and that vnspeakable charity by which he voutsafed to giue him selfe to be eaten in such a wonderfull sorte thereby to binde vs vnto him by a most straight band of loue by these meanes to heale our infirmities and to make vs after his likenesse holy pure diuine and heauenlye From this consideration let him labour to procure a greate hunger and very feruent desire to eate this breade of life and to drawe from it a readye vvill to please in all thinges the author of life who with so greate loue doth giue himself to vs for meat Let him likewise consider and ponder what great purity is required to come to receaue this diuine foode seing the Apostles that were in the state of grace cleere from mortall sinnes yet our Sauiour preparing thē with more purity for the receauing of the holy communion did wash their feete which was as S. Bernard Serm. de cena dom saith to purifie them by a mistery from their venial sinnes For the affections of the soule which doe quickly cleaue vnto earthly thinges be the feete of our soul these we must wash and make cleane to enter into heauen and to come vnto the holy communion and this mistery as that blessed mā saith did our Sauiour represent by that holy kind of washing Out of this let a man likewise enforce him selfe to be sory for all his sinnes both mortall and veniall and to purpose the amendment of thē all and beholding how vile and vnworthy he hath made himself through his sinnes and that so great purity is required to receaue so infinite maiestye in so much that if he should prepare him selfe continuallye for the space of a thousand yeeres to receaue him by deuoute prayers holy workes and with the merits of all Saintes yet all woulde be very litle nothing to receaue him as he deserueth let him endeuour also out of this to conceaue feare and reuerence for as from loue desire groweth and a ready will so from holy feare springeth reuerence with which he ought to come to the holy cōmunion An other consideration Ambros de sacram lib. 6. cap. 1. wherewith Gods seruant may prepare himselfe to come vnto the sacred communiō with deuotion is this Let him consider the dignity and high maiesty of that Lord whome he is to receaue let him thinke howe in Concil Trident. sess 13. c. 1. that instant in which the words of consecration be spoken the substance of bread which remained vnder the accidentes of the hoast giueth ouer to be breade by the conuersion of the same into the body of Christ so the creature giuing place to the creator in that place where before was the substance of the breade succeedeth the body of Christ which was framed by the holye Ghost in the wombe of the most immaculat Virgin and because the body of Christ liueth not without bloud there also is present the most pretious bloude of Christ in the veines of his most holy body and for as much also as the body of Christ liueth not without the soul there is likwise his most glorious soule in which are contained the vnspeakable treasures of the power and glory of God and for as much as the body and soule of Christ are vnited with the person of God Christ is God and man he that is there contained is true God of infinit maiesty power After this let him prepare himselfe to consider with attention Now I am to receaue God and that hee may the better vnderstande what a Lord he is whom he is to receaue let him by meditation place himselfe at the gate of heauen there let him consider the glory and beauty of that supreame maiesty and behoulde howe by his infinite bounty he doth enflame vvith wonderfull loue all the citizens of heauen and with the sight of his eternall beauty doth make them all blessed and infinitlie delight them Let him viewe with what reuerēce al the saints and Angels euen to the highest Seraphins doe stande in his presence how they doe adore him howe they doe praise him howe they doe glorifie him how they doe loue him and after he hath spent some time in the admiratiō of so infinite greatnes glory let him turne vnto him selfe and thinke thus in his owne soule This very God whose maiestie doth terrifie me am I to receaue into my mouth body this infinit good which doth make ioyfull the city of God this selfe same am I to enclose in mine heart and this supreame creator of all thinges before whose maiesty the Seraphins and all the glorious company of heauen be prostrate with great reuerence him am I to beholde to touch vnder those accidents or outwarde formes and to receaue in to my body for the foode of my soule And this so great a Lord doth come vnto me ouercome with loue and drawne by loue and he commeth to enamor mee of him selfe and by loue to turne me into himselfe hee commeth to bestow vpon me the treasures of his grace and glorye and to translate me from earth to heauen Out of this consideration will our soule gather great loue and reuerence to come vnto the holy communion for how can it choose but bee burnt vp in loue at the consideration of so infinite goodnesse and bountie who hath done so many thinges for his loue and who so desireth his loue how can it be that being a sinner he shoulde not reuerence with an holy kinde of feare that infinite maiestye before whome with the eies of his soule he beholdeth all the princes of heauē to stand trembling for reuerence Other considerations more D Bonau de prepara ad missam cap. 6. in fasciculario cap. 8. proper and more vsuall vvith which the soule hath to prepare it selfe to receaue this most diuine sacrament be the misteries of our Sauiours passion for one of the principall reasons of the institutiō of this sacrament was to the ende we shoulde alwaies haue present and liuely in our memory and affection the passion of Christ and all that which he did and suffered for vs and this is represented vnto vs in the mistery of the Masse and Communion and therefore a verie proper and fit preparation it is before communion to discourse by meditation vpon some of the principall misteries of his passion and to entertaine our selues for some time with attention in some one of them And from hence shall we also drawe as afterwardes shall be handled the holy acts of contrition feare thankes giuing loue and resignation of our selues in which thinges consisteth that deuotion which is necessary for the receauing of the holy communion very great reason there is that wee shoulde vndertake this so small a labor as attentiuelie to consider what our good Lorde suffered for our sake seeing him selfe vouchsafed to suffer for our loue and this meditation is so effectuall profitable that by it we doe dispose our selues to receaue
the wonderful effects of this most heauēly sacrament This admonition doth S. Cirill giue vs verye diuinelye in these wordes I beseech thee that togither In Ioan. li. 4. cap. 17. with thy holy life thou dost prepare thy selfe to communicate with godly considerations and beleeue me that this blessing of God for so hee calleth the holy sacrament will deliuer thee not onely from death but also from all the infirmities of thy soul because by meanes of this sacrament Christ dwelleth in our soules and by his vertue doth he mittigate and pacifie our passions and quiet the perturbations of our heart encrease and fortifie pietie and all vertue in vs and doth deliuer vs from all sinne Thus writeth S. Cirill Wherefore let Gods seruant come to the holy communion and let him come with a pure intention and holy purpose that is to vnite himselfe vnto Christ by perfect loue as to the spouse of his soule to heale his passions to purge him selfe from sinnes to satisfie for the paines thereof to giue thankes for benefittes receaued to finde ease and comfort in tribulation to ouercome some tentation and finally to obtaine some particular grace Let him come with consideration with reuerence with an hunger and desire springing from loue hee shall obtaine whatsoeuer he desireth because hee is that good sheepeheard which saith promiseth Math. 11. Come vnto me all ye that labor and are burdened and I will giue you repose and comfort Chap. XVI Of that outwarde reuerence humility and modestie with which we ought to come vnto the holy communion ALthough the principall deuotion requisite for the holy communion consisteth in the hart yet because that which is externall proceedeth from the inward soule God also requireth that I haue thought good to set down such defects as herein some time doe fall out and to prescribe remedies for the same Some persons which are carefull to serue God and often goe to confession comming to the Altar to communicat be in their gallant and braue apparel their face drowned in their rufs with gloues vpon their hand and to maintaine their authority desirous they are to communicate alone and to haue a distinct place separat from the rest All this is contrary to that reuerence which is due to this moste holy sacrament and to that humility with which necessary it is that they shoulde come to that diuine table Reuerēce therefore requireth that they come with plaine and simple apparell with a comely face modest handes And if Saint Paule in prayer only 1 Tim. 2. requireth this reuerence and outwarde modestie how much more then conuenient is it that we shoulde haue the same when wee come to the holy communion Humility also requireth that a man shoulde acknoweledge him selfe vnvvorthye to approache vnto this holy table and to thinke of him selfe that any other person of those which doe communicat deserueth at that time the better place and also to be ashamed confounded that they wil so much as admit him to the lowest roome in that heauenly banquet If in the feaste of a mortall man or to eate vpon earthly meate our Sauior requireth that we should Luc. 14. come with this humilitie how much more necessary is it that this shoulde be obserued when wee come to this holy banquet where he that inuiteth vs is God and the meate which is receaued is God him selfe Some likwise whē they cōmunicat hold downe their heades too lowe or do couer it some do not opē their mouth in such decent sort as is necessary for the receauing of the sacred host and by these disorders they be sometime the cause that the priest doeth light with the B. sacramēt vpon their cloake or their lips or some other part of their face that somtimes by this meanes it breaketh some smal peece falleth off wherein they ought to consider how great an inconuenience this is seing in the least peece of all the glorious body of Christ is as entire and vvith as much maiesty as it is in the whol hoast and as it is in heauen it selfe Wherefore to auoide these inconueniences to haue that modestie which is necessary the duty of him that meaneth to cōmunicat is to haue his face vncouered straight and quiet to vse silence when the Prieste commeth vnto him because it is no time then to pray vocally therefore let him meditate vpon some good thinge inwardlye in his soule and when hee is to receaue let him open his mouthe moderately and put forthe his tongue towardes his lippes and vpō that receaue the sacred host and when he hath taken it let him not breake it nor presse it with his teeth but suffer it a litle to be moistened and so to passe downe sweetly and with reuerence if there be any good externall worke conuenient to be well and decently donne howe much more ought this being so diuine so important so much to the glory of God whereunto that saying of S. Paul doth especially agree Doe all thinges with 1 Cor. 14. honesty comlinesse and good order Chap. XVII Of that quiet and repose with which we ought to come vnto the blessed sacrament and what thankes are to be giuen vnto God after the receauing therefore AN other notable defect into which many persons that frequent the sacraments do fall is that they come to communicate with much hast disquiet so that they are scarce entred into the church or come from the feete of their ghostly father but straight way without any more stay they goe to communicate And that which is worse some so soone as they haue receaued without giuing any more quiet or repose to that heauenly foode and without bestowinge anye time in giuing of thanks to that diuine guest whome they haue entertained straight waies goe out of the church fall a talking with others or else be take them selues to some other such busines Al these disorders do much hinder the fruit of this most holy sacrament and therefore very necessary it is to prescribe some remedy for the cure of the same wherefore omitting to speake of some particular case of necessity in which a man cānot expect before he doth communicat nor stay after hee hath donne that which vsuallye herein is to bee obserued is that when hee goeth to the holy communion that he doe it with quiet and repose of minde forgetting all earthly businesse and cares committing them to the prouidence of God to bestowe his vvhole hearte in thinkinge vpon that infinite goodnesse which hee is to receaue crauinge of him that hee vvoulde vouchsafe to adorne his soule with that humilitie that puritie and loue vvhich is requisite And let him stirre vp him selfe to doe so vvith this consideration O Lorde if a potent and riche king were to lie in the house of a poore widdowe neuer woulde he expect that she shoulde furnish that rome in which he were to lodge but
prepared for the holye communion that it is better to receaue it mooued with loue then for feare to abstaine but he that lacketh that disposition through his carelesnesse is somewhat colde and indeuout better it is mooued with holy feare to deferre it for a day or more vntill he be better furnished with deuotion not doing this vpon his owne heade or pleasure but gouerned by the counsell of his ghostlye father And to that which some mighte obiect that by this meanes the profit which by often communicating might be gained is loste the holy man doth also answere in these wordes To some it is more profitable to deferre somewhat the communion to the ende they may come vnto it afterwarde with more reuerence and deuotion because as I thinke one receaueth more fruite at one communion comming well prepared then by manye to which he commeth without any diligent preparation Chap. XXIII Wherein is declared whether the holye communion ought daily to be giuen to some persons of our time OVt of this doctrine of holy men before mentioned and set down for a ground we gather howe rare the vertue of that person ought to bee to whome licence should be granted dailye to receaue the blessed sacrament and how much many ghostly fathers are deceaued that herein make no difficultie at all And besides the reason already alleadged which is that holye men doe say that the persons to whome this leaue shoulde be giuen ought to be of that great purity of soule and to haue that wonderfull burninge charity which flourished in the christiās of the primatiue church when the heartes of all was but one and the soule throughe the straight bande of loue one and and when charitye and mercye made the goodes of eache man common to all besides this reason many other there be worthy of greate consideration which here I will set downe Most certaine it is that who soeuer doth communicate euery day that his ghostly father doth giue him an open testimonie that hee is one of very singular vertue for this is a generall receaued opinion among all people that it doeth not pertaine to anye dailye to communicate but to holy persons and thereforre it is a thinge vvell to be considered how great daunger of presumption and vaine glorye it is for weake soules and subiecte to tentation althoughe very deuoute and vertuous that they shoulde vnderstande that their ghostly father hath such an opinion of theire vertue and that people looke vpon them vvith suche eyes and suche a conceite of holye persons Ignorant wee are not and experience teacheth howe passinge harde it is to ouercome well the temptation of honor and vvorldly praise when it is offered as Sainte Augustine doth excellently note in these vvords How great forces the loue of honor and Epist 64 ad Aurelium worldely praise hath to ouercome ones soule and to make it fall none knowe but hee that hath much foughte against that tentation for although there bee no great difficultie to abstaine from honour and praise when they are denied a man yet when they are offered very hard it is not to take vaine pleasure therein Ignorant also we are not howe by offering themselues to the occasions of this tentation in receauing honor and worldly praise many persons of a good rare life and those which with great trauaile had gotten much vertue and great store of spirituall riches in the seruice of God in Homil. 3 in 1. Iohan. hom 17. in cap. 10. ad Roman short time loste all as Saint Chrisostome affirmeth because vvhen vaine glory did tempt thē they were ouercome and pitifully ouertaken with that vice in such sorte that leauing the creator they put their chiefe felicitye in the creature Seing then it is so harde to ouercome the tentation of honor and worldly commendation when it is offered that so many persons famous for vertue haue vpon these rocks suffered ship-wracke and beene cast away in this tempest no sufficient reason there is that discreete ghostly fathers shoulde offer weake and feeble soules though neuer so deuoute vertuous to so great a danger but rather necessary it is that they shoulde norish them in true humilitie labor to haue them well rooted in that vertue to preserue them therein and to effect this very conuenient it is that the ghostly father shoulde by no meanes let thē vnderstande that others haue any greate conceite and opinion of them and that he should what hee can conueniently take from them the occasions of all pride as singular things be which may make them to be famous in the sight of the worlde and any thinge else that may bring them honor and reputation and to induce them what he can to conceale all shew of holinesse according to that which else where hath bene said entreating of the vertue of humility And certaine it is that many ghostlye fathers because they haue without discretion commended their spiritull children set out their vertues and giuen them occasion to make ostentatiō thereof that they haue beene the cause that many tender plantes haue with the northerne winde of pride withered many that were well growne haue by the iuste iudgement of God bin pulled vp by the roots whome for their ingratitude and vanitie he hath permitted to fall To this may bee added that by granting such leaue they giue occasion to others that be yet in firme and not so well prepared that they also be stirred vp with emulation and doe desire and procure the same and that with out the counsell and leaue of their ghostly father they venture vpon it supposing it to be very well donne seing the like leaue is giuen to others who are in their opinion but litle their superiors in vertue They be the occasion also that when any such person turne backewarde that frequentinge of the holye sacraments is much infamed and discredited among worldly men that their tongues doe readilye speak euill both of the penitents that come often vnto thē also of their ghostly fathers And reason it is as much as we may with out any preiudice to vertue that we shoulde not giue anye such occasion to weake people Out of these reasons we haue to learn that in these times those persons which may daily come to the holy communion ought to be passing wel grounded in profounde humility and so tried with iniuries contempts diuers kindes of tribulation vntill they come to loue them and to thirst after them and that they be fortified with perfect and sound vertues like vnto Saint Clare or Saint Katherine of Sienna that the burthen of these tentations doe not make them to fall and that their rare and extraordinarye vertue be so great and so well knowne that all emulation of others may be cut of and such inconueniences as hath now bene spoken of and others which may be obiected For certaine it is that in the primatiue church those which did dailye
same purpose of amendment of their life Gods grace as before hath bin said the vertues giftes of the holy Ghost be encreased in them and they do obtaine force strēgth to preserue thēselues not to fal into other sins which be greater a great part also of that harme is hindred which they had done had they not before cōfessed such veniall sins obtained pardon for thē And if the seruāt of God whē he goeth to confession through his frailty feeleth not in himselfe any determinat purpose to fly al venial sins which he confesseth at least let him haue a full resolutiō to auoid some of the greatest which do most harme to his soul if his frailty be so great that of such venial sins as he hath cōmitted since his last confessiō because they be ordinary hee findeth difficulty paine to auoid thē let him at least accuse hīselfe of some sin which in former time he hath cōfessed and that which doth most grieue him and which he hath a true purpose by Gods grace verily to auoide because if he do so thē shall his confessiō be lawfull accompanied with the fruit of Gods grace for the obtayning wherof requisit is is that our confessiō should be of such sins as a man doth abhorre The reason why one should with D Thom. 3. p. q. 87. ar 1. in 4. distinct 16. q. 2. ar 1. q. 2. ar 2. such a disposition confesse veniall sinnes is because when a man committeth any veniall sin the soule is disordinately turned to the loue of the creature louing more his owne delight then to please and content God desiring more to satisfie his owne will then the will of God and therefore for the taking away of the same disorder from the soul that it may returne againe to his former rightnesse necessary it is that a man should do some inward act contrary to that former sinne which before he did as for example to haue true griefe and sorrowe for sinne or a resolute purpose to commit it no more or else some other such act equiualent to these as some act of the loue of God or deuotion or resignation so contrary to venial sinnes committed that if hee did then remember them he would abhor auoid them quicklie and when he confesseth all his veniall sinnes with such a due disposition certaine it is that he obtayneth pardon remission of them all A great benefit of God certaine it is that he hath of his infinite goodnesse bestowed vpon man so effectuall and sweet a remedy And for asmuch as most true it is that the soule cannot enter into heauen with one only veniall sinne but that of necessitie it must before hand be purified and purged from all either in this life or else in the next great reason there is that wee should make our commodity of this diuine remedie and that when we meane to confesse such veniall sinnes as we haue committed in those eight or fifteene daies since we were last at that sacrament we should first seriously thinke of them in our conscience and consider how they be offensiue to God and contrary to his diuine will doe very much hurt our soules and hinder vs from receauing of moste heauenly giftes at the handes of his diuine maiestie and that wee were bounde rather to haue suffered any temporal punishment or losse then euer to haue consented to commit them and let vs be grieued and ashamed that euer we did them determine in our heartes neuer to commit them againe and hauing thus disposed prepared our selues let vs confesse them and albeit in confession we tell not all but the greatest and those which cause most shame yet let the griefe and sorrowe for hauing committed them and the purpose of not committing them againe comprehend and include all And by these meanes shall we deliuer our selues from the terrible fire of Purgatory and shall obtaine more plentye of Gods grace and greater purity of conscience and when wee leaue this mortall life wee shall the sooner passe to the ioyes of heauen for as Saint Iohn saith Nothing that is defiled shall enter into Apoc. 21 that holy city Chap. V. Of a certaine carelesnesse which vsually is founde amongest such as bee desirous to serue God concerning the examination of their conscience before Confession and the greate harmes which doe followe thereof ALthough commonly such as feare God and often go to confession do in such sort examine their consciēce that their confession is sound and good and bound they be not to make their confession againe yet in some such not seldome a great carlesnesse is found which doth much hinder the notable fruite of confession This negligence is concerning the examination of their conscience before they goe to confession doing it very lightly and superficially without entering well into the inward parte of their soul without any great care to search out many secret sinnes which they haue committed amongst which although some be great yea and some of them mortall yet because the malice of them is more hidden or else haue some shew of vertue they knowe them not nor make them anye part of their confession Wherefore for the better vnderstanding of this point which is very important we haue to cōsider that as some sinnes proceede of malice which be those that a man knoweth to be sinnes and doth them of purpose not hauing any great passion to prouoke him thereunto so there be other sinnes which come of infirmity such as those be which a man knoweth to bee sins yet he doth them because some passion or great tentation prouoketh him thereunto so likewise there bee other sinnes which proceede of ignorance as those be which a man through his owne negligence knoweth not to be any sinnes True it is when a man doth what lieth in him to vnderstande the trueth of that which hee is bounde to knowe and yet cannot come to the knowledge thereof because he cannot finde any that is able to teach him then is he very wel excused from all danger of sin but when a man doth not what for his part he ought to doe to know the truth as because hee doth not inquire of such as hee should nor aske coūsel of whom hee ought neither vseth other such meanes as bee necessarye that God may giue him light and that good and learned men may enforme him vvhat hee is bounde to doe such a man as this doing that thing which he knoweth not to bee a sinne is not through his ignorance excused and therefore if that which he doth bee against anie precept that bindeth to mortall sinne then shall that sin of his bee mortall and if it be against a precept which bindeth onely to a veniall sinne then shal the sinne likewise bee but veniall although not so grievous as if it were donne of malice or were knowne before hand The trueth of this doctrine is set
he woulde sende his seruantes before hande to prouide all thinges in good order What king is more potent rich then thou O Lord who art king of kinges and Lord of Lordes and what creature is more pore or miserable then my soule Wherefore seeing thou vouchsafest to come and to repose in it send thy Angelles before hand to adorne it to purify it to illuminate and perfecte it in such sort as the superior Angelles doe purifie and illuminate the inferior Sende thy diuine presents thy perfecte gifts thy heauenly treasures that my soul with such celestial furniture may be adorned and set in that good order as is conuenient for the lodging of so mightie and heauenly a guest And because O Lord necessary it is that my soule shoulde also consent and do what lieth in her power send forth I beseech thee such forcible fauours and effectual helps that may make it wholly sweetly and cheerefully to obey thy diuine will And when he hath craued this of our Sauior Christ let him then turne him selfe to the blessed Virgin and to such Saints as his deuotion especially affecteth craue of them with humilitye that they woulde obtaine for him the effecte of his petition After communion let him entertaine himself in the church the space of a litle quarter of an hower whē opportunity serueth not to doe more and that time let him bestowe in giuinge of thankes to our Lorde for this most high and singular benefit and in crauinge at his handes newe fauours and grace that he may serue him better for the time to come If one had his neere kinsman or friende which came out of the Indies vvith great store of riches were desirous to lodge in his house and that vpō great curtesy friendship which he beareth him and with a minde to bestovve vpon him part of his wealth certaine it is that when he sawe him enter in at one dore that he would not goe out at the other but would keepe him continuall cōpany and be merry vvith him giuing him such entertainment for his welcome and willingly giue him eare whilest hee did discourse of his trauailes and aduentures and when he came to receaue those riche giftes which hee bestowed vpon him hartelie vvoulde he yeelde him thankes and seeing him of a franke and liberall minde and desirous to giue yet more no question but he would demand all that which were necessary for himselfe and his family In this maner ought we to behaue our selues towardes our Sauiour Christ after we haue communicated for he commeth vnto vs from the Indies of heauen full of celestiall riches which be of diuine and infinite value and hee commeth mooued of sincere loue to lodge in our soule to enrich it and beginneth to bestowe his gifts and treasures vpon vs hath a desire to giue much more let vs not then by and by forget him and straight waies busie our mindes in other thinges far different for what were this else but for our Lord to enter in at one dore and for vs to goe out at an other which were contrary to all curtesie opposite to all good manners but let vs keepe him company and be glad of his glory and all that seruice which the Saints in heauen and the iust vpon earth doe vnto him Let vs giue him thanks from the bottome of our heart for al those benefits which he hath bestowed vpon vs especially for this that he hath voursafed to come and remaine in our soule by such a mistery and wonderfull meanes And for this purpose let vs consider who he is that cōmeth which is God with all his infinite perfection to whome he commeth that is to a sinfull man who often times hath offēded him what moueth him to come which is sincere loue and desire of his good and wherefore bee commeth which is to bestowe vpon him his merits and the fruite of his sacred passion and death the moste pretious giftes of his grace purchased with the incōparable trauailes and sorowes of thirty and three yeeres After that Gods seruant hath wel meditated vpon this let him offer vnto him for a thankes giuing al the merits of his most holy passion and all the vertues which doe shine in that and relying vpon these merits and ioyning them in companye with those vertues let him offer vnto him good purposes of the amendment of his life and resolute desires to make it much better and let him craue pardon of those sinnes and faultes into which he hath fallen in not cōmunicating with all that puritie and deuotition which was requisit After al this let him lay before him all his necessities infirmities ignorances falles and al the rest of his miseries and let him craue for him selfe newe gifts graces vertues and particular fauours and withall let him aske the same for all Gouernors spirituriall and temporall Let him pray also for succor and help for all the necessities of the catholicke church both generall and particular for the encrease of true faith religion and vertue for the conuersion of infidelles and heritickes and for the amendment of all such as professe the true faith of Iesus Christ and the selfe same thing let him also request for all such particular persons as hee is bounde vnto or hath any speciall deuotion And here Gods seruant hath to vnderstande that of all the times either of the day or night there is not anie one better to meditate and praie and to aske graces at Gods handes then this in which after he hath communicated hee hath IESVS Christ present not onely as concerninge the presence of his diuinitie accordinge to vvhich hee is in euerie place but also as touching the presence of his most sacred humanity which really continueth so long in his body as the sacramentall formes doe there remaine Whilest our sauiour was in this world in mortall flesh in all places where hee came hee bestowed particular benefits vpon all such as vvith faith did touch him or commēd themselues vnto his diuine maiestie He went into the house of Zacheus of an vsurer made Luc. 9. him a iust man and the sonne of Abraham Hee entred into the house of Matthew the publican Math. 9. made him holy and an Apostle Trauailing vpon the way a woman Math. 9. that had an issue of bloude did touch him and forthvvith was she cured Being by the sea Mar. 4. of Galile all that had any infirmities Math. 21. did touch him and were made sounde Being in the temple the blind and the lame came vnto him and he restored sight to the first and legges to the last Being in the field vpon a mountaine there came vnto him those which were possessed of vvicked spirits and they were deliuered there repaired vnto him all that had any infirmities striuing to touch him and vertue came frō him he cured all That which he did then visiblie being in the world the selfe
to goe vnto the holy communion to do other good works by the only directiō and perswasion of faith not void of charity but void of the feeling experimental motiō therof be encouraged to worke and labor in the seruice of god moued onely of an effectuall good will which is the principal part of charity without any other sweete visitatiōs cōforts which according to Gods pleasure proceede from charity and doe make the works thereof easie pleasant And if in this manner they doe communicat do good works and perseuere in all their vertuous exercises moued by faith and vpon a good mind then do they keepe that fidelitie and loyalty which they owe vnto God seruing him not only in the time of prosperity but also in the time of aduersitie and tribulation not only in the time of sweetnes and comfort but also in the time of griefe and desolation And let them knowe that by such a communion and such seruices done in the time of aduersity discomforts they doe content please and glorifie God merit for themselues grace glory no lesse nay more then in the time of prosperity and spirituall comfort because perseuering in this manner they ouercome denie and mortifie them selues the more for the loue of God And such persons are to knowe that the want of deuotion which as before hath beene said is an impediment In this treatise cha 13 for the receauing of the sacred communion is that which is voluntary commeth of carelesnes and negligence because a man will not doe that which lieth in him to come with deuotion but when the lacke thereof is not volūtary because a man with the helpe of Gods grace doth vse all those meanes which for his part are necessary as in purging his conscience by confession and contrition from all his sinnes both great small and preparing himselfe to communicate with prayer and meditation then the want of devotion doth not hinder the abundāt fruite of the holy communion for although sensible deuotion hee hath not yet hath hee that which is the best and most principall to witte that which consisteth in purity and good wil and a true desire to please God and to doe his holy will Such persons ought likewise to consider that as this mutation which they feele in their soul is a triall of God and that if they perseuere in frequentinge the holy sacrament and exercise of good works that they do performe that fidelitye which they owe vnto God so oughte they also to perswad them selues that if for this cause they shoulde abstaine from the holy communiō and become more slow in doing of good works that it is the tentation of the ghostly enemy to make them lose the fruite of the blessed Sacrament and the merit of good vvorkes and so to haue an entrie into their soules by his temptations and deceits And as that braue captaine Holosernes Iudith 7. did who to take the city of Bethulia that was so stronge and vvell manned cut in two the conduits by vvhich the vvater passed from the fountaine into the city and by this meanes was he ready to haue taken it had not God miraculously deliuered them euen so dealeth the prince of darknesse who seing that frō Christ who is the fountaine of all graces our succour and helpe doth come to defende vs from his assaultes by meanes of the Sacraments desirous hee is to breake and cutte in tvvo these heauenlie conduits and diuine pipes casting impedimēts before vs that we may not frequent thē Palladius reporteth how a certaine very In historia Lausaica in vita S. Macarij vertuous woman which did frequente the sacramentes was by a wicked man tempted to committe sinne which she vtterly detested whereupon the gracelesse wreatch delt with a coniurer who by the arte of the Diuell laboured to induce the woman to yeeld her consent but still she resisted valiantly neuer woulde be perswaded to cōsent vnto anye such damnable suggestion The Diuell seeing that he could not hurt her soule laboured to change her outward forme and shape to the eyes of men and so he transformed her that such as beheld her toke her not for a woman but verelye thoughte her to bee a mare Whereupon in the company of her husbande she went for help vnto S. Macharius who casting holy water vpon her delivered her from that illusion and hee told her that the reason why the Diuel had such power ouer her was because she was negligent in repairing to the sacraments as hauing not beene at the holye communion of fiue weekes before and the holy man gaue her counsell neuer after to be careles therein speaking thus to her in great zeale Neuer quoth he abstaine from the communion of the most pure sacraments of Christ because for this negligence this euill hath befallen you for it is fiue weekes since you were at them This is that which the Diuell pretendeth when hee perswadeth a man to abstaine from the holy communion to depriue his soule of the gard and defence of the sacraments that findinge it weake and carelesse hee may by his tentations and deceits ouercome it and therefore Gods seruant ought to resist the tentatiō and not for this cause to refraine from the holy communion The veritye of this doctrine our Sauiour Christ taught blessed Saint In lib. ab ipsa script Katherine of Bononia who hauing for some yeeres endured most pitifull tentations of drines of spirit of being forsaken of distrust tentations against the faith of this most holy sacramēt yet she resisted valiātly perseuering with great constancy in frequenting of the sacramēts in all other exercises of praiers good works our Sauiour Christ voutsafed at length againe to visit his seruant amongst other things he tolde her how that when any person did communicate with a good cōsciēce although it were without feelinge of deuotion yet did he for al that receaue the grace of the sacrament and although he were tempted in faith or troubled with any other tētation yet if he gaue no cōsent he did not for al that leaue of to receaue the plentifull fruite of the sacramēt And that such a man did not only gaine more by fighting against such tentations but also by cōmunicating did merit much more then if he should receaue the sacrament with much sweetnes and sensible deuotion which is to be vnderstood when the want thereof procedeth not frō the fault negligēce of the person him selfe but by the prouidence of God who doth by such meanes try and prooue his seruant as nowe hath beene declared Chap. XIX How for scruples and vaine feares wee ought not to abstaine from the holy communion OTher persons there bee which although they haue not founde any such mutation in their hartes yet being of a good conscience they abstaine from the B. Sacrament contrary to the minde and counsell of their ghostlye father mooued vpon
communicate were of great vertue as hath bin said and that in these daies such speciall persons to whome this license is to be giuen requisit it is that they should be furnished vvith more vertue then that which was at that time common and vsuall among christians because that being then the custōe and common vse the tentation of emulation and other occasions before mentioned had no place For none had anye cause to think that he was reputed far more holy then other for hauing that leaue granted which was giuen to all nor any coulde take occasion of enuie or emulation seing themselues might doe that which they sawe others do And if any thinke that it doth hereof follow that fewe will be founde to whome licence daily may bee now giuen because they be very rare that be of such singular and eminent vertue and be free from those occasions and inconueniēces which before haue bin spoken of I say that most true it is that hereof no harme doth followe but the more glory of God and very great profitte to mens soules for as much as hereby that is donne which is moste conuenient in respect of that reuerence which is due to the blessed Sacrament and the occasions of many sinnes are cut of good people be the more stirred vp to haue the holy communion in greater reputation to prepare them selues for the receauing thereof with more reuerence more puritie and deuotion so that by this meanes one communion is more profitable vnto them then manye others woulde be as before hath beene said And by doing thus we do also faithfully obserue the doctrine of the gospell holy men for by this kind of obedience we performe that which the lawe of loue doeth require in the vse of the holy sacrament by takinge the benefite of that large leaue which wee haue graunted in repairing oft to the holy sacramēt and yet wee doe not forget that holye feare and due reuerence which ought to bee ioyned with loue And for a couclusion let Gods seruant perswade himself that althoughe he oughte to desire and to endeuor often to come vnto the holy communion with due modesty yet his principall care ought to be that whē hee communicateth that it bee donne well and with that preparatiō which is requisit wherefore let him prouide him selfe with great humility acknovveledging himselfe farre vnworthy to come vnto the holy communion and placing himselfe with contempt of himselfe in the very bottome of his owne vnworthynes let him come with great purity extending his contrition and the purpose of amendment to all his sinnes both greate and small which he hath both committed and may commit Let him also for the purchasing of this purity helpe him selfe with the sacrament of confession although his conscience doeth not accuse him of any other sins thē veniall and those also of the lesser sort Let him come with great hunger of this diuine banquet and with a liuely desire to vnite himselfe vnto God with moste feruent loue by meanes thereof Let him come offering himselfe whollie perfectly to performe his diuine will O what an heauenlye store-house of spirituall medicines shall he finde for the curing of all the woundes infirmities of his soule O what an holy table full of diuine food and celestiall comforts shall hee haue to satisfie his hunger to strengthen his weakenesse and to glad his hearte and make it ioyfull O what a riche shoppe and plentifull shall he finde full of diuine vertues and iewelles full of spirituall and celestiall gifts to adorne and beautifie his soule O what Indies shall he meete with to enrich it with heauenly wealth diuine furniture and the treasures of Gods grace Blessed bee our good Lorde and magnified bee his holy name for euer who fo boūtifully in such plentiful manner hath opened the bowelles of his infinite and vnspeakable mercy that by one diuine and sacred morsel which pure soules doe with so greate comfort and sweetnes receaue in this moste heauenly banquet he hath voutsafed to bestowe vpon vs mortal men all those goodes and spirituall riches which for the space of three and thirty yeares liuing in the pilgrimage of this life and vale of misery yea suffering and at last also dying vpon the Crosse hee did gaine purchase for vs most vnworthy and miserable sinners