
man
is
absolulie
indissoluble
,
insomuch
that
death
which
separated
Christ
his
soule
from
his
bodie
,
could
separate
neither
soule
nor
bodie
from
the
diuinitie
,
to
which
they
were
vnited
:
and
so
,
so
long
as
God
shall
be
God
,
he
shall
be
man
,
and
man
shall
be
God
,
and
the
mariage
shall
be
eternall
,
and
whereas
by
mariage
all
things
are
common
betwixt
man
and
wife
,
by
Incarnation
God
imparted
to
our
humaine
nature
all
his
Goods
,
and
diuine
attributes
,
for
that
after
Incarnation
,
man
became
God
,
and
consequentlie
eternall
,
omnipotent
,
immense
&c.
by
a
certain
communication
which
diuines
call
communicatio
idiomatum
,
and
man
gaue
to
God
all
his
riches
,
or
rather
pouerties
,
for
that
after
Incarnation
God
became
man
and
consequentlie
was
borne
in
tyme
of
a
Virgin-mother
,
who
was
borne
of
a
Virgin
Father
before
all
worlds
,
and
so
became
hungrie
and
thirstie
,
hoat
and
cold
,
passible
and
mortall
as
other
men
are
:
and
as
by
carnall
mariage
man
and
wife
are
vna
caro
one
flesh
,
Behold
the
handmaid
of
our
Lorde
be
it
done
to
me
according
to
thy
word
:
the
paranimphe
was
S.
Iohn
Baptiste
.
But
this
mariage
was
made
immediatlie
onlie
betwixt
the
second
person
in
Trinitie
God
the
Sonne
and
that
humain
nature
which
he
tooke
of
the
B.
Virgins
wombe
;
yet
this
mariage
is
the
ground
of
the
two
ensuing
mariages
.
The
second
mariage
betwixt
God
and
man
,
is
contracted
by
grace
&
charitie
.
Of
which
speaketh
the
Prophet
Osee
,
I
will
despouse
thee
to
me
for
euer
,
and
I
will
despouse
thee
to
me
in
Iustice
&c.
and
of
this
th'
Apostle
also
speaking
saith
,
I
haue
despoused
you
to
one
man
,
to
present
you
a
chast
Virgin
vnto
Christ
.
By
this
mariage
we
are
so
despoused
and
linked
to
God
,
that
as
man
and
wife
are
one
flesh
,
so
wee
and
God
are
one
spirit
,
because
as
S.
Qui
adhaeret
Domino
vnus
spiritus
est
,
he
that
cleaneth
to
our
Lord
,
(
by
charitie
)
is
one
spirit
with
him
.
Man
and
wife
by
their
bond
of
mariage
are
to
liue
,
and
vse
to
liue
in
one
howse
:
but
by
this
mariage
,
God
dwelleth
in
vs
and
we
in
him
,
according
to
those
our
sauiours
wordes
:
If
any
loue
me
he
will
keepe
my
word
,
and
my
Father
will
loue
him
,
and
we
will
come
to
him
,
and
will
make
abode
with
him
:
and
that
this
dwelling
and
abiding
is
not
onlie
with
vs
,
but
in
vs
,
it
appeareth
by
other
his
words
:
In
that
day
you
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
:
and
his
disciple
S.
Iohn
saith
:
God
is
charitie
,
and
he
that
abideth
in
charitie
abideth
in
God
and
God
in
him
.
So
that
by
this
mariage
God
dwell●th
in
vs
as
in
his
Temple
and
mansion
place
,
&
we
in
him
:
yea
by
this
mariage
we
are
as
S.
one
spirit
with
God
:
And
Christ
himself
prayeth
that
his
Apostles
and
they
that
beleeued
their
preaching
may
be
one
in
spirit
of
Charitie
,
as
he
and
his
Father
are
one
in
substance
.
Whereupon
the
deuout
S.
Quid
ergo
dicit
Fi
lius
?
&c.
What
doth
the
Sonne
(
of
God
)
say
?
I
am
in
the
Father
and
the
Father
in
me
and
we
are
one
.
Man
saith
,
I
ame
in
God
,
and
God
is
in
me
,
and
we
are
one
spirit
.
And
in
the
same
place
:
none
but
a
mad
man
will
vsurpe
that
voice
of
the
onlie
begotten
:
I
and
the
Father
are
one
:
I
,
though
I
be
but
duste
,
will
not
be
afraid
to
say
this
:
I
am
one
spirit
with
God
.
He
addeth
that
man
was
in
God
from
all
eternitie
,
because
God
loued
man
from
al
eternitie
;
but
God
began
in
time
to
be
in
man
when
man
began
to
loue
him
.
O
how
should
we
loue
this
Spouse
of
our
soules
,
who
is
by
Charitie
so
wedded
vnto
vs
,
as
he
is
not
onlie
with
vs
but
also
in
vs
?
because
as
man
and
wife
are
vna
caro
,
one
flesh
,
so
is
he
one
Spirit
with
vs
.
who
would
forsake
the
loue
of
such
a
Spouse
,
as
God
is
,
who
is
our
Creatour
and
Sauiour
,
for
the
loue
of
any
creature
though
neuer
so
deare
?
The
thirde
mariage
betwixt
Christ
and
vs
,
is
by
meanes
of
the
B.
Sacrament
,
by
which
Christ
to
vs
and
we
to
him
are
vnited
,
not
onlie
in
mutual
loue
,
but
also
in
substance
;
because
by
this
B.
Sacrament
we
receaue
his
body
,
bloud
,
soule
,
yea
and
diuinitie
,
&
our
substance
is
vnited
to
his
in
that
his
is
vnited
to
ours
.
And
as
in
carnall
mariage
all
goods
are
common
,
euen
bodies
,
because
as
S.
the
woman
hath
not
power
of
her
own
body
,
but
her
husband
,
and
the
man
also
hath
not
power
of
his
bodie
but
the
woman
.
So
by
this
Sacrament
Christ
communicateth
more
aboundantlie
his
grace●
then
by
any
other
,
&
his
substance
,
that
is
his
bodie
and
bloud
,
soule
,
diuinitie
,
are
ours
by
communion
,
&
he
as
it
were
taketh
possession
of
our
bodie
&
soule
when
by
communion
he
dwelleth
in
vs
.
And
as
by
carnall
mariage
the
man
and
wife
are
vna
caro
,
one
flesh
,
O
my
soule
what
an
honour
is
it
to
bee
married
to
such
a
spouse
;
more
certes
than
for
a
poore
maid
to
be
married
to
Turrian
Emperour
,
because
there
is
a
greater
distance
&
disparitie
betwixt
Christ
&
thee
,
then
betwixt
the
poorest
begget
and
the
richest
Emperour
.
ô
how
didst
thou
loue
me
sweete
Sauiour
!
who
vouchsafest
to
take
me
thy
poore
creature
for
thy
spouse
.
And
if
I
consider
what
thou
suffredst
to
pourchase
me
for
thy
Spouse
,
thy
loue
will
more
appeare
:
If
an
Emperour
should
hazard
his
life
to
winne
the
loue
of
a
poore
maide
,
how
amorous
should
he
be
thought
to
be
of
her
.
Thou
ô
Lord
sheddest
thy
bloud
to
winne
my
loue
and
boughtst
me
with
it
to
be
thy
spouse
,
so
that
as
Sephora
sayde
to
Moyses
that
he
was
a
bloudie
spouse
vnto
her
,
It
is
commaunded
in
Genesis
that
man
should
leaue
Father
and
Mother
toad
here
to
his
wife
,
and
,
whose
Father
knew
no
woman
,
whose
Mother
knew
no
man
,
who
is
a
Spouse
more
beautifull
then
the
Sunne
,
more
rich
then
heauen
and
earth
,
more
noble
then
all
the
Emperours
that
euer
were
:
Whom
if
thou
louest
thou
art
chast
,
if
thou
touchest
thou
art
cleane
,
and
vndefiled
,
if
thou
marriest
thou
remainest
a
Virgin
.
O
my
sweete
Sauiour
loue
me
,
I
ame
thy
Spouse
,
ô
my
soule
loue
thy
Sauiour
,
he
is
thy
Spouse
:
And
as
man
and
wife
do
so
loue
that
they
are
neuer
well
but
when
they
are
together
;
so
ô
sweet
Iesus
my
deare
Spouse
let
me
neuer
thinke
my selfe
well
but
when
I
ame
with
thee
,
and
thou
with
me
,
by
frequent
communion
and
receauing
of
this
B.
Sacrament
,
that
liuing
with
thee
in
this
B.
Sacrament
,
and
consequentlie
in
the
Church
militant
,
where
only
it
is
lawfullie
ministred
and
receiued
,
I
may
liue
and
dwell
with
thee
for
euer
in
the
Church
Triumphant
.
THE
NINTH
MEDITATION
What
a
Physician
Christ
hathe
shewed
himselfe
in
this
B.
Sacrament
.
GOD
Almightie
created
man
in
good
health
,
sound
and
whole
both
in
body
and
soule
,
bestowinge
on
him
the
tree
of
life
which
would
haue
preserued
his
bodie
from
distemperatures
,
diseases
and
death
,
and
endewing
him
with
originall
Iustice
,
which
so
subiected
his
bodie
to
his
soule
,
and
sensualitie
to
reason
,
the
inferiour
part
of
his
soule
to
the
superiour
,
and
that
to
God
,
that
in
his
soule
there
was
no
inordinate
passion
,
no
sinne
,
nor
spirituall
infirmitie
,
But
he
not
knowinge
how
to
vse
this
his
felicitie
,
by
a
willfull
surfette
taken
by
eating
the
forbidden
fruit
,
distempered
his
bodie
with
mortalitie
,
from
whence
all
diseases
of
the
bodie
and
death
it self
proceed
,
and
by
his
disobedience
cast
his
soule
at
one
time
into
as
many
diseases
as
inordinate
passions
,
which
diuers
haue
reduced
to
fowre
,
which
they
call
,
vulnera
animae
,
woundes
of
the
soule
,
residing
in
fowre
principall
powers
and
faculties
of
the
soule
.
The
vnderstanding
,
whose
obiect
is
truth
,
and
whose
perfection
is
knowledge
,
was
obscured
and
darkned
by
ignorance
.
The
will
,
whose
marke
,
at
which
she
aimeth
,
is
good
,
&
whose
perfection
is
loue
,
was
infected
with
malice
,
The
irascible
part
,
whose
obiect
is
difficultie
,
and
whose
glorie
is
victorie
ouer
difficultie
,
was
weakned
with
infirmitie
.
The
concupiscible
part
,
whose
obiect
was
moderat
delight
,
and
whose
felicitie
was
contentment
,
was
galled
with
the
itching
and
ill
pleasing
sore
of
concupiscence
.
And
thus
this
Samaritan
descending
from
Herusalem
that
is
Paradise
,
from
which
now
he
was
banished
,
vnto
Hierico
this
mortal
and
miserable
world
,
the
vale
of
miserie
,
fell
into
the
hands
of
theeues
,
the
deuills
,
who
dispoiled
him
of
his
armour
of
originall
Iustice
and
wounded
him
in
body
and
soule
,
semiuiu●
relicto
.
Leauing
him
halfe
aliue
because
though
he
was
dispoiled
of
all
supernaturall
graces
,
yet
he
lost
no
naturall
perfection
,
though
he
was
also
weakened
in
that
.
By
this
miserable
and
woefull
wight
thus
miserablie
spoiled
&
wounded
the
Preiste
&
Leuite
passed
,
Thou
therefore
ô
sweete
sauiour
,
ô
most
expert
and
mercifull
physitian
,
who
camest
to
saue
sinners
,
and
to
heale
the
wounded
,
and
diseased
,
by
the
oyle
of
thy
merc
e
,
&
wine
of
thy
bloud
,
which
thou
shedst
in
thy
passion
&
appliedst
,
&
as
it
were
powredst
forth
in
the
B.
Sacrament
,
hast
on
thy
parte
cured
this
miserable
wight
,
man
,
and
all
mankind
.
Thy
Sacraments
ô
Lord
,
which
thou
institutedst
,
are
so
many
salues
,
and
remedies
against
the
sores
,
wounds
,
and
diseases
of
our
soule
.
Baptisme
cureth
the
wound
of
originall
sinne
:
the
Sacrament
of
Pennance
is
a
remedie
against
the
sinnes
that
are
committed
after
Baptisme
:
Matrimonie
is
a
salue
ordained
against
the
wound
of
concupiscence
,
which
galleth
the
concupiscible
part
:
Confirmation
against
infirmitie
in
the
Irascible
part
:
The
B.
Sacrament
after
we
are
cured
,
nourisheth
vs
in
a
spirituall
life
:
Extreme
vnction
taketh
away
the
reliques
of
sinne
:
Order
maketh
vnder
Physitians
,
who
vnder
Christ
,
and
by
vertue
and
authoritie
from
him
do
minister
the
aforesayd
Sacraments
and
remitte
sinnes
.
By
thy
holy
word
also
,
and
sacred
scripture
thou
hast
shewed
thy self
to
be
our
Physitian
,
for
that
euerie
word
of
this
sacred
scripture
is
a
simple
,
euerie
sentence
a
salue
against
sinne
,
&
therefore
by
reading
holy
scripture
or
hearing
of
it
read
and
rightlie
interpreted
,
many
thousandes
haue
been
conuerted
,
many
thousands
haue
been
saued
:
O
sweet
Iesus
in
whose
name
dwelleth
saluation
:
O
heauenlie
Physitian
who
hast
prouided
so
many
remedies
against
sinne
,
so
many
helpes
to
saluation
.
Nay
all
Christe
his
life
was
a
shoppe
full
of
drugges
,
salues
,
&
remedies
against
sinne
.
Euerie
praier
he
made
,
euerie
exhortation
:
euery
parable
he
spake
,
euerie
miracle
he
wrought
,
euerie
word
he
vttered
,
euerie
good
worke
he
did
,
euerie
stepp
he
walked
,
euerie
teare
that
fell
from
his
eies
,
euerie
droppe
of
bloud
he
shed
for
vs
,
euerie
lash
at
the
pillar
,
euerie
pricke
of
the
thornes
,
euerie
pearcing
of
the
nailes
in
his
hands
and
feete
,
the
hunger
and
thirst
he
endured
,
euerie
paine
&
pange
he
sustained
on
the
crosse
,
were
a
salue
and
remedie
against
sinne
.
So
that
if
now
the
prophet
Hieremie
should
aske
of
vs
Christians
,
as
he
did
heretofore
of
the
Iewes
,
is
there
no
rosen
in
Galaad
,
in
the
Church
of
God
?
is
there
no
Physitian
there
?
we
might
answer
,
yes
Hieremie
in
the
Church
of
Christ
there
is
rosen
and
all
manner
of
salues
and
remedies
,
against
all
our
spirituall
wounds
&
diseases
.
And
in
this
Church
there
is
a
head
Physitian
Christ
Iesus
,
and
thousands
of
vnder-Physitians
,
euen
as
many
as
there
are
lawfull
Priests
,
who
can
absolue
from
sinnes
,
and
minister
Sacraments
,
and
preach
the
word
of
God
,
and
thereby
remitte
all
sinnes
and
cure
all
our
spirituall
diseases
.
Physitians
do
companie
more
with
the
sicke
then
the
whole
,
they
are
much
in
hospitalls
by
sicke
&
infirme
persons
,
with
them
they
deuise
about
their
sicknes
,
them
they
seeke
to
comfort
.
And
thou
ô
heauenlie
Physitian
,
leauing
thy
Fathers
Pallace
descendedst
into
the
Hospitall
of
this
world
,
where
are
as
many
Lazars
,
sicke
and
infirme
persons
,
as
there
are
sinners
,
and
with
them
whilest
thou
liuedst
on
earth
was
thy
conuersation
,
sometimes
with
scribes
and
Pharisies
,
sometimes
with
Publicans
,
sometimes
with
harlots
;
and
all
thy
talke
and
discourses
,
parables
,
and
preachings
&
miracles
were
practised
amongest
them
,
and
for
them
;
yea
thou
satest
at
table
with
Publicanes
and
sinners
&
by
that
familiaritie
gainedst
them
,
The
whole
haue
no
need
of
a
Physitian
,
but
they
that
are
ill
at
ease
,
for
I
came
not
to
call
the
lust
but
Sinners
.
But
especiallie
ô
my
good
God
thou
hast
shewed
thy self
a
most
louing
and
mercifull
Physitian
in
this
B.
Sacrament
,
where
thou
giuest
vs
in
a
most
admirable
manner
thy
sacred
bodie
and
bloud
,
which
are
most
soueraigne
medecines
,
against
all
spirituall
diseases
,
for
as
whilest
thou
liuedst
a
mortall
life
with
vs
in
this
world
,
vertue
went
forth
from
thee
and
healed
all
of
their
corporall
diseases
,
he
that
eateth
my
flesh
and
drinketh
my
bloud
,
hath
life
euerlasting
and
I
will
raise
him
vp
in
the
last
daye
;
and
he
giueth
the
reason
hereof
,
for
my
flesh
(
saith
he
)
is
meat
indeed
and
my
bloud
is
drinke
indeed
.
Other
Physicians
to
cure
diuerse
diseases
must
prescribe
diuers
medecines
and
potions
,
composed
of
diuers
ingrediences
:
but
thou
with
one
potion
of
thy
sacred
bloud
,
which
we
drinck
in
this
B.
Sacrament
,
curest
all
diseases
.
Other
Physitians
will
minister
to
their
patients
bitter
potions
,
but
themselues
will
not
drinck
of
them
,
but
thou
at
thy
last
supper
dranckst
a
health
to
vs
of
thy
bloud
,
which
was
bitter
to
thee
in
thy
passion
,
when
it
was
shed
,
but
pleasant
to
vs
,
and
so
pleasant
that
it
taketh
away
the
bitternes
from
all
the
suffrances
and
aduersities
which
we
endure
,
as
it
appeareth
in
the
Apostles
and
our
martyrs
who
with
●o●e
suffered
for
thee
.
Other
Physicians
to
cure
their
patiens
of
their
ague
will
let
them
bloud
,
yea
and
sometimes
launce
them
and
scarifie
them
,
but
will
not
loose
a
drop
of
their
owne
bloud
for
them
:
but
thou
ô
louing
Physician
!
didest
let
thyselfe
blood
euen
at
the
heart
to
cure
our
ague
of
sinne
.
And
this
thy
bloud
thou
giuest
vnto
vs
in
this
Blessed
Sacrament
.
Other
Physicians
will
prescribe
to
their
patients
abstinence
and
fasting
,
for
to
diminish
the
heate
of
their
ague
,
by
diminishing
the
humours
which
nourished
it
,
but
will
not
fast
themselues
,
but
thou
fastedst
fortie
daies
and
for●ie
nights
for
vs
.
Other
Physitians
will
endeuour
to
take
the
ague
and
disease
from
the
sicke
person
,
who
himself
bare
our
sinnes
in
his
bodie
vpon
the
tree
.
Not
that
thou
tookst
the
mallice
of
sinne
(
of
which
thy
sacred
humanitie
was
vncapable
)
but
that
thou
enduredst
in
thy
bodie
,
and
on
the
Crosse
the
paine
due
to
sinne
,
in
satisf●ing
for
it
by
thy
death
and
bitter
passion
,
and
by
suffering
the
paine
,
thou
hast
cured
the
ague
,
and
this
thy
passion
is
represented
and
applied
by
this
Holy
Sacrament
.
O
most
charitable
Physitian
:
ô
my
soule
what
thankes
shouldst
thou
giue
to
this
thy
Physitian
for
this
B.
Sacrament
,
so
soueraigne
against
all
our
spirituall
diseases
?
O
with
what
disposition
shouldest
thou
come
to
receaue
this
so
wholesome
Physicke
,
which
cureth
all
veniall
sinnes
,
yea
&
mortall
also
,
if
thou
haue
no
knowledge
nor
conscience
of
them
?
O
my
soule
when
by
this
B.
Sacrament
thou
art
cured
of
thy
spiritual
diseases
,
remember
those
words
spoken
by
this
thy
Physitian
to
the
lame
man
at
the
Probatica
Piscina
.
I
am
sanus
es
noli
amplius
peccare
,
now
thou
art
made
whole
sinne
no
more
:
now
that
thou
art
cured
by
such
soueraigne
Physicke
,
do
thou
take
heede
of
recidiuation
and
falling
into
sicknes
again
,
for
that
this
thy
ingratitude
will
be
greater
,
and
thy
sinne
and
sicknes
more
hardlie
cured
:
But
do
thou
frequent
often
this
B.
Sacrament
,
by
deuout
communion
and
receauing
,
and
then
by
it
thou
wilt
be
more
and
more
nourished
in
grace
,
&
fo●tified
against
sinne
;
then
by
vertue
of
this
Spirituall
food
thou
shalt
one
day
come
to
sitte
at
table
with
the
Angels
and
Saints
;
and
then
thou
shalt
feede
not
of
Christ
his
bodie
and
bloud
,
as
now
thou
doest
in
this
B.
Sacrament
,
but
of
the
diuinitie
of
God
,
by
cleare
vision
and
fruition
of
him
;
then
thou
shalt
tast
how
sweet
God
is
in
his
Godhead
,
then
thou
shalt
euer
feede
of
the
diuinitie
,
yet
neuer
loath
it
,
then
thou
shalt
alwaies
drinke
of
that
fountane
of
pleasure
,
and
yet
be
euer
more
and
more
desirous
to
drinke
:
Then
all
blisse
,
happines
and
pleasure
shall
euer
fill
thee
,
and
yet
thou
shall
neuer
be
satisfied
,
thou
shalt
euer
be
satisfied
,
&
yet
neuer
satisfied
,
for
if
I
saye
thou
shalt
not
be
satisfied
,
hunger
shall
be
there
;
if
I
say
that
thou
shalt
be
satisfied
I
feare
loathing
There
shall
nether
be
hunger
nor
loathing
I
know
not
what
to
saye
.
THE
TENTH
MEDITATION
How
good
a
Shepheard
and
Pastour
Christ
hath
shewed
himselfe
in
this
B.
Sacrament
.
ALthough
(
ô
my
sweet
Sauiour
)
thou
art
not
onlie
man
but
also
God
,
yet
thou
stilest
not
thyself
so
willinglie
by
names
taken
from
thy
Godhead
,
as
Creatour
of
heauen
and
Earth
Omnipotent
,
Immense
,
King
of
Kings
,
Lord
of
Lords
,
God
and
Lord
of
hostes
,
(
which
are
names
of
Maiestie
&
terrour
,
and
by
which
thou
wast
most
often
called
in
the
old
law
)
as
by
names
taken
from
thy
humain
nature
,
to
wit
,
Iesus
and
Sauiour
,
Redeemer
,
light
of
the
world
,
bread
of
life
,
and
the
like
,
which
are
names
sounding
and
importing
loue
,
mercie
and
benignitie
;
but
aboue
all
the
name
of
Pastour
pleaseth
thee
,
that
implying
greatest
loue
and
charitie
;
and
therefore
thou
professest
thyself
to
be
a
Good
Pastour
,
and
such
an
one
,
as
is
readie
to
giue
his
life
for
his
sheepe
,
Other
shepheardes
in
some
Countries
,
to
winne
the
loue
of
their
sheepe
,
and
to
familiarize
themselues
the
better
with
them
,
do
inuest
themselues
with
sheep-skinnes
,
with
the
wooll
outwards
;
and
thou
(
ô
louing
Pastour
)
that
thou
mights
be
the
lesse
terrible
,
and
more
amiable
to
vs
thy
sheepe
,
wouldst
not
appeare
in
thy
glorious
habit
and
weed
of
thy
diuinitie
,
exinanitedst
thyself
,
taking
the
forme
of
a
Seruant
,
made
into
the
similitude
of
men
,
and
in
shape
found
as
man
:
that
being
man
thou
mightst
the
better
conuerse
with
thy
sheepe
,
who
are
men
.
In
this
shape
of
man
,
thou
wast
so
gratefull
to
the
Iewes
,
that
whereas
before
that
thou
putst
on
this
alluring
habit
,
they
durst
not
approach
to
the
mountaine
,
where
thou
exhibitedst
thy
presence
,
nor
could
endure
to
heare
thy
voice
,
benignitie
and
kindnes
towards
man
of
our
Sauiour
God
,
appeared
,
Thousands
of
the
Iewes
,
followed
thee
to
heare
thy
preaching
,
and
to
see
thy
miracles
,
and
good
examples
:
and
since
that
like
a
good
shepheard
in
this
forme
of
man
(
for
in
the
forme
of
God
thou
couldst
not
)
thou
diedst
for
mankind
,
all
nations
haue
flocked
vnto
thee
,
and
will
do
till
the
worlds
end
.
O
happie
wee
,
who
are
gouerned
by
a
Pastour
of
our
owne
Kind
,
in
our
owne
shape
,
and
him
so
benigne
,
milde
,
and
charitable
.
Pastours
and
shepheards
do
gouerne
their
sheepe
by
their
Pastorall
staffe
or
hooke
,
by
their
owne
call
or
whistle
,
or
by
their
dogge
;
&
these
shepheards
bring
them
to
pastures
,
or
feelds
most
fit
for
them
to
grase
in
,
and
where
is
most
fit
nourriture
for
them
:
so
thou
a
louing
Pastour
,
gouernest
vs
by
the
staffe
of
thy
Pastorall
authoritie
,
which
thou
hast
imparted
to
thy
vnder
Pastours
,
and
doctours
of
the
Church
,
yet
so
,
as
whilest
they
direct
vs
outwardlie
by
lawes
and
commandementes
,
thou
directest
vs
inwardlie
by
grace
,
which
giueth
vs
force
to
obey
them
;
whilest
they
gouerne
and
feede
vs
outwardlie
,
by
preaching
&
expounding
scripture
,
thou
preachest
inwardlie
by
thy
grace
&
inspirations
;
whilest
they
minister
the
externall
signes
of
the
Sacraments
,
thou
feedest
vs
inwardlie
by
the
grace
,
which
thou
giuest
,
as
the
principall
Agent
;
and
they
giue
,
as
ministers
,
the
Sacraments
,
as
instruments
instituted
by
thee
for
our
sanctification
;
and
in
these
pastures
,
by
this
fodder
most
fatting
and
nourishing
,
thou
feedest
thy
sheepe
.
And
if
whilest
thy
sheepe
are
grazing
and
feeding
in
the
medowes
of
holy
Scripture
(
of
which
euerie
sentence
is
as
grasse
to
feed
them
)
if
whilest
they
are
feeding
on
the
sodder
of
the
holy
Sacraments
,
the
Infernall
wolfe
,
the
deuill
,
or
the
worlde
and
flesh
seeke
to
molest
them
by
their
tentations
;
if
the
Heretike
by
his
false
call
,
and
whistle
,
seeke
to
deceaue
them
,
then
the
vnder
Pastours
doe
lay
about
them
with
their
Pastorall
staffe
,
yea
and
as
Christ
his
doggs
they
barke
at
them
,
and
chase
them
away
,
being
not
,
as
the
Iewish
pastours
were
,
dumme
doggs
not
able
to
barke
.
In
the
old
law
(
ô
louing
Pastour
)
thou
fedst
thy
sheepe
with
figuratiue
Sacraments
,
which
were
no
causes
,
but
bare
signes
of
grace
,
and
so
could
giue
no
grace
,
&
therefore
by
thy
Apostle
are
called
egena
elementa
,
poore
elements
;
but
in
the
new
law
thou
feedest
vs
with
Sacraments
,
which
are
not
onlie
signes
,
but
also
causes
of
grace
;
and
which
do
sanctifie
,
nourish
,
and
feed
our
soules
;
and
therefore
thy
prophet
Ezechiel
forseeing
these
our
happie
times
,
in
which
thou
feedest
vs
so
aboundantlie
,
In
the
most
plentifull
Pastures
will
I
feed
them
,
and
in
the
high
mountaines
of
Israel
shall
be
their
pastures
:
there
shall
they
rest
on
the
greene
grasse
,
and
in
fatte
pastures
they
shall
be
fedde
vpon
the
mountains
of
Israel
:
O
the
loue
thou
hast
sh●wed
to
thy
Christian
sheepe
,
in
prouiding
them
so
fatte
pastures
!
And
in
this
thy
loue
hath
shewed
it self
the
greater
,
because
thou
shewedst
it
vnto
them
,
after
that
they
had
forsaken
thee
by
sinne
,
and
were
quite
lost
;
for
thou
leftst
the
99.
sheepe
to
witt
the
9.
orders
of
Angels
in
the
desert
,
Iacob
the
Patriarch
a
shepheard
and
figure
of
thee
our
good
Pastour
,
he
restored
the
damage
.
Daie
and
night
(
saith
he
)
was
I
parched
with
heate
,
and
with
frest
,
and
sleepe
did
flie
from
myne
eyes
.
But
thou
,
(
ô
my
Sauiour
,
ô
my
carefull
Pastour
)
playedst
the
Pastour
amongest
vs
aboue
thirtie
yeares
(
for
euen
by
the
merites
of
thy
Infancie
thou
feddst
vs
dare
and
n●ght
)
thou
trauelledst
for
vs
,
by
night
by
praier
,
by
daie
by
preaching
,
teaching
,
and
working
of
miracles
;
thou
suffredst
heate
and
colde
,
hunger
&
thirst
;
thou
fastedst
fortie
daies
,
and
fortie
nights
to
feed
vs
;
thou
wast
circumcised
,
thou
wast
whipped
at
a
pillar
,
crowned
with
thornes
,
nailed
on
a
Crosse
,
where
like
a
good
shepheard
thou
diedst
for
vs
,
least
the
Infernal
wolfe
should
deuoure
vs
.
O
how
great
must
thy
loue
to
thy
sheepe
be
,
which
made
thee
suffer
so
much
for
them
?
Iacobs
loue
was
so
great
to
Rachel
that
he
serued
Laban
twice
seauen
yeares
for
her
;
But
especiallie
,
ô
my
sweet
Iesus●
thou
hast
shewed
thyself
a
good
Pastour
,
Quis
Pastor
(
saith
S.
oues
pascit
proprio
cruore
?
&
quid
dico
Pastor
?
Matres
multae
sunt
quae
post
partus
dolores
silios
alijs
tradunt
nutricibus
;
hoc
autem
ipse
non
est
passus
,
sed
ipse
nos
proprio
sanguine
pascit
,
&
per
omnia
nos
sibi
coagmentat
;
what
Pastour
doth
feede
his
sheepe
with
his
owne
bloud
?
And
what
do
I
say
,
pastour
?
many
mothers
there
are
who
giue
their
children
to
other
nurces
;
but
he
would
not
suffer
this
,
but
he
himself
doth
feed
vs
with
his
owne
bloud
,
and
altogether
doth
ioyne
vs
vnto
him
.
O
my
soule
how
canst
thou
be
cruell
like
a
wolfe
,
who
feedest
on
this
milde
lambe
?
how
canst
thou
be
otherwise
then
chast
,
who
feedest
of
the
Virgin
Mothers
Sonne
,
and
of
his
chast
flesh
and
bloud
?
how
canst
thou
be
prophane
,
who
art
nourished
with
so
holie
and
sacred
meate
&
drinke
?
how
canst
thou
be
carnall
,
who
art
fedde
with
so
spirituall
foode
,
as
is
the
flesh
&
bloud
of
Christ
,
spiritualized
by
the
diuinitie
it selfe
?
how
diuine
shouldst
thou
bee
,
who
art
a
God
on
earth
(
by
participation
)
who
art
feasted
with
such
diuine
meate
and
drinke
?
Graunt
me
(
ô
sweet
Iesus
)
that
as
thou
hast
shewed
thyself
a
good
Pastour
,
to
me
,
&
to
vs
all
,
so
I
may
shewe
my selfe
a
good
&
gratefull
sheepe
.
The
sheepe
is
obedient
to
the
shepheards
whistle
,
&
followeth
none
other
;
make
me
obedient
to
thy
vocations
,
and
diuine
inspirations
;
and
let
me
not
harken
to
the
false
whistle
of
false
Prophets
,
nor
to
the
inchanting
voices
of
the
diuell
,
world
,
and
flesh
.
A
sheepe
is
a
most
fearfull
creature
,
who
when
he
runneth
with
the
rest
of
the
flocke
,
is
afraid
of
the
noise
of
his
owne
&
his
fellowes
feete
;
and
if
he
espie
the
wolfe
,
though
a
farre
of
,
he
fleeth
from
him
sudain
lie
&
repaireth
to
his
flocke
,
folde
,
and
shepheard
.
Giue
me
grace
to
feare
,
as
Iob
did
,
all
my
owne
actions
,
and
as
soone
as
ether
world
,
flesh
,
or
deuill
do
beginne
to
tempte
me
,
to
flie
from
them
,
&
to
auoid
presentlie
all
occasions
of
sinne
,
and
to
haue
present
recourse
to
thee
,
my
carefull
shepheard
,
and
to
thy
Sacraments
and
other
meanes
thou
hast
prouided
vs
against
sinne
.
Sheepe
are
simple
,
my●de
,
and
free
from
galle
;
and
euen
when
they
are
carried
to
be
butchered
,
they
kicke
not
,
as
the
horse
doth
;
they
cry
not
,
as
the
hogge
doth
;
they
durre
not
with
their
hornes
,
as
the
bull
and
cowe
doth
;
they
bite
not
,
as
the
wolfe
and
dogge
doth
;
but
they
suffer
patientlie
without
cryinge
,
without
resisting
:
Onelie
,
whethere
they
be
grazing
or
chewing
the
cudde
,
whethere
they
haue
grasse
in
their
mouth
,
or
the
Butchers
knife
at
their
throate
,
before
the
shearer
,
and
the
butcher
they
are
mute
;
or
they
vse
onelie
their
innocent
Ba
;
that
onelie
is
their
crye
in
prosperitie
and
aduersitie
;
graunt
me
,
ô
my
deare
Pastour
,
and
sweet
sauiour
,
to
imitate
this
m●●de
patience
and
in
aduersitie
and
prosperitie
,
in
sicknes
and
health
,
in
riches
and
pouertie
,
to
be
euer
the
same
and
to
vse
the
same
sheepish
Ba
,
which
Iob
vsed
:
Our
Lord
gaue
,
and
our
Lord
hath
taken
awaye
,
as
it
hath
pleased
our
Lord
,
so
is
it
done
,
the
name
of
our
Lord
be
blessed
,
aswell
for
the
one
,
as
for
the
other
;
aswel
for
takeing
away
,
as
giuing
;
aswell
for
sicknes
,
as
health
;
aswell
for
pouertie
,
as
riches
;
aswell
for
aduersitie
,
as
prosperitie
;
yea
more
for
this
,
then
that
;
because
aduersitie
borne
patientlie
is
a
greater
benefite
then
whatsoeuer
prosperitie
.
O
sweete
Iesus
!
make
me
simple
and
meeke
,
as
a
sheepe
,
as
thou
thyself
wast
,
who
therefore
biddest
vs
to
learne
of
thee
;
for
that
thou
art
meeke
and
humble
of
heart
:
make
me
innocent
as
a
lamb
,
yea
as
an
infant
newlie
borne
.
The
shepheard
knoweth
his
sheepe
,
nescio
vos
,
I
know
you
not
.
O
let
me
neuer
heare
that
voice
.
And
for
me
to
know
thee
alwaies
,
to
haue
myne
eyes
so
setled
on
thee
,
as
to
haue
thee
alwaies
in
my
sight
,
is
a
great
comfort
,
a
great
securitie
,
a
great
bridle
,
and
restraint
from
sinne
;
and
as
great
a
spurre
to
all
virtue
:
for
who
can
do
ill
,
who
can
do
otherwise
then
well
,
who
hath
thee
alwaies
in
his
sight
?
who
knoweth
that
thy
eyes
are
vpon
him
,
that
he
is
neuer
out
of
thy
kenning
.
O
sweet
Iesus
,
o
louing
Pastour
,
my
soule
is
a
sheepe
of
thy
flock
and
fold
,
&
it
hath
wandred
and
straied
from
thee
,
and
thy
flocke
by
sinne
;
but
thou
hast
by
thy
grace
sought
it
,
and
found
it
,
&
brought
it
backe
on
thy
shoulders
:
giue
me
constancie
that
I
neuer
straie
from
thee
againe
.
O
deare
Pastour
,
my
soule
is
a
sheepe
of
thy
flocke
and
fold
;
I
commend
it
to
thy
care
;
it
is
thy
sheepe
bought
and
redeemed
with
thy
precious
bloud
;
it
is
thy
sheepe
fedde
in
this
B.
Sacrament
with
thy
flesh
and
bloud
;
it
is
thy
sheepe
,
gouerne
it
,
rule
it
,
direct
it
,
protect
it
,
guide
it
in
the
pathes
of
Saluation
,
that
it
may
one
day
graze
and
feede
with
thy
Angels
and
Sainctes
in
the
mountaine
of
Heauen
,
and
on
thy
sacred
diuinitie
,
which
onelie
can
make
it
happie
:
Graunt
this
ô
my
louing
Pastour
,
o
graunt
it
.
These
former
10.
Meditations
may
be
read
more
,
or
fewer
according
to
the
deuotion
of
him
who
intendeth
to
receaue
this
B.
Sacrament
;
and
either
immediatlie
,
or
some
daye
or
dayes
before
communion
;
But
these
which
follow
are
to
be
read
either
immediatlie
before
,
or
immediatlie
after
communion
.
THE
11.
MEDITATION
With
what
feare
and
reuerence
,
and
acknowledgment
of
vnworthines
,
the
deuout
receauer
is
to
come
to
this
Blessed
Sacrament
.
NOw
therefore
,
ô
my
soule
!
seeing
thou
perceiuest
what
a
Good
man
of
the
house
,
what
an
Hoste
,
what
a
Father
,
Mother
,
friend
,
spouse
,
Physitian
,
and
Pastour
thy
B.
Sauiour
hath
shewed
himself
to
thee
in
this
B.
Sacrament
,
&
what
he
bestoweth
on
thee
by
it
,
and
in
it
,
to
witt
,
his
owne
flesh
and
bloud
,
himself
,
God
and
man
,
infinite
in
all
perfection
,
and
the
fountaine
of
all
grace
;
endeuour
as
much
as
thou
canst
,
by
his
grace
,
to
dispose
thyself
to
come
vnto
him
,
and
to
receaue
him
in
this
Holie
Sacrament
,
as
worthilie
,
as
humain
frailtie
and
pouertie
will
permit
.
And
first
thou
must
come
to
him
with
a
great
filiall
feare
,
and
reuerence
,
his
Maiestie
(
though
vailed
with
the
formes
of
bread
and
wine
)
requiring
it
.
Dauid
in
spirit
forseeing
this
great
and
wonderous
mysterie
of
the
B.
Sacrament
saith
:
memoriam
fecit
mirabilium
suorum
,
misericors
&
miserator
dominus
,
escam
dedit
timentibus
se
:
He
hath
made
a
memorie
of
his
marueilous
works
,
a
mercifull
and
pitifull
Lord
:
he
hath
giuen
meat
to
them
,
that
feare
him
.
This
memorie
of
his
marueilous
works
is
this
feast
of
the
B.
Sacrament
,
where
is
nothing
but
marueills
&
wonders
,
which
also
consist
not
in
folding
vp
of
napkins
in
many
fashions
,
but
in
the
cookerie
and
art
shewed
in
this
feast
;
in
which
,
bread
by
the
force
of
Christs
owne
words
,
is
conuerted
into
his
bodie
,
wine
into
his
bloud
;
in
which
the
accidents
and
externall
forines
of
bread
and
wine
stand
alone
without
bread
and
wine
,
which
were
their
subiects
;
in
which
Christs
bodie
extended
in
it selfe
,
is
wholie
contained
in
a
litle
hoste
,
and
in
euerie
parte
of
it
,
in
which
one
body
is
on
diuers
Altars
,
and
in
diuerse
places
;
in
which
Christs
bodie
is
dailie
eaten
his
bloud
dailie
drunke
,
yet
neuer
consumed
;
in
which
the
same
Christ
is
conuiua
&
conuinium
,
the
feast
maker
,
guest
,
and
feast
,
in
which
the
same
Christ
is
the
Priest
,
the
sacrifice
,
and
the
God
to
whom
this
sacrifice
is
offered
:
and
therefore
Dauid
explicating
what
the
memorie
of
these
marueils
is
,
saith
:
Escam
dedit
timentibusse
:
he
hath
giuen
meate
to
them
that
feare
him
,
as
if
he
had
said
,
he
hath
made
a
memorie
of
marueilles
in
the
meate
which
he
hath
giuen
;
and
this
meat
he
giueth
to
them
,
that
feare
him
:
who
only
can
frutefullie
receaue
it
.
O
my
soule
thou
beleeuest
,
that
Christ
God
and
man
,
is
as
trulie
in
this
B.
Sacrament
,
which
thou
intendest
to
receaue
,
as
he
was
in
his
Virgin
Mothers
wombe
,
as
he
was
here
on
earth
,
and
as
he
is
now
in
Heauen
,
though
in
an
other
manner
;
and
thou
beleeuest
that
there
is
no
more
betwixt
him
and
thee
,
when
thou
approachest
tereceaue
him
,
then
the
thinne
courtaines
of
the
accidents
and
formes
of
bread
and
wine
drawne
betwixt
him
and
thy
sight
.
And
if
thou
wouldst
stand
with
great
reuerence
in
the
presence
of
a
mortall
Emperour
or
King
,
though
a
man
as
thou
art
;
and
though
there
were
a
thinne
courtaine
drawne
betwixt
him
and
thee
,
especiallie
if
the
courtaine
were
so
thinne
,
as
he
might
see
thee
through
it
:
with
what
reuerence
shouldst
thou
stand
or
kneele
in
the
presence
of
Christ
Iesus
,
God
and
man
,
and
King
and
Emperour
of
heauen
and
earth
;
there
being
no
more
betwixt
him
and
thee
,
then
the
courtaines
of
the
formes
of
bread
and
wine
,
which
are
thinner
then
the
thinnest
taffeta
or
cypres
,
because
in
those
,
though
neuer
so
thinne
,
there
is
matter
and
substance
,
whereas
in
the
accidents
of
bread
&
wine
there
is
no
substance
at
all
of
bread
and
wine
;
and
through
the
which
Christ
,
God
&
Man
,
seeth
thee
and
all
thy
actions
both
interiour
and
exteriour
?
With
what
reuerence
(
I
say
)
shouldst
thou
come
to
this
B.
Sacrament
,
in
which
thou
beleeuest
to
be
the
King
of
glorie
,
though
with
corporall
sight
thou
canst
not
see
him
?
O
consider
(
my
soule
)
that
when
thou
receiuest
this
dreadfull
sacrifice
and
Sacrament
,
thou
hast
on
thy
tongue
more
then
tongue
can
explicate
,
in
thy
mouth
more
then
heauen
&
earth
containe
,
in
thy
heart
more
then
heart
can
conceaue
.
Thou
receauest
him
,
whom
the
Angels
adore
,
and
tremble
to
behold
his
Maiestie
.
In
the
old
law
the
Iewes
were
commaunded
not
so
much
as
to
touch
the
mountaine
,
on
which
the
law
of
God
was
giuen
;
seauentie
men
of
the
people
,
and
fiftie
thousand
of
the
common
people
,
for
curious
he
gazing
at
the
Ark
,
which
was
but
a
figure
of
this
B
Sacrament
;
that
he
that
eateth
and
drinketh
vnworthilie
(
the
bodie
and
bloud
of
Christ
)
eateth
and
drinketh
iudgment
to
himself
,
not
discerning
the
bodie
of
our
Lord
.
Yea
,
saith
he
,
because
you
eate
and
drinke
this
B.
Sacrament
vnworthilie
,
there
are
among
you
weake
and
feeble
,
and
many
sleepe
,
that
is
dye
.
How
then
oughtst
thou
to
prepare
thy selfe
?
Knowing
that
this
B.
Sacrament
,
as
it
giueth
spirituall
health
,
life
,
&
nourriture
to
them
that
receaue
it
worthilie
,
so
it
alwaies
bringeth
death
of
the
soule
to
them
,
that
receaue
it
vnworthilie
,
&
sometimes
death
of
the
bodie
also
,
yea
and
eternall
death
of
soule
and
body
,
vnles
they
repent
in
time
.
O
my
soule
!
the
Angels
compasse
the
Altar
,
when
the
Priest
offereth
this
dread
sacrifice
,
and
they
compasse
thee
also
,
when
thou
receiuest
it
,
and
they
waite
at
this
Table
,
and
vpon
this
King
of
glorie
with
great
feare
and
reuerence
,
and
goest
thou
to
this
Table
as
boldie
as
to
an
ordinarie
,
not
discerning
the
bodie
of
our
Lord
:
not
putting
a
difference
betwixt
it
and
other
meates
?
O
Lord
when
I
thinke
of
these
things
,
to
wit
,
of
myne
owne
vnworthines
,
and
thy
worth
and
Maiestie
,
I
am
affraid
to
approach
so
neere
vnto
thee
;
and
if
thou
didst
not
inuite
me
to
come
,
I
should
neuer
dare
to
come
in
thy
presence
,
much
lesse
to
receaue
thee
into
my
breast
;
I
should
saye
with
S.
Goe
forth
from
me
,
because
I
am
a
sinfull
man
,
o
Lord
.
what
participation
hath
Iustice
with
iniquitie
.
Or
what
societie
is
there
betwixt
light
and
darknes
?
what
proportion
betwixt
thy
light
and
my
darknes
,
my
basenes
and
thy
Maiestie
,
thy
sanctitie
and
my
sinnes
?
But
what
shall
I
doe
,
ô
Lord
?
If
I
approach
not
to
this
Holie
Sacrament
,
I
shall
shew
my self
vnmanerlie
,
thou
hauing
so
courteouslie
inuited
me
,
yea
disobedient
,
thou
not
onely
inuiting
,
but
also
commaunding
mee
.
this
bread
of
life
,
this
glasse
without
spotte
.
]
Considering
my
prophanes
,
I
dare
not
touch
this
Holie
of
Holies
,
considering
my
bafenes
,
I
dare
not
appeare
before
such
maiestie
.
O
my
sweete
Sauiour
,
thou
woldst
haue
thy
Priest
,
(
by
reason
that
he
must
consecrate
&
touch
this
B.
Sacrament
)
to
be
consecrated
,
his
fingers
in
his
ordination
to
be
anointed
with
holy
oyle
,
the
chalice
to
be
consecrated
,
the
Altar
,
corporalls
,
Altar
clothes
,
the
Priests
vestments
,
yea
the
Church
and
all
to
be
hallowed
,
for
the
reference
and
respect
they
haue
to
this
B.
Sacrament
:
Consecrate
,
I
beseech
thee
,
and
sanctifie
me
by
thy
grace
,
this
Sacrament
being
instituted
for
me
,
not
for
those
other
things
,
&
I
being
to
receaue
it
sacramentallie
,
and
spirituallie
,
as
those
other
things
can
not
receaue
it
.
And
seeing
that
thou
commaundest
me
to
receaue
it
,
giue
me
grace
to
receaue
it
worthilie
.
Thou
who
commandest
the
end
,
giue
the
meanes
.
Thy
Blessed
Virgin-Mother
was
to
receaue
thee
but
once
into
her
sacred
wombe
,
and
yet
,
o
Lord
,
how
didst
thou
sanctifie
her
?
how
didst
thou
prepare
her
?
with
what
grace
,
puritie
,
and
sanctitie
,
didst
thou
endew
her
?
Sanctifie
me
,
o
Lord
,
by
thy
grace
,
cleanse
me
from
sinne
,
purge
me
from
all
,
euen
veniall
sinnes
,
seeing
I
am
not
to
receaue
thee
once
onlie
,
but
often
and
many
times
.
Thou
wouldest
after
thy
death
,
haue
thy
dead
body
to
be
buried
in
a
new
monument
,
wherein
none
had
beene
buried
before
;
to
be
laied
in
a
winding
sheete
of
fine
and
cleane
laune
;
and
wilt
thou
permit
me
to
receaue
the
same
body
now
not
dead
,
but
liuing
and
glorified
,
into
the
graue
and
monument
of
an
old
&
foule
soule
and
body
,
in
which
the
world
,
flesh
,
&
deuill
haue
been
lodged
by
inordinat
affection
?
wilt
thou
laie
this
thy
glorified
body
in
the
foule
linnen
of
a
defiled
soule
?
ô
purge
me
,
ô
cleanse
mee
,
ô
renew
mee
,
that
I
maye
be
a
new
monument
,
a
cleane
syndon
,
to
receaue
thine
,
now
not
dead
,
but
liuing
,
but
immortall
and
glorified
body
.
O
doe
not
cast
such
Margarites
before
hoggs
.
Thou
shalt
,
None
but
the
high
Priest
in
the
old
lawe
might
enter
into
Sancta
Sanctorum
,
the
Holies
of
Holies
,
brazen
lauer
.
a
greater
Prophet
among
the
children
of
woemen
then
Iohn
Baptist
there
was
none
;
thought
himself
not
worthie
to
vnloose
the
latcher
of
thy
shooes
;
The
starres
are
not
cleane
in
thy
sight
,
and
how
shall
I
dare
to
appeare
before
thy
diuine
eyes
more
bright
then
the
Sunne
it selfe
,
I
being
no
starre
,
but
rather
a
candle
put
out
and
smoakie
?
Salomon
,
when
he
had
built
for
thee
,
o
Lord
,
that
goodlie
Temple
,
the
master
peece
of
masonrie
,
and
had
adorned
it
with
gold
,
siluer
,
and
precious
stones
,
yet
he
thought
it
no
fitte
place
for
thee
,
and
therefore
saied
;
Ergone
credibile
est
vt
habitet
Deus
cum
hominibus
super
terram
?
Si
coelum
&
coeli
coelornm
,
non
te
capiunt
,
quanto
magis
domus
ista
quam
aedificaui
;
Is
it
cred●bile
then
that
God
should
dwell
with
men
vpon
the
earth
?
If
heauen
and
the
heauens
of
heauens
,
do
not
take
thee
,
how
much
more
this
house
,
which
I
haue
built
?
And
shall
I
whose
body
is
made
but
of
mudde
,
and
whose
soule
is
defiled
with
sinne
,
thinke
my self
a
fitte
pallace
for
thy
maiestie
?
O
Lord
I
am
not
worthie
the
ayre
I
breath
,
the
ground
I
stand
on
,
the
bread
I
eate
,
the
wine
or
water
I
drink
,
how
then
can
I
be
worthie
of
this
B.
Sacrament
,
which
I
am
to
receaue
,
and
which
is
the
greatest
benefite
thou
euer
bestowedst
on
man
,
because
this
guift
is
as
good
as
thy selfe
,
who
art
the
guift
,
and
the
giuer
.
And
yet
thou
wilt
haue
me
to
receaue
it
at
thy
Priests
hands
;
and
receaue
it
I
may
,
seeing
thou
hast
so
ordained
,
but
vnles
thou
,
who
giuest
it
,
giue
me
also
worthines
,
I
can
not
receaue
it
worthilie
.
Thou
therefore
who
inuitest
me
to
this
holie
Sacrament
,
and
forbiddest
men
to
receaue
it
vnworthilie
,
vouchsafe
to
giue
me
that
grace
,
that
reuerence
,
that
deuotion
,
which
may
make
mee
worthie
.
It
is
thy
desire
that
I
should
come
worthilie
,
&
it
is
also
my
desire
;
&
seeing
that
I
can
neither
fulfill
thy
desire
,
nor
my
desire
,
but
by
thy
grace
,
I
beseech
thee
graunt
me
the
grace
to
fulfill
thy
desire
,
and
then
I
shall
fulfill
my
desire
,
which
is
to
receaue
this
Holy
Sacrament
worthilie
;
and
although
by
thy
grace
I
receaue
thee
worthilie
,
yet
giue
me
the
humilitie
,
alwayes
to
thinke
my self
,
of
my selfe
,
vnworthie
:
for
the
more
I
esteeme
my selfe
vnworthie
,
the
more
by
thee
I
shall
be
esteemed
worthie
.
THE
12.
MEDITATION
With
what
loue
to
our
Sauiour
we
should
receaue
this
B.
Sacrament
?
WHEN
thou
hast
,
O
my
soule
,
by
the
considerations
alleadged
in
the
former
meditation
,
stirred
vp
thy selfe
to
a
filiall
feare
and
reuerence
,
thou
must
also
endeauour
to
moue
thy selfe
to
a
feruent
loue
,
and
charitie
towards
thy
Sauiour
,
whom
thou
art
to
receaue
.
To
this
all
thy
former
meditations
will
conduce
;
for
that
by
them
is
shewed
what
a
good
house
keeper
,
how
liberall
an
Hoste
,
what
a
Father
,
what
a
Mother
,
what
a
Friend
,
Spouse
,
Phisitian
and
Pastour
(
all
which
are
titles
of
loue
)
Christ
hath
shewed
himself
vnto
the
in
this
B.
Sacrament
.
Saye
then
vnto
him
:
thou
hast
shewed
they
self
in
this
B.
Sacrament
a
noble
house
keeper
,
giue
me
the
loue
belonging
to
one
of
thy
familie
:
thou
hast
shewed
thy selfe
a
bountifull
Hoste
,
giue
me
the
loue
of
a
louing
guest
;
thou
hast
shewed
thy selfe
a
Father
and
Mother
,
make
me
a
louing
and
obedient
childe
;
Thou
hast
shewed
thyselfe
a
louinge
friend
,
make
me
loue
thee
reciprocallie
,
yea
a
Spouse
make
me
a
louing
spouse
,
yea
a
Phisitian
,
make
me
a
louing
patient
,
yea
a
Pastour
,
inflame
my
heart
with
the
loue
of
a
louing
sheepe
.
Thou
neuer
shewedst
more
loue
to
mee
then
in
this
B.
Sacrament
,
by
which
,
out
of
a
great
loue
,
thou
giuest
to
me
,
and
after
so
admirable
a
manner
(
as
loue
is
ingenious
)
thy
bodie
,
bloud
,
soule
and
diuinitie
.
By
Incarnation
;
thou
impartedst
thy self
onlie
to
that
nature
which
thou
tookest
of
the
B.
Virgin
;
But
by
this
Sacrament
,
thou
bestowest
thyself
on
all
in
particular
,
who
receaue
it
.
With
what
loue
shall
I
paye
this
loue
?
Thou
giuest
thy
All
vnto
me
,
and
can
I
giue
lesse
then
my
All
to
thee
?
and
yet
so
shall
I
not
rendre
like
for
like
,
because
my
All
is
nothing
to
thy
All
,
nothing
somuch
as
if
a
begger
should
giue
his
raggs
for
the
Kinges
purple
robe
,
crowne
,
scepter
,
and
kingdome
.
I
vse
to
take
kindelie
all
which
a
freind
giueth
,
be
it
but
a
ring
,
or
Image
,
because
I
imagine
that
he
giueth
his
loue
in
his
guift
,
yea
and
himself
also
in
his
guift
,
though
not
in
person
;
with
what
loue
then
should
I
answer
to
thy
loue
,
who
giuest
thy selfe
vnto
me
not
onelie
in
thy
guifts
and
effects
,
as
thou
giuest
by
creation
iustification
,
and
glorification
,
but
also
by
this
B.
Sacrament
in
thine
owne
person
?
Children
loue
their
parents
and
nurces
,
because
they
feed
and
nourish
them
:
brute
beasts
loue
them
,
who
giue
them
meate
,
be
it
but
crustes
and
bones
,
hay
or
strawe
:
how
then
should
I
loue
thee
,
O
Lord
,
who
feedest
me
with
thy
owne
flesh
&
bloud
;
seasoned
and
sauced
with
the
Diuinitie
.
O
my
heart
to
shew
thy self
that
thou
art
not
made
of
flint
,
marble
,
or
steele
,
but
of
soft
flesh
,
resolue
thy self
into
loue
for
thy
Sauiours
loue
shewed
in
this
B.
Sacrament
,
and
being
so
resolued
,
and
transformed
,
imploy
thy selfe
and
all
thou
are
for
his
loue
and
honour
.
If
thou
thus
prepare
thy selfe
by
a
great
reuerence
and
loue
to
this
B.
Sacrament
,
in
which
the
Sonne
of
God
resideth
,
as
in
his
cabinet
,
not
onely
he
,
but
his
Father
also
the
first
person
in
Trinitie
,
and
their
holy
Spirit
the
Holie
Ghost
,
the
third
person
,
who
procedeth
from
them
both
,
consubstantiall
and
coequall
vnto
them
,
will
all
three
come
vnto
thee
,
not
onely
to
visit
thee
,
but
also
to
dwell
with
thee
:
for
this
God
the
Sonne
promiseth
saying
;
If
any
loue
me
he
will
keepe
my
word
,
and
my
Father
will
loue
him
,
and
we
will
come
to
him
,
and
will
make
abode
with
him
:
And
because
thou
art
notable
of
thyself
to
furnish
thy
howse
so
,
as
it
may
be
fitt
for
the
entertainement
of
so
great
personages
,
they
will
bring
with
them
their
tapistrie
and
ornaments
of
grace
and
vertues
,
by
which
thou
shalt
be
adorned
to
their
liking
;
And
because
thou
canst
not
prepare
a
feast
worthie
such
guests
,
though
thou
shouldest
seeke
sea
and
Land
for
it
,
they
will
bring
their
feast
with
them
,
to
witt
this
Blessed
Sacrament
,
the
Manna
which
conteineth
all
that
can
delight
thy
spirit
,
and
with
it
they
will
bring
aboundance
of
all
grace
,
by
which
they
will
feast
thee
,
and
will
be
feasted
of
thee
.
THE
13.
MEDITATION
To
be
made
immediatlie
after
Communion
:
How
than●kefull
the
Receauer
should
bee
.
WHen
thou
hast
receaued
this
B.
Sacrament
,
pause
awhile
,
and
think
what
thou
hast
receaued
,
Thou
hast
receaued
more
then
the
worth
of
Heauen
and
earth
,
the
Sonne
of
God
,
in
whom
be
all
the
treasures
of
wisedom
and
knowledge
hidden
:
in
whom
dwelle
the
fulnesse
of
the
God
head
corporallie
,
who
is
the
head
of
all
principalitie
and
power
,
thou
hast
receaued
him
,
who
is
worth
so
much
that
he
is
inestimable
,
no
price
can
be
sett
on
him
.
Antonius
and
Cleopatra
did
on
a
time
vainlie
striue
,
who
should
make
the
greatest
feast
;
And
Antonius
prepared
all
that
Sea
and
Land
could
affoard
:
Cleopatra
not
sollicitous
for
any
such
fare
,
tooke
an
vnion
which
hung
at
her
eare
,
and
resoluing
it
drank
it
at
a
draft
;
and
putting
her
finger
to
the
other
eare
,
to
take
another
vnion
,
he
,
who
was
elected
arbiter
and
Iudge
betwixt
them
,
bad
Cleopatra
hold
her
hand
for
that
she
had
alreadie
surpassed
Antonius
his
feast
,
hauing
drunk
alreadie
the
price
of
all
Egypt
.
But
thou
O
my
soule
,
by
receauing
this
B.
Sacrament
eatest
and
drinkest
at
once
,
the
bodie
and
bloud
of
Christ
(
for
with
his
bodie
,
his
bloud
alwayes
is
by
concomitance
and
inseparable
vnion
)
which
is
more
then
the
price
of
Egypt
,
yea
then
a
thousand
worlds
,
And
therefore
if
thou
shouldest
resolue
thy
heart
into
gratitude
and
thankes
giuing
,
thou
coulds
not
shew
sufficient
gratitude
for
this
so
great
benefit
.
Say
then
to
thy
bountifull
Iesus
with
gratefull
Dauid
;
Quid
retribuam
Domino
pro
omnibus
quae
retribuit
mihi
?
what
shall
I
render
to
our
Lord
for
all
things
that
he
hath
rendred
to
me
?
nay
what
shall
I
render
to
my
Lord
for
this
onlie
thing
which
he
hath
bestowed
on
mee
?
thou
hast
ô
Lord
,
not
onlie
bestowed
on
mee
great
benefites
,
and
this
the
greatiest
of
all●
but
thou
hast
also
rendred
good
for
euill
,
mercie
and
grace
for
my
sinnes
,
what
can
I
render
thee
for
this
?
I
will
take
the
chalice
of
saluation
and
I
will
inuocate
the
name
of
our
Lord
:
I
will
take
the
chalice
of
thy
Passion
,
which
thou
didst
drink
on
the
Crosse
,
&
I
will
offer
that
sacrifice
for
this
,
and
both
for
all
thy
benefites
,
and
by
them
I
will
inuocate
and
praise
thy
name
for
euer
.
If
I
could
speake
at
once
with
all
the
tongues
of
men
and
Angels
,
I
could
not
,
ô
Lord
,
giue
thee
sufficient
thanks
for
this
so
great
a
benefit
,
which
conteineth
thy
sacred
self
,
and
thy
holie
flesh
and
blood
,
Deifyed
by
thy
Diuinitie
.
Wherefore
in
an
astonishment
at
this
great
benefit
,
and
thy
great
liberalitie
,
I
will
be
silent
,
and
by
my
silence
I
will
testifie
and
confesse
that
thou
hast
bestowed
on
me
in
this
B.
Sacrament
more
then
tongue
can
expresse
,
yea
more
then
heart
can
conceaue
.
But
although
I
can
not
giue
thee
,
O
Lord
,
any
thing
of
mine
owne
(
though
heauen
and
earth
were
mine
owne
)
which
can
haue
any
proportion
with
this
thy
so
great
guift
,
yet
I
can
pay
thee
with
thine
owne
sufficientlie
.
O
eternall
Father
,
thou
hast
giuen
me
a
guift
equiualent
to
this
great
benefit
,
and
with
this
I
can
pay
thee
,
though
I
pay
thee
with
thy
owne
.
And
what
is
that
?
It
is
thine
owne
Sonne
Christ
Iesus
,
God
&
man
,
whom
thou
bestowest
on
mee
in
this
B.
Sacrament
,
&
him
I
render
againe
vnto
thee
for
this
and
all
thy
benefites
.
He
is
thine
,
I
know
,
by
eternall
generation
,
because
by
that
he
was
borne
consubstantiall
to
thee
,
but
he
is
myne
also
by
temporall
generation
,
because
by
that
he
is
borne
consubstantiall
to
me
,
and
he
is
mine
again
by
this
holie
communion
,
and
in
a
manner
as
much
mine
,
because
his
flesh
is
trulie
meate
,
and
his
bloud
is
trulie
drink
.
I
therefore
render
vnto
thee
,
ô
Eternall
Father
,
thy
owne
sonne
,
whom
thou
hast
giuen
to
me
,
and
I
render
him
not
onelie
for
thy
other
benefites
,
but
also
and
especiallie
for
this
,
which
by
communion
of
this
B.
Sacrament
I
haue
receaued
at
thy
bountifull
hands
.
And
although
in
so
doeing
I
giue
thee
but
thine
owne
,
yet
I
giue
thee
also
mine
,
and
him
who
is
twise
myne
,
by
Incarnation
,
and
by
this
Holy
communion
,
yea
as
often
mine
,
as
I
communicate
.
And
this
guift
,
which
I
offer
to
thee
in
thankes
giuing
for
this
&
all
thy
benefites
,
thou
will
not
,
thou
canst
not
refuse
;
in
whom
thou
art
well
pleased
.
And
if
thou
wilt
haue
also
of
myne
,
I
offer
thee
all
I
can
&
haue
;
I
offer
thee
my
hart
,
and
that
also
inflamed
with
loue
,
and
in
a
manner
(
as
I
desire
it
should
be
)
resolued
into
loue
of
thee
,
and
all
I
am
and
haue
by
thy
grace
,
shall
be
hereafter
for
thee
and
thy
seruice
.
If
my
tongue
speake
hereafter
,
it
shall
speake
of
thee
,
who
hast
made
it
the
bridge
,
by
which
thou
hast
made
thine
entrie
into
mee
.
If
I
think
of
any
thing
,
it
shall
be
of
thee
,
who
now
art
so
present
an
obiect
,
that
thou
art
not
onelie
by
mee
,
but
also
in
mee
.
If
I
doe
any
thing
,
it
shall
be
by
thy
direction
,
who
now
art
in
me
to
direct
me
in
all
my
actions
,
as
my
first
Moouer
.
If
I
liue
,
I
will
liue
by
thee
&
in
thee
,
because
now
thou
liuest
in
mee
to
make
me
liue
hereafter
thy
life
,
not
my
owne
former
life
;
that
so
I
may
say
with
S.
Paul
;
viuo
ego
,
iam
non
ego
,
viuit
vero
in
me
Christus
:
I
liue
now
,
not
I
,
but
Christ
liueth
in
me
.
If
I
loue
any
thing
hereafter
,
it
shall
be
thee
or
for
thee
,
for
thou
hast
first
loued
me
,
Thou
hereafter
shalt
haue
my
loue
,
for
that
I
can
neuer
bestow
my self
better
then
on
thee
;
I
can
neuer
bestow
my
loue
on
a
better
obiect
then
thee
,
who
art
Summum
bonum
,
cheefest
good
;
good
by
essence
,
and
not
good
onelie
in
thy self
,
but
good
to
me
by
creation
,
by
which
thou
giuest
me
my
naturall
being
;
by
iustification
,
by
which
thou
giuest
me
a
supernaturall
being
;
and
by
this
B.
Sacrament
,
by
which
thou
giuest
thy
owne
being
,
to
witt
thy
bodie
,
bloud
,
soule
and
diuinitie
,
of
which
thou
consistest
.
THE
14.
MEDITATION
How
the
Communicant
or
Receiuer
is
enriched
by
this
B.
Sacrament
,
and
so
should
litle
esteeme
all
worldlie
losses
.
COnsider
how
much
thou
art
enriched
by
this
precious
Sacrament
,
more
then
if
thou
wert
Emperour
,
not
only
of
this
terrestriall
,
but
also
of
the
Celestiall
world
,
for
thou
possessest
him
by
receiuing
this
B.
Sacrament
,
who
is
more
worth
then
all
that
is
in
heauen
or
Earth
,
yea
then
all
that
can
be
,
but
God
.
For
he
whom
thou
receauest
is
the
Sonne
of
God
,
consubstantiall
and
equall
to
his
Father
,
and
his
bodie
and
blood
which
he
bestoweth
on
thee
in
this
Holy
Sacrament
by
reason
of
their
vnion
with
the
diuinitie
,
are
more
precious
then
all
that
is
in
heauen
and
earth
.
If
euerie
prayer
or
good
worke
of
Christ
was
more
worth
then
a
worlds
redemption
,
if
euerie
drop
of
his
blood
is
of
that
value
,
that
it
could
haue
redeemed
a
thousand
worlds
,
of
what
worth
and
value
is
whole
Christ
,
whom
thou
wholie
receiuest
?
O
my
God
,
ô
my
Sauiour
,
what
bountie
is
this
,
to
bestow
so
much
on
me
,
so
poore
a
creature
,
&
who
haue
so
litle
deserued
at
thy
hands
?
I
should
call
it
prodigalitie
,
but
that
thou
canst
not
be
prodigall
,
because
thou
canst
not
giue
aboue
thy
state
and
meanes
:
O
my
soule
how
happie
wert
thou
,
if
thou
knewest
,
or
couldest
conceaue
thy
riches
and
happines
:
As
therefore
an
Emperour
of
the
whole
world
would
not
care
if
some
litle
cottage
should
be
burnt
or
taken
from
him
,
because
it
is
nothing
to
the
whole
world
,
which
he
possesseth
;
so
hereafter
if
God
should
permit
asmuch
to
be
taken
from
thee
,
as
was
taken
from
Iob
;
if
thou
loose
lands
and
goods
,
kinsfolkes
,
friends
,
and
all
;
if
thou
suffer
domage
in
thy
fame
,
honour
,
or
libertie
;
if
thou
be
neuer
so
poore
for
worldlie
wealth
;
If
thou
bee
neuer
so
crossed
with
aduersities
,
say
with
Iob
:
Our
Lord
,
hath
giuen
,
and
our
Lord
hath
taken
away
,
as
it
hath
pleased
our
Lord
,
so
is
it
done
;
the
name
of
our
Lord
be
blessed
.
Say
vnto
thy
God
though
thou
make
me
as
poore
as
Iob
,
thou
shalt
take
nothing
from
me
but
that
which
thou
gauest
me
,
and
besides
in
this
B.
Sacrament
thou
hast
giuen
me
that
which
is
more
worth
then
all
thou
caust
take
from
me
,
to
witt
thy self
,
body
bloud
,
soule
and
diuinitie
:
which
whilest
I
possesse
,
I
can
not
be
poore
,
loose
I
neuer
so
much
,
because
I
possesse
thee
,
who
art
all
riches
;
which
whilest
I
possesse
I
can
not
be
miserable
,
I
can
not
be
but
happie
,
though
all
the
miseries
of
the
world
should
fall
at
once
vpon
me
;
because
,
I
possesse
thee
who
art
the
blisse
of
men
and
Angels
.
If
then
I
want
temporall
goods
,
if
I
want
health
of
bodie
,
if
aduersities
crosse
me
,
giue
me
o
Lord
grace
to
beare
all
patientlie
,
and
not
to
think
what
I
haue
lost
,
but
what
I
haue
gotten
by
receiuing
thee
in
this
B.
Sacrament
,
to
which
all
I
can
loose
is
nothing
.
Thou
rainedst
ô
Lord
,
Manna
vpon
the
Iewes
which
was
like
the
seed
of
a
Coriander
,
bread
of
life
,
I
therefore
will
heerafter
contemne
all
worldlie
and
carnall
pleasures
,
all
the
riches
the
world
can
afford
,
as
only
flesh
pots
of
Egipt
,
and
will
content
my self
with
this
Manna
onlie
,
which
containeth
all
spirituall
delight
,
and
which
in
a
litle
roome
containeth
more
then
the
price
of
heauen
&
earth
.
O
my
soule
if
thou
wilt
play
the
wise
marchant
,
sell
all
,
giue
all
,
loose
all
for
this
pretious
Margarite
,
this
Holy
and
most
rich
Sacrament
,
and
when
thou
hast
it
,
as
thou
hast
it
so
often
as
thou
receiuest
it
,
desire
no
more
,
it
is
enough
to
content
an
infinite
appetite
,
because
it
is
infinite
in
all
goodnes
.
THE
15.
MEDITATION
How
by
the
Receiuing
of
this
B.
Sacrament
the
receiuer
is
made
the
Temple
of
God
.
THe
Foundation
of
thy
Temple
,
ô
my
soule
,
is
thy
faith
which
is
the
ground
work
of
all
spirituall
building
,
The
walles
are
thy
hope
,
which
erecteth
thy
minde
and
eleuareth
it
to
heauen
,
The
roofe
is
Charitie
,
which
sheltreth
thee
from
the
winds
and
tempests
of
all
temptations
,
and
couereth
the
multitude
of
thy
sinnes
,
The
Temple
of
Salomon
was
esteemed
so
holie
,
that
God
preferred
it
before
all
other
places
in
the
world
,
and
tooke
more
pleasure
in
it
,
and
heard
the
prayers
that
were
made
in
it
more
willinglie
then
in
any
other
place
,
And
yet
thou
(
o
my
soule
)
by
receiuing
this
B.
Sacrament
art
made
a
more
holy
Temple
then
that
was
.
That
was
an
vnliuing
and
inanimat
Temple
,
thou
a
liuing
temple
,
in
that
was
the
propitiatorie
,
in
thee
is
the
propitiatour
himself
,
who
also
is
a
propitiation
for
our
sinnes
:
the
glorie
of
God
which
was
but
a
cloud
which
filled
the
Temple
,
splendour
of
his
Fashers
glorie
and
veritie
of
that
figure
;
golden
candlesticks
on
which
were
lights
to
illuminate
the
Temple
,
O
my
Soule
seing
that
by
this
B.
Sacrament
thou
art
made
the
Temple
of
God
,
behaue
thy self
,
comport
thyself
,
be
like
his
holy
Temple
.
A
Temple
is
instituted
to
worship
&
honour
God
,
by
sacrifices
psalmes
&
prayers
,
be
thou
such
a
temple
;
let
the
sacrifices
of
prayer
,
thankesgiuing
,
of
a
contrite
he
art
be
alwaies
offered
in
thee
;
Offer
vnto
him
daily
an
holocaust
of
thy self
by
a
perfect
resignation
,
and
denyall
of
thy self
:
offer
in
this
thy
Temple
,
is
the
house
of
praier
,
offer
vnto
him
this
Sacrifice
of
his
sacred
body
and
bloud
which
thou
hast
receiued
.
Temples
and
Churches
are
swept
cleanlie
,
and
adorned
richlie
;
let
then
no
vncleane
thinge
be
in
thee
,
no
mortall
sinne
,
yea
(
asmuch
as
humain
frailtie
will
permit
)
noe
veniall
sinne
,
noe
carnall
,
no
worldlie
cogitations
or
affections
.
Sweepe
the
Temple
of
thy
Soule
from
all
such
fylth
and
dust
,
nay
wash
it
with
the
teares
of
contrition
,
If
thou
thus
sweepe
,
cleanse
&
adorne
thy
Temple
,
God
will
willinglie
dwell
in
thee
,
as
in
his
owne
proper
pallace
,
as
in
his
owne
house
and
home
:
for
this
is
his
desire
,
whose
delights
are
to
be
with
the
children
of
men
.
But
as
he
desireth
to
lodge
and
dwell
in
thee
,
so
must
thou
also
desire
his
companie
,
for
he
will
not
be
an
vnwellcome
guest
.
thou
must
take
heede
,
least
by
any
sinne
thou
expell
or
disgust
him
,
for
he
is
light
and
cannot
consort
with
such
darknes
,
thou
must
therefor
enter
taine
him
by
chast
and
holy
cogitations
,
and
meditations
and
especiallie
by
loue
and
charitie
,
for
he
hath
shewed
thee
great
loue
in
making
thee
by
this
B.
Sacrament
his
Temple
,
and
therefore
expecteth
loue
for
loue
.
And
now
that
thou
hast
him
dwelling
with
thee
and
in
thee
,
lay
hold
on
him
,
linke
him
to
thee
by
the
golden
chaine
of
Charitie
,
leaue
him
not
,
and
he
will
not
leaue
thee
.
Saye
vnto
him
,
as
Iacob
sayd
vnto
the
Angell
,
who
represented
the
person
of
God
non
dimittam
te
nisi
benedixeris
mihi
:
I
will
not
let
thee
goe
,
vnlesse
thou
blesse
mee
:
and
because
I
will
neuer
want
thy
blessing
,
I
will
neuer
let
thee
goe
.
I
desire
not
the
temporall
blessing
which
Isaac
gaue
to
his
sonne
Iacob
,
to
wit
,
the
dew
of
heauen
,
the
fatnes
of
the
earth
,
and
aboundance
of
corne
and
wine
.
hast
blessed
vs
in
all
spirituall
blessing
in
celestials
.
pouertie
in
spirit
,
of
meeknes
,
of
mourning
for
my
sinnes
,
of
hunger
after
Iustice
,
of
mercifulnes
,
of
cleanes
of
heart
,
of
peace
making
,
of
patient
suffering
persecution
for
iustice
sake
.
And
lastlie
I
desire
thy
eternall
benediction
which
consisteth
in
the
cleare
vision
and
fruition
of
thee
,
by
which
all
the
Angels
and
Saints
are
blessed
,
and
this
I
most
humblie
craue
and
in
a
manner
claime
by
vertue
of
that
thy
promise
made
to
all
worthie
receauers
of
this
B.
Sacrament
,
He
that
eateth
my
flesh
and
drinketh
my
bloud
hath
life
euerlasting
,
and
I
will
raise
him
vp
at
the
last
daie
.
Bestow
on
me
then
,
ô
Lord
,
a
benediction
of
thy
grace
now
,
and
after
my
death
a
benediction
of
thy
glorie
in
the
next
life
,
where
I
ma●e
liue
in
blisse
with
thee
and
thy
Saints
for
euer
.
THE
16.
MEDITATION
Of
the
good
purposes
which
after
Communion
are
to
be
made
.
AFter
that
thou
hast
receiued
this
B.
Sacrament
and
no
lesse
than
thy
Sauiours
flesh
,
blood
,
soule
and
diuinitie
in
it
,
to
shew
thyself
gratefull
for
so
great
a
benefit
and
so
noble
a
guest
,
thou
shalt
do
well
and
pleasinglie
vnto
him
,
if
thou
make
these
ensewing
good
purposes
;
for
not
onlie
to
do
good
,
or
to
promise
good
,
but
euen
to
purpose
what
is
good
,
is
a
disposition
to
doing
good
and
so
pleasing
vnto
him
.
Say
therefore
vnto
him
:
thou
hast
vouchsafed
to
enter
into
mee
by
my
mouth
,
as
by
the
dore
and
gate
of
my
house
.
This
gate
hereafter
shall
be
shut
(
as
was
the
Eastern
gate
of
which
Ezechiel
speaketh
)
It
shall
not
be
opened
and
men
shall
not
passe
through
it
,
it
shall
be
shut
for
the
Prince
.
This
gate
,
o
Lord
,
shall
be
shut
to
all
but
thee
the
Prince
,
thou
onelie
shalt
haue
the
command
for
the
opening
or
shutting
of
it
.
The
world
,
flesh
,
or
deuill
shall
neuer
enter
by
it
,
none
but
thou
,
or
for
thy
sake
.
And
therefore
hereafter
my
mouth
shall
neuer
speake
but
of
thee
,
or
things
belonging
to
thee
,
and
thy
honour
:
It
shall
be
opened
onelie
to
praise
thee
,
or
to
praye
vnto
thee
,
Repleatur
os
meum
laude
vt
cantet
gloriam
tuam
:
let
my
mouth
be
filled
with
praise
that
I
may
sing
thy
glorie
.
All
naughtie
speech
let
it
not
proceed
from
it
.
It
is
the
gate
of
thy
Temple
,
let
no
vncleane
thinge
haue
entrance
by
it
.
It
is
the
gate
of
the
Citie
,
keepe
it
shut
,
and
fortifie
it
by
thy
grace
that
it
may
keepe
out
thy
enemies
and
withstand
all
the
batterie
&
assaults
of
their
tentations
:
It
hath
been
filled
with
thy
sacred
bodie
&
blood
,
let
it
here
after
be
filled
with
praises
of
thy
name
&
thankesgiuing
.
And
because
my
tongue
hath
been
the
bridge
by
which
thou
hast
passed
,
and
which
thou
hast
sanctified
with
thy
sacred
body
,
&
embrued
,
as
it
were
with
thy
holy
blood
,
I
purpose
neuer
to
prophane
it
by
idle
&
vaine
speeches
,
much
lesse
to
pollute
it
by
detraction
,
calumnious
and
reprochefull
speeches
,
by
lasciuious
talk
,
by
lying
,
or
swearing
,
or
blaspheming
,
but
I
will
with
thy
grace
exercise
it
hereafter
in
praising
thy
holy
name
,
in
praying
to
thee
,
in
talking
of
thee
,
of
thy
life
and
death
,
of
thy
great
benefites
,
and
in
particular
of
this
B.
Sacrament
,
which
so
often
I
haue
receaued
,
of
heauen
and
heauenlie
things
.
And
therefore
hereafter
I
will
not
aduenture
without
thee
to
gouerne
this
voluble
,
variable
and
inconstant
creature
,
mooued
with
euerie
winde
like
a
reed
:
I
could
neuer
gouerne
it
,
and
no
meruaile
because
Linguam
nullus
hominum
domare
potest
.
No
man
can
tame
the
tongue
;
thou
only
canst
because
Domini
est
gubernare
linguam
,
it
apperteineth
to
our
Lord
to
gouerne
the
tongue
,
and
so
to
thee
I
yeeld
vp
the
rule
of
it
,
to
thy
direction
I
commend
it
,
that
it
may
be
silent
when
thou
wouldest
haue
it
be
silent
,
and
that
it
may
speake
onelie
,
when
thou
wouldest
haue
it
speake
,
and
what
thou
wouldest
haue
it
speake
.
And
because
thou
,
ô
Lord
,
by
this
B.
Sacrament
art
my
noble
&
fast
friend
,
Thou
hast
feasted
me
with
the
royal
fare
of
thy
sacred
flesh
and
blood
,
which
maketh
me
noble
and
of
Princelie
blood
;
I
will
therefore
behaue
my self
Prince-like
,
The
holie
Chalice
though
it
be
but
of
earthlie
metall
,
be
it
siluer
or
gold
,
yet
it
is
oeuer
imployed
to
any
other
vse
then
to
receiue
thy
sacred
blood
.
The
Church
after
Consecration
is
neuer
vsed
but
for
thy
seruice
.
And
shall
I
who
am
better
consecrated
and
sanctified
then
they
,
because
I
am
more
capable
of
Sanctitie
then
they
,
permitte
my self
to
be
put
to
prophane
vses
:
I
am
by
this
Sacrament
made
the
Temple
of
God
,
which
is
the
house
of
prayer
;
thou
then
ô
Lord
shalt
be
onelie
serued
in
this
temple
,
thou
onelie
shalt
be
honoured
&
praised
in
it
.
Thy
entrance
into
me
hath
sanctified
my
bodie
and
all
the
partes
of
it
,
my
soule
,
and
all
her
powers
,
and
faculties
,
all
therefore
that
is
in
mee
shall
hereafter
be
emploied
to
thy
honour
and
seruice
.
To
my
soule
,
and
all
that
is
in
mee
I
will
say
with
Dauid
.
Benedicanima
mea
Domino
,
&
omnia
quae
intra
me
sunt
nomint
sancto
e●us
.
My
soule
blesse
thou
our
Lord
,
and
all
things
that
are
within
me
his
holy
name
.
My
vnderstanding
do
thou
think
and
meditate
allwayes
of
him
;
my
will
do
thou
euer
loue
him
;
my
memorie
do
thou
euer
remember
his
benefites
,
and
this
B.
Sacrament
in
particular
,
which
he
hath
bestowed
on
mee
;
my
eyes
looke
on
heauen
and
this
Blessed
Sacrament
,
where
he
is
;
my
hands
lift
vp
your selues
in
thankes
giuing
;
my
feete
follow
his
steppes
,
&
traces
,
and
examples
,
which
he
hath
giuen
,
because
I
and
you
all
are
consecrated
and
dedicated
to
him
by
receiuing
this
B.
Sacrament
.
And
if
it
be
an
vnworthie
thing
to
cast
a
consecrated
Chalice
into
the
dirt
,
is
it
not
fare
more
vnworthie
to
defile
hereafter
my
bodie
and
soule
by
sinne
,
which
are
wholie
consecrated
and
dedicated
to
God
.
O
my
soule
do
not
thou
presume
to
prophane
that
,
which
by
God
is
sanctified
,
least
he
punish
thee
as
a
prophaner
of
holy
things
.
Wherefore
as
my
bodie
and
soule
,
and
all
the
partes
of
my
body
,
and
faculties
of
my
soule
,
by
this
B.
Sacrament
are
consecrated
to
thee
;
So
,
ô
Lord
,
let
them
euer
be
,
and
so
they
shall
be
,
if
to
my
will
thou
ioyne
thy
will
,
and
to
my
force
thy
grac●
this
is
now
my
mind
and
purpose●
and
I
desire
to
die
in
this
mind
,
〈◊〉
with
it
,
that
at
my
death
bein●
thus
prepared
,
I
may
feed
on
th●
sacred
body
and
blood
in
the
B●
Sacrament
by
a
worthie
Communion
,
and
by
vertue
of
it
,
after
m●
death
may
be
admitted
to
feed
〈◊〉
on
thy
Diuinitie
with
their
B●
Saints
in
Heauen
by
a
cleare
vision
and
fruition
of
thee
,
the
Father
,
and
the
Holie
Ghost
thre●
persons
,
and
one
God
to
whom
be
all
Honour
,
and
glorie
fo●
euer
.
FINIS
.