in thâ— Pixe but two litle Hoastes whâ—â— as he had left three remaineâ— therwith much amased and thâ—â— woman exceedingly comforted Vigl de fruct sanct discor 27. 5 It is writteÌ„ in the life of Saiâ—â— LaureÌ„ce the first Patriarch of â—â— nice that the virgins of a certainâ— MOnastarie hauinge no meanâ—â— to communicate in the feastâ—â— the most holy Sacrament seâ—â— humblie vnto the foresaid Patrâ—â— arch to desire him in his Maâ—â—â— to recommend them vnto oâ—â—â—â— Lord which thing the Patriarâ—â— most willingly performed aâ—â—â— in the middest of Masse becâ—â—â—â— rapt besides him selfe withoâ—â— being perceaued of the heareâ—â— of his Masse he went and communicated one of those Virgins who being retired vnto her Cell â—emained in praier desiringe to â—eceaue the holy Eucharist this Virgin alone receaued the blessed SacrameÌ„t because the other Virgins were busied with other exercises Of the principall figures of the most holy Sacrament CHAP. XXIII 1 THE first figure of this venerable Sacrament is in the 14. of Genesis when as Abraham had that notable victorie ouer those Kinges and returning victorious Melchisedech King of SaleÌ„ being a Preist of Almightie God offered bread and wine Blessed Abraha that Melchisedech was the figure of Christ proueth S. Paule Hebre. 7. that the bread and wine which he offered were figures of the body and bloud of Christ that he also being a King a Preist Secundum ordinem Melchisedech Ps 109. offered vp to Almightie God and afterwards left vnto vs his body vnder the forme of bread and his bloud vnder the forme of wine the holy fathers do generally say This figure giueth vs to vnderstand that to receaue Christ in the most holy Sacrament and to be blessed of him it is necessarie that we haue fought against our inordinate passions and with Contrition Confession drinen away sinne as valorous Abraham draue away those Kinges his enimies 2 The second figure of this most holy Sacrament was the bread of proposition which was kept on the table of the Tabernacle in the sight of god Exod. 25. Leuit 24. It was not lawful for any one to eate of this bread vnlesse he were cleane and sanctified for which cause 1. Reg. 21. Mat. 12 it was called holy bread and sanctified bread By the which is signified vnto vs that for to eate the most holy meate of the lawe of grace figured thereby it is necessary that the partie be chast haue a pure conscience 3 The third figure of this diuine Sacrament was the Subcineritiall bread which the Angell brought vnto Elias who being comforted with the vertue of that bread as the scripture saith 3. Reg. 19. walked fortie daies and fortie nights euen vnto the mouÌ„taine of God Horeb. where afterwards he sawe our Lorde This figure signifieth vnto vs the force and vertue which the Blessed Sacrament giueth vnto vs to walke in this laborsom pilgrimage euen vnto the mountaine where we shall see God to our incredible contentment Now then as ordinary and common bread 1. conserueth our temporal life 2. augmenteth strengh theneth vs. 3. albeit we often eate whilest we are in health yet it is neuer loathsome yea rather it is an ill signe when any one liketh not bread 4. without bread the banquet is neuer perfect although it abound with all other pretious meate Euen so this heauenly meate vnder the forme of bread conserueth our spirituall life 2. coÌ„ferring or giuing grace which is the life of the soule it augmenteth the same and maketh it more strong against all assaultes of the deuell 3. this sacred meate is neuer loathsome vnto spirituall men and if so be that it pleaseth not the sicke it is because that Animalis homo non percipit quae Dei sunt 1. Cor. 2. the sensuall man perceiueth not those things that are of God 4. Let a ChristiaÌ„ haue al the goods of this mortall life yet if he haue not there with all that which is conteined in the sacred Hoast it is worth nothing or rather he may trewly be accounted most miserable Finally bread before that it commeth vnto his perfection suffereth very much for corne which is the matter of bread first is sowne in the grouÌ„d harrowed couered with earth afterwards it is reaped threshed in the flower winnowed with the sieue grounde in the mill moulded or made into loaues finally it is baked in the hoate fierie ouen wherefore it verie well agreeth with this B. Sacrament which representeth vnto vs the passion of Christ our Lord which suffered so much for vs. 4 The fourth figure was the pascall Lambe Exod. 12 whose ceremonies were these The Lambe ought to bee with-out spot of male kinde and one yeare oulde It was to be eaten rosted and in haste with wilde lettice and also with vnleuened bread and they which did eate it should haue their loines girded with staues in their hand and with shoes on their feete by which ceromonies God signified vnto the Iews that they were pilgrimes and waiefairing men S. Crisostome Homelia 83. in Matheum Inferreth that we also ought to do after this maner If the Iewes saith he being only to go into Palestine did eate the Lambe with such obseruances what vigelance oughtest thou to obserue when as thou eatest in this Blessed Sacrament the immaculate Lambe hauing to go into heauen So much the more saith the same Saint in that most greate paines are appointed for those which vnworthely do eate the same 5 The fift figure was the Manna Exod. 16. which God gaue to the people of Israel in the desert after they had passed the red sea whilest that they went vnto the land of promise S. Augustine Tractatu 10. in Ioannem writeth that the holy Eucharist is also giuen vnto vs in the desert of this life whilest that being washed with the water of holy Baptisme we go towardes heauen which is the land of promise our countrie That the Manna was a figure of the most holy Sacrament and the red sea a sigure of Baptisme S. Paule affirmeth Cor. 10. The Manna had these properties First some gathered much and other some gathered little but yet afterwards all found the selfe same measure Euen so the selfe same Sacrament and the selfe same vertue is in the whole consecrated Hoast and in euery little particle therof Wherfore in the Himne made by S. Thomas it is said Tantum esse sub fragmento quantum toto tegitur There is as much in euery fragment as in the wholle Secondly the Manna might be gathered euery day sauing the Saboth day Euen so this venerable Sacrament may be receaued any day whensoeuer vntill the eternall repose signified by the Saboth when as with happie quietnes we shall see God Thirdly the Manna had all sorts of taste according as he desired which did eate it Sap. 16. Angelorum esca nutriuisti populum tuum paratum panemde coelo prestitisti illis sine labore omne delectamentum in se habentem omnis saporis
BREIFE MEDITATIONS OF the Most Holy SACRAMENT And of Preparation for Receuing the same And of some other thinges apertaining to the greatnes and deuotion of so worthy a Misterie COMPOSED in Italian By the REV. FATHER LVCA PINELLI of the Societie of IESVS A BRIEF TABLE OF THE CONTENTES OF THIS BOOKE OF the Institution of the most holy Sacrament Cap. 1 OF the excellencie and dignitie of the Blessed Sacrament Cap. 2 Of the wonderfulnes of the Blessed Sacrament Cap. 3 Of the Effects of this most Glorious Sacrament Cap. 4 Of three diuers manners of receauing the Blessed Sacramēt A Dialogne betwixt man and his soule When Christ did communicate his Apostles Cap. 5 A meditation deuided in to two partes vpon the antiphona of the Church O Sacrum conuiuium Cap. 6 Of the end which should moue vs to receaue the Blessed Sacrament Cap. 7 A Spirituall exercise for preparation vnto the Blessed Sacramēt when we goe to the Church Cap. 8 When we remaine redie to receue the Blessed Sacrament Cap. 9 Vpon the preparation which Saint Paule teacheth vs. 1. Cor. 11 Cap. 10 Of the deuout soule fauoured by Christ in his last supper Cap. 11 Of the hestory of zacheus Luc. 16. Cap. 12 Vpon those wordes of the Himne Mors est malis vita bonis c. Cap. 13 Vpon those wordes of the Himne Ecce panis Angelorū c. Cap. 14 Of frequēting the B. Sacrament Cap. 15 Of the same Cap. 16 Of the same Cap. 17 Of the same Cap. 18 Vpon some defects which hinder the frut of the B. Sacramēt Ca 19 Of the holy Sacrament when it is to be giuen vnto the sicke for his viaticum Cap. 20 A Dialogue betwixt a worlding and a spirituall mā cōncerning the most Blessed Sacramēt Cap. 21 Of spirituall receauing Cap. 22 Of seuen principall figures which prefigured the most holie Sacrament Cap. 23 Of the reuerence deuotiō which Saintes haue vsed towardes this most diuine Sacrament Cap. 24 Of diuers fruites of this Blessed Sacrament Cap. 25 Of reuerentiall feare which ought to he had of this Blessed Sacramēt Cap. 26 Certaine Miracles of this most holy Sacrament gathered forth of approued authors Cap. 27 An admonition to the Christ ā Reader Cap. 28 Himnes gathered out of S. Thomas de Aquino Opusculo C. 29 Remembrances of mother Teresa de Giesu foundres of the barefoot Carmelitan Nunnes TO THE DEVOVT READER THIS Sacramēt of the most Blessed body and bloud of our Lord deuoute reader being the Sacramēt of loue for loue left vnto vs of our most louinge Sauiour for auoiding of vngratfulnes it is verie requisite that it should be receaued and administred with loue we hauinge in this life no other thinge to recōpense the loue which Christ our Sauiour hath euidently shewed vnto vs by instituting for our cōmoditie so most louelie a Sacrament sauing loue whereof god hath made vs maisters Lords seeing that we haue Power to place it where it best pleaseth vs. Wherefore as Christ giuing him selfe vnto vs for meate doth giue vs that which is his owne and likewise the most pretious Iewell which he hath euen so by giuinge our loue vnto Almightie GOD wee giue vnto him that which is our owne that which is the cheefest tresure which we haue From hence it commeth to passe that God worthely maketh more account of this onely thinge then of all other thinges in the worlde And this is that which he requireth of vs when he sayeth Praebe Prouer. 23. fili mi cor tuum mihi Giue vnto me my sonne thy hart that is loue which is thine owne But consider here the maruailous skill and arte of our most liberall Iesus who for to giue vnto thee the greatest perfection which can be giuen vnto any creature which consisteth in the perfect vnion with his creator giueth thee this most pretious Sacrament requireth at thy handes noe other thinge but loue for since that it is the propertie of loue to transforme the louer into that which he loueth which is Almighty God And being moreouer the propertie of this heauenly Sacrament as deuine meate which conuerteth into it selfe him which eateth it to vnite vs with God him selfe it consequently followeth that this Sacramēt and our loue being after this maner conioyned to gither doth vnite vs with Almightie God and maketh vs one soule one hart with him But because that mans wil is not moued to loue if his vnderstanding doth not represēt vnto him a worthy obiect the obligatiō which bindeth him to loue the same for this respect I haue cōposed this litle booke which shal giue thee occasion to know the greatnes of the gifte which Christ Iesus hath bestoed vpon thee in leauing vnto thee this most maruelos Sacramēt it will also declare the obligatiō wherby thou standest bound to loue the gift to gither with the giuer and this is that which cheifly I desire to the greater glorie of our common Lord in this my litle worke Therefore I beseech the diuine goodnes as he hath preuented vs with so amiable a gift so to graunte vs vertue to receaue it worthely and to the saluation of our soules Amen THE FIRST MEDITATION OF the institution of the most holy Sacrament CHAP. I. Pointes to meditate 1 CONSIDER how our Sauiour instituting for vs this most maruailous Sacrament declared the cordiall charitie which he had towardes vs for that he coulde not giue vs any thinge more greate or more pretious as S. Iohn most plainly signifieth saying Cum dilexisset suos Ioan. 13. qui erant in mundo in finem dilexit cos 2 Consider how that Christ instituted this most louing Sacramēt whā he was to passe frō this world vnto his eternall father hereby to leaue vs a liuely memory of his passion suffered for vs which should inflame our hartes with loue towardes him 3 Consider that which S. Chrisostome affirmeth saying that our Sauiour in the institution of this diuine Sacrament shewed his desire to make vs one thinge with him selfe for that is such a kinde of meate that it conuerteth into it selfe all those which worthely eate the same Luc. 22. Mar. 26. 4 Cōsider finally how that whē as the Iewes prepared cordes the Crosse to binde and torment our redeemer and Iudas went about this treason to deliuer our Sauiour into the hands of his enimies then did he institute this most gratious Sacramēt to bind vs with the chaines of loue The Fruit. The friut which ought to be gathered by this meditation is that the person which meditateth shoulde vse actes of loue rendering vnto Christ who hath preuented vs with such loue as to feede vs with him selfe in this heauenly Sacrament A discourse in maner of a spirituall speach Is it possible my sweete Iesus that loue towardes vs hath brought you to this that being Kinge of eternall glorie creator of the vniuersall worlde you would vouchsafe to becom meat for your
and merit thereof yea when thou shalt haue done asmuch as thou knowest as much as thou canst and as much as thou wouldest thou shalt neuer be able to adde any one thinge to the greatnes of this most glorious Sacrament the maiestie thereof being such that it rather giueth others reputation then receaueth any froÌ„ others wherfore by it and by the presence thereof Preistes Alters Tabernacles and Pixes remaine honored and sanctified And no maruell at all since that it conteineth in it selfe him who hathe created the Vniuersall world from whom the Angels haue had their being who is the infinite sea of all perfection and so mightie and so greate that he infinitly surpasseth all humane capacitie Psal 144. After this sorte the Prophet vnderstandeth him wheÌ„ he saieth Magnus Dominus magnitudinis eius non est finis There is no limitts or termes to the greatnes of Almightie God and therefore we can not adde vnto him any perfection at all And this is the cause my soule that with the consideration of the excellency of this most mar uailous Sacrament the eies of mans minde are dimmed and daseled wherefore now thou hast no more to maruell at the greate giftes which kinge Assuerus bestowed after that he was maried vpon Hester Hest 2. because they were earthly giftes which gaue noe life of spirite But rather maruell still at the most pretious gifte which God hath giuen vnto his millitante Church after that he was espoused vnto the humaine nature for this is a heauenly gifte of infinit valeur and giueth eternall life to those which worthely receaue it Alas my Lord that for to bestowe a gifte on vs conformable vnto youre magnificence you haue bounde vs in such sort that vnlesse your selfe helpe and succor vs we shall remaine vngratefull and coÌ„fused I knowe very well my Lord that it is not your custome to confounde those which desire to serue you with sincere loue graunt me therfore I beseech you that being holpeÌ„ with your grace I may alwaies herafter loue and serue you THE THIRD MEDITATION Of the wonderfulnes of the most holy Sacrament CHAP. III. Pointes to meditate 1 CONSIDER the maruailous wisdome of our Sauiour who determining to become our foode and knowing how nature abhorreth to eate humaine flesh to drinke mans bloud he left him selfe vnder the formes of bread wine which are the common nourishments and gratefull vnto euery one 2 Consider afterward the infinite goodnes of Christ Iesus who communicating him selfe vnto vs vnder the forms of bred and wine doth giue vs cause of merit for if Christ our Sauiour should bee seene in the sacred hoast our merit would cease but not seeing him we exercise our faith which increasing in vs by multiplying of actes maketh vs to increase likewise in grace for to merit greater glory 3 Consider farther the greate power which Christ our Sauiour hath shewed in this most maruai lous SacrameÌ„t since that by the force of those fewe wordes of Consecration our Sauiour comming into the Hoast their altogither presently ceaseth the substance of bread the accidents which we see and touch aboue all order of nature are sustained by them selues 4 Consider how this heauenly meate is not conuerted changed into the substance of him which eateth it as naturally it happeneth vnto other meates but it conuerteth vs into it selfe wherfore because it is a Diuine kinde of meate it likewise maketh vs diuine and the sonnes of God 5. Consider how other meates only sustaine the Bodie but this meat nourisheth the soule in spiritual life Moreouer when it is receaued it is al receaued vet it is not coÌ„sumed nor neuer faileth as other meate doth one receaueth as much as a thousaÌ„d The Fruit. The fruit of this Meditation is to remaine with admiratioÌ„ that GOD moued with pure loue hath giuen vnto vs his vngratefull creatures such a worthie Sacrament and to be confounded for that we haue neither beene answerable vnto the gifte nor yet the loue wherwith our Sauiour hath bestowed it vpon vs. A spiritual speach It cannot be denied my Lord but that the great workmanship of this huge world by your omnipoteÌ„cie produced of nothing is a marueilous thing And more ouer I confesse that the composition of man is a most rare and wonderfull matter since that in him your diuine wisdome hath so included all other creatures that with good reason man is called of the wise and learned a litle worlde And yet ADAM was not God and the world is neither God nor man But that which you haue giueÌ„ me in this litle HOAST is both God and man togither Trewly a moste marueilous worke O wonder aboue all wonders how well art thou in few words coÌ„prehended of the holy Prophet when he say eth Psal 110. Memoriam fecit mirabilituÌ„ suoruÌ„ misericons miserator Doâ—ninus â—scam dedit timentibus se this meate which our Lord hath geuen vnto those which feare him is a remembrance and a briefe of all his marueilous workes I will say more then this my Lorde when as with admazement vnto the Angelles you Cloathed your selfe with our flesh You wrought surely a great and marueilous worke but this misterious meate farre exceedeth that other worke for that in your incarnatioÌ„ your Apostle saith Heb. 2 that Semen Abrahae appreheÌ„disti you tooke humane nature mortall passible and vnited the same to your selfe But when I communicate I receaue you my Christ trew God man immortal and glorious by means wherof you vnite me or rather conuert me into you Hest 15. for the which very wel agreeth vnto you the saying of Hester Valde mirab lises Domine facies tua plena est gratiarum O Lord thou art exceeding maruailous and thy Face is full of grace Yet I will say more then this when as it pleased you my benigne Iesus to snffer and die vpon the Crosse for those which most greeuouslye had offended your diuine Maiestie with great reason you made the Heauens to be amazed with your greate humility immeasurable loue but if for this respect that work was maruailous and wonderfull yet much more marueilouse is this Diuine Sacramente in the which you haue shewed more profound humilitie and more vnmeasurable loue for that on the Crosse once only as the Apostle S. Paule saieth Heb. 7 5 you offered vp your selfe for sacrifice vnto your heauenly Father for the price and redemption of mankind but in this celestiall misterie you offer and giue your selfe not once but many times euery day not vnto your celestiall Father but vnto vngratfull men not for price and ransome but for meat nourishment Who therfore now seeth not that this worke farre excelleth the other in wonderfulnes O how well said King Dauid Magnus es tu Psa 85 faciens mirabilia tu es solus Deus non est similis tui Domine You only my Lord are great
commonly accounted for a ChristiaÌ„ After some fewe monethes this young Turke fell sicke and his maister sent him vnto the Hospitall where he was receaued and also aduised by the master of the Hospital to prepare him selfe for to be confessed to receaue for so was the order of that house The young man for feare least that he should haue bene cast of and reiected promised to do so and did it without any discouering of him selfe to be a Turke a marucilous matter presently after that he had receaued the Blessed Sacrament he demaunded to be Baptized with such zeale and feruour that he could hide him self no longer but publickly affirmed that hee was a Turke The master of the Hospitall thinking that he had not bene well in his wittes sent me who came as a companion of a Father which preached on the festiuall daies in the said Hospitall to quiet and pacifie him The yong man rehearsed vnto me all that which heere I haue said and desired me to solicite his baptising affirming vnto me that he fouÌ„d great burning with in him and that therfore he was not able to rest or repose him selfe The Chapline hauing well examined the matter and finding that he had bene circumcised did baptise him who hauing receaued holye Baptisme was quiet died the next day An Admonition to the Christian Reader Cap. 28. REMEMBER ChristiaÌ„ Reader that as thou art composed of Soule of body euen so thou hast two liues the one temporall subiect to a thousand casualties The other spirituall subiect also to many imperfections and miseries That consisteth in the vnioÌ„ of the soule with the body which was made in the wombe of thy mother when as God creating thy soule did vnite it vnto thy body This consisteth in the vnioÌ„ of grace with thy soule which is made in the lappe or bosome of the Church our mother when as in the SacrameÌ„t of Baptisme God infused grace into thy soule Both the one the other life as they haue their contraries enemies so haue they conuenient remedies God therefore foreseeing that the enemies of our spirituall health life which are sinnes would often times preuaile As a Phisition no lesse skilfull then mercifull emongest many other helpes hath instituted two Sacraments for remedie of our spirituall life One of holy ConfessioÌ„ An other of the B. Sacrament that to giue spirituall life which is none other then to liue in the grace of God and it is performed by driuing away sinne and by conferring of grace This to conserue the same life which is done by feeding our soule by giuing it force to resist tentatioÌ„s But that which now a daies is greatly to be lamented is that albeit the spirituall life of our soule is more worthy of greater importance then the temporall life of this miserable body yet neuertheles men make little account thereof and diuersly prefer the other before it What â—oth not a sicke person for the â—ecouery of his corporal health He spareth no charges he regarâ—eth no traiuells he careth for â—o bitternes of medicines and â—e easely endureth the launcing â—f sharp rasors and the burning â—f hoat irons he seeketh out and â—ndeth for most skilfull Phisitiâ—ns and he procureth to haue all â—nd of most exquisit medicines â—nd all this he doth for getting â—f corporall health which wheâ—â—er he will or no indureth for a small while and that with infinite labour and trauaile Tell me now therfore O Christian Reader if for the recouery of our spirituall health thou vsest so greate diligence Iudge then if this be not a matter worthely to be lamented I will not here by discoursing search and seeke out the cause of this greate carelesnes whether it be for want of beleefe or else for want of considering those thinges which our holy faith teacheth vs But for coÌ„clusion of this my smal worke I do giue thee this aduise and counsaile if thou desirest as thou oughtest to desire to obtaine spirituall health and life go often to Confession and if thou desirest to keepe and preserue this life do thou also coÌ„municate often for beleeue me in the Church of Christ is no better meanes nor yet any more forcible reason to haue security of sauing thy soule as farre as possiblie it may be had in this daungerous life then to frequent as they ought to be these two Sacraments in conformation whereof I will here set downe that which is written in the booke called Promptuarium Exemplorum Two yong studients being deuout and deare frendes bargained together that the first of them which died God permitting of it shoulde â—ome and giue notice vnto the other of his estate One of these happened to die and seuenteene daies afterward appeared most â—right vnto his Companion saying vnto him I by the grace of God am saued and enioy alreadie the glorie of heauen the other saying vnto him in what thing didest thou please God most whilest that thou liuedst vpon earth he answered in frequenting of the Sacraments and cheefly by often receauing the B. Sacrament with deuotion being farre from all sinne Vigl de fruct san dis 27. THIS WHICH FOLOWeth is takeÌ„ forth of S. Thomas de Aquino Opusc 57. In the which is the Office and the Masse of the most holy Sacrament the one and the other were coÌ„posed of him by the commaundement of the holy Pope Vrban the 4. which instituted the feast of the most holy Sacrament The Himne at the first Euensong PANGE lingua gloriosi Corporis mysterium Sanguin sque pretiosi Quem in mundi pretium Fructus ventris generosi Rex effudit gentium Nobis datus nobis natus Exintacta Virgine Et in mundo conuersatus Sparso verbi semine Sui moras incolatus Miro clausit ordine In supremae nocte cenae Recumbens cum fratribus Obseruata lege plene Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides fufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentuÌ„ Nouo cedat ritui Prestet fides supplementuÌ„ Sensuum defectui Genitori genitoque Laus iubilatio Salus honor virtus quoque Sit benedictio Procedenti ab vtroque Compar sit laudatio Amen The same in English OF Christ his body glorious Sing my tong the mistery And also of his pretious blood Which the worlds price to be The king of natioÌ„s did shed forh Fruit of noble wombe was he On vs bestowed for vs borne Of a maid vntoucht indeed Conuersant vpon the earth Sowing of his word thee seed And of his time of being here Strangely he the end decreed The night he with his brethren sate And his supper last did make In full obseruance of the law Law-assigned meates did take Himself food to Apostles twelue With his handes he did