very feeble and weake ill inclined and often by the Deuill solicited to do euell the best and surest remedie is often to communicate it beinge the propertie of this blessed Sacrament to giue force vnto the soule to resist all kind of tentations and vniting the same with Christ who is the guide and rule of all good it commeth to be directed by him to good works as is plainly seene in those which often and worthely do receaue The Fruite The fruit which ought to be reaped by this XVI Meditatiō shal be to demaunde of Almightie God force against so craftie an aduersarie and then to do actes of hamilitie which doth discouer the deceits of the deuill and maketh him with confusion to runne awaie A Colloquium See good Iesus by how manie means this infernall enimie seeketh to diuert mee from your most sacred table Some times he tempteth me in faith concerning the hidden misteries of this diuine Sacrament some times he tormenteth me with fearefull scruples some times he woulde drawe me backe for some humaine respect vaine speches of the world other times he would entertaine me with hope of greater commoditie and deuotion And when by these meanes he faileth of his wicked purpose intent then he maketh the body lament that it is ouer troublesome to frequent often the receauing of the most Blessed Sacrament O my soule if most louing Iesus remained not hidden in this holy Hoast or if it were not profitable vnto vs often to be fedde with this most holie bread with-out all doubt the deuill would let vs alone or rather he wold much reioice that herein we should vainely loose our time But this maligne spirit knoweth full well who lieth hidden vnder the forme of bread he also well knoweth the greate profit and commoditie which we receaue thereby therefore being pricked forward with enuie and hatred against vs he seeketh by all meanes possible to let and hinder vs. And whie dost thou o peruerse and deceitfull body murmur and grudge Is it possible that for obteininge of thy poysoned delights and pleasures thou regardest no kinde of paine or trauaile and thou carest not to aduenture any kinde of daunger and becōmest thousad and sorowfull to yeeld vnto thy soule so easie and so wholsome a comfort See good Lord what warre the enemies of my saluation doe waige against me to skirmish and encounter with thē all I require no other thing of you Iob. 17. thē that which your faith full seruant Iob demaunded and obteined Pone me tuxta te cuiusuis manus pugnet contra me place me neare vnto your selfe and then lett any fight against me take thou my parte O Lord and I shal be secure that nothing can be able to hinder the frequentinge and often receauing of this heauenly Sacrament I praie you therefore my beninge Iesus that as by your bountie goodnes you haue inspired me to beginne for to taste this most pretious meate so you will giue me grace to frequent the same with louelie perseuerāce Grant me good Lord that I neuer be vnmindefull of this most holie Sacrament for els my hart will faint and languish Psa 101 and with sorrow and bitternes I shal be enforced to saie with your Prophet Aruit cor meum quia oblitus sum comedere panemmeum my hart is withered away because I huae forgotten to eate my bread Amen THE XVII MEDITATION Which is the third concerning often Receauing CHAP. 17. Pointes to Meditate 1 CONSIDER how not without good cause our Redemer instituted this diuine SACRAMENT vnder the forme of bread to giue vs to vnderstand hereby how that we ought often to be fed therwithall for as ordinary bread being often receaued doth maintaine our corporall life soe the often receauing of this blessed Sacrament preserueth our spirituall life and of this heauently bread many holy Doctors do vnderstand that Luc. 11. Panem nostrum quotidianum danobis hodie But if we should receaue it seldome how could it be our daily bread 2 Consider how that by frequēting of this blessed Sacramēt the partie commeth to be deuout spirituall for besides that which this diuine Sacrament worketh of his owne nature herevnto is also adioined deuout preparation which consisteth in actes of vertue as of Faith of Contrition of Paier of charitie and of such like which actes if they be often frequented will bring forth in vs many vertues whereby the body wil become chast and obedient vnto the soule and the soule vnto Almightie God and this is to be deuout and spirituall which wee obteine not if we seldome communicate 3 Consider how that by receauing of Christ in this blessed Sacrament with dew preparation wee doe honour vnto him and make great accoūt of him wherfore he which more often receiveth more often doth honour and reuerēce him but he which honoreth Christ on earth shal be honoured of his father in heauē and this was pretended by the Blessed Virgin our Ladie who as some holy fathers affirme as afterward we will say more at large did often cōmunicate The Fruit. The fruit of this XVII Meditation shall be to demaund grace of our Lorde that this heauenly meate may neuer come to be lothsome vnto our soule as this earthly bread bringeth no fastidiousnes vnto our bodie A spirituall speach What shall I do my sweet Iesus since that two most valiant Captaines doe very fiercely assaulte me that is Feare Loue Feare setting downe before my eies the greatnes of this maiesticall Sacrament maketh me to retire Loue shewinge me the importance of the vnion which this diuine Sacrament causeth me to haue with you vrgeth me vehemently with louing desire to go forward But alas what shall I do if Feare ouercome me and make me remaine farre of from your most sacred table and you hauing said Nisi manducaueritis carnem filij hominis Ioan. 6. non habebitis vitam in vobis Vnlesse you eate the fleshe of the sonne of man you shall not haue life in you how shall I liue without this vitall and holesome meate And if loue ouercome me shall I be soe audacious as with-out feare to receaue this Sacrament of so great Maiestie I being not worthy to behold it much lesse often to receaue it What shall I therefore do O my Sauiour I knowe very well Mal. 1. that the one pleaseth not you without the other for that you being our father we ought for to loue you and you being also our Lord it behoueth vs likewise to feare reuerence you wherefore I resolue to yeeld my selfe ouercome vnto them both with this condition that the one and the other do keepe me companie Loue will cause me to come often and cheerfullye and Feare will make me come consideratly And you most mercifull Redeemer since that you vouchsafe so oftē to call me vnto your Sacred banquet graunt me this fauour that these two valiant Captaines whoe are vnder your commaund do neuer
Councell of Trent hath 〈◊〉 dained decreed Sess 13. cap 〈◊〉 And if any one presume to teachâ—â— preach or obstinatly affirme or publicklye disputing to defend the contrarie he is excommunicated ipso facto that is presently Idem Concil Trid. Sess 13. can 11 Moreouer the holie Romaine Catholicke Church hath appointed for the greate respect and reuerence which is to be had vnto this so worthy a Sacrament that who soeuer goeth to celebrate or to communicate shoulde be fasting that is shoulde neither haue eaten or dronke since midnight last passed so it is ordained De consecrat dâ—st 2. Can. liquido vnlesse it be some sicke person when he receaueth this Blessed Sacrament for his viaticum De consecrat dist 2. can Presbiter A Colloquium Although O Lord your Appostle had neuer made mention of the purity of coÌ„science which the receauinge of this Blessed Sacrament requireth yet who would not haue iudged that you the fountaine of all puritie and cleanenes ought to be receaued with a pure and cleane hart If your most sacred bodie Mat. 27 Luc. 23 albeit that it was then dead was wrapt in a cleane sheete and buried in a new sepulcher Ioan. 19. where in none before was euer buried how much more now that your most holy bodie is glorious ought to be receued placed in a cleane and pure hart well was this signified by your prophet when as he saide Lauabo inter innocentes manus meas Psa â—5 circundabo Altare tuum Domine It be houeth vs first to wash our handes that is to cleanse awaie the faultes of our euell workes and after this to approch vnto the Altar of God to tast this heauenly bread But how litle O eternall father doe you require at our handes the eatinge of the immaculate Lambe which you sent vs from heauen to redeeme vs from the seruitude of sinne When the Iewes were to eate the Pascall Lambe which was a shadow and figure of this which lieth hidden vnder the forme of bread were bounde to prouide a Lambe which should be but one yeare olde and with-out any spotte to eate him rosted Exo. 12 and in hast with vnleuened breade with wilde and bitter lettesse with their Loines girded with shooes on their feete and with a staffe in their hande Alas how heauie troublesome a yoke was this S. Peter saith that it was such a one that Neque patres nostri neque nos portare potuimus Act. 15. neither our fathers nor we haue bene able to beare But in the lawe of grace to eate the trew Lambe qui tollit peccata mundi Ioan. 1 which taketh awaie the sinnes of the world is required no more but puritie of conscience and deuotion of hart O my beninge Iesus how trew is that which you said of this your law Mat. 11 Iugum meum suaue est onus meum leue My yoke is sweet my burden light yea it is so light and so sweet Psa 39 that if it were not that Fingis laborem in praecepto you feigne labour in the precept as your Prophet saith it would not deserue the name of burden nor of yoke O my soule see how litle thy Sauiour Christ hath bounde thee vnto to giue thee in this life by meanes of the most venerable Sacrament a boundaÌ„ce of grace and afterward to croune thee in Heauen with eternall Glorie Looke well therefore vnto thy selfe that our Lord hauing of his infinite goodnes made this inestimable gaine so light and easie for thee that by thine owne negligence iâ—turne not to thy eternall paine waigh well that which thou hast in hande Not to receaue such a beninge Lord who coÌ„meth to replenish thee with his heauenly giftes is a greate discourtesie vnto him infinite hinderaÌ„ce vnto thy selfe and to receaue him vnworthiely through thy owne fault retch lesnes is to doe vnto him iniurie and to burthen thy selfe with paines It will therefore be verie good for thee to doe as the poore Countrie man doth when he vnderstandeth that his King will come to lodge with him in his house This man with greate carefulnesse doth remoue forth of his litle cottage all whatsoeuer may either hinder or offend his King with greate diligence maketh cleane his house and although hee cannot possiblie adorne it conformablie vnto the greatenes of his guest yet neuer thelesse he doth doe his whole indeuour to receaue him worthelie After this with greate haste he goeth forth to meete his King and hauinge founde him out with all hartie affection he thanketh him for this speciall fauour and with greate cheerefullnes he receueth him into his house Now then if all this is to be done for an earthly prince what oughtest thou O my soule to doe for the heauenly kinge who commeth not to spend thy wealth but to bestowe on thee his Endeuour therefore to the vttermost of thy power to cleÌ„se and dispose the house of thy hart for before he commeth he will send his Harbenger with Princely furniture to beautifie adorne the lodging where he vouchsafeth to rest and that comming he will say vnto thee Tota Pulchra es Amica mea macula non est in te THE XI MEDITATION Of a deuout person inuited by Christ to his Last supper CHAP. XI Pointes to meditate 1 IMAGINE thy selfe to haue bene in the cittie of Hierusalem when as Christ our Sauiour instituted this pretious Sacrament that he for a speciall fauour towards thee woulde vouchsafe by some one of his Apostles to call thee to be present at this so greate a misterie Now then consider what gladnes thy soule woulde haue fealt and how willingly thou wouldest haue laide a side all other busines that thou mightest haue gonne presently 2 Imagine that comming vnto the sacred chamber our Sauiour did presentlie wash thy feete and sheeding teares vpon theÌ„ saide these wordes vnto thee I do this to take awaie the offences which thou hast coÌ„mitted against thy Creator by walkinge in the wicked waies I wash thee also that thou maist better dispatch the labors which thou shalt vndertake for my loue by walkinge in the waie of spirituall life CoÌ„sider now what streames of teares thou wouldest then haue powred forth what great confusion thou wouldest then haue had of thy selfe and what courage woldest thou haue had to fulfill alwaies the will of God for the rest of thy life 3 Finally Imagine how afterwards our Sauiour causeth thee to sit downe at the table often turning vnto thee those his louing eies saieth these wordes vn to thee I haue preuented thee with so speciall fauours and I am determined to bestowe on thee farre greater it behoueth thee therefore to perseuer in my loue Consider now what modestie thou wouldest then haue vsed at that sacred Table with what setled attentioÌ„ thou wouldest then haue harkened vnto those diuine words of Christ Iesus what firme pruposes thou wouldest then haue made of execuâ—ing his
comming from heauen was to call sinners vnto him for to giue them grace Mat. 9. and to worke their iustification whie shouldest not thou goe to him So. But who will warrant and assure me that I shall not be punished Ma. Humilitie and loue will worke thy securitie through the one thou shalt be exalted and through the other thou shalt be rewarded So. Alas God seuerely punished the Bethsamites 1. Reg. 6 because they beheld the Arcke and shal I be so bould as to receaue the Lord of that Arcke M. The Bethsamits with great reason were punished because that for curiositie they behelde the Arcke and vsed not dew reberence therunto but thou my soule being accompanied with humilitie and loue Iob. 26. wilt not do as the Bethsamites did So. If the Angells of heauen tremble at the presence of this great Lord how wouldest thou that I a vile creture worme of the earth shoulde dare to place him within my body Ma. If thou likewise considerest well the infinite Maiestie of this most Soueraine King which lieth hidden vnder the forme of bread thou shalt finde iust cause of feare and trembling but this feare ought to spring forth from loue that is thou oughtest to be afraide euer any more to offend so amiable a Lord and therfore being stirred vp with loue and accompaned with humilitie go on forwarde a Gods name because thou shalt be so farre of from offending of him thereby that thy most louing Iesus will most beningly intertaine thee So. Aie me I knowe my selfe to be farre vnworthy thereof Ma. The Centurion likewise did acknowledge him selfe vnworthie to receaue Christ our Souiour into his house Ioan. 9. But our Lord Iesus maketh them worthy to receaue him who acknowledging their great vnworthines doe come vnto him with greate humilitie So. Who knoweth that in me is no such euell disposition by meanes whereof this diuine Sacrament may be cause vnto me of death Ma. If thou knowest any such remoue it awaie but if thou knowest it not vse such diligēce that thou maist knowe So. Omercifull Iesus trusting in your infinite goodnes I come vnto you humblie befeeching you to anert your eies from my miseries Psal 29. for that Si iniquitates ob seruaueris Domine Domine quis sustinebit If thou O Lord wilt obserue iniquities who shall be able to sustaine thee But if it shall please you to beholde thē doe it I praie you not as a Iudge to punish thē but as a mercrfull phisition to beale and redresse them and graunte me Lord that these my miseries may serue for your greater glorie and honour Mat. 8. like as the infirmity of the blind-borne man for by your delinering of me from them so much more apparently will your mercie valor shine in me by how much more miserable and vnworthie I was before THE XIIII MEDITATION Vpon these words of the Himne Ecce panis Angelorum factus cibus Viatorū Behold the bread of Angels is made meate for Trauellers CHAP. 14 Pointes for to meditate 1 CONSIDER how traiuell and teares was the ordinarie meate of man after that for his finne he was cast forth of Paradise Consider the estate in which man was in this desert of lamēting for that he was constrained to wander in this world without any sure guid or sufficiēt prouision wherefore for want of the one he might easelie haue gone out of the way and for want of the other defecisset in via Mat. 15. hee would haue fainted in the way 3 Consider the louing carefulnes which our most mereifull Sauiour had of him since that he him selfe would vouchsafe to become a guide and meate for man in banishment 4 Confider how that the meate of Angells is no other but God the King of glorie with whom the Angels in heauen are nourished and by contemplatinge him they enioie him Now the selfe same meate our most louing Redeemer hath made the meare of man and therefore it is saide in the Himne Eoce panis Angelorum factus cibus viatorn̄ The fruit The fruit of this xiiii meditation shal be to practise louing actes of gratitude towardes our Lord who hath so greatly fauored vs and to pray his diuine Maiestie to make vs fully to vnderstand how infinitely we are bounde for this vnto our Sauiour Iesus The Colloquium It is possible O Lord that you be so inamoured of man that you would feed him with the foode of Angels is it possible that you seeke by the means of this Angelicall meate to make him all one with you Reioice O sonnes of Adam because this saying of the Prophet is no longer agreable vnto you Fuerunt mthi lachrimae meae panes die ac nocte Psa 41. dū dicitur m bi quotidie vbi est Deus tuus My teares haue bene bread vnto me day and night whilest that they said vnto me where is thy god for that now your meat is no more teares but the food of Angells and your god is not angrie nor farre frō you but is present vnder the forme of bread which he often giueth O heauenly spirits assist me that I may knowe so greate a benefactour O holy Angells teach me I pray you but perticulerlye yee Scraphines how I ought to loue my Redemer who by giuing me to eat your bread hath shewed me fauour farre aboue my desert O my Lorde your holy Prophet being astonished reioriced saying Psa 77. Panē Ange lorū māducauit homo Man hath caten the bread of Angels spea king of Manna which was made by the worke of Angells But what glorie and what admiration should I haue who may say with all veritie Mauducat Dominum pauper seruus humtlis Ores mirabilis The poore and humble seruant eateth his Lord. O maruailous matter What recompēce am I able to giue you my most beninge Iesus for that the more I doe for your loue the more fauour I continually receaue since that it wholly redoundeth vnto my good Ah hard and peruerse hart how dost thou beinge fed with this heauenly meate remaine so earthly when wilt thou become heauenly How art thou so sensuall and with out spirit being nourished with Angelicall meate How is it possible that thou art not inflamed and dissolued with the sacred presence of most beninge Iesus who is become thy meate and is a flame of loue is it peraduenture because thou art of earth Call to minde O sweet iesus vour owne words Luc. 12. ignem veni mittere interram quid volo nisi vt accendatur I came to cast fire on the earth what will I but that it be kindled Let this fire therefore bee kindled within me to the intent that the earthlines of my hart being burned and consumed I may in maner of a fierie flame ascend on high to search quae Sursum sunt Col. 3. the thinges which are aboue for that they only are able to content and quiet me O my
soule how is it possible that thou remainest aliue at the comming of so greate a Maiestie how is it possible that with the diuine pre sence of the King of glorie thou art not dissolued into thy nothing Ah Alas from whence cometh this to passe that an Angell comming vnto Daniell Dan. 10. he like vnto a withered plant in such sorte fell downe vpon the ground that as the Sacred Scripture saith there remained in him no strength but lay prostrate vppon the earth hauinge lost his speach his breath And thou at the coming of the Lord and creator of the Angells dost neither tremble nor shake The pillers of Heauen saieth Iob doe tremble and quake at euery litle looke of this self same God Iob. 26 and thou standest firme and nothing moued Ah my Lord you are the cause of this since that the loue which you shew vs in this Sacrament is so great that it rather inuiteth vs to loue you againe and to be glad reioice then to be moued with feare trembling for that the propertie of loue is For as mittere timorem 1. Io. 4. to put feare forth of dores THE XV. MEDITATION Of frequentinge the Blessed Sacrament CHAP. XV. Pointes to meditate 1 CONSIDER how that in the primitiue CHVRCH which was gouerned by the Apostles the Christians did often Communicat and that from receauing did proceed the greate holines feruor of spirit which was then it is most certaine for that by experience we haue ben taught that as this vse beganne to decrese and be diminished so likewise did sanctitie and feruor decay waxe lesse in the Christian people 2 Consider how that in this our agean the which God of his goodnes hath stirred vp greater deuotion more often frequentinge of this venerable Sacrament is seene greater goodnes perfection in those which frequent the same and the Catholicke Church is greatly increased by many new holy orders of religion 3 Cōsider how that this diuine Sacrament being the meat of mans soule which comforteth and sustaineth the same in spiritual life it cōsequently foloweth that the more often the soule is fed with this pretious meate the more strong and more perfect she remaineth in spirituall life 4 Consider more-ouer that as this heauenly Sacrament is the fountaine of all perfection and holines imparteth most holsome effectes to all those which worthely receaue the same so is it certaine that the oftener that any person doth communicate the more he is made partaker of the graces therof for this cause all the holy Fathers of the Catholicke Church do earnestly exhort vs often to frequent this B. Sacrament The Fruit. The fruit of this 15 Meditation shal be to make firme purpose both of making worthy preparation for this diuine Sacrament and alsO of often frequēting the same for such as the one is such wil be the effect of the other In preparing our selues we ought principally to procure soundnes of loue the which will cause out often receauinge to be pleasing and gratfull vnto God A Colloquium O my sweet Iesus what greate fauour and grace is this which you do vnto me for you vouchsafe not onely to discouer vnto me that pretious mineral which remaineth in the field of the holy Catholicke Church is that Thesaurus absconditus hidden treasure which maketh the man which findeth it to sell all that euer he hath for to buy the field But farther you innite me that I should often digge forth of this mine this most pretious treasure therby to enrich my soule And this maketh me to maruel much that for the obtaininge of this field and for taking forth of this treasure as oftē as I list you haue graunted me such a wonderfull commoditie that I need not to sell any kind of thing for the bying therof Blessed be you my SAVIOVR that for my greater good it hath pleased you to hide your glorious Bodie vnder the forme and accidents of bread to th entent that I should often returne to tast the same Isay 45 should say with your holy Prophet Vere tues Deus absconditus Trewlye you are a hidden God O my Lord if for the taking forth of this diuine treasure you should haue ordained sharpe fastinges long pilgrimages sheding forth of blood other such like hard penances yet all these paines labours shold haue ben well imploied to haue once only tasted your most sacred bodie But O vnspeakable charity you haue vouchsafed to make it both eafic and delightfull vnto me that by this meanes I shoulde often come vnto this diuine minerall O Adam how much better is the condition of thy posteritie then was thy owne Thankes be therfore to our bening and liberall Iesus Gen. 3. Thou wert cast forth of Paradish to the entent that thou shouldst not return to eate of the tree of life therby to haue liued for euer God most iust placed a Cherubine with a fierie sworde to keepe thee from entring in but we thy sonnes and offprings remaining within the Paradise of the holie Church are not onely not prohibited of an Angell with a fierie swoord but farther the Lord of the Angells with fire of loue most earnestly inuiteth vs often ro come and eate of the tree of life or rather to receaue him who gaue vertue vnto that tree of life and who giueth vs most happie and eternall life for thus he promiseth vs inuiting vs to come vnto him Qui manducat meā carnem Ioan. 6. viuet in aeternum He that eateth my flesh shall liue for euer Awake a litle my soule and magnifie thy God Qui fecit tibi magna qui potens est Luc. 1. Because he that is mightie hath done great thinges vnto thee dust thou not see how that for inriching of the he hath made him selfe thy treasure Come therefore often to digge it forth for since that he is a most pretious treasure he wil giue thee good contentment seeing that he is infinite he can neuer by drawing forth faile or be wanting vnto thee THE XVI MEDITATION Which is the second cōcerning often Receauing CHAP. XVI Pointes to meditate 1 CONSIDER how that the Deuill in no wise can abide and endure the vse and frequenting of this most holesome Sacrament for that he knoweth very well how greatly it helpeth man to the obtaining of eternall blessednes which he him selfe lost by his pride He moreouer detesteth it because it liuelie representeth the Passion of Christ our Sauiour whereby he was vanquished and spoiled of his dominiō which he had ouer humaine kind 2 Consider how that for these causes the deuill enforceth him selfe by diuerse meanes to withdraw men from often teceauing whereby we may well perceaue how profitable it is vnto our soules often to be fed with this heauenly bread since that it so much displeseath the Deuil who is a mortal enemie vnto our good 3 Consider that since our nature of it selfe is
in doing of marueilous works there is none like vnto you Since therfore good Lord it is proper vnto you to do greate and maruailous thinges beholde me a pore weake creature bringe to passe I most humble beseech you that I by meanes of this most glorious Sacrament become riche with your heauenly giftes and strong in the aduersitie of this life THE FOVRTH MEDITATION Of the effectes of this most glorious Sacrament CHAP. IIII. Pointes to meditate 1 CONSIDER how this glorious Sacrament doth in such sorte lighten manes vnderstanding that it maketh him to knowe God for which cause those tow Disciples which went to Emaus Luc. 24. presently as sone as they had communicated had as the sctipture saieth their ere 's opened and knew our Sauiour 2 It remitteth veniall sinnes as corporall nourishment doth restore that which naturall heat hath cousnmed so this heauenlie nourishment reneweth that which the soule hath lost by sinning venially through the heate of concupiscence 3 It conioineth vs with Christ our head and with our neighbours which are his members mouinge vs to loue them as we ought for this respect it hath bene called of the holy fathers the Sacrament of vnion and of charity therfore S. Augustine affirmeth that for this it was instituted vnder the formes of bread and wine that as bread is made of many cornes of wheat so this Sacrament of many harts maketh one will 4 It giueth vs force to walke well in this daungerous pilgrimage and for this cause it is called our viaticum our voiages prouision It helpeth vs likewise to gaine eternall felicitie Ioan. 6. and ther fore our Sauiour saieth He that eateth my flesh hath life euerlasting The fruit The profit of this 4. Meditation shal be to desire with our whole hart and to procure moste efectually a good disposition to be made partakers of the worthy effcts of this most holsome Sacrament and to pray vnto God to make vs worthy therof Adnotations Of three maners of receauiug the blessed Sacrament and of the fruit which is receaued by euery one of these Taken out of S. Thomas De Aquino Opusculo 58. cap. 17.18.19 Of che which the holy Councel of Trent likewise intreateth ses 13. cap. 8. 1 SOME communicating doe receaue only the Sacramēt these are notorious sinners who receuinge the Most Holy Sacrament vnwhorthely not only receue not any of the most holsō effectes therof but as the Appostle well sayeth Iudicium Sibimanducant Cor. 11. that is they make them selues whorthy of Damnation this also the Church signifieth when as in her Hunne she saieth Mors est malis vita bonis that is the Sacrament is life vnto the good and death vnto sinners I here call al those sinners which hauing their conscience defiled with mortall sinne are not confessed when as they may or are excommunicated or else do receaue for some euell intention 2 There are others which communicate spiritually and these are such as with a liuely faith do beleeue that in the consecrated Hoast is our Lord Iesus Christ and therefore they desire to be vnited with him and so they cōmunicate with affection and desire preparing them selues vnto this spirituall receauing with humility and dtuotiō such as these receaue not all the effects of this Sacrament but some parte of them 3 Others finally being well prepared and beawtifully adorned with the wedding garment of charitie and puritie do not only communicate spiritually with desier but also Sacramentally by receauing the most sacred bodie of our Lord. And these togither with the Sacrament receue all the effectes thereof conformably vnto their preparation the which looke how much greater it is so much more capeable the soule is made of the vertue giftes and graces which this Sacrament giueth and conferreth this Almighty God doth signifi when as by his holy Prophet he saieth Dilata os tuum et implebo illud Open wide the mouthe of thy soule and I will fill and replenish it A spirituall speach in manner of a Dialogue betwixt man and his Soule MAN It is trew my soule that this sacred meat is giuen thee of our most louing Iesus but tell me trewly what help can meate doe vnto a dead man albeit that it were verie precious SOVLE Nothinge M. and therfore the holy Sacrament willnot helpe thee yf thou shalt be dead S. It is trew but how can I die beinge immortall M. Trew it is that thou canst not die of corporall death as brute beastes doe die but thou mayst die by spiritu all death which consisteth in the separation of the grace of God from the soule as corporal death consisteth in the separation or the soule frō the bodie S. Then doth the grace of God giue life vnto the soule M. Noeorherwise then the soule giueth life vnto the bodie S. And what can depriue the soule frō grace which is her life M. Mortall sinn Ezech. Cap. 18. wherfore the Prophet Ezechiel saieth Anima quae peccauerit ipsa morie tur The soule which sinneth shal die That is shall be depriued of grace S. From whence hath sinne such powre M. From the ordination of Allmighty God for that the soule consentinge vnto Mortall sinne rebelleth a gainst God And therfore as a rebell is iustly depriued of his goodes soe the soule by sinning cometh to be depriued of grace which is an inestimable good giuen vnto the soule by Allmightie God S. If therfore to receaue the effectes of this Heauenly meate it is necessarie that the soule liue in grace this SACRAMENT doth not reuiue the soule by raysinge it from death to life M. Ordinarily noc but beinge spirituall meate it presupposeth spirituall life and beinge receued by the soule it nourisheth it and prescrueth it from vice S. But tell me I pray you what is conuenient to be don for to tast this facred meate to be made partaker of the worthy effects thereof M. First it is necessary to bee hungrye because our Lord Animan esurient em satiat bonis Psal 106 will fill the hungrie soule with good thinges afterward with contemplation to ruminat and chewe this celestiall meate considering the greatnes and excellencie thereof S. Alas that the poison of pleasures and delightes haue cleane taken away my tast Alas that the vanities of the world doe soe occupie possesse my hart that they neither suffer me to tast uor yet to consider this most maruelous meate wretch that I am wretch that I am M. Lett vs torne our selues my soule vnto him who is able for to healpe vs. To my Most mrcifull IESVS who will draw forth from this my poore soule all deadly poyson to th end that I remaine not depriued of the tast and of the effectes of so holsome a SACARMENT who will prepare for me this Notable Medicine O my LORD I will noe other healpe but you since that your heauēly Father hath sent you from heauen to be our Phisitian O holy Kinge Dauid
how much more greate is our fauour then thine when thou were poisoned with thy aduoutrie of Bersabee 1 Reg 11. 12 and with the death of Vrias her husband Nathan the Prophet was sent vnto thee for to draw forth from thy soule that poison but vnto vs commeth the Lord of al Prophets who for the exceding loue which he beareth vnto vs hath vouchsafed to be both our Phisitian our medicine Praise and glory be therfore vnto thee my benigne Iesus and since that thou art a Phisitian noe lesse potent then louing I hnmbly pray thee that by this sacred medicin of the blessed Sacrament thou wilt make me become an other Dauid conformable vnto thy hart O heaueÌ„ly father the flesh of the first Adam is such that being vnited with the soule it in fecteth impoisoneth the same bringe to passe I beseech thee that the life of the second Adam Christ our sauiour being vnited with my soule may both heale purge and purifie the same this flesh being without all comparison more potent and mightie then the other Graunte me I be seech thee O Lord that as man being vnited with olde Adam by meanes of his corrupted flesh is partaker of all his euells so I being vnited vnto Christ by the new Adams meanes of his sacred flesh may be made partaker of the grace good nes of Christ Amen THE FIFT MEDITATION When Christ did communicate his Appostles CHAP. V. Pointes to meditate 1 CONSIDER how Iesus foreseeing the tribulations of the Apostels in his passioÌ„ to comfort and strengthen them determined to giue theÌ„ the blessed Sacrament by the vertue wher of they shoulde receaue helpe and consolation 2 CoÌ„sider how our Lord for the better disposing of the Apostles to receaue worthely such a Sacrament Ioan 13. firs washed their feete and afterwards exhorted them vnto humilitie and charitie for that the filthines of the flesh pride of harte and hatred of others are deadly enimies vnto this diuine misterie 3 Consider the wonderfull ioy gladnes of the Apostles who hauing harde the magnificencie of this Sacrament and that they were to be the first tasters therof by thinking of this most speciall fauour neuer graunted before to any of the Saints nor yet to the Angells of heauen they wonderfullye exulted in spirit 4 Contemplate with what deuotion and teares the Apostles receaued the blessed Sacrament at our Sauiours handes Mat. 26 and how only Iudas remained with his eies drie with out teares with his hart wholie attentiue to betray Chirst 5 Contemplate the greate amazement of the Angells by seeing the word incarnate their Lord God beginning to geue himselfe vnto man for meate The Fruit. The fruit of this meditation shal be before thou receaue the Blessed SACRAMENT humbly to begg at Gods hands and diligently to procure cheefe puritie greate humilitie charitie with thy neighbours vnto the which vertues Christ exhorted the Apostles before he did communicate them A spirituall speach I confesse my sweet Iesus that your loue towardes vs farre excedeth the limites and signes of all greate charitie for that making noe account of the tormeÌ„ts hanging ouer your owne head you were wholy atteÌ„tiue at your sacred table to comfort the Apostles and vs in their persons against the outrages of our enimies O how well may euerie one of vs pronounce this saying of thy Prophet Parasti in conspectu meo mensam aduersus eos Psa 22 qui tribulant me Thou hast prepared a table against thos which trouble me But if it be necessary my Lorde to come vnto this your table with cleane feete who shall wash mine who shall cleanse me froÌ„ the filth of earthly affections which doe not only defile my soule but farther draw me downeward Alas that neither man nor Angell is sifficient to make mundum Iob 14 de immundo conceptum semine nisiâ—â—tu qui soluses You only my redeemer are able to doe this to whoÌ„ the Father hath giuen all power Mat. 28 But poore and miserable that I am for that when you my Lord of your infinite charitie wash my feete I want the water of teares which is very necessary for such an effect wherfore I shall be coÌ„stained with sobbes and sithes to crie out with the Prophet Hie remie Hier. 9 Quis dabit capiti meo aquaÌ„ et oculis meis fontem lachrimaruÌ„ Who will giue water vnto my head and a fountaine of teares vnto my eies And when as you my Lord moued with my cries to coÌ„passioÌ„ wil vouchsafe to strik the rock of my hard hart to giue me water of tears how yet shall I presume although I am washt to approche vnto this thy sacred table for that when as Iosue coÌ„ducted the Arcke towardes Iordaine Iosue 5 thou gauest commaundement that the sonnes of Israell should not a proch so neare vnto the Arcke as to be within the space of 2 thousand cubits of it least therby they should happen for to die as in an other voiage it chaunced vnto Oza who coÌ„ing vnto the Arke houlding it with his hands fearing least that it should fall downe 2. Reg. presently fell starke dead which suddaine action feared Kinge Dauid in such sorte that he durst not to receaue this Arcke of God into his house And shall I who am not like Dauid agreable vnto the harte of God presume to approch vnto this sacred table in the which is that cheife and supreame Lord for whose honour and reuerence the Arcke was made How is it possible my sweet Iesus that I should bee so boulde as to touch thee with my sinfull mouth since that you saide vnto your most deare Disciple Magdalene Ioan. 20 when she desired for to haue touched you Noli me tangere Touch me not And shal I who as yet haue shed no teares nor any pretious ointment on your sacred feet not haue bene at the foote of your Crosse on mount Caluerie nor at your sepulcher with pretious ointments be so bolde as to approch come neare vnto you It will be greater securitie for me good Lord to stay stil a while vntill you shoote at me with one of your dartes of loue that being wounded there with in maner of the hart I may runne vnto you the fouÌ„taine of life THE SIXT MEDITATION Deuided into two partes vpon that Antheme of the Church O Sacrum Conuiuium in quo Christus sumitur recolitur memoria passionis eius mens impletur gratia futurae gloriae nobis pignus datur Taken out of S. Thomas Opusculo 57. CHAP. VI. Pointes to meditate in the First parte 1 CONSIDER fiue speciall differences betwixt this banquet of Christ and those of the worlde all which are comprehended in the aforesaid Antheme First the banquets of the worlde are prophane in the which is giuen no sacred meate neither are they coÌ„monly instituted either for the helth of the soule or for the glory of God but this of Christ is
deare sisters our aduocates baue pleaded our cause before Christ our Sauiour Mercie hath presented our infirmities and hath demaunded help Wisdome hath found out the meane for to helpe vs Charitie hath enforced Iesus our Sauiour to effect it the maner is this that by meanes of this most potent Sacrament Christ Iesus will so vnite vs with him selfe that therby we become all one with him for to this end do we receaue him I most huÌ„bly thank you our heauenly Adam who haue repaired that which earthly Adam destroied hee with his meate made vs to be alienated and to stand farre of from Almightie God whereof did arise our basenes infirmities other miseries but you my sweet Sauiour by this celestiall meate do reunite vs with God froÌ„ whence ariseth our nobilitie our strengh and fortitude spirituall giftes I praie you therefore most beninge Iesus that this vnion may be soe and so sure that neither death nor life nor tribulation nor any creature may be able to seperate me from you Graunte me good Lord that I may in such forte be vnited with you that I may glorie with the Apostle and say Gal. 2 Vino aurem â—am non ego viuit vero in me Christus I liue not but Christ liueth in me THE EIGHT MEDITATION A spiritual exercise to prepare our selues for receauing when wee goe to the Church CHAP. VIII Pointes to meditate THAT day wherein thou determinest to communicate in the morning assone as thou wakest thinke that our Sauiour with greate desire expecteth thee in the Church that for to come and repose him selfe in thy soule wherfore thou like vn to a spouse for to please him oughtest to vse more dâ—ligence in the inward adorning of thy soule where with he is well plea sed then aboute the externall trimming of the bodie 2 By the way as thou goest vnto the Church consider what mirth and cheerfulnes thy good Angel keeper feeleth seing thee go to receaue his and thy Lord and thou shalt pray that he will helpe thee to receaue himworthely 3 Being entred in to the Church praie vnto the Blessed Virgine or to some other thy deuoted Saint to accompanie thee in receauing of Iesus thy Sauiour who will be thy guest 4 Assone as thou beginnest to see the Altar where the Blessed SACRAMENT remaineth make humble reuerence there vnto with thy harte and esteeming thy selfe farre vnworthy of soe greate a maiestie Euc. 18 say with the Publican Deus propitius esto mibi peccatori God be mercifull vnto me a sinner The Fruit. The fruit of this eight meditation shal be to procure a spirituall reioicing in thy soule by cause thou art to receaue thy heauenly spouse for this kinde of reioycing greatly pleaseth our Lord. A Colloquium Kneeling downe before the Altar make this or some such like speach vnto our Sauiour before thou doest communicate HOVV greate fauour is this my beninge Iesus which you now yeald me Am not I that miserable creature which so often and by so many meanes haue most impudently offended you What goodnes is there in me that with particuler inspirations you should drawe mee vnto your sacred table If Dauid O Lord made lame Miphiboseth to come vnto him would haue him to eate at his Regall and kingely table 2. Reg. 3. and to be vsed as a Kinges sonne because he was the sonne of Ionathas his speciall frend of whom Dauid had receaued many benefites But if you my Lord beholde me you shall finde me lame both hand and foote hauinge neuer done any thing well and worthie of praise and if farther you consider my first father Adam you shall finde disobedience rebellion Now that you my soueraigne Lord infinitely more wise and more mightie then euer kinge Dauid was make me an vngratefull worme of the earth to come vnto you that I might be fedde with the most pretious meate of your heaueÌ„ly table is a thinge of such exceeding greatenes that it confoundeth me ouermuch for that I am not onely vnworthie to approch nere vnto your sacred Altar but also worthely deserue to be repelled farre of from you as one that is colde and vngratfull beholde O Lord I am come to receaue you in to the house of my soule But O Alas Salomon the wise hauinge spent many yeares bestowed greate charges in building vp of a most rich sumptuous Temple Maruelled much with him selfe that the God of maiestie would vouchsafe to come and dwell therein wherefore being amased and as it were besides himselfe saide Si enim caelum caeli caeloruÌ„ te capere non possunt quanto magis domus haec quam aedificaui 3. Reg. 8 If heauen and the heauen of heauens can not coÌ„prehend you how wil this house which I haue builded for you vpon earth now what shall I say who haue scarcely spent two howers to prepare my soule for you O my Lord since that it pleaseth you to come and repose your selfe in the house of my soule I humbly beseech you to make my soule a house of praier and consecrated to your heauenly father to th enteÌ„t you may repose therein and I remaine comforted singe with the Prophet Virga tua baculus tuus ipsa me consola ta sunt Psa 22. your rod and your staffe haue comforted me THE NINTHE MEDITATION CHAP. IX When we are readie to receaue Pointes to meditate 1 BEFORE that thou dost coÌ„municate consider well these wordes of the Blessed Virgine which she spake vnto the Angell wheÌ„ as the sonne of God was incarnate in her Luc. 10 Ecce Ancil la Domini fiat mihi secuÌ„duÌ„ verbuÌ„ tuum Behold the handmaid of our Lord be it donne to me according to thy word Since therfore that thou art to receaue the selfe same Sonne of God thou oughtest to account thy selfe as a seruaÌ„t remeÌ„bring wel that the seruant dependeth of his master desiring that only which his master desireth and neither more nor lesse 2 When as thou doest coÌ„municate thinke that euen then thy LORD doth enter into thy soule to whom thou shalt do all reuerence by adoring of him as thy God and most deare Master 3 Consider afterward how thou art compassed round about with Angells adoring doing chefe reuerence vnto their Lord who really remaineth vnder the form of Bread which thou euen then hast receaued 4 Finally thinke that now thou art no more thine owne neither art thou to vse thy selfe as a thinge of thine owne but as a thinge of Gods The Fruite The fruit of this Ninthe meditation shal be to make a firme purpose to be faithfull affectionate and diligent towardes God him selfe and likewise towardes all thinges which belonge vnto his diuine maiestie For with-out those qualities noe seruant can be acceptable vnto his Lorde master A Colloquium O my Lord how greately haue you humbled your selfe by coÌ„minge vnto the poore house of my soule it should haue bene sufficient enough for
your loue Luc. 2 to cause you to be borne for me in a stable and not so often to make you enter and repose in a stable That you my beloued Iesus woulde come downe from heauen to rest your selfe in the sacred wombe of Blessed Marie was not so maruailous because it was a virginlike wombe and more pure then the most pure Angels of heaueÌ„ Luc. 1 O holy Elizabeth thou being visited saluted of the mother of this same Lord considering her greatnes criedst out saying Whence is this to me or how haue I deserued this that the mother of my Lord doth come to me And now what shall I say to whom the king of Maiestie infinitly more worth then Blessed Marie is now come he is come not only to visite me but farther to vnite me to him selfe and to enrich me with heauenly giftes and benefites O my soule I am glad that willingely thou hast giuen vnto Iesus the scepter and possession of thy self But be thou well aduised that by this selfe same acte thou hast bounde thy selfe to make open warre against all sinne iniquitie for that they are enimies of this thy Lord to whome thou hast giuen thy selfe and therefore thou canste not with out plaine rebellion permite sinne to haue anye entrance into thy house now deuoted and consecrated vnto Christ Be thou also further aduised that it is not Conuenient that thou which hast eaten the bread of Angels 2. Par. 8. shouldest now any more eat the meate of beastes Thou knowest full well that the wise kinge Salomon woulde not permit that the daughter of Pharao albeit she was his wife should dwell in the same house whereas remained the Arcke of God for that he accompted it for a very vnseemely matter that a woman descendinge froÌ„ Gentills which were enimies vnto God should abide in place wheras the Arcke of God had ben But how much more vnworthy a thing is it that sinne should haue any entrance into that place where is GOD him selfe the Lord of the Arcke It was a speciall fauour O my soule that our Lord wolde accepte thee for his seruant wherfore thou oughtest to enforce thy selfe to be most diligent in his seruice as he most worthely deserueth Call thy selfe to remembrance how the Patriarke Iacob Gen. 29. first serued Laban seuen yeares that he might haue his daughter Rachel for his wife after that he had married her he serued him other seuen yeares which time seemed vnto Iacob very short by means of the great loue and affection which he had vnto Rachel his wife Muchmore short and litle ought that time seeme vnto thee which thou spendest in the seruice of this thy Lord and all labours trauells taken for his sake ought to be accompted as light and easie since that he is infinitely more beautiful amiable theÌ„ any creture whatsoeuer Happie shalt thou be my soule if thou maiest knowe what it is to serue this master Remember how that in times paste when as thou wickedly waitedst vppon this vaine world thou wert subiect to diuerse passions tossed with manie suspicions tormeÌ„ted with enuious emulations many sharp soure and bitter morsels thou swallowedst vp most gredelie But now by the healpe of this thy heauenlye master which this morninge thou hast receaued thou maiest easely tread vnder thy feet the vanities of this life and become Lorde and ruler ouer all thy passions yea also ouer the world since that Seruire Deoregna re est to serue God is to be a King THE TENTH MEDITATION Of the preparation which Saint Paul teacheth vs 1. Cor. 11 CHAP. X. Pointes to Meditate 1 CONSIDER how the Apostle requireth three things for preparation to receauing The First is that euery one should well examine his conscience before he goeth to communicate 1. Cor. 88 and this is signified by these his wordes Probet autem seipsum homo sic de pane illo edat And if hee finde him selfe to be defiled with any Mortall sinne let him before he receaue goe to confession and with tears of his harte clense and purge his conscience 2 The Appostle woulde haue this sacred Communion to bee receaued worthely otherwise he saieth Iudicium sibi manducat That is to saie who soeuer without humility or with a guiltie conscience or with euell intention receaueth the sacred bodie of our Lorde maketh him selfe worthy of eternall damnation and this is signified in these wordes Qui manducat indigne iudicium sibi manducat 3 Finally S. Paule would that he which coÌ„municateth should make difference betwixt this sacred table and other prophane tables betwixt this heauenlie meate and other common or ordinary meates this is to iudge Corpus Domini the Bodie of our Lord. For he which trulie beliueth that in the sacred Hoaste is really present Iesus our Sauiour trew God trew man will receaue it with all humilitie and reuerence and from his wholle hart will say with the good Centurion Mat. 8 Domine non sum dignus vt intres sub tectum meum Lord I am not worthy that thou shouldest enter into my house The fruit The fruit of this Tenth Meditation shal be to make actes of contrition and to be often sorowfull euen from the harte for all sinnes past Psa 50 Because Cor contritum humiliatum Deus non desspiciet God will not despise a contrite and humble hart And after this with most affectuall desire to aske of our Sauiour an exceeding puritie Crying with the Prophet Cor mundum crea in me Deus Create in mee O God a new harte Annotations These three thinges which the Appostle requireth for preparation vnto the sacred Communion were trewly seene in the Prodigall sonne when his father receaued him to the banquet of the fatt calfe 1. First the prodigal sonne examined him selfe and perceauing his vnhappie estate rose vp sorowfull for the errors which he had committed and of the bade life which he had lead went to his Father confessed his sinne and making promise to change his life and to be obedient vnto him was reconciled vnto his father in which actes is verie well designed confessioÌ„ 2 He was newly appareled and adorned with a ringe by these ornaments are vnderstoode the 〈◊〉 which are necessarielie â—â—quired for thew orthie receaâ—ing of the sacred Euchariste as faith loue humilitie and deuotion 3 He sate downe at the table eate of the fatt calfe and knowing that it was killed for his sake and that there was difference betwixte that table and others Here further it is to be noted that he which hath committed a mortall sinne must first be confessed before that he come to receaue the most sacred bodie of Christ albeit he seeme to him selfe to be contrite And if any Preiste vpon vrgent necessitie should celebrate not hauing made his confessioÌ„ before hand for want of a confessor hee is bound afterward to goe to confession assone as he can thus the holy
leaue and forsake me Oh heauenly father seeing that you haue bound me with such benefittes and with such chaines of loue I beseech you for that loue which you alwaies haue borne vnto your only begotten and beloued sonne that you will not leaue me thus bound but that it may please you to draw me vnto your sone because you haue so promised me by your Prophet saying Tra ham câ—s in vinculis charitatis I will draw theÌ„ with the chaines of charitie Remember likewise sweet Sauiour that you also promised to draw vs vnto you wheÌ„ you said Ioan. 12. Ego si exaltatus fuere a terra oÌ„nia trahaÌ„ ad meipsum If I shal be exalted froÌ„ the earth I wil draw all vnto me Now O Lord you haue bene already exalted it remaineth therfore that now you drawe my harte vnto you who finding no other place to rest it selfe like an other Doue returneth vnto the arcke of saluatioÌ„ Gen. 8. But if you my Lord do not stretch forth your holy handes and draw it vnto your selfe with in your Arke it will remaine abroad be casely drowned in the stinking waters of this life THE XVIII MEDITATION Which is the fourth concerning often Receauing CHAP. 18. Pointes to meditate 1 CONSIDER how that be cause this Sacrament is one of the greatest benefittes which God hath bestowed vpon vs in this life there is no one thing which can more freely deliuer vs from ingratitude then often receauing for besides this that hereby we do an acte most gratfull vnto God our benefactor we doe farther often hereby renue the memorie of him which thing he requireth of vs when as he saieth 1 Câ— 11 Hoc facite in meam coÌ„memorationem Do this for the commemoration of me 2 Consider Luc. 22 how that the not frequenting this blessed Sacrament when opportunitie serueth coÌ„monly proceedeth for want of loue because it is impossible that any one doth loue Christ trewly Ioan. 6. and doth not receaue him often especially since that he desireth that we would receaue him and inuiteth vs so affectuouslye that therefore he promiseth vs life euerlasting 3 Consider how that it is proper vnto the Grace which this diuine Sacrament imparteth for to vnite vs with Christ wherefore the oftener that one receaueth it the more grace he obtaineth and so much more firmly is he vnited with his Creator then the which I know not if any greater thing can possiblie be either desired or wished for in this mortall life The Fruit. The fruit of this XVIII Meditation shal be to desire and pray our Lord to giue vs internall affection towardes this diuine SacrameÌ„t because that from affection proceedeth perseuerance in frequentinge of it A Colloquium or spirituall speach Reioice and be glad my soule because we haue a Lord who in giuing is verie liberall and in exacting is very sparing Reioice and be glad for that the magnificence and mercie of our Sauiour hath valourously foughten for vs MagnificeÌ„ce hath brought to passe that our Lord regarding the greatenes of his celistiall treasures our necessities hath bestowed most largely and liberally vpon vs And mercie hath wrought that the self same Lord considering our weakenes and pouertie hath taken compassion of vs and requireth litle or nothinge at our handes Who would euer haue thought that a Lord of such maiestie after that he had trauailed and spent the whole time of his life for one benefit and commoditie would in the end not for any interest of his owne but for pure loue towardes vs become our meate Who woulde haue immagined that for recompence of this so worthie a gift he would receaue of vs neither Iewell nor gould nor yet any other thinge which should cost vs labour or sweat but hauing giuen him selfe vnto vs for meate desireth that we should ofteÌ„ strenghen our selues therewithall O vnmeasurable liberalitie O charitie without bond or limitt Goe to my soule be thou not affrighted for albeit with giftes bondes and obligations are incresed the greater that the gifte is so much more dangerous is the abhominable vice of ingratitude yet thy most louing Iesus by his infinite grace hath deliuered vs from such perill and daunger by requiring at our handes no other then litle easie thinges And this O Lorde is nothing els but whollie to confound me seeing that to receaue you often in this venerable Sacrament is both easie and delightfull and also redoundeth to my good by getting of great grace on earth glorie in heauen And what els is this but to heape one benefit vpon an other But what will become of me O Lord who hauing receaued at your handes such benefites doe still requit you with vngratefulnes and who for this pretious meate which your grace giueth vnto me do render againe vnto you gall vinegre Worthelie therefore may you to my confusion obiect againste me that which by your Prophet Isay you obiected against the people of Israel saying Quid est quod debui vltra facere vineae meae non feci ei What ought I farther to haue done vnto my vineyard haue not done An quod expectaui vt faceret vuas fecit labruscas In place of sweet grapes it hath yealded me soure wine I confesse my beninge Lord that I iustly deserue for my greate ingratitude all those euels wherwith you threatned that vngratfull vineyard of Israell but remember most mercifull Iesus that this vineyard hath cost you deare for that you haue planted it by sustaining infinite labours and paines for the space of thirty three yeares and you haue watered the same with the sweat of your browes with the teares of your eies and with the most pretious bloud of your sacred body if therfore you now prohibit the raine to fall from heauen and do teare vp the heades thereof Psa 79. Suddanly there will come Aper de silua the Boare of the wood to tread it downe and roote it vp enter rather O Lorde your selfe visiting the same Perfice eam quam plantauit dextera tua THE XIX MEDITATION Vpon some defectes which hinder the fruit of the blessed Sacrament CHAP. 19 Pointes to meditate 1 CONSIDER how that besides mortall sinne there are other impedimentes which albeit they take not cleane away yet they abate very much the fruit of this diuine Sacrament as for example to be ouermuch imploied in busines and to haue ouermuch conuersation before we goe to receaue which although they are not of theÌ„selues euell yet notwithstanding they take from vs that recollectioÌ„ of mind which is required for so greate a misterie wherefore by these meanes we remaine depriued of the spirituall tast and feeling which God is wont to giue vnto those which deuoutlie receaue him 2 It is also an impediment to go to receaue with out making reflection ouer him selfe by considiring whether he goeth what he pretendeth whome he hath to receaue and what preparation he hath made And since
betake The woord now being flesh become So very bread flesh by the word And wine the Blood of Christ is made Though our sense it not affoord But this in hart sincere to fix Faith sufficeth to accord Wherfore a Sacrament so great Humbly prostrate we adore And vnto rites begun of late Sawes must yeld that were before And where our sence is seene to false There must faith supply restore Vnto the Father and the Sonne Ioy and praise ascribed be And sauing health honor and power As also benedicite And to him that from both proceedes Praises like acknowledge we Amen The Himne at Mattens SAcris solemnijs iuncta sint gaudia Et ex praecordijs sonent praeconia Recedant vetera noua fint omnia Corda voces opera Noctis recolitur cena nouissima Qua Christus creditur agnum azima Dedisse fratribus iuxta legitima Priscis in dulta patribus Post agnum typicum expletis epulis Corpus dominicum datum discipulis Sic totum omnibus quod totum singulis Eius fatemur manibus Dedit fragilibus corporis ferculum Dedit tristibus sanguinis poculum Dicens Accipite quod trado vasculum Omnes ex eo bibite Sic sacrificium istud instituit Cuius officium committi voluit Solis presbyteris quibus sic congruit Vt sumant dent caeteris Panis angelicus sit panis hominū Dat panis caelicus figuris terminum O res mirabilis manducat Domi num Pauper seruus humilis Te trina deitas vnaque poscimus Sic nos tu visita sicut te colimus Per tuas semitas duc nos quo tendimus Ad lucem quam inhabitas Amen The Himne at the Laudes VERBVM supernū prodiens Nec patris linquēs dextrā Ad opus suum exiens Venit od vitae vesperam In mortem a discipulo Suis tradendus emulis Prius in vitae ferculo Se tradidit discipulis Quibus sub bina specie Carnem dedit sanguinem Vt duplicis substantiae Totum cibaret hominem Se nascens dedit socium Conuescens in edulium Se moriens in pretium Se regnans dat in praemium O salutaris hostia Quae coelis pandis ostiume Bella praemunt hostilia Da robur fer auxilium Vni trinoque domino Sit sempiterna gloria Qui vitam sine termino Nobis donet in patria Amen The sequence after the Epistle of the Masse LAVDA Sion Saluatorem Lauda ducem pastorem In hymnis canticis Quantum potes tantum aude Quia maior omni laude Nec laudare sufficis Laudis thema specialis Panis viuus vitalis Hodie proponitur Quem in sacrae mensa cenae Turbae fratrum duodenae Datum non ambigitur Sit laus plena sit sonora Sit iucunda sit decora Mentis iubilatio Dies enim solemnis agitur In qua mensae prima recolitur Huius institutio In hac mensa noui regis Nouum Pascha nouae legis Phase vetus terminat Vetustatem nouitas Vmbram fugat veritas Noctem lux eliminat Quod in cena Christus gessit Faciendum hoc expressit In sui memoriam Docti sacris institutis Panem vinum in salutis Consecramus hostiam Dogma datur Christianis Quod in carnem transit panis Et vinum in sanguinem Quod non capis quod non vides Animosa firmat fides Praeter rerum ordinem Sub diuersis speciebus Signis tantum non rebus Latent res exineiae Caro cibus sanguis potus Manet Christus tamen totus Sub vtraque specie A sumente non concisus Non confractus non diuisus Integer accipitur Sumit vnus sumunt mille Quantum isti tantum ille Nec suptus consumitur Sumunt boni sumunt mali Sorte tamen inaequali Vitae vel interitus Mors est malis vitabonis Vide paris sumptionis Quam sit dispar exitus Fracto demum Sacramento Ne vacilles sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla rei fit scissura Signi tantum fit fructura Qua nec status nec statura Signati minuitur Ecce panis Angelorum Factus cibus viatorum Vere panis filiorum Non mittendus canibus In figuris praesignatur Cum Isaac immolatur Agnus Pascha deputatur Datur manna patribus Bone pastor panis vere Iesu nostri miserere Tu nos pasce nos tuere Tu nos bona fac videre In terra viuentium Tu qui cuncta scis vales Qui nos pascis hic mortales Tuos ibi commensales Cohaeredes sodales Fac sanctorum ciuium Amen The same in English translated by the Reu. Fa. R. S. PRaise O Sion praise thy Sauiour Praise thy Captaine and thy pastour With hymnes and solemne harmony What power affords performe indeede His workes all praises farre exceede No praise can reach his dignity A speciall theam of praise is read A liuing and life giuing bread Is on this day exhibited Within the supper of our Lord To twelue disciples at his bord As doubtles t was deliuered Let our praise be loud and free Full of ioy and decent glee With minds and voices melody For now solemnize we that day Which doth with ioy to vs display The priuy vse of this mistery At this borde of our new ruler Of new Law new pascall order The ancient rite abolisheth Old decrees by new annild Shadows are in truth fulfilled Day former darknes finisheth That at supper Christ performed To be done he streightly charged For his eternall memorie Guided by his sacred orders Bread and wine vpon our Altars To sauing host we sancttifie Christians are by faith assured That to flesh the bread is changed The wine to blood most pretious That no wit nor sence conceaueth Firme and grounded faith beliueth In strange affects not curious Vnder kindes two in appearāce Two in shew but one in substāce Be things beyond comparison Flesh is meate blood drink most heauenly Yet is Christ in each kinde wholly Most free from all diuision None that eateth him doe chew him None that takes him doth deuide him Receiued he whole perseuereth Be there one or thousandes hou soled One as much as all receaued He by no eating perisheth Both the good and bad receue him But effectes are diuers in them True life or true destruction Life to the good death to the wicked Marke how both alike receiued With farre vnlike conclusion When the Priest the hoast deuideth Know that each parte abideth All that the wholle hoaste couered Forme of bread not Christ is broken Not of Christ but of his token Is state or stature altered Angels bread made Pilgrimes feeding Truly bread for childrens eating To dogs not to be offered Signd by Isaake on the Altar By the Lambe and paschall supper And in the manna figured Iesu foode and feeder of vs Heere with mercie feede and frinde vs Then grant in heauen felicitie Lord of all whom heere thou fee dest Fellow heires guests with thy dearest Make