counsailes and finally with what deuotion wouldest thou then haue receaued The fruit The fruit of this XI Meditation shal be with thy wholle harte to thanke our Lorde and to pray him that he let thee not die vngratefull A Colloquium As with out all doubt my Lord this would haue bene such a speciall fauour and such exceeding loue that it might well haue moued thy Angells with great admiration and amazement So it is very certaine that I shoulde haue remained most bound not onely to walke in the waies of your commaundements and to obserue your holye counsailes but also for your sake most willingly to spend my life But O my Lord euen then you should haue geuen me no better meate nor no greater gifte then that which you now geue vs in the Blessed Sacrament since that in this little consecrated Hoaste which from your holie Altar is geuen vs miraculously lieth hidden your Diuinitie your Soule and your humanitie If therfore the gifte be the same and from the greatnes of the gift proceedeth the greatnes of our bondes and obligations who seeth not that I am exceedingly bound vn to you my Benefactour And who seeth not that I should be very vngratefull and altogither sottish if I should not acknowledge so singuler and notable a fauour Open wide thy selfe my hart and shew forth this obligacion wherwith thou art bound to loue thy louing Iesus O my God how different is the maÌ„ner of your proceeding from that of worldly Princes 4. Re. 20 Kinge Ezechias to do greate fauour vnto the Embassadors of the kinge of Babilon Isa 39. shewed them his riches and his treasors with-out giuing them any parte or parcell thereof But you my Lord doe not content your selfe with bare shewes but giue most liberally not only your heauenly treasures but likewise your selfe O Loue Mat. 6. O liberalitie I see not O my hart how thou canst in any wise be aunswerable vnto this inestimable fauour vnlesse thou whollie giuest thy selfe to the loue of thy Creator Luc. 16. seeing that it is not possible for any on with loue to serue two masters as it was not possible for the Idoll of Dagon and for the Arck of God to remaine on foote in one TeÌ„ple 1. Reg. 5. Resolue therefore to whom thou wilt whollie giue thy selfe whether to Iesus thy Sauiour who hath first giuen him selfe vnto thee being borne for thy guide and companion and diing for thy ransome redemption who in this sacred table giueth vnto thee him selfe for meate and afterwardes in heauen will giue him selfe vnto thee for rewarde Or else altogither forgettinge this greate obligation thou wilt giue thy selfe to the loue of cretures Alas thou shouldest be ouer much vngratefull vnto thy God and ouer hard wold be thy seruitude besides the greate losse which thou shouldest sustaine if by louing any creature thou shouldst make thy selfe subiect therunto Remember my soule that we are created to loue and serue God Call to remembrance that by the grace of our Sauiour and by nâ—eanes of this heaueÌ„ly meate we are made sonnes of God partakers of his diuinitie it is therefore against all reasone that thou shouldest make thy selfe slaue vnto this vaine world or settle thy loue vpon any creature since that no one of them nor yet all of them togither are able to content thee seeke as much as thou list thou shalt neuerfind any thing that can satisfy thy desires nor shall thy minde be euer quiet vnlesse by loue thou reposest thy selfe in him which hath created thee THE XII MEDITATION Taken out of the Historie of Zacheus Lucae cap. 19. CHAP. XII Pointes to meditate The first parte conteineth the historie it selfe 1 ZACHEVS beinge desirous to know Christ our Sauiour when as he coulde not for the multitude because he was of a litle stature running before he went vp into a Sycomore tree that he might see him because our Sauiour was to passe thereby 2 Christ passing by lifting vp his mercifull eies vpon Zachaeus saide vnto him Come downe in haste because this day I will come vnto thy house Zacheus therfore in haste came downe with greate reioicing receaued Christ into his house accounting this a speciall fauour 3 When the Iewes sawe that Christ was goÌ„ne in to the house of a siner they murmured which Zacheus perceiuing he turned him selfe vnto Christ and saide vnto him behoulde the halfe of my goodes Lord I giue to the poore and if I â—ane defrauded any man of any thinge I restore foure folde as much Iesus saide vnto him this day saluation is made to this house Pointes for the second parte which conteineth the application hereof 1 Who soeuer will be made partaker of the spirituall helth and saluation which this blessed Sacrament bringeth it is necessarie to desire to know to taste our Sauiour whoe is in the Sacred Hoast For to know him it is necessarie first that we haue our minds lifted vp on high considering the greatnesse of God Hauing for that time all earthly thinges vnder our feet as Zacheus had wheÌ„ he was vpon the tree that is when we are to coÌ„municate we must diligently labour to haue our worldly busines vnder vs and not ouer our heades to distract our deuotion 2 Secondly we must receaue our Sauiour not with melancolines of mind or with affliction of scruples but with cherfulnes as Zacheus did which proceedeth from a louing affection towardes this most blessed Sacrament 3 Consider how it sufficeth not to receaue our Sauiour into our house afterwards to remaine with our handes in our bosome but we must accompanie our receauing with good workes releeuinge the necessities of our neighbours as Zacheus did and who shall do after this manner shal heare our Sauiour saying vn to him Hodie salus domui huic facta est This day saluation is made vnto this house The Fruite The fruit of this XII MeditatioÌ„ shal be to desire aske at Gods handes great affection towardes this Blessed SacrameÌ„t from the which springeth forth spirituall gladnes very necessary for receauing A spirituall speach or ColloquiuÌ„ How liberall are you O my benigne Iesue vnto those which desire and seeke you Zacheus desired you but it was only that he might see you you did not only shew your selfe vnto him but farther you called him you inuited your selfe vnto his house to which for a speciall fauour you gaue saluation O how well saide the holy Prophet of you Exultent laetentur super te omnes quaerentes te dicant Psa 39 semper magnificetur Dominus qui diligunt salutare tuuÌ„ They may all exult and reioice who seeke you and do loue your saluation Thou hast good reason O Zacheus to reioice for that thou hast receued him into thy house who reioiced the verre Angels Enioye therefore thy gladnes care not a whit although the enuious Iewes doe murmur and say that thou art a sinner since that he is
BREIFE MEDITATIONS OF the Most Holy SACRAMENT And of Preparation for Receuing the same And of some other thinges apertaining to the greatnes and deuotion of so worthy a Misterie COMPOSED in Italian By the REV. FATHER LVCA PINELLI of the Societie of IESVS A BRIEF TABLE OF THE CONTENTES OF THIS BOOKE OF the Institution of the most holy Sacrament Cap. 1 OF the excellencie and dignitie of the Blessed Sacrament Cap. 2 Of the wonderfulnes of the Blessed Sacrament Cap. 3 Of the Effects of this most Glorious Sacrament Cap. 4 Of three diuers manners of receauing the Blessed Sacramēt A Dialogne betwixt man and his soule When Christ did communicate his Apostles Cap. 5 A meditation deuided in to two partes vpon the antiphona of the Church O Sacrum conuiuium Cap. 6 Of the end which should moue vs to receaue the Blessed Sacrament Cap. 7 A Spirituall exercise for preparation vnto the Blessed Sacramēt when we goe to the Church Cap. 8 When we remaine redie to receue the Blessed Sacrament Cap. 9 Vpon the preparation which Saint Paule teacheth vs. 1. Cor. 11 Cap. 10 Of the deuout soule fauoured by Christ in his last supper Cap. 11 Of the hestory of zacheus Luc. 16. Cap. 12 Vpon those wordes of the Himne Mors est malis vita bonis c. Cap. 13 Vpon those wordes of the Himne Ecce panis Angelorū c. Cap. 14 Of frequēting the B. Sacrament Cap. 15 Of the same Cap. 16 Of the same Cap. 17 Of the same Cap. 18 Vpon some defects which hinder the frut of the B. Sacramēt Ca 19 Of the holy Sacrament when it is to be giuen vnto the sicke for his viaticum Cap. 20 A Dialogue betwixt a worlding and a spirituall mā cōncerning the most Blessed Sacramēt Cap. 21 Of spirituall receauing Cap. 22 Of seuen principall figures which prefigured the most holie Sacrament Cap. 23 Of the reuerence deuotiō which Saintes haue vsed towardes this most diuine Sacrament Cap. 24 Of diuers fruites of this Blessed Sacrament Cap. 25 Of reuerentiall feare which ought to he had of this Blessed Sacramēt Cap. 26 Certaine Miracles of this most holy Sacrament gathered forth of approued authors Cap. 27 An admonition to the Christ ā Reader Cap. 28 Himnes gathered out of S. Thomas de Aquino Opusculo C. 29 Remembrances of mother Teresa de Giesu foundres of the barefoot Carmelitan Nunnes TO THE DEVOVT READER THIS Sacramēt of the most Blessed body and bloud of our Lord deuoute reader being the Sacramēt of loue for loue left vnto vs of our most louinge Sauiour for auoiding of vngratfulnes it is verie requisite that it should be receaued and administred with loue we hauinge in this life no other thinge to recōpense the loue which Christ our Sauiour hath euidently shewed vnto vs by instituting for our cōmoditie so most louelie a Sacrament sauing loue whereof god hath made vs maisters Lords seeing that we haue Power to place it where it best pleaseth vs. Wherefore as Christ giuing him selfe vnto vs for meate doth giue vs that which is his owne and likewise the most pretious Iewell which he hath euen so by giuinge our loue vnto Almightie GOD wee giue vnto him that which is our owne that which is the cheefest tresure which we haue From hence it commeth to passe that God worthely maketh more account of this onely thinge then of all other thinges in the worlde And this is that which he requireth of vs when he sayeth Praebe Prouer. 23. fili mi cor tuum mihi Giue vnto me my sonne thy hart that is loue which is thine owne But consider here the maruailous skill and arte of our most liberall Iesus who for to giue vnto thee the greatest perfection which can be giuen vnto any creature which consisteth in the perfect vnion with his creator giueth thee this most pretious Sacrament requireth at thy handes noe other thinge but loue for since that it is the propertie of loue to transforme the louer into that which he loueth which is Almighty God And being moreouer the propertie of this heauenly Sacrament as deuine meate which conuerteth into it selfe him which eateth it to vnite vs with God him selfe it consequently followeth that this Sacramēt and our loue being after this maner conioyned to gither doth vnite vs with Almightie God and maketh vs one soule one hart with him But because that mans wil is not moued to loue if his vnderstanding doth not represēt vnto him a worthy obiect the obligatiō which bindeth him to loue the same for this respect I haue cōposed this litle booke which shal giue thee occasion to know the greatnes of the gifte which Christ Iesus hath bestoed vpon thee in leauing vnto thee this most maruelos Sacramēt it will also declare the obligatiō wherby thou standest bound to loue the gift to gither with the giuer and this is that which cheifly I desire to the greater glorie of our common Lord in this my litle worke Therefore I beseech the diuine goodnes as he hath preuented vs with so amiable a gift so to graunte vs vertue to receaue it worthely and to the saluation of our soules Amen THE FIRST MEDITATION OF the institution of the most holy Sacrament CHAP. I. Pointes to meditate 1 CONSIDER how our Sauiour instituting for vs this most maruailous Sacrament declared the cordiall charitie which he had towardes vs for that he coulde not giue vs any thinge more greate or more pretious as S. Iohn most plainly signifieth saying Cum dilexisset suos Ioan. 13. qui erant in mundo in finem dilexit cos 2 Consider how that Christ instituted this most louing Sacramēt whā he was to passe frō this world vnto his eternall father hereby to leaue vs a liuely memory of his passion suffered for vs which should inflame our hartes with loue towardes him 3 Consider that which S. Chrisostome affirmeth saying that our Sauiour in the institution of this diuine Sacrament shewed his desire to make vs one thinge with him selfe for that is such a kinde of meate that it conuerteth into it selfe all those which worthely eate the same Luc. 22. Mar. 26. 4 Cōsider finally how that whē as the Iewes prepared cordes the Crosse to binde and torment our redeemer and Iudas went about this treason to deliuer our Sauiour into the hands of his enimies then did he institute this most gratious Sacramēt to bind vs with the chaines of loue The Fruit. The friut which ought to be gathered by this meditation is that the person which meditateth shoulde vse actes of loue rendering vnto Christ who hath preuented vs with such loue as to feede vs with him selfe in this heauenly Sacrament A discourse in maner of a spirituall speach Is it possible my sweete Iesus that loue towardes vs hath brought you to this that being Kinge of eternall glorie creator of the vniuersall worlde you would vouchsafe to becom meat for your
vile and base creature O loue exceeding greate is thy force I thought that the wise man had spoken sufficientlye enough of thy force and power when as hee saide Fortis est vt mors dilectio Cant. 8. Loue is as stronge as death But now I see ful well that of thy force may be spoken much more for that thy sharpe and swift arrows passed through the high heauens and arriued vnto the very breast of Almightie God whither the persing darts of death coulde neuer come nor approche any thing neare And not contenting thy selfe herewith thou woundest the hart of the louer in such sorte that thou makest him to do what thou list and by transforming him into the thing which he loueth thou dost not only seperate him from all created things as death doth but also from him selfe It would haue bene sufficient enough my creator that thou shouldest haue ben giuen vnto vs for our Lord and our God which thing your holy Prophet accompted for a greate blessednes when he saide Beatus populus cuius Dominus de us eius Psal 148 Blessed is the people whose Lord is God But loue hath farther inforced thee to doe those thinges which humaine wisdome cannot comprehend It is verily most trew that thou being the God of maiestie Infinite and Immortall wast made man not only to suffer and die for vs but farther to feede our soules with thy most pure sacred flesh Thanked bee loue which coulde so prudently finde out this maruailous meanes Let therfore worldly wismē go masure with their small vnderstanding the infinitnes of this deuine loue Luc. 10 wherfore my Lord with verie great reason Abscondisti haec a sapientibus prudentibus reuelasti ea paruulis Thou hast hidden these thinges from wise and prudent men and hast reuealed thē vnto litle on s But yet I cannot o my Sauiour but remaine altogither amased with the mightie boldenes of this your loue since that at the verie time whē as the torrents of your tribulatiō were so maruilously increased Luc. 22. that the onely thinking thereof in the garden made you to swet bloud it made you so forgetfull of your selfe and of the torments which were prepared for you that you thought onely how to prouide for vs this most diuine meate O most louing Iesus full well is it written of this your charitie Aquae multae non potuerunt extinguere charitatem Cant. 8. nec flumina obruent illam The greate waters of your passion the fludes of your greiues coulde not hinder your charitie from bestoing vpon vs this so pretious and so singuler a gift O my soule 4. Reg. the Prophet Elizeus made great account of the cloake which Elias his maister at his departure leaft him with the which he deuided the waters of Iordaine and passed through them drie shodd The Lord and God of Elias being to pass from this world vnto his Father hath left thee not a garmēt but his most sacred body to th entent he might be thy companion in this painfull pilgrimage thy comfort in tribulation a most holsome meate in spirituall life Iudge now therfore what accounte thou oughtest to make with how great deuotion thou oughtest to receaue him Pray therefore vnto this thy most liberall benefactor that the same may not happen vnto thee which happened vnto the people of Israell to whom Iesus our Sauiour was giuen for a maister and a guide but they making noe account of so worthy a guide nor yet of his heauenly doctrine remained still with the veale of ignorāce ouer their eies and that which is worse adioyned vnto their blindnes the vice of ingratitude THE SECOND MEDITATION OF the excellencie and dignitie of the Blessed Sacrament CHAP. II. Pointes to meditate 1 CONSIDER how this most venerable Sacramēt is the beginning of all grace heauenly gifts for that in it selfe it conteineth Christ from whō as frō the liuely frountaine is deriued al grace al holines which can be found in the other Sacraments and in the wholle Church 2 The greate miracles wrought by this misterious Sacrament the seuere chastismentes where with God hath punished those which vnworthely hanled it do euedently declare the great dignitie thereof 3 Consider how to receaue the other Sacraments it is sufficiēt to haue contrition that there may be no let or hendrance of the grace which they conferre But to receaue this Sacrament after that one hath fallen into mortall sinne besides sorow reuerence is required another Sacrament that is of Confessiō which is an euedent signe of the greatnes thereof 4 Finally the magnificēce wher with the Church keepeth the sacred Eucharist the solemne processions which are made when it is caried abroade and the faling down on their knees of all great Princes at the only sight of this misticall Sacramēt giue greate testimonies of the dignitie and excellencie thereof The fruit That which is to be reaped by this meditation is deuoutly to reuerence and humbly to honor with affectiō of hart this so worthy and so excellent a Sacramēt not only with internall but also with externall actes A discourse in maner of a spirituall speach REIOYCE be glad O holy Church for this so pretious a gifte which frō heauen hath dscēded vnto thee for so great and so worthy is this gifte that nether in earth nor in heauē cā be any greter thing since that it conteineth in it selfe him whō the Apostle calleth Heb. 8. Splendor gloriae Dei the brightnes of the glorie of God although hidden and couered for thy greater fauour Thou knowest verie well that when Moyses descended frō mount Sinay where he had talked with Almightie God the sonnes of Isralel could not speke with him for the brightnes of his countināce for which cause the holie Scripture saieth that Posuit velamen super faciem suam Exod. 34. He put a veale vpon his face that thereby euery one might speake and conuerse with him After this sorte our heauenlye Moyses hath done with vs who not contenting him selfe with deliuering of vs from the hard seruitude of Egipt hath vealed and couered him selfe with the accidents and forme of bread that by this meanes the brightnes of his glory shoulde nether feare vs nor make vs remaine farr of from him O vnmesureable loue how much hast thou preuailed with my Lord. Thou holy Church hast good reason to builde riche Altars to erect goodly Tabernacles and with many lights to honor this most holy reuerend bread Cloath therefore thy walls with pretious tapestries and make greate Pixes of siluer and of golde for to keepe and place the same for since that it is the rich Iewell of that ringe whereby thou art espoused vnto Almightie God it is most fit and conuenient that it should be adorned with all-kind of rich pretious ornamēts Albeit whatsoeuer thou art able to doe it is all litle or nothing in respect of the excelencie
and merit thereof yea when thou shalt haue done asmuch as thou knowest as much as thou canst and as much as thou wouldest thou shalt neuer be able to adde any one thinge to the greatnes of this most glorious Sacrament the maiestie thereof being such that it rather giueth others reputation then receaueth any froÌ„ others wherfore by it and by the presence thereof Preistes Alters Tabernacles and Pixes remaine honored and sanctified And no maruell at all since that it conteineth in it selfe him who hathe created the Vniuersall world from whom the Angels haue had their being who is the infinite sea of all perfection and so mightie and so greate that he infinitly surpasseth all humane capacitie Psal 144. After this sorte the Prophet vnderstandeth him wheÌ„ he saieth Magnus Dominus magnitudinis eius non est finis There is no limitts or termes to the greatnes of Almightie God and therefore we can not adde vnto him any perfection at all And this is the cause my soule that with the consideration of the excellency of this most mar uailous Sacrament the eies of mans minde are dimmed and daseled wherefore now thou hast no more to maruell at the greate giftes which kinge Assuerus bestowed after that he was maried vpon Hester Hest 2. because they were earthly giftes which gaue noe life of spirite But rather maruell still at the most pretious gifte which God hath giuen vnto his millitante Church after that he was espoused vnto the humaine nature for this is a heauenly gifte of infinit valeur and giueth eternall life to those which worthely receaue it Alas my Lord that for to bestowe a gifte on vs conformable vnto youre magnificence you haue bounde vs in such sort that vnlesse your selfe helpe and succor vs we shall remaine vngratefull and coÌ„fused I knowe very well my Lord that it is not your custome to confounde those which desire to serue you with sincere loue graunt me therfore I beseech you that being holpeÌ„ with your grace I may alwaies herafter loue and serue you THE THIRD MEDITATION Of the wonderfulnes of the most holy Sacrament CHAP. III. Pointes to meditate 1 CONSIDER the maruailous wisdome of our Sauiour who determining to become our foode and knowing how nature abhorreth to eate humaine flesh to drinke mans bloud he left him selfe vnder the formes of bread wine which are the common nourishments and gratefull vnto euery one 2 Consider afterward the infinite goodnes of Christ Iesus who communicating him selfe vnto vs vnder the forms of bred and wine doth giue vs cause of merit for if Christ our Sauiour should bee seene in the sacred hoast our merit would cease but not seeing him we exercise our faith which increasing in vs by multiplying of actes maketh vs to increase likewise in grace for to merit greater glory 3 Consider farther the greate power which Christ our Sauiour hath shewed in this most maruai lous SacrameÌ„t since that by the force of those fewe wordes of Consecration our Sauiour comming into the Hoast their altogither presently ceaseth the substance of bread the accidents which we see and touch aboue all order of nature are sustained by them selues 4 Consider how this heauenly meate is not conuerted changed into the substance of him which eateth it as naturally it happeneth vnto other meates but it conuerteth vs into it selfe wherfore because it is a Diuine kinde of meate it likewise maketh vs diuine and the sonnes of God 5. Consider how other meates only sustaine the Bodie but this meat nourisheth the soule in spiritual life Moreouer when it is receaued it is al receaued vet it is not coÌ„sumed nor neuer faileth as other meate doth one receaueth as much as a thousaÌ„d The Fruit. The fruit of this Meditation is to remaine with admiratioÌ„ that GOD moued with pure loue hath giuen vnto vs his vngratefull creatures such a worthie Sacrament and to be confounded for that we haue neither beene answerable vnto the gifte nor yet the loue wherwith our Sauiour hath bestowed it vpon vs. A spiritual speach It cannot be denied my Lord but that the great workmanship of this huge world by your omnipoteÌ„cie produced of nothing is a marueilous thing And more ouer I confesse that the composition of man is a most rare and wonderfull matter since that in him your diuine wisdome hath so included all other creatures that with good reason man is called of the wise and learned a litle worlde And yet ADAM was not God and the world is neither God nor man But that which you haue giueÌ„ me in this litle HOAST is both God and man togither Trewly a moste marueilous worke O wonder aboue all wonders how well art thou in few words coÌ„prehended of the holy Prophet when he say eth Psal 110. Memoriam fecit mirabilituÌ„ suoruÌ„ misericons miserator Doâ—ninus â—scam dedit timentibus se this meate which our Lord hath geuen vnto those which feare him is a remembrance and a briefe of all his marueilous workes I will say more then this my Lorde when as with admazement vnto the Angelles you Cloathed your selfe with our flesh You wrought surely a great and marueilous worke but this misterious meate farre exceedeth that other worke for that in your incarnatioÌ„ your Apostle saith Heb. 2 that Semen Abrahae appreheÌ„disti you tooke humane nature mortall passible and vnited the same to your selfe But when I communicate I receaue you my Christ trew God man immortal and glorious by means wherof you vnite me or rather conuert me into you Hest 15. for the which very wel agreeth vnto you the saying of Hester Valde mirab lises Domine facies tua plena est gratiarum O Lord thou art exceeding maruailous and thy Face is full of grace Yet I will say more then this when as it pleased you my benigne Iesus to snffer and die vpon the Crosse for those which most greeuouslye had offended your diuine Maiestie with great reason you made the Heauens to be amazed with your greate humility immeasurable loue but if for this respect that work was maruailous and wonderfull yet much more marueilouse is this Diuine Sacramente in the which you haue shewed more profound humilitie and more vnmeasurable loue for that on the Crosse once only as the Apostle S. Paule saieth Heb. 7 5 you offered vp your selfe for sacrifice vnto your heauenly Father for the price and redemption of mankind but in this celestiall misterie you offer and giue your selfe not once but many times euery day not vnto your celestiall Father but vnto vngratfull men not for price and ransome but for meat nourishment Who therfore now seeth not that this worke farre excelleth the other in wonderfulnes O how well said King Dauid Magnus es tu Psa 85 faciens mirabilia tu es solus Deus non est similis tui Domine You only my Lord are great
called Sacrū Conuiuium In respect of the holines of the meate which sanctifieth the soule to the glory of God the creator thereof 2 In the banquets of the world is varietie of meates and the greter that the diuersitie of meate is so much more sumptuous in the banquet for that one forte of meate not conteining the taste and perfection of the others can not content or satissie the guests But in this sacred banquet In quo Christus Sumitur In which Christ is receaued is present one only kinde of meate which is Christ Iesus who because he is infinite conteineth in him selfe all perfection and this alone is able to satissie and content man A figure whereof was Manna the which had all kinde of delight and all sweetnes of taste 3 In the banquets of the worlde men are accustōmed to talke not of death neither of suffering trauel and tormēts but of ioyfull cheerfull matters In this Christ Recolit ur memoria passionis eius Is renewed the memorie of his Passion of the death of Christ suffered for our loue and saluation 4 Mens impletur gratia the mind is filled with grace In this banquet of Christ the soule is filled with grace which bringeth saluation and increase of heauenly giftes but in the banquets of the worlde the body is in such sorte filled with meates that often times they bring diseases vnto the body and spirituall dammage vnto the soule 5 The banquets of the worlde by meanes of the greate disorder and excesse which is vsed in them send soules into hell and so they are as pledges of eternall paines But the sacred banquet of Christ laieth heauen open vnto vs being the pledge of eternall felicitie for which cause in the Antheme it is saide Et futura gloria nobis pignus datur The pledge of future glorie is giuen vnto vs. Pointes to meditate vpon the Second Parte 1 CONSIDER how louing Iesus is content that in this his holy banquet we doe so much as a guest inuited by some Prince vnto his banquet is accustomed to do for this guest be sides the desire which hee hath that the time of the banquet should quickly come endeuoureth to appeare decently apparrelled cōmeth not with a full stomake that he may better taste the meates knowing well that it greatly pleaseth the feastemaker when his guestes cate with good ap etite those meats which he hath prepared for them 2 He taketh diligēt heed not to do or say any thing which may offend the Prince which hath in uited him and the banquet being ended hee goeth not presently awaie but accompanieth the Prince some while in his conuersation some times praising his great liberalitie other-times the magnificence of the banquet 3 When he is to departe hee thanketh againe the Prince for this fauour which he hath done him and hartely offereth him selfe vnto him to yealde him all dewtifull seruice If he therfore which cōmunicateth shall performe the like spiritually with Christ who hath inuited him to this his sacred banquet I thinke that he shall satisfie in part his office and dewtie The Fruit. The profit which may be reaped by this meditation shall be to procure gratefullnes towards such a liberall Lord who honoreth vs and bestoweth much vpon vs and little requireth at our handes A discourse in manner of a Colloquium It is no maruell my Lorde if the magnificencie of youre sacred banquet doe make me remaine amazed since that the Prophet Esay soreseeing it many ages be fore as an shadoed picture stode astonished therewith in praisinge the beawtifulnes thereof saide Facit Dominus exercituū omnibus populis in monte hoc Esa 25 conuiuium ping uium A greate banquet shall this be O holy Prophet because it shal not be made by a meane person but by the Lord of Hoastes and he will not make it for some perticuler persons but for all the people of the whole worlde neither will hee make it in euery place but in the mountaine whereon shall stand the Church of God which is Ciutt as supra montemposita a citie placed vpon a hill Mat. 5 finally it shal be a banquet of fatte things for Christ our Sauiour shal be the meate who is annointed of the Holie Ghost Reioice and bee glad therefore O holy Church because thou art that mountain of God which he hath chosen for this diuine banquete in thy armes standeth readie prepared this heauenly table thy deare sonnes Sicut uouellae oliuarum in circuitu mensae tuae Psal 127 stand at this table in manner of new Oliue plantes Rise vp my soule spedely departe from the obscure valle of thy selfe because our Lord vpon the mountaine expecteth thee to come to his heauenly banquet Exod. 9 not now thundering and lightining as he did in time past to the children of Israell but inuiting vs to come vnto him with most beninge louinge wordes saying Mat. 18. Venite ad me omnes qui laboratis oneratiestis egoreficiā vos Come vnto me all ye that labour are burdened and I will refresh you Lett vs therefore goe securelye for that lawe is now noe more of force which said Exe. 19 Qui tetigerit montem morte morietur Hee which toucheth the mountaine shall die but rather hee which shall come vnto this mountaine and shal eat of this holy banquet Viuet in aeternum shall liue for euer Ioan. 6 But consider well my soule that not all can ascende but only as the Prophet saith Innocens manibus mundo corde Psa 23 there is neede of the Innocency of life and puritie of harte this is the wedding garment where with we must be adorned in this sacred banquet of Christ Otherwise we shall heare these terrible and dreadefull wordes Ligatis manibus pedibus eius mittite eum in tenibras exteriores Mat. 22. binde his handes and feete and cast him into vtterdarknes Woe is me my Lorde that by liuing licentiously like an other prodigall sonne I haue defiled and torne the garmēt of Innocencie which I receaued in holy baptisme Luc. 15 Alas if you helpe me not I can not appeare at this your sacred banquet what shall I doe good Lorde if for my demerits and faultes I shall be reiected by you what shall I doe shame forbiddeth me to come without apparrell Gen. 3 Shall I peraduenture make me a garment of leaues as Adam did after he had lost the garment of Innocencie which God gaue him Alas this will helpe me no more then it did Adam him selfe who daringe not to appeare before Almighty God with this garment did hide him selfe and if I hide my selfe shall not I remaine depriued of your most holsome banquet To you therefore O father of mercy doe I conuert my selfe humbly confessinge that I haue in such sorte offended your diuine maiestie that Non sumdignus vocari filius tuus I am not worthie to bee called your Sonne
Luc. 15 but hauing onely trust in your infinite pietie I humbly beseech you not to regarde my sinnes but the greatnesse of your accustomed mercie I remember well my Lord that the prodigall sonne was not onely receaued of his father but was prouided of a garment and adorned with a ring that therby he might come vnto the banquet of the fatte calfe prouided for him THE SEVENTH MEDITATION Of the end intent which should moue vs toreecaue the sacred Communion CHAP. VII Pointes to meditate 1 CONSIDER how this most diuine Sacrament being instituted of Christ our Sauiour as a medicine both to preserue vs from euill like wise to nourish our soule in spirituall life it is verie cōuement that this selfe same as the next and proper end doe moue vs to Communicate which afterward we must direct to the glorie of God as to the last end 2 Cōsider how that which God cheefly intendeth by this spirituall nourishment is that wee by meanes of the holie Eucharist shoulde be transformed into him liuinge conformably vnto his diuine will which is none other but to haue god to liue in vs 3 Consider the louinge desire which the father and the sonne haue of our saluation and perfection the father sent vnto vs his onely begotten sonne to the entent that we should immitate him in humilitie patience obedience in contēpt of the worlde The sonne lefte vs this most louinge Sacrament to helpe vs to obtaine the a foresaid vertues and to liue as Christ liued and this ought to be the cheefe end and intent which shoulde moue vs to communicate The fruit of this meditation shal be diligētly to endeuour to trans forme our selues into God by imitatinge the vertues and life of Christ and this was the meaning of Almightie God when he saide vnto Moyses Exod. 23 Fac secundum exemplar quod tibi in monte monstratum est doe according vnto the example which I haue shewed thee in the mountaine An Annotation Of the end and intention which they ought to haue which doe communicate For to receaue to the intente that we may feele comforte and spirituall sweetnes so that this be the principall end of our receauing it is not well because it proceedeth of selfe loue yea we should rather be moued with desire to suffer with Christ this Sacrament being a memorie of his passion Neither is it well ro receaue principally for to obtaine of god earthly things for this heauenly SACRAMENT being a spiritual foode of our soules ought not to bee directed principallie vnto things of the earth yet is it not forbidden to demaund of God some temporall benefit and to receaue with this intention conditionally if it be for the best and for the greater glory of god 3 For to receaue thereby to be accounted spirituall and to gett the name of a Sainte is verie naught for it were hipocrisie an abuse and iniury of so greate a Sacrament Of the good intentions and endes which may be pretended by those that receaue Besids the proper end for which this Sacrament was instituted and for which intent euery one ought cheefly to receaue this Blessed Sacrament hath bene alreadie declared in the pointes of meditation there be tenne others are set downe of S. Bonauenture Tom 7. in opusc de Praeparatione ad Missam cap 8. 1 We may communicate to obtaine remission of our sinnes for that this Sacrament is a most gratefull sacrifice vnto Almightie God and a very effectuall meane to haue our sinnes pardoned 2 We may communicate to get remedie of our infirmities and weakenes that by meanes of this holy medicine we may be kept and preserued from all kind of greate euell To be deliuered from any tribulation or tentation 4 To impetrate obteine some grace or spirituall benefite for that in this holy Sacrament is he to whome the heauenly father denieth nothing 5 To thanke God both for the temporall and spirituall benefits which he hath either bestowed vpon our selues or vpon any other Psa 115 and this is Sacrificare hostium laudis pro omnibus quae retribuit nobis calicem salutaris accipere to sacrifice vnto God the Hoast of praise in lieu of all that which he hath rendered vnto vs to take the chalice of health and saluation 6 To helpe our neighbours as well dead as aliue Ro. 8. for that he remaineth in this Sacrament Qui interpellat pro nobis who praieth for vs. 7 To praise and honour God his Saintes this being the greatest and most glorious sacrifice which may be 8 For loue affection towards our Sauiour that by receauing of him in this blessed Sacrament wee might familiarly conuerse with him 9 For desire of increassing in grace because that the fountain of all grace remaineth in this Blessed Sacrament 10 To be vnited with Christ in such sorte that hereby we may be made all one with him and may be keept and preserued in his loue for euer A Colloquium Verie excessiue is your loue my sweete Sauiour it had bene sufficient enough for vs if you had prouided vs some good remedie and helpe by some one or other of your creaturs and we should haue accounted the same for no small fauour but this seemed not to satisfie and content your flagrant and inflamed charitie therfore you your selfe would be the medicine of our soules for which thing verie well is ful filled in you the saying of the wise man Amicus fidelis medicamentum vitae immortalitatis a faithfull frend is a medicen of life and immortalitie Who is a more faithfull frend then you And what medicine is of greater force and efficacie then this holy Sacrament which giueth life euerlasting but besides all this you haue shewed euer greate kindenes in that you would that the effect therof should greatly depend of vs if corporall medicines should worke cōformably vnto the entent and desire of sicke and diseased parsons they woulde bringe forth greate effects and the sicke woulde be greately behoulding and bound vnto the composer and maker of chem How greate then is our bonde vnto you who with such infinite loue haue prouided for vs such an effectuall and wholsome medicine that of it selfe it is able to worke much more thē we can possibly wish or desire O my Lord how greate is the difference betwixt the rules of humaine Philosophie and betwene the rules of your charitie What Philosopher of this world woulde haue euer spoken or thought that God the king of maiestie and the immensible sea of all perfection would prouide for his base and vile creature What wise man of the earth would haue euer imagined that God the Lord of all glory would become meate for man that thereby he might vnite man vnto him But your inestimable charitie thought and intended farr otherwise Rise vp therfore my soule and now make an end of these thy mornefull teares lament noc more thy basenes debilitie for that three
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
Hierome a litle before his death demaunded the most holy SACRAMENT which being brought vnto him he caused him selfe to be placed on the grounde vpon a sacke where kneeling hee communicated with many teares Eusebius iâ— eius vita S. Iohn Crysostome in his sixt booke of Preisthood writeth that in his time a venerable and deuout oulde man sawe a great multitude of Angells with great brightnes to stand about the most holy Sacrament and bowing downe them selues they did reuerence thereunto in maner of souldiars when as their Captaine is present with them or else passeth by them The same S. Crisostome Homelia 60. ad populuÌ„ AntiochenuÌ„ speaketh vnto vs after this manner Thinke O man how much thou art honoured of God and what table thou enioiest when as thou doest communicate for that the Angells seeing it doe tremble and by reason of the greate brightnes which commeth froÌ„ thence they dare not freely to behold it he saith yet farther Vnus sit nobis dolor hac mensa priuari For no one thing we ought to be so much greued as when we are depriued of this table And the same Saint Homelia 61. calleth this Blessed Sacrament the Miracle of misteries of the lawe of CHRIST in the which our Sauionr hath giuen vnto vs his body to shew vnto vs the desire which he hath towards vs for to make vs the selfe same thing with him selfe which is only proper vnto those which loue most intierly And in Homelia 45. in Ioannem he saieth that by receauing of this blessed Sacrament we become terrible vnto very deuills and that we ought to rise vp from this table in maner of Lions which breatheth forth fire S. Cirill Bishoppe of Alexandria In Ioannem lib. 4. cap. 17. exhorting vnto deuotioÌ„ to wardâ— this B. Sacrament saieth that it doth not only driue away death but also deliuereth vs from sicknes quieteth the crewell disordinate lawes of our members strengtheneth our deuotion and pacifieth the perturbatioÌ„s of our soule And Christ being receaued of vs as a good Pastor which yeel deth his life for the safegard of his sheepe deliuereth vs from the perilles of this trouble some life S. Thomas of Aquâ—ne Opusâ— 57. after that he had called the B. Sacrament a pretiouse banquet marueilous wholsome full of all sweetnes to induce vs â—o deuotion towardes the same â—e adioineth these wordes sayâ—ngâ— that no one Sacramente is â—â—ore holesome theÌ„ this for that â—â—ereby sinnes are purged verâ—ues do increase and the soule is â—atted with the aboundance of â—â—ll spirituall goodnes the sweerâ—es wherof no one is able worâ—â—ely to expresse for that in it â—â—irituall sweetnesse is tasted in is owne proper fountaine He â—aieth moreouer that CHRIST â—nowing that his disciples wold â—e sad and sorowfull for his deâ—arture from them he left vnto â—hem this Sacrament as an only â—olace consolation vnto them â—nd also to the wholle militant Church Againe he affirmeth â—hat this SacrameÌ„t doth not onâ—y helpe the liuing but also the â—â—ead S. Ignatius in Epist 10. ad Ephes saieth that by this blessed Sacrament is expelled and driuen away the power of Sathan who directeth his actions like so many fierie dartes to induce vs vnto sinne Cap. 25. OF the fruites of this marueilous Sacrament many haue written as Richardus in 4. sent dist 11. S. Thomas Opuse 98. from the 21. chapter vntill the 25. But yet all may be reduced vnto these twelue pointes 1. it reuiueth 2. it releaseth 3. it inflameth 4. it giueth patience 5. it nourisheth 6. it restoreth 7. it vniteth 8. it Communicateh 9. it healeth 10. it conscrueth 11. it streng theneth 12. it conducteth S. Bernard saieth that it is the proprietie of the holy Eucharist to make man meet to receaue correction patient in traiuells ardent in loue prompt to obey and douout in thankes giuing S. Vincentius addeth an other which is that this diuine Sacrament is the best remedie of all others to escape the paines of Purgatorie for that by frequenting of this blessed Sacrament it diminisheth the paines dew vnto sinnes that are past S. Laurentius Iustinianus here noteth that as corporall meate doth nourish vs and causeth vs to increase albeit that we doe not perceaue it Euen so this diuine Sacrament comforteth and strengthneth oursoule with increase of grace although we per ceaue it not Cap. 26. Now concerning the reuerentiall feare which ought to be had of this so greate so dreadfull a Sacrament I haue haue noted some things First S. Luke in the Actes of the Apostles cap. 1. Math. cap. 27. do write that sacrilegious Iudas hauing alrea die suiour and now going about to deliuer him into the Iewes handes and did not withstanding communicate with his peruerse intention at the end seeing that Chirst our Sauiour was condemned Laqueo se suspendet crepuit medius essusa sunt viscera eius He hanged him selfe with a halter burst in the middest and all his bowels gushed forth which were so crewell against his bening Maister and benefactor S. Paule likewise 1. Cor. 11. writeth of the CorinthiaÌ„s that many of them were sicke and diseased and many died not only spiritually but also corporally because they vnworthely receaued the body of our Lord. S. Iohn Crisostome Homeli 6. Adpopulum Antiochenum saith If thou art offended against Iudas because he betraied Christ our Sauiour likewise against the Iewes because they crucified him what wilbecome of thee if after so many benefites which Christ our Lord hath bestowed vpon thee by being made man by suffering and by dying for thy loue thou neucrthe lesie receauest him with a soule defiled with sinne Et Homelia 83. in Mat. he saith that God will vse great reuenge not only against those which vnworthely do coÌ„municate but also against them which knowing such to be wicked and vnworthy do communicate vnto them the blessed Sacrament furthermore he saith Eucn as corporall meat finding the stomacke full of bad humors doth hurt and greately offend him which receaueth it Euca so the most holy Sacrament being spirituall meate finding malignitie and wickednes in the soule doth ruine and destroy the same which proceedeth by the fault of him which receiueth the same with an ill dispositioÌ„ S. Augustine affirmeth the like in the place before cired saying that they sinne no lesse who receaue Christ with a hart defiled with sinne then they did who deliuered Christ vnto me Iewes that they should crucifie him S. Hierome in a certaine Epistle vnto Preists hath these words Tell me wicked catiue saith he who receauest the B. SacrameÌ„t how darest thou with those lips tokisse the sone of God with the which thou hast kissed a struÌ„pet O Iudas with a kisse betraiest thou the sonne of man S. Bernard tractatu de modo viuendi ad sororem sermone de communione Saith The body of our Lord is life vnto them in whome Christ doth liue and it is death vnto them who by their owne faulte are members
with great reuerence 43 Neuer to doe any thinge which may not be done before all men 44 Not to make comparison betwixt this man that man because comparisons are odious 45 When thou shalt be reprehended by any to harken vnto him with humilitie both internally externally and to pray for him that hath reprehended thee 46 When one Superiour commaundeth any thinge not to say that an other hath commanded the contrarie but to thinke that both of them haue good intentions and obey them both as much as thou canst 47 Not to be curious in speaking or demaundinge of thinges which belong not vnto thee 48 Let thy life passed be present before thy eies for to lament it and also thy present coldnes how much thou wantest to be fitte for to go to heauē because these are causes of great goodnes 49 To doe alwaies what those of the house shall require thee so that it be not against obedience and to answere them alwaies with humilitie and meeknes 50 Neuer to demaund without greate necessitie any perticuler thinges either in eating or clothing 51 Neuer to cease from humbling and mortifyinge thy selfe in all thinges vntill death 52 To get a custome to do mame actes of loue towardes thy Neighbour and God because they inflame and make tender thy hart and to do the like of all other vertues 53 To offer vp all thinges vnto the eternall Father in vnion of the merittes of Iesus Christ his onely begotten sonne 54 To be meeke and courteous with all others and sharpe and rigourous vnto thy selfe 55 In the feastes of Saintes to consider theire vertues and in grace to demaund thē at Gods hand 56 To haue greate care euery euening to examine well thine owne conscience 57 The praier which thou hast to make the morninge before that thou receauest shall be to consider how that thou which art a most vile miserable creature hast neuertheles to receaue thy God and the night folowing it shall be to remember how that thou hast receiued thy Lord and maker 58 If thou art a Superiour neuer reprehend any one in choler but when as it shall be past and by this meanes thy reprehensiō will be profitable 59 Earnestly to procure to get perfection deuotion therwith to dispatch all affaires 60 To exercise much thy selfe in the feare of God and it will bring thy soule to compunction and humilitie 61 To consider well how soone mens mindes are changed and how litle thou oughtest to trust vnto them and therfore to haue great confidence in God who is neuer changed 62 To deale those things which belong vnto thy soule with thy Spirituall and learned Confessor and to communicate with him all folowing his aduise counfaile in all thinges 63 Euery time that thou doest communicate to demaunde of God some gift for that his great mercies sake wherwith he voutsafe to come vnto thy soule 64 Albeit thou hast many holy Saintes for thy Aduocates yet in perticuler be thou deuoted vnto S. Ioseph who will obtaine of God great grace for the 65 In time of melancholines perturbation neuer to leaue of thy accustomed good workes of penance praier and such like because the Deuill will disquiet thee to th entent that thou shouldest leaue them wherfore follow them more at such times thou shalt see that our Lord will soone fauour thee 66 Not to communicate or imparte thy temptations and imperfections with weaklings and imperfect persons in the house because it will harme thy selfe and hurt others but with those which are the most perfect 67 Remember that thou hast but one soule that thou art to die but once that thou hast but one short life and that perticuler to thy selfe neither is there more then one glorie which is eternall 68 Thy desire shall be to see God thy feare shall be to loose him thy greife shal be that thou doest not possesse him and thy ioy in that which bringeth thee vnto God and so thou shalt liue in great peace He that will reape fruite by these Documentes must read them once ouer euery weeke Certaine Iaculatorie praiers written by the Reu. Fa. R s. GRatious Lord and sweete Sauiour giue me a pure intention a cleane hart and a regard to thy glory in al my actiōs Iesu possesse my minde with thy presence and rauish it with thy loue that my delight may be to be imbraced in the armes of thy protection Iesu be thou light vnto mine eies musicke to my eares swetnes to my taste contentment to my hart Iesu I giue thee my body my soule my substance my fame my frends my libertie and life dispose of me all that is mine as shall be most to thy glory Iesu I am not mine but thine claime mee as thy right keepe me as thy charge loue me as thy child Iesu fight for me when I am assaulted heale me when I am wounded reuiue me when I am spirituallye killed receaue mee when I flie and let me neuer be quite confounded Iesu giue me patience in trouble humilitie in comfort constancie in temptations victorie against my ghostly enemies Iesu giue me modesty in coūtenāce grauity in my behauiour deliberatiō in my speaches puritie in my thoughtes righteousnes in my actions Iesu be my sunne in the day my food at the table my repose in the night my clothing in nakednes my succour in all needs Iesu let thy blood runne in my mind as water of life to cleanse the silth of my sinnes to bring forth the fruit of life euerlasting Iesu stay my inclinations frō bearing downe my soule bridle mine appetites with thy grace and quench in me the fire of all vnlawfull desires Iesu keep my eies from vaine sightes my eares from hearing euill speaches my tongue form talking vnlawfull thinges my sences frō euery kind of disorder Iesu make my will pliable to thy pleasure resigned wholly to thy prouidence and graunt me perfect contentment in that which thou allottest O Lorde make me strong against occasions of sinne sted fast in not yelding to euill yea rather to die then to offend the. Iesu forsake me not lest I perish leaue me not to my ownenes lest I fall without recouery Iesu graunt me an earnest desire to amend my faultes to renue my good purposes to performe my good intentions and to be ginne a fresh in thy seruice Iesu directe mine intention correct my errors erecte my infirmities protect my good endeuours Iesu make me humble to my Superiors frendly to my equals charitable to my inferiors and carefull to yeld dew respecte to all sortes Iesu graunt me sorow for my sines thankfulnes for thy benefittes feare of thy iudgementes loue of thy mercies and mindfulnes of thy presence Amen Laus Deo Opt. Max. Bea. Virg. Mariae omnibusque Sanctis Amen