Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	eternal_a	spiritual_a	4,250	5	6.2137	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09667	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 Luca Pinelli of the Societie of Iesus.	Pinelli, Luca, 1542-1607.; Garnet, Henry, 1555-1606.	1600 (1600)	STC 19937; ESTC S106099	79,090	338

that in all our small affaires we consider before hand all the circumstances thereof it is very conuenient that likewise we shoulde well consider all circumstances which appertaine to this diuine busines beelonginge vnto our soule 3 Finally it is an impedimente when as one hauing scarce receaued falleth to reasoninge or other busines for by these things the spirituall heat and feruour which by receauing we haue obtained easely vanisheth awaie and we doe a certaine kinde of iniurie vnto the Blessed Sacrament as it would be a greate inciuilitie to receaue a great Lord into our house and shortly after to goe forth of the doares leauing him in our house all a lone In like maner doe they who after receauing goe to talkinge or reasoning either for recreation or for other busines The Fruit The fruit of this XIX MeditatioÌ„ shal be to be sorie and to lameÌ„t these and such other defectes with purpose of amendment A Colloquium Doest thou not plainely see O my soule how verie little our Lord requireth of vs for to giue vnto vs the great most holesome fruit of the venerable Sacrament it behooueth thee therfore to go therunto with great deuotion recollectioÌ„ of mind for this he requireth of thee Remember wheÌ„ God was to speak with Moises in the mountaine Exod. 19 he coÌ„maunded that nether man nor beast should approch neare vnto the mountaine to the intent that Moises should not be distracted by any kind of creature yea to the end that Moises should remaine with greater attention and recollection the whole mountaine was couered with a great and obscure cloud Euen so my soule doe thou diligently procure that to the Altar where God expecteth thee no kind of creature may accompanie thee thereby to distracte thy deuotion and attention for that thou hast not only to talke with but also to receue thy God and thy Creator and be thoâ— surelye perswaded that he will neuer desire and loue thee vnleâ— thou cleane forgett all created thinges when as thou comest ã€ˆâ—Šã€‰ to this sacred Table to receauâ—â— thy Creator whom onely thoâ—â— oughtest then to remeÌ„ber Psa 44. Harken what the kingly Prophete saieth vnto thee O daughter after that thou shalte forget thy people and the house of thy father then Concupiscet Rex decorem tuum will the King desire thy comelines And most worthelie O Lord for since that youâ— are cheefe goodnes and infinite lie to be beloued it is not conuenient that you should be inamored of that soule which being intertained of creaturs by ouer much affection towards theÌ„ commeth not freely vnto you neither seeketh after you with whole affectioÌ„ of hart But what shall I doe O Lord to obtaine this deuout attention My minde by the greuoues wounde which she receaued in terrestiall Paradise remaineth disordered in such sort that ordinarily against my wil she goeth forth of the dores like a vagabone What shall I do since that the infernall enimie to with drawe me from you and from your holie table doth so ouerthwart my heade with such terrene thoughts that I can not keepe my hart firmely setled vpon you Now you see most mercifull IESVS in what state I remaine weake by nature and in such sort wraped ouerwhelmed with earthly thinges that vnles you help and succour me I shall remaine depriued of the comfort of this most holie meate helpe I praie you with your grace my weakenes and remoue from me all impedimentes that like a hungry FalcoÌ„ I may flie vnto your most sacred bodie which it hath pleased you to giue me for meate THE XX. MEDITATION Of the most holy Sacrament when it is giuen vnto the sicke for a viaticum CHAP. XX. Pointes to meditate 1 CONSIDER how that emongst many other most worthie effectes of this celestial SacrameÌ„t one is to render those stronge and valiant against eâ—ptations which worthelie do receaue the same wherefore in auncient times it was giuen vnto those which were to suffer maâ—tirdome that they might remaine firme in the Confession of Christ And for that in the passage from this life vnto the other the diuells doe assaulte vs with diuers tentatioÌ„s for this respect the holy Church vseth to fortifie strengthen vs with this most holie Sacrament of eternall life 2 Consider how it helpeth likewise to obtaine the health of bodie when it is expedient for the saluation of our soule for if so be by the onely touch of the garment of Christ manie receaued their helth Mat. 9. et 14. what will Christ him selfe do when as by this blessed SacrameÌ„t he entreth into the soule of the sicke 3 Consider finallie that Christ hauing instituted this most holy Sacrament for the spirituall help of our soule it is to be thought that when wee haue greatest neede as is went to be in daungerous sicknesses that then this blessed SacrameÌ„t worketh most effectually his most wholesome fruies for that it is proper vnto our Lord which therin lieth hidden to healpe where is greatest necessitie The Fruit. The fruit of this last meditation shal be to doe louinge actes of gratefulnes by hartely thanking of our Lord for the great care solicitude which he hath had ouer vs by helping and releeuing our spirituall neede and necessitie with this most louing Sacrament Annotation 1 Here it is to be noted that this most holy Sacrament is to be receaued for a viaticum wheÌ„ there is daunger of death not to expect vntill the sicke person be halfe dead so that he is vnable to do actes of deuotion and contrition because this Sacrament worketh most effectuallie when as it is accompanied with our contrition and deuotion 2 The priuiledge of this blessed Sacrament when it is receaued for a viaticum is this that the sicke partie may communicate at all times albeit he be not fasting this the Church graunteth De consecr dist 2. Caa. Liquido Can. Presbyter 3 If the sicknes be long and lingting the diseased partie after that he hath communicated for his viaticum may often times afterward communicate for deuotion but then he must be fasting from midnight last past as I haue saide before in the tenth meditation The Colloquium A wake O my soule and contemplate this new fauour which thy bening Iesus doth vnto thee whereby ariseth in thee a new bonde Dost thou not see how that in this last conflict thou hast to fight make combate with the hatefull enimies of of thy saluation and since that thou art altogither vnable to goe vnto his holie Altar there to bee armed fortified and strenghned with heauenly meate he vouchsafeth to come home into thy house O louing humilitie thou hast good cause to exult and reioice my soule for that the Lord of Maiesty vouchsafeth to come vnto my house to honour thee to comfort thee and to be thy companion as well in this thy last conflict and assault with the diuells of hell will giue thee to trie if they can get thee for

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

in doing of marueilous works there is none like vnto you Since therfore good Lord it is proper vnto you to do greate and maruailous thinges beholde me a pore weake creature bringe to passe I most humble beseech you that I by meanes of this most glorious Sacrament become riche with your heauenly giftes and strong in the aduersitie of this life THE FOVRTH MEDITATION Of the effectes of this most glorious Sacrament CHAP. IIII. Pointes to meditate 1 CONSIDER how this glorious Sacrament doth in such sorte lighten manes vnderstanding that it maketh him to knowe God for which cause those tow Disciples which went to Emaus Luc. 24. presently as sone as they had communicated had as the sctipture saieth their ere 's opened and knew our Sauiour 2 It remitteth veniall sinnes as corporall nourishment doth restore that which naturall heat hath cousnmed so this heauenlie nourishment reneweth that which the soule hath lost by sinning venially through the heate of concupiscence 3 It conioineth vs with Christ our head and with our neighbours which are his members mouinge vs to loue them as we ought for this respect it hath bene called of the holy fathers the Sacrament of vnion and of charity therfore S. Augustine affirmeth that for this it was instituted vnder the formes of bread and wine that as bread is made of many cornes of wheat so this Sacrament of many harts maketh one will 4 It giueth vs force to walke well in this daungerous pilgrimage and for this cause it is called our viaticum our voiages prouision It helpeth vs likewise to gaine eternall felicitie Ioan. 6. and ther fore our Sauiour saieth He that eateth my flesh hath life euerlasting The fruit The profit of this 4. Meditation shal be to desire with our whole hart and to procure moste efectually a good disposition to be made partakers of the worthy effcts of this most holsome Sacrament and to pray vnto God to make vs worthy therof Adnotations Of three maners of receauiug the blessed Sacrament and of the fruit which is receaued by euery one of these Taken out of S. Thomas De Aquino Opusculo 58. cap. 17.18.19 Of che which the holy Councel of Trent likewise intreateth ses 13. cap. 8. 1 SOME communicating doe receaue only the SacrameÌ„t these are notorious sinners who receuinge the Most Holy Sacrament vnwhorthely not only receue not any of the most holsoÌ„ effectes therof but as the Appostle well sayeth Iudicium Sibimanducant Cor. 11. that is they make them selues whorthy of Damnation this also the Church signifieth when as in her Hunne she saieth Mors est malis vita bonis that is the Sacrament is life vnto the good and death vnto sinners I here call al those sinners which hauing their conscience defiled with mortall sinne are not confessed when as they may or are excommunicated or else do receaue for some euell intention 2 There are others which communicate spiritually and these are such as with a liuely faith do beleeue that in the consecrated Hoast is our Lord Iesus Christ and therefore they desire to be vnited with him and so they coÌ„municate with affection and desire preparing them selues vnto this spirituall receauing with humility and dtuotioÌ„ such as these receaue not all the effects of this Sacrament but some parte of them 3 Others finally being well prepared and beawtifully adorned with the wedding garment of charitie and puritie do not only communicate spiritually with desier but also Sacramentally by receauing the most sacred bodie of our Lord. And these togither with the Sacrament receue all the effectes thereof conformably vnto their preparation the which looke how much greater it is so much more capeable the soule is made of the vertue giftes and graces which this Sacrament giueth and conferreth this Almighty God doth signifi when as by his holy Prophet he saieth Dilata os tuum et implebo illud Open wide the mouthe of thy soule and I will fill and replenish it A spirituall speach in manner of a Dialogue betwixt man and his Soule MAN It is trew my soule that this sacred meat is giuen thee of our most louing Iesus but tell me trewly what help can meate doe vnto a dead man albeit that it were verie precious SOVLE Nothinge M. and therfore the holy Sacrament willnot helpe thee yf thou shalt be dead S. It is trew but how can I die beinge immortall M. Trew it is that thou canst not die of corporall death as brute beastes doe die but thou mayst die by spiritu all death which consisteth in the separation of the grace of God from the soule as corporal death consisteth in the separation or the soule froÌ„ the bodie S. Then doth the grace of God giue life vnto the soule M. Noeorherwise then the soule giueth life vnto the bodie S. And what can depriue the soule froÌ„ grace which is her life M. Mortall sinn Ezech. Cap. 18. wherfore the Prophet Ezechiel saieth Anima quae peccauerit ipsa morie tur The soule which sinneth shal die That is shall be depriued of grace S. From whence hath sinne such powre M. From the ordination of Allmighty God for that the soule consentinge vnto Mortall sinne rebelleth a gainst God And therfore as a rebell is iustly depriued of his goodes soe the soule by sinning cometh to be depriued of grace which is an inestimable good giuen vnto the soule by Allmightie God S. If therfore to receaue the effectes of this Heauenly meate it is necessarie that the soule liue in grace this SACRAMENT doth not reuiue the soule by raysinge it from death to life M. Ordinarily noc but beinge spirituall meate it presupposeth spirituall life and beinge receued by the soule it nourisheth it and prescrueth it from vice S. But tell me I pray you what is conuenient to be don for to tast this facred meate to be made partaker of the worthy effects thereof M. First it is necessary to bee hungrye because our Lord Animan esurient em satiat bonis Psal 106 will fill the hungrie soule with good thinges afterward with contemplation to ruminat and chewe this celestiall meate considering the greatnes and excellencie thereof S. Alas that the poison of pleasures and delightes haue cleane taken away my tast Alas that the vanities of the world doe soe occupie possesse my hart that they neither suffer me to tast uor yet to consider this most maruelous meate wretch that I am wretch that I am M. Lett vs torne our selues my soule vnto him who is able for to healpe vs. To my Most mrcifull IESVS who will draw forth from this my poore soule all deadly poyson to th end that I remaine not depriued of the tast and of the effectes of so holsome a SACARMENT who will prepare for me this Notable Medicine O my LORD I will noe other healpe but you since that your heaueÌ„ly Father hath sent you from heauen to be our Phisitian O holy Kinge Dauid

called SacruÌ„ 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 accustoÌ„med to talke not of death neither of suffering trauel and tormeÌ„ts 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 coÌ„meth 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 diligeÌ„t 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 coÌ„municateth 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 exercituuÌ„ 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 egoreficiaÌ„ 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 garmeÌ„t 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

very feeble and weake ill inclined and often by the Deuill solicited to do euell the best and surest remedie is often to communicate it beinge the propertie of this blessed Sacrament to giue force vnto the soule to resist all kind of tentations and vniting the same with Christ who is the guide and rule of all good it commeth to be directed by him to good works as is plainly seene in those which often and worthely do receaue The Fruite The fruit which ought to be reaped by this XVI MeditatioÌ„ shal be to demaunde of Almightie God force against so craftie an aduersarie and then to do actes of hamilitie which doth discouer the deceits of the deuill and maketh him with confusion to runne awaie A Colloquium See good Iesus by how manie means this infernall enimie seeketh to diuert mee from your most sacred table Some times he tempteth me in faith concerning the hidden misteries of this diuine Sacrament some times he tormenteth me with fearefull scruples some times he woulde drawe me backe for some humaine respect vaine speches of the world other times he would entertaine me with hope of greater commoditie and deuotion And when by these meanes he faileth of his wicked purpose intent then he maketh the body lament that it is ouer troublesome to frequent often the receauing of the most Blessed Sacrament O my soule if most louing Iesus remained not hidden in this holy Hoast or if it were not profitable vnto vs often to be fedde with this most holie bread with-out all doubt the deuill would let vs alone or rather he wold much reioice that herein we should vainely loose our time But this maligne spirit knoweth full well who lieth hidden vnder the forme of bread he also well knoweth the greate profit and commoditie which we receaue thereby therefore being pricked forward with enuie and hatred against vs he seeketh by all meanes possible to let and hinder vs. And whie dost thou o peruerse and deceitfull body murmur and grudge Is it possible that for obteininge of thy poysoned delights and pleasures thou regardest no kinde of paine or trauaile and thou carest not to aduenture any kinde of daunger and becoÌ„mest thousad and sorowfull to yeeld vnto thy soule so easie and so wholsome a comfort See good Lord what warre the enemies of my saluation doe waige against me to skirmish and encounter with theÌ„ all I require no other thing of you Iob. 17. theÌ„ that which your faith full seruant Iob demaunded and obteined Pone me tuxta te cuiusuis manus pugnet contra me place me neare vnto your selfe and then lett any fight against me take thou my parte O Lord and I shal be secure that nothing can be able to hinder the frequentinge and often receauing of this heauenly Sacrament I praie you therefore my beninge Iesus that as by your bountie goodnes you haue inspired me to beginne for to taste this most pretious meate so you will giue me grace to frequent the same with louelie perseueraÌ„ce Grant me good Lord that I neuer be vnmindefull of this most holie Sacrament for els my hart will faint and languish Psa 101 and with sorrow and bitternes I shal be enforced to saie with your Prophet Aruit cor meum quia oblitus sum comedere panemmeum my hart is withered away because I huae forgotten to eate my bread Amen THE XVII MEDITATION Which is the third concerning often Receauing CHAP. 17. Pointes to Meditate 1 CONSIDER how not without good cause our Redemer instituted this diuine SACRAMENT vnder the forme of bread to giue vs to vnderstand hereby how that we ought often to be fed therwithall for as ordinary bread being often receaued doth maintaine our corporall life soe the often receauing of this blessed Sacrament preserueth our spirituall life and of this heauently bread many holy Doctors do vnderstand that Luc. 11. Panem nostrum quotidianum danobis hodie But if we should receaue it seldome how could it be our daily bread 2 Consider how that by frequeÌ„ting of this blessed SacrameÌ„t the partie commeth to be deuout spirituall for besides that which this diuine Sacrament worketh of his owne nature herevnto is also adioined deuout preparation which consisteth in actes of vertue as of Faith of Contrition of Paier of charitie and of such like which actes if they be often frequented will bring forth in vs many vertues whereby the body wil become chast and obedient vnto the soule and the soule vnto Almightie God and this is to be deuout and spirituall which wee obteine not if we seldome communicate 3 Consider how that by receauing of Christ in this blessed Sacrament with dew preparation wee doe honour vnto him and make great accouÌ„t of him wherfore he which more often receiveth more often doth honour and reuereÌ„ce him but he which honoreth Christ on earth shal be honoured of his father in heaueÌ„ and this was pretended by the Blessed Virgin our Ladie who as some holy fathers affirme as afterward we will say more at large did often coÌ„municate The Fruit. The fruit of this XVII Meditation shall be to demaund grace of our Lorde that this heauenly meate may neuer come to be lothsome vnto our soule as this earthly bread bringeth no fastidiousnes vnto our bodie A spirituall speach What shall I do my sweet Iesus since that two most valiant Captaines doe very fiercely assaulte me that is Feare Loue Feare setting downe before my eies the greatnes of this maiesticall Sacrament maketh me to retire Loue shewinge me the importance of the vnion which this diuine Sacrament causeth me to haue with you vrgeth me vehemently with louing desire to go forward But alas what shall I do if Feare ouercome me and make me remaine farre of from your most sacred table and you hauing said Nisi manducaueritis carnem filij hominis Ioan. 6. non habebitis vitam in vobis Vnlesse you eate the fleshe of the sonne of man you shall not haue life in you how shall I liue without this vitall and holesome meate And if loue ouercome me shall I be soe audacious as with-out feare to receaue this Sacrament of so great Maiestie I being not worthy to behold it much lesse often to receaue it What shall I therefore do O my Sauiour I knowe very well Mal. 1. that the one pleaseth not you without the other for that you being our father we ought for to loue you and you being also our Lord it behoueth vs likewise to feare reuerence you wherefore I resolue to yeeld my selfe ouercome vnto them both with this condition that the one and the other do keepe me companie Loue will cause me to come often and cheerfullye and Feare will make me come consideratly And you most mercifull Redeemer since that you vouchsafe so ofteÌ„ to call me vnto your Sacred banquet graunt me this fauour that these two valiant Captaines whoe are vnder your commaund do neuer

no creature can come vnto that perfection which should be equall with this Sacrament In like sort that a man should receaue worthely is not necessarily required that he should be of excellent perfection and of rare and singuler vertue for this is obtained by ferquenting this diuine Sacrament therefore for to bee worthy it is sufficient according vnto S. Paule that the partie which receaueth haue that disposition where-with God is contented that is beforehande to examin his coÌ„science to haue contrition and to confesse his sinnes and so to receaue the B. Sacrament is not pride W. If this be sufficient what is the reason that some Saintes for reuerence of this so greate a Sacrament refused to be made Priests as did S. Frances In vita eius And Marke a holie Anchorite out of one of his fingers because he would bevnable for Preisthood S. The Saints of God haue had diuerse giftes of the holy Ghost froÌ„ the which gifts haue spronge forth diuerse deeds all which are to be praised but all are not to be imitated of vs that these Saints shunned Preisthood for humilitie was well done Other Saints haue bene who either for deuotion or for obedience or els for some other good end haue bene made Preistes and haue celebrated euery daie and these also haue done well More ouer those saints did abstaine from the dignitie of Preisthoode but not from often receauing wherof we now reason it is an ancient vse where with the Church of Christ began Act. 2. as S. Luke the Euangelist reherseth W. Yet neuerthelesse because that we haue not in these daies such feruour and deuotion as was theÌ„ in the primitiue Church it seemeth more secure to abstaine from the Bressed Sacrament then to receaue often least we be not so well disposed to receaue our Sauiour often we ought alwaies to followe the secure waie S. Yea rather because wee haue not such feruour as they then had we ought more effectually to be moued often to frequent this most holsome Sacrament which is able to heate and inflame our deuotion for that colde persones haue more need to approch neare vnto the fire then those which are hoate and euerie time that we are rightly confessed and goe with good intention there is no daunger at all and therfore we may securely communicate W. I haue alwaies heard saie that the Sacraments were instituted of Christ as medicines but medicines must not be taken so often S. If men were seldome spiritually sicke your argument were of force but because our nature is so weake and infirme that it often fainteth and falleth sicke it is very requisite that it should be often helped and strenghned with this most sacred medicine Moreouer for that this holy Sacrament preserueth our soule froÌ„ spirituall euells it is much better therwith to preueÌ„t those maladies then after their comming to cure them finally there is greate difference betwixt corporall medicines and this spiritual medicine for they expell sicknesses from the body and often times together with bad humors doe take awaie also the good but this bringeth vnto the soule Grace Fortitude other heaueÌ„ly gifts for these respectes they ought seldome to be taken and this ought often to be receaued Hereunto may be added that not with-out good cause corporall medicines most commonly are bitter and loathsome that therefore they shoulde be taken as seldome as might be But this spirituall medicine being both sweete and delightfull should conformablle to the institution of Almightie God be often reecaued W. But can you denie that it is a good and vertuous acte to abstaine from receauing for reuerence of this most worthy Sacrament S. I do not say that this acte is not good but I affirme that to frequent the Blessed Sacrament for deuotion and for desire to be vnited with Christ is much better for this springeth forth from loue and that from feare and euerie one knoweth that loue is more perfect then feare wherefore you should do verie well to beginne to communicate also euerie eight day as manie one most worthe he doe W. I am altogither vnworthy to receaue so often S. Wherefore are you vnworthie W. Because that euerie daie I fall into many sinnes S. If the sinnes of eight daies do hinder you from receauing the Blessed Sacrament much more the sinnes of a whole moneth or of a whole yeare will let and hinder you and so you shall neuer communicate W. Nay rather by communicatinge seldome I shall haue more time and leasure to examine and prepare my selfe S. O Brother thou much deceauest thy selfe for since that our nature is of it selfe inclined vnto euell the longer that sinne reigneth in it the worse alwaies it becommeth and the longer time that our reckonings are delaied the harder they become Wherfore my deare Brother if thou wilt prouide well for thy selfe refourme thy selfe with all speed possible for the longer that a tree groweth crooked so much more badly more hardly is it brought vnto any straightnes W. I vnderstand not what deceite this is for that I see that they which communicate often go coldly therunto without deuotion as it were of custome and they which seldome go coÌ„municate with great reuerence and deuotion therfore it is better to coÌ„municate seldome then often S. First this is false for rather many of them which for folfilling the precept of the Church do receaue once a yeere do coÌ„municate without any affection of loue very coldly as it were by constraint Moreouer if there be any which without deuotion do frequent the holy Eucharist they do naughtilie and I reason not of them but of such as goe well disposed to receaue W. If as you say it be better to receaue often then seldome how hapneth it that some men which are also learned do not praise often receauing S. I haue neither seene nor heard that any one of iudgment and deuotion did euer dispraise this action so holy so profitable and so gratefull vnto God But it may well be that some vicious and sensuall persons doe not praise the often receauing of our Lord for that thy thinke him to be vnworthely receaued iudgeing those which frequent this Blessed Sacrament to liue as badly as they them selues do W. You haue said well and I know trewly that it is more secure often to coÌ„firme streÌ„ghthen the soule with this heauenly bread but I do it not for auoiding the speach of the worlde which vseth to scorne scoffe at those which often vse to communicate S. If you will make account of that which the world saith you shall not only loose your soule but also your braines and your wit do you not know how that it is the propertie of the world as beeing ignorant of spirituall thinges to cherish the wicked and to barke at the good W. Neuerthelesse as long as we remaine in the world it is necessarie to accommodate and conforme our selues vnto the world S. Now

hortor si tameÌ„ mens sine affectu peccaÌ„di sit I perswade exhort men to receaue euery Sonday so that their mind be without affection purpose of sinning And thus it seemeth vnto me that it should be sufficient for thee to receaue euery 8. day and in the more principall feasts which happen within the weeke If at other times thou findest deuotion and desire of communicating thou maiest demaund leaue of thy Confessor and if he shall denie thee thou must not be so importunate as to enforce him thereby to geue thee leaue but it shall be much better by obeying of him proÌ„ptly to mortifie thy selfe Other daies and lesse principall feastes thou maist communicate spiritually for that therby thou wilt feele great help for thy soule Of spirituall receauing the Blessed Sacrament of the Altar CHAP. XXII FOR that spirituall receauing is very fruitfull and profitable for soules I will here breefly intreat therof that deuout persons knowing what it is how it ought to be donne may likewise comfort and profite them selues therby I will speake therfore offower thinges First wher in coÌ„sisteth spirituall receauing Secondly what fruit it bringeth vnto the soule Thirdlye what preparatioÌ„ it requireth and the maner how to practise it Fourthly how gratefull it is vnto Almightie God 1 Concerning the first it is to be noted that as well spirituall receauing as Sacramentall communicating are gronnded vpon faith because that a partie beleeuing that in the Blessed Sacrament remaineth our Lorde author of all our good he is moued to receaue him seeing that for this end he hath lefte him selfe vnder the forme of bread that we therby shold feed our soules wherfore when as really we receaue the coÌ„secrated Hoast it is called Sacramentall receauing but when we receaue it onely with affection desire it is called Spirituall receauing To receaue therfore Spiritually is no other then to desire with affection of hart the Blessed Sacrament that by meanes therof we might be vnited and incorporated with Christ our Lord. And after this maner are to be vnderstood these words of S. Ambrose Non manducans maÌ„ducat Some which eate not the body of our Lord Sacramentally do eat the same Spiritually 2 Concerning the second it is to be noted that the fruit which Spirituall receauing bringeth vnto our soule is the grace of the felfe same Sacrament with some other effectes for as he which being moued by the holy Ghost beleeueth repenteth him of his sinnes and louin gof God desireth to be baptised receaueth the grace of Baptisme and this desire to be baptised is called of diuines Baptismus flaminis euen so the like is also in this Sacrament It is very trew as the holy Councell of Trent noteth Ses 13. cap. 8. that he which communicateth spiritually receiueth not all the effectes of the blessed Sacrament as he doth which being worthely disposed and prepared receaueth also Sacramentally wherof I haue spoken before in the Annotation of the fourth Meditation S. Thom. Opusculo 58. cap. 19. towards the end maketh mention of three effectes of spirituall receauing The first is remission of sinnes The second is deliuerie from eternall death The third is trew participation of the sacred body of our Lord to eternall saluation 3 Concerning the third it is to be noted that the preparation and manner of spirituall receauing coÌ„sisteth in these 5. points First when as the partie is readie to heare Masse let him purpose in minde to communicate spiritually praying vnto our Lord to vouchsafe to make him partaker of the fruit of this venerable Sacrament Secondly brefly let him examine his conscience repenting him of his defectes and demaunding pardon of Almightie God with purpose of amending of confessing of them at dew time and of him selfe he may do some little pennance Thirdly when the Preist is at the Offertorie he shall also offer vp him self vnto our Lord praying him againe to make him partaker of the vertue of the most holy Sacrament and for this end he shal pray vnto the most B. Virgin or some other of his deuoted Saints to be his intercessors Fourthly when as the Priest is ready to coÌ„municate let him recollect him selfe as if he would communicat Sacramentally and afterwarde with deuout affection let him receaue the holy Eucharist mentally into his soule Fiftly finally let him giue thankes vnto Almightie God That which is here spoken of the holy Masse is not said for that it is necessarie for the partie which would communicate spirituallye to heare Masse or to do these thinges in the time of Masse because that he may do theÌ„ in his chaÌ„ber out of Masse diuerse times in the day But I haue spoken this for that spirituall receauing is more easelie donne and with greater deuotion in the time of the holy sacrifice of the Masse 4 Concerning the fourth thing which is how gratfull vnro Almightie God is spirituall communicating or desire of Receauing the holy Eucharist this I say may easely be vnderstood by these miracles 1 S. Ambrose drawing neere vnto death was much afflicted for that he carnestly desired to communicate and could not expresse the same by wordes because he had lost his speach But Almightie God three times in the night called vnto Honoratus the Bishop of Vexcells and willed him to go and giue the blessed Sacrament vnto Ambrose his seruant who seeing the sacred body of our Lord exulted in spirite and receaued the same deuoutly 2 Marullus writeth in his 4. booke and 12 chapter that wheÌ„ as S. Onufrius liued in the wildernes of Egipt and was most desirouse to communicate Almightie God euery eight day sen tone of his Angells to bring him the B. Sacrament and so he communicated at the hand of the Angell with his greate contentment and comfort 3 A Souldier called Segundo being conuerted and baptized of the holy Martirs SS Faustinus and Iouita desired most earnestly for to be coÌ„municated these two Saintes praied vnto God for him and behold there came a faire Doue which brought in her mouth a consecrated Hoast which Faustinus because he was a Priest tooke with great reuerence and therwith communicated Segundo the Souldier Ita Vigl de fruct sanct discor 27. 4 Iacobus de Voragine in a Sermon of the holy SacrameÌ„t writeth rhat a certaine woman hauing demaunded the blessed Sacrament of her parish Preist and not obteining it at his handes remained much discomforted and retired her selfe into a corner of the Church where shee wept and lamented bitterly but behold a venerable Prelate entered into the Church accompaned with diuers Clearkes who demanded of this woman wherfore she wepte and vnderstanding the cause he willed her to come vnto the place where as the blessed Sacrament remained where taking forth a consecrated Hoast he coÌ„municated her saying Let this my body giue thee true saluatioÌ„ By which wordes the woman vnderstood that this Prelate was Christ our Sauiour the Curate comming afterward vnto the Altar finding

commonly accounted for a ChristiaÌ„ After some fewe monethes this young Turke fell sicke and his maister sent him vnto the Hospitall where he was receaued and also aduised by the master of the Hospital to prepare him selfe for to be confessed to receaue for so was the order of that house The young man for feare least that he should haue bene cast of and reiected promised to do so and did it without any discouering of him selfe to be a Turke a marucilous matter presently after that he had receaued the Blessed Sacrament he demaunded to be Baptized with such zeale and feruour that he could hide him self no longer but publickly affirmed that hee was a Turke The master of the Hospitall thinking that he had not bene well in his wittes sent me who came as a companion of a Father which preached on the festiuall daies in the said Hospitall to quiet and pacifie him The yong man rehearsed vnto me all that which heere I haue said and desired me to solicite his baptising affirming vnto me that he fouÌ„d great burning with in him and that therfore he was not able to rest or repose him selfe The Chapline hauing well examined the matter and finding that he had bene circumcised did baptise him who hauing receaued holye Baptisme was quiet died the next day An Admonition to the Christian Reader Cap. 28. REMEMBER ChristiaÌ„ Reader that as thou art composed of Soule of body euen so thou hast two liues the one temporall subiect to a thousand casualties The other spirituall subiect also to many imperfections and miseries That consisteth in the vnioÌ„ of the soule with the body which was made in the wombe of thy mother when as God creating thy soule did vnite it vnto thy body This consisteth in the vnioÌ„ of grace with thy soule which is made in the lappe or bosome of the Church our mother when as in the SacrameÌ„t of Baptisme God infused grace into thy soule Both the one the other life as they haue their contraries enemies so haue they conuenient remedies God therefore foreseeing that the enemies of our spirituall health life which are sinnes would often times preuaile As a Phisition no lesse skilfull then mercifull emongest many other helpes hath instituted two Sacraments for remedie of our spirituall life One of holy ConfessioÌ„ An other of the B. Sacrament that to giue spirituall life which is none other then to liue in the grace of God and it is performed by driuing away sinne and by conferring of grace This to conserue the same life which is done by feeding our soule by giuing it force to resist tentatioÌ„s But that which now a daies is greatly to be lamented is that albeit the spirituall life of our soule is more worthy of greater importance then the temporall life of this miserable body yet neuertheles men make little account thereof and diuersly prefer the other before it What â—oth not a sicke person for the â—ecouery of his corporal health He spareth no charges he regarâ—eth no traiuells he careth for â—o bitternes of medicines and â—e easely endureth the launcing â—f sharp rasors and the burning â—f hoat irons he seeketh out and â—ndeth for most skilfull Phisitiâ—ns and he procureth to haue all â—nd of most exquisit medicines â—nd all this he doth for getting â—f corporall health which wheâ—â—er he will or no indureth for a small while and that with infinite labour and trauaile Tell me now therfore O Christian Reader if for the recouery of our spirituall health thou vsest so greate diligence Iudge then if this be not a matter worthely to be lamented I will not here by discoursing search and seeke out the cause of this greate carelesnes whether it be for want of beleefe or else for want of considering those thinges which our holy faith teacheth vs But for coÌ„clusion of this my smal worke I do giue thee this aduise and counsaile if thou desirest as thou oughtest to desire to obtaine spirituall health and life go often to Confession and if thou desirest to keepe and preserue this life do thou also coÌ„municate often for beleeue me in the Church of Christ is no better meanes nor yet any more forcible reason to haue security of sauing thy soule as farre as possiblie it may be had in this daungerous life then to frequent as they ought to be these two Sacraments in conformation whereof I will here set downe that which is written in the booke called Promptuarium Exemplorum Two yong studients being deuout and deare frendes bargained together that the first of them which died God permitting of it shoulde â—ome and giue notice vnto the other of his estate One of these happened to die and seuenteene daies afterward appeared most â—right vnto his Companion saying vnto him I by the grace of God am saued and enioy alreadie the glorie of heauen the other saying vnto him in what thing didest thou please God most whilest that thou liuedst vpon earth he answered in frequenting of the Sacraments and cheefly by often receauing the B. Sacrament with deuotion being farre from all sinne Vigl de fruct san dis 27. THIS WHICH FOLOWeth is takeÌ„ forth of S. Thomas de Aquino Opusc 57. In the which is the Office and the Masse of the most holy Sacrament the one and the other were coÌ„posed of him by the commaundement of the holy Pope Vrban the 4. which instituted the feast of the most holy Sacrament The Himne at the first Euensong PANGE lingua gloriosi Corporis mysterium Sanguin sque pretiosi Quem in mundi pretium Fructus ventris generosi Rex effudit gentium Nobis datus nobis natus Exintacta Virgine Et in mundo conuersatus Sparso verbi semine Sui moras incolatus Miro clausit ordine In supremae nocte cenae Recumbens cum fratribus Obseruata lege plene Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides fufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentuÌ„ Nouo cedat ritui Prestet fides supplementuÌ„ Sensuum defectui Genitori genitoque Laus iubilatio Salus honor virtus quoque Sit benedictio Procedenti ab vtroque Compar sit laudatio Amen The same in English OF Christ his body glorious Sing my tong the mistery And also of his pretious blood Which the worlds price to be The king of natioÌ„s did shed forh Fruit of noble wombe was he On vs bestowed for vs borne Of a maid vntoucht indeed Conuersant vpon the earth Sowing of his word thee seed And of his time of being here Strangely he the end decreed The night he with his brethren sate And his supper last did make In full obseruance of the law Law-assigned meates did take Himself food to Apostles twelue With his handes he did

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 heaueÌ„ 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 theÌ„ 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 reprehensioÌ„ 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 actioÌ„s 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 couÌ„tenaÌ„ce grauity in my behauiour deliberatioÌ„ 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 froÌ„ 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 froÌ„ 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

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 SacrameÌ„t 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 SacrameÌ„t 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 AngeloruÌ„ c. Cap. 14 Of frequeÌ„ting 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. SacrameÌ„t 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 maÌ„ coÌ„ncerning the most Blessed SacrameÌ„t Cap. 21 Of spirituall receauing Cap. 22 Of seuen principall figures which prefigured the most holie Sacrament Cap. 23 Of the reuerence deuotioÌ„ 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 SacrameÌ„t Cap. 26 Certaine Miracles of this most holy Sacrament gathered forth of approued authors Cap. 27 An admonition to the Christ aÌ„ 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 SacrameÌ„t of the most Blessed body and bloud of our Lord deuoute reader being the SacrameÌ„t 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 recoÌ„pense the loue which Christ our Sauiour hath euidently shewed vnto vs by instituting for our coÌ„moditie 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 SacrameÌ„t 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 represeÌ„t vnto him a worthy obiect the obligatioÌ„ which bindeth him to loue the same for this respect I haue coÌ„posed 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 SacrameÌ„t it will also declare the obligatioÌ„ 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 SacrameÌ„t whaÌ„ he was to passe froÌ„ 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 CoÌ„sider finally how that wheÌ„ 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 SacrameÌ„t 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

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 coÌ„uement 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 CoÌ„sider 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 conteÌ„pt 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 diligeÌ„tly 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 coÌ„formably 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 theÌ„ 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

present with thee who is able to defend iustifie thee adioine thy selfe vnto him and he will be thy buckler and thou shalt withall tast Quam suauis est Dominus How sweet our Lord is Psa 33. O my soule thou also hast good cause to reioice and happelie more then Zacheus had since that this morning the fountaine of all trew ioy hath come vnto thee Zac. 9. Heare that the Prophet Zacharie saieth vnto thee Exulta a filia Sion iubila filia Hierusalem Ecce rex tuus venit tibi iustus saluator Reioice O my soule for that the king which is come vnto thee this morning is not come to exact any tributs nor to impose any new taxes vp on thee but for to worke thy saluation to defend thee from the force and furie of thy enimies nor thinke that greater fauour was shewed vnto Zacheus then vnto thee for that by receauing of thy Sauiour lyinge hidden vnder the accidents of bread besides the greate merit of fatih which thereby thou receauest he giueth thee to vnderstand that he commeth not onely to conuerse with thee and to giue thee saluation as he did to Zacheus his hous-holde but farther to vnite thee with him selfe make thee al one with himselfe which is the cheefe affect of this most heauenly meate And who seeth not that this is greater fauour Ah my beninge Lord since that you haue vouch safed to enter into this my poore house Mat. 22. graunte me grace that the same may neuer happen vnto me which happened vnto the vngratefull Iewes who vpon Palme Sonday receaued you into Hierusalem with greate ioyfulnes and triumphs Luc. 23 Ioan. 19. but with in few daies after they cried out vn to Pilate Crucifige crucifige Crucifie crucifie him and with a Crosse on your shoulders they cast you forth of the cittie let me first die good Lord yea die a thousande times before that I should euer driue you from me for this would be to driue you from your owne house The XIII MEDITATION Vpon these words of the Himne of the most holy SacrameÌ„t Mors est malis Vita bonis vide paris sumptionis quam sit dispar exitus The Blessed Sacrament is death vnto the wicked and life vnto the good S. Thom. opusc 57. CHAP. XIII Pointes for to meditate 1 CONSIDER how that this most diuine Sacrament Mat. 26. euen from the very beginning of the institution thereof did worke these two contrarie effects for that in the eleuen Apost â—es it brought forth fruites of life Act. 5. but in Iudas by means of his peruers will it wrought his ruine death and damnation 2 Consider how that our Lord gaue this condition and proprietie vnto this Blessd SACRAMENT for our greate profitte to the entent that this Blessed Sacrament should be both loued and also feared of vs and that Christians should be carefull to communicate with greate puritie and cleanenes of conscience 3 Consider how the hurt which this sacred meate bringeth vnto such as vnworthely receaue the same proceedeth not from any defect of this Blessed Sacrament but from the euell disposition of those which receaue it wherefore the Apostle faith vnto the Corinthians Cor. 11. for this cause there are many amongest you infirme and weake and many die because they receaue this Blessed Sacrament vnworthelie 4 Consider how that albeit the eleven Apostles as S. Iohn affirmeth were pure and cleane yet neuerthelesse our Lord woulde wash their feet therby to declare vnto vs the greate puritie wherwith this holy Sacrament ought to be receaued cap 13. cap. 15 that it might bringe life to the receauer The Fruit. The fruit which may be gatheted by this xiii MeditatioÌ„ shal be to demaund of our Lord a holy feare of reuerence which procedeth from loue and is a girte of the holy Ghost which retiâ—â—th vs backe froÌ„ offending of the diuine goodnes causeth vs forward toremoue far froÌ„ our selues what soeuer may be displeasing vnto the eies of this most holy Guest Annotation We ought not to maruaile that this great sacrament which of it seife is wonderfull holesome and profitable should neuerthe lesse bee occasion vnto some of hurt since that we see the same daily practised in naturall things as for exaÌ„ple the warmth and heat of the Sunne is profitable vnto healthfull persons but the same is hurtfull vnto sicke aking heades Againe meate is holesome vnto a good disposed stomacke but it bringeth infirmitie and death vnto a stomack full of bad humors In like maner Phisicke being taken in dew time is very holesome vnto him which takerâ— it but being receaued out of feason it is hurtfull and daungerous finally faith a Doctor Euen as the liuelie and well rooted plant commeth to his perfection bringeth forth abundance of fruit by the bene fit of the heat of the sonne and of the raine of the heauens Euen so the soule which liueth in charitie and is well rooted in Corist by the helpe of this holy Sacrament and by the deuine grace which it bringeth from heauen increaseth in perfection and becommeth verie fruitfull And contranwise as when a plant is dead of full of wormes by the shining of the sone it is soner dried vp by the falling of the raine itsouer rotteth and becommeth fit fewell for the fire Euen so the most Blessed Sacrament coming into a soule which is eaten with the sharpe gnawninge wormes of sinne or els corrupted intentions maketh the same sooner to drie and wither away and to be apt for nothing els but to burne eternally in hell fire A Spirituall speach in maner of a dialogue Betwixt Man and his Soule Soule Shall I be so boulde to approch neare vnto the sacred Altar and there to receaue the Lord of glorie Man Whie not So. Because I am miserable in firme wretched euel inclined Ma. But he is both the Phisicion and the medicine and hee hath saide Non est opus valentibus nyedicus sea male habentibus They that are in health neede not a Phisition but they that are ill at ease Mat. 9. So. But if he bee occasion of death he must bee feared and therefore I must not come neare him but abide far of from him Ma. But he like wise is occasion of life therefore thou oughtest to loue him and not to flie from him only dispose thy selfe to receaue him worthely and he will be vnto thee saluation let theÌ„ feare death who vnworthely approch to receaue him Mar. 1. So. If S. Iohn Baptist who was sanctified in his mothers womb accounted him selfe not worthie to vnloose the latchet of our Sauiours shoes Luc. 3. And S. Peter reputing him selfe vnworthie to remaine in the presence of Christ Luc. 5. said vnto him Go forth fromme because I am a sinful man O Lord How shall I being a miserable sinner presume to receaue my Creator without danger of eter nall damnation Ma. If his

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 CoÌ„sider how that this diuine Sacrament being the meat of mans soule which comforteth and sustaineth the same in spiritual life it coÌ„sequently 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 frequeÌ„ting 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 ofteÌ„ 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 meaÌ„ 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 coÌ„cerning 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 dominioÌ„ which he had ouer humaine kind 2 Consider how that for these causes the deuill enforceth him selfe by diuerse meanes to withdraw men from often teceauing whereby we may well perceaue how profitable it is vnto our soules often to be fed with this heauenly bread since that it so much displeseath the Deuil who is a mortal enemie vnto our good 3 Consider that since our nature of it selfe is

in thâ— Pixe but two litle Hoastes whâ—â— as he had left three remaineâ— therwith much amased and thâ—â— woman exceedingly comforted Vigl de fruct sanct discor 27. 5 It is writteÌ„ in the life of Saiâ—â— LaureÌ„ce the first Patriarch of â—â— nice that the virgins of a certainâ— MOnastarie hauinge no meanâ—â— to communicate in the feastâ—â— the most holy Sacrament seâ—â— humblie vnto the foresaid Patrâ—â— arch to desire him in his Maâ—â—â— to recommend them vnto oâ—â—â—â— Lord which thing the Patriarâ—â— most willingly performed aâ—â—â— in the middest of Masse becâ—â—â—â— rapt besides him selfe withoâ—â— being perceaued of the heareâ—â— of his Masse he went and communicated one of those Virgins who being retired vnto her Cell â—emained in praier desiringe to â—eceaue the holy Eucharist this Virgin alone receaued the blessed SacrameÌ„t because the other Virgins were busied with other exercises Of the principall figures of the most holy Sacrament CHAP. XXIII 1 THE first figure of this venerable Sacrament is in the 14. of Genesis when as Abraham had that notable victorie ouer those Kinges and returning victorious Melchisedech King of SaleÌ„ being a Preist of Almightie God offered bread and wine Blessed Abraha that Melchisedech was the figure of Christ proueth S. Paule Hebre. 7. that the bread and wine which he offered were figures of the body and bloud of Christ that he also being a King a Preist Secundum ordinem Melchisedech Ps 109. offered vp to Almightie God and afterwards left vnto vs his body vnder the forme of bread and his bloud vnder the forme of wine the holy fathers do generally say This figure giueth vs to vnderstand that to receaue Christ in the most holy Sacrament and to be blessed of him it is necessarie that we haue fought against our inordinate passions and with Contrition Confession drinen away sinne as valorous Abraham draue away those Kinges his enimies 2 The second figure of this most holy Sacrament was the bread of proposition which was kept on the table of the Tabernacle in the sight of god Exod. 25. Leuit 24. It was not lawful for any one to eate of this bread vnlesse he were cleane and sanctified for which cause 1. Reg. 21. Mat. 12 it was called holy bread and sanctified bread By the which is signified vnto vs that for to eate the most holy meate of the lawe of grace figured thereby it is necessary that the partie be chast haue a pure conscience 3 The third figure of this diuine Sacrament was the Subcineritiall bread which the Angell brought vnto Elias who being comforted with the vertue of that bread as the scripture saith 3. Reg. 19. walked fortie daies and fortie nights euen vnto the mouÌ„taine of God Horeb. where afterwards he sawe our Lorde This figure signifieth vnto vs the force and vertue which the Blessed Sacrament giueth vnto vs to walke in this laborsom pilgrimage euen vnto the mountaine where we shall see God to our incredible contentment Now then as ordinary and common bread 1. conserueth our temporal life 2. augmenteth strengh theneth vs. 3. albeit we often eate whilest we are in health yet it is neuer loathsome yea rather it is an ill signe when any one liketh not bread 4. without bread the banquet is neuer perfect although it abound with all other pretious meate Euen so this heauenly meate vnder the forme of bread conserueth our spirituall life 2. coÌ„ferring or giuing grace which is the life of the soule it augmenteth the same and maketh it more strong against all assaultes of the deuell 3. this sacred meate is neuer loathsome vnto spirituall men and if so be that it pleaseth not the sicke it is because that Animalis homo non percipit quae Dei sunt 1. Cor. 2. the sensuall man perceiueth not those things that are of God 4. Let a ChristiaÌ„ haue al the goods of this mortall life yet if he haue not there with all that which is conteined in the sacred Hoast it is worth nothing or rather he may trewly be accounted most miserable Finally bread before that it commeth vnto his perfection suffereth very much for corne which is the matter of bread first is sowne in the grouÌ„d harrowed couered with earth afterwards it is reaped threshed in the flower winnowed with the sieue grounde in the mill moulded or made into loaues finally it is baked in the hoate fierie ouen wherefore it verie well agreeth with this B. Sacrament which representeth vnto vs the passion of Christ our Lord which suffered so much for vs. 4 The fourth figure was the pascall Lambe Exod. 12 whose ceremonies were these The Lambe ought to bee with-out spot of male kinde and one yeare oulde It was to be eaten rosted and in haste with wilde lettice and also with vnleuened bread and they which did eate it should haue their loines girded with staues in their hand and with shoes on their feete by which ceromonies God signified vnto the Iews that they were pilgrimes and waiefairing men S. Crisostome Homelia 83. in Matheum Inferreth that we also ought to do after this maner If the Iewes saith he being only to go into Palestine did eate the Lambe with such obseruances what vigelance oughtest thou to obserue when as thou eatest in this Blessed Sacrament the immaculate Lambe hauing to go into heauen So much the more saith the same Saint in that most greate paines are appointed for those which vnworthely do eate the same 5 The fift figure was the Manna Exod. 16. which God gaue to the people of Israel in the desert after they had passed the red sea whilest that they went vnto the land of promise S. Augustine Tractatu 10. in Ioannem writeth that the holy Eucharist is also giuen vnto vs in the desert of this life whilest that being washed with the water of holy Baptisme we go towardes heauen which is the land of promise our countrie That the Manna was a figure of the most holy Sacrament and the red sea a sigure of Baptisme S. Paule affirmeth Cor. 10. The Manna had these properties First some gathered much and other some gathered little but yet afterwards all found the selfe same measure Euen so the selfe same Sacrament and the selfe same vertue is in the whole consecrated Hoast and in euery little particle therof Wherfore in the Himne made by S. Thomas it is said Tantum esse sub fragmento quantum toto tegitur There is as much in euery fragment as in the wholle Secondly the Manna might be gathered euery day sauing the Saboth day Euen so this venerable Sacrament may be receaued any day whensoeuer vntill the eternall repose signified by the Saboth when as with happie quietnes we shall see God Thirdly the Manna had all sorts of taste according as he desired which did eate it Sap. 16. Angelorum esca nutriuisti populum tuum paratum panemde coelo prestitisti illis sine labore omne delectamentum in se habentem omnis saporis

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

vs in heauenly company Antiphona Ego sum panis viuus qui de coelo descendi si quis manducauerit ex hoc pane viuet in aeternum V. Panem coeli dedit eis R. Panem Angelorum manducauit homo Oratio ECclesiae tuae quaesumus Domine vnitatis pacis propitius dona concede quae sub oblatis muneribus mystice designantur Per Dominum nostrum Iesum Christum c. Antiphona O sacrum coÌ„uiuium in quo Christus sumitur recolitur memoria Passionis eius mens impletur gratia futurae gloriae nobis pignus datur V. Educas panem de terra R. Et vinum laetificet cor hominis Oratio FAc nos quaesumus Domine diuinitatis tuae sempiterna fruitione repleri quam pretiosi corporis sanguinis tui temporalis per ceptio praefigurat Qui viuis regnas cum Deo Patri c. ANima Christi sanctifica me Corpus Christi salua me SaÌ„guis Christi inebria me Aqua lateris Christi laua me Passio Christi conforta me O bone Iesu exaudime intra vulnera tua abscoÌ„de me ne permittas me separari a te Ab hoste maligno defende me In hora mortis meae voca me iube me venire ad te vt cum sanctis tuis laudem te in saecula saeculorum Amen REMEMBRANCES OF Mother Teresa di Iesu whoe was foundres of the barefooted CarmelitaÌ„ Nunnes for her monasteries translated first out of Spanish into Italian and now in to English for the profit of euery deuout Soule 1 THE earth vntilled being neuer so fertil bringeth forth but brambles and thornes euen so is the vnderstanding of man 2 To speake well of all spiritual thinges as of Religious persons and Preists 3 Emongst a multitud to speke alwaies litle 4 To be modest in euery thing which thou shalt doe or mannage 5 Neuer to be ernest in things of small importance 6 To reason with euerie one with moderate cheerfulnes 7 To scoffe or iest at nothing 8 Not to reprehend any without discretion humilitie and thy owne confusion 9 To accommodate thy selfe to the Complexion of the partie with whom thou hast to deale for the seruice of God with the cheerefull to be merrie with the melancholie sad finally to be all vnto all to gaine all 10 Neuer to speke vnles thou hast first well thought of it and coÌ„mended vnto God our Lord what thou mindest to say to the entent that thou speakest nothing that may offend him 11 Neuer to excuse thy selfe without very probable cause 12 Neuer to speake any thing of thy selfe that maye deserue praise as of thine owne knowledge vertue linage vnles thou hast some probable hope to reap therby some commoditie and then doe it with humilitie and consideration because they are gifts which come froÌ„ the handes of God 13 Neuer to amplifie any matter but moderatelye to speake what thou thinkest 14 In all thy conferences and coÌ„uersations to mingle alwaies some spirituall thing so thou shalt auoide many idle wordes and murmurations 15 Neuer to affirme any thing before thou knowest well 16 Neuer to intermedle to giue thy opinion in any thing vnles thou art desired or els charitie requireth it 17 When as any one speketh of spirituall thinges to harken vnto it with humilitie and like a scholler to learn that for thy self which he shall speake well and maketh for thy purpose 18 To discouer and open vnto thy Confessor and Superiour all thy tentations imperfections repugnances that he may giue the remedie and counsaile to ouercome them 19 Neuer to remaine out of the Cell neither to go forth therof without cause and when thou goest forth to demaund helpe of Almightie God that thou maiest not offend him 20 Neuer to eate nor drincke but at thy vsuall times and then to geue great thankes vnto Almightie God 21 To do all thinges as if thou wert in the presence of Almightie God and by this means thou shalt gaine much vnto thy soule 22 Neuer to harken vnto him which speaketh ill of any one neither to say euill of any but of thy selfe and when thou reioicest rhereat it is a good signe that thou doest profite 23 To direct euery work which thou shalt do vnto Almightie God by offering it vp vnto him and desiring that it may be to his honour and glory 24 Let not thy mirth be with immoderate laughing but with cheerfulnes that is humble modest affable and of good edification 25 Alwaies to imagin that thou art a seruant vnto all men and in all and euery one to consider the person of Christ our Lord that therby thou maist beare respect and reuerence towards all 26 To be alwaies readie to doe obedience as if Christ Iesus in the person of thy Prior or Prelat should commaund thee 27 To examine thy conscience in euery worke which thou shalt doe in euery hower knowing thy defects to procure with the helpe of God to amend theÌ„ and by this way thou shalt ariue vnto perfection 28 Not to thinke of others imperfections but to coÌ„sider their vertues and thy owne defectes 29 To haue alwaies a great desire to suffer some thing in euery matter occasion for the loue of Christ 30 Euery daye to offer vp thy selfe many times vnto Almightie God and this with great feruour and desire of God 31 That which thou meditatest on in the morning to haue it present with thee the wholle day afterwardes and to vse all diligence herein because it is a thing of great profite 32 To coÌ„serue diligently those good motions which our Lord doth send thee and to put in execution those desires which he shall giue thee in praier 33 Flie alwaies singularitie as much as is possible because it is a great hurt for the whole coÌ„munaltie 34 To read often times the orders and rules of thy Religion to be very carefull to obserue them 35 To consider in all created thinges the prouidence wisdome of God and in them all to praise him 36 To seperate thy harte from the loue of all thinges and to indeuour to find Almighty God 37 Neuer to make shewe outwardly of deuotion which thou hast not inwardly thou maiest very well keepe secrete thy inward deuotion 38 Neuer to shew but in case of necessitie thy internall deuotion because as S. Frances and S. Bernard do say SecretuÌ„ meum mihis My secret is to my selfe 39 Not to coÌ„plaine if thy meat be not well dressed rembringe the gall and viniger of CHRIST IESVS 40 Sitting at the Table not to speake to any person neither to lift vp thy eies to behold others 41 To consider the table of heauen and the meat therof which is Almightie God the guests which are holy Saintes and Angels to cast vp thy eies vnto this table and earnestly desire for to sitte therat 42 In the presence of thy Superiour in whome thou oughtest to consider Christ Iesus not to speake but for necessitie and

Selected quad for the lemma: soul_n

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