in doing of marueilous works there is none like vnto you Since therfore good Lord it is proper vnto you to do greate and maruailous thinges beholde me a pore weake creature bringe to passe I most humble beseech you that I by meanes of this most glorious Sacrament become riche with your heauenly giftes and strong in the aduersitie of this life THE FOVRTH MEDITATION Of the effectes of this most glorious Sacrament CHAP. IIII. Pointes to meditate 1 CONSIDER how this glorious Sacrament doth in such sorte lighten manes vnderstanding that it maketh him to knowe God for which cause those tow Disciples which went to Emaus Luc. 24. presently as sone as they had communicated had as the sctipture saieth their ere 's opened and knew our Sauiour 2 It remitteth veniall sinnes as corporall nourishment doth restore that which naturall heat hath cousnmed so this heauenlie nourishment reneweth that which the soule hath lost by sinning venially through the heate of concupiscence 3 It conioineth vs with Christ our head and with our neighbours which are his members mouinge vs to loue them as we ought for this respect it hath bene called of the holy fathers the Sacrament of vnion and of charity therfore S. Augustine affirmeth that for this it was instituted vnder the formes of bread and wine that as bread is made of many cornes of wheat so this Sacrament of many harts maketh one will 4 It giueth vs force to walke well in this daungerous pilgrimage and for this cause it is called our viaticum our voiages prouision It helpeth vs likewise to gaine eternall felicitie Ioan. 6. and ther fore our Sauiour saieth He that eateth my flesh hath life euerlasting The fruit The profit of this 4. Meditation shal be to desire with our whole hart and to procure moste efectually a good disposition to be made partakers of the worthy effcts of this most holsome Sacrament and to pray vnto God to make vs worthy therof Adnotations Of three maners of receauiug the blessed Sacrament and of the fruit which is receaued by euery one of these Taken out of S. Thomas De Aquino Opusculo 58. cap. 17.18.19 Of che which the holy Councel of Trent likewise intreateth ses 13. cap. 8. 1 SOME communicating doe receaue only the Sacramēt these are notorious sinners who receuinge the Most Holy Sacrament vnwhorthely not only receue not any of the most holsō effectes therof but as the Appostle well sayeth Iudicium Sibimanducant Cor. 11. that is they make them selues whorthy of Damnation this also the Church signifieth when as in her Hunne she saieth Mors est malis vita bonis that is the Sacrament is life vnto the good and death vnto sinners I here call al those sinners which hauing their conscience defiled with mortall sinne are not confessed when as they may or are excommunicated or else do receaue for some euell intention 2 There are others which communicate spiritually and these are such as with a liuely faith do beleeue that in the consecrated Hoast is our Lord Iesus Christ and therefore they desire to be vnited with him and so they cōmunicate with affection and desire preparing them selues vnto this spirituall receauing with humility and dtuotiō such as these receaue not all the effects of this Sacrament but some parte of them 3 Others finally being well prepared and beawtifully adorned with the wedding garment of charitie and puritie do not only communicate spiritually with desier but also Sacramentally by receauing the most sacred bodie of our Lord. And these togither with the Sacrament receue all the effectes thereof conformably vnto their preparation the which looke how much greater it is so much more capeable the soule is made of the vertue giftes and graces which this Sacrament giueth and conferreth this Almighty God doth signifi when as by his holy Prophet he saieth Dilata os tuum et implebo illud Open wide the mouthe of thy soule and I will fill and replenish it A spirituall speach in manner of a Dialogue betwixt man and his Soule MAN It is trew my soule that this sacred meat is giuen thee of our most louing Iesus but tell me trewly what help can meate doe vnto a dead man albeit that it were verie precious SOVLE Nothinge M. and therfore the holy Sacrament willnot helpe thee yf thou shalt be dead S. It is trew but how can I die beinge immortall M. Trew it is that thou canst not die of corporall death as brute beastes doe die but thou mayst die by spiritu all death which consisteth in the separation of the grace of God from the soule as corporal death consisteth in the separation or the soule frō the bodie S. Then doth the grace of God giue life vnto the soule M. Noeorherwise then the soule giueth life vnto the bodie S. And what can depriue the soule frō grace which is her life M. Mortall sinn Ezech. Cap. 18. wherfore the Prophet Ezechiel saieth Anima quae peccauerit ipsa morie tur The soule which sinneth shal die That is shall be depriued of grace S. From whence hath sinne such powre M. From the ordination of Allmighty God for that the soule consentinge vnto Mortall sinne rebelleth a gainst God And therfore as a rebell is iustly depriued of his goodes soe the soule by sinning cometh to be depriued of grace which is an inestimable good giuen vnto the soule by Allmightie God S. If therfore to receaue the effectes of this Heauenly meate it is necessarie that the soule liue in grace this SACRAMENT doth not reuiue the soule by raysinge it from death to life M. Ordinarily noc but beinge spirituall meate it presupposeth spirituall life and beinge receued by the soule it nourisheth it and prescrueth it from vice S. But tell me I pray you what is conuenient to be don for to tast this facred meate to be made partaker of the worthy effects thereof M. First it is necessary to bee hungrye because our Lord Animan esurient em satiat bonis Psal 106 will fill the hungrie soule with good thinges afterward with contemplation to ruminat and chewe this celestiall meate considering the greatnes and excellencie thereof S. Alas that the poison of pleasures and delightes haue cleane taken away my tast Alas that the vanities of the world doe soe occupie possesse my hart that they neither suffer me to tast uor yet to consider this most maruelous meate wretch that I am wretch that I am M. Lett vs torne our selues my soule vnto him who is able for to healpe vs. To my Most mrcifull IESVS who will draw forth from this my poore soule all deadly poyson to th end that I remaine not depriued of the tast and of the effectes of so holsome a SACARMENT who will prepare for me this Notable Medicine O my LORD I will noe other healpe but you since that your heauēly Father hath sent you from heauen to be our Phisitian O holy Kinge Dauid
called Sacrū Conuiuium In respect of the holines of the meate which sanctifieth the soule to the glory of God the creator thereof 2 In the banquets of the world is varietie of meates and the greter that the diuersitie of meate is so much more sumptuous in the banquet for that one forte of meate not conteining the taste and perfection of the others can not content or satissie the guests But in this sacred banquet In quo Christus Sumitur In which Christ is receaued is present one only kinde of meate which is Christ Iesus who because he is infinite conteineth in him selfe all perfection and this alone is able to satissie and content man A figure whereof was Manna the which had all kinde of delight and all sweetnes of taste 3 In the banquets of the worlde men are accustōmed to talke not of death neither of suffering trauel and tormēts but of ioyfull cheerfull matters In this Christ Recolit ur memoria passionis eius Is renewed the memorie of his Passion of the death of Christ suffered for our loue and saluation 4 Mens impletur gratia the mind is filled with grace In this banquet of Christ the soule is filled with grace which bringeth saluation and increase of heauenly giftes but in the banquets of the worlde the body is in such sorte filled with meates that often times they bring diseases vnto the body and spirituall dammage vnto the soule 5 The banquets of the worlde by meanes of the greate disorder and excesse which is vsed in them send soules into hell and so they are as pledges of eternall paines But the sacred banquet of Christ laieth heauen open vnto vs being the pledge of eternall felicitie for which cause in the Antheme it is saide Et futura gloria nobis pignus datur The pledge of future glorie is giuen vnto vs. Pointes to meditate vpon the Second Parte 1 CONSIDER how louing Iesus is content that in this his holy banquet we doe so much as a guest inuited by some Prince vnto his banquet is accustomed to do for this guest be sides the desire which hee hath that the time of the banquet should quickly come endeuoureth to appeare decently apparrelled cōmeth not with a full stomake that he may better taste the meates knowing well that it greatly pleaseth the feastemaker when his guestes cate with good ap etite those meats which he hath prepared for them 2 He taketh diligēt heed not to do or say any thing which may offend the Prince which hath in uited him and the banquet being ended hee goeth not presently awaie but accompanieth the Prince some while in his conuersation some times praising his great liberalitie other-times the magnificence of the banquet 3 When he is to departe hee thanketh againe the Prince for this fauour which he hath done him and hartely offereth him selfe vnto him to yealde him all dewtifull seruice If he therfore which cōmunicateth shall performe the like spiritually with Christ who hath inuited him to this his sacred banquet I thinke that he shall satisfie in part his office and dewtie The Fruit. The profit which may be reaped by this meditation shall be to procure gratefullnes towards such a liberall Lord who honoreth vs and bestoweth much vpon vs and little requireth at our handes A discourse in manner of a Colloquium It is no maruell my Lorde if the magnificencie of youre sacred banquet doe make me remaine amazed since that the Prophet Esay soreseeing it many ages be fore as an shadoed picture stode astonished therewith in praisinge the beawtifulnes thereof saide Facit Dominus exercituū omnibus populis in monte hoc Esa 25 conuiuium ping uium A greate banquet shall this be O holy Prophet because it shal not be made by a meane person but by the Lord of Hoastes and he will not make it for some perticuler persons but for all the people of the whole worlde neither will hee make it in euery place but in the mountaine whereon shall stand the Church of God which is Ciutt as supra montemposita a citie placed vpon a hill Mat. 5 finally it shal be a banquet of fatte things for Christ our Sauiour shal be the meate who is annointed of the Holie Ghost Reioice and bee glad therefore O holy Church because thou art that mountain of God which he hath chosen for this diuine banquete in thy armes standeth readie prepared this heauenly table thy deare sonnes Sicut uouellae oliuarum in circuitu mensae tuae Psal 127 stand at this table in manner of new Oliue plantes Rise vp my soule spedely departe from the obscure valle of thy selfe because our Lord vpon the mountaine expecteth thee to come to his heauenly banquet Exod. 9 not now thundering and lightining as he did in time past to the children of Israell but inuiting vs to come vnto him with most beninge louinge wordes saying Mat. 18. Venite ad me omnes qui laboratis oneratiestis egoreficiā vos Come vnto me all ye that labour are burdened and I will refresh you Lett vs therefore goe securelye for that lawe is now noe more of force which said Exe. 19 Qui tetigerit montem morte morietur Hee which toucheth the mountaine shall die but rather hee which shall come vnto this mountaine and shal eat of this holy banquet Viuet in aeternum shall liue for euer Ioan. 6 But consider well my soule that not all can ascende but only as the Prophet saith Innocens manibus mundo corde Psa 23 there is neede of the Innocency of life and puritie of harte this is the wedding garment where with we must be adorned in this sacred banquet of Christ Otherwise we shall heare these terrible and dreadefull wordes Ligatis manibus pedibus eius mittite eum in tenibras exteriores Mat. 22. binde his handes and feete and cast him into vtterdarknes Woe is me my Lorde that by liuing licentiously like an other prodigall sonne I haue defiled and torne the garmēt of Innocencie which I receaued in holy baptisme Luc. 15 Alas if you helpe me not I can not appeare at this your sacred banquet what shall I doe good Lorde if for my demerits and faultes I shall be reiected by you what shall I doe shame forbiddeth me to come without apparrell Gen. 3 Shall I peraduenture make me a garment of leaues as Adam did after he had lost the garment of Innocencie which God gaue him Alas this will helpe me no more then it did Adam him selfe who daringe not to appeare before Almighty God with this garment did hide him selfe and if I hide my selfe shall not I remaine depriued of your most holsome banquet To you therefore O father of mercy doe I conuert my selfe humbly confessinge that I haue in such sorte offended your diuine maiestie that Non sumdignus vocari filius tuus I am not worthie to bee called your Sonne
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 cōscience 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 frō 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 thē 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 frō spirituall euells it is much better therwith to preuēt 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 heauēly 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 cōmunicate with great reuerence and deuotion therfore it is better to cōmunicate 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 cōmunicate 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 cōfirme strēghthen 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
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
Councell of Trent hath 〈◊〉 dained decreed Sess 13. cap 〈◊〉 And if any one presume to teachâ—â— preach or obstinatly affirme or publicklye disputing to defend the contrarie he is excommunicated ipso facto that is presently Idem Concil Trid. Sess 13. can 11 Moreouer the holie Romaine Catholicke Church hath appointed for the greate respect and reuerence which is to be had vnto this so worthy a Sacrament that who soeuer goeth to celebrate or to communicate shoulde be fasting that is shoulde neither haue eaten or dronke since midnight last passed so it is ordained De consecrat dâ—st 2. Can. liquido vnlesse it be some sicke person when he receaueth this Blessed Sacrament for his viaticum De consecrat dist 2. can Presbiter A Colloquium Although O Lord your Appostle had neuer made mention of the purity of coÌ„science which the receauinge of this Blessed Sacrament requireth yet who would not haue iudged that you the fountaine of all puritie and cleanenes ought to be receaued with a pure and cleane hart If your most sacred bodie Mat. 27 Luc. 23 albeit that it was then dead was wrapt in a cleane sheete and buried in a new sepulcher Ioan. 19. where in none before was euer buried how much more now that your most holy bodie is glorious ought to be receued placed in a cleane and pure hart well was this signified by your prophet when as he saide Lauabo inter innocentes manus meas Psa â—5 circundabo Altare tuum Domine It be houeth vs first to wash our handes that is to cleanse awaie the faultes of our euell workes and after this to approch vnto the Altar of God to tast this heauenly bread But how litle O eternall father doe you require at our handes the eatinge of the immaculate Lambe which you sent vs from heauen to redeeme vs from the seruitude of sinne When the Iewes were to eate the Pascall Lambe which was a shadow and figure of this which lieth hidden vnder the forme of bread were bounde to prouide a Lambe which should be but one yeare olde and with-out any spotte to eate him rosted Exo. 12 and in hast with vnleuened breade with wilde and bitter lettesse with their Loines girded with shooes on their feete and with a staffe in their hande Alas how heauie troublesome a yoke was this S. Peter saith that it was such a one that Neque patres nostri neque nos portare potuimus Act. 15. neither our fathers nor we haue bene able to beare But in the lawe of grace to eate the trew Lambe qui tollit peccata mundi Ioan. 1 which taketh awaie the sinnes of the world is required no more but puritie of conscience and deuotion of hart O my beninge Iesus how trew is that which you said of this your law Mat. 11 Iugum meum suaue est onus meum leue My yoke is sweet my burden light yea it is so light and so sweet Psa 39 that if it were not that Fingis laborem in praecepto you feigne labour in the precept as your Prophet saith it would not deserue the name of burden nor of yoke O my soule see how litle thy Sauiour Christ hath bounde thee vnto to giue thee in this life by meanes of the most venerable Sacrament a boundaÌ„ce of grace and afterward to croune thee in Heauen with eternall Glorie Looke well therefore vnto thy selfe that our Lord hauing of his infinite goodnes made this inestimable gaine so light and easie for thee that by thine owne negligence iâ—turne not to thy eternall paine waigh well that which thou hast in hande Not to receaue such a beninge Lord who coÌ„meth to replenish thee with his heauenly giftes is a greate discourtesie vnto him infinite hinderaÌ„ce vnto thy selfe and to receaue him vnworthiely through thy owne fault retch lesnes is to doe vnto him iniurie and to burthen thy selfe with paines It will therefore be verie good for thee to doe as the poore Countrie man doth when he vnderstandeth that his King will come to lodge with him in his house This man with greate carefulnesse doth remoue forth of his litle cottage all whatsoeuer may either hinder or offend his King with greate diligence maketh cleane his house and although hee cannot possiblie adorne it conformablie vnto the greatenes of his guest yet neuer thelesse he doth doe his whole indeuour to receaue him worthelie After this with greate haste he goeth forth to meete his King and hauinge founde him out with all hartie affection he thanketh him for this speciall fauour and with greate cheerefullnes he receueth him into his house Now then if all this is to be done for an earthly prince what oughtest thou O my soule to doe for the heauenly kinge who commeth not to spend thy wealth but to bestowe on thee his Endeuour therefore to the vttermost of thy power to cleÌ„se and dispose the house of thy hart for before he commeth he will send his Harbenger with Princely furniture to beautifie adorne the lodging where he vouchsafeth to rest and that comming he will say vnto thee Tota Pulchra es Amica mea macula non est in te THE XI MEDITATION Of a deuout person inuited by Christ to his Last supper CHAP. XI Pointes to meditate 1 IMAGINE thy selfe to haue bene in the cittie of Hierusalem when as Christ our Sauiour instituted this pretious Sacrament that he for a speciall fauour towards thee woulde vouchsafe by some one of his Apostles to call thee to be present at this so greate a misterie Now then consider what gladnes thy soule woulde haue fealt and how willingly thou wouldest haue laide a side all other busines that thou mightest haue gonne presently 2 Imagine that comming vnto the sacred chamber our Sauiour did presentlie wash thy feete and sheeding teares vpon theÌ„ saide these wordes vnto thee I do this to take awaie the offences which thou hast coÌ„mitted against thy Creator by walkinge in the wicked waies I wash thee also that thou maist better dispatch the labors which thou shalt vndertake for my loue by walkinge in the waie of spirituall life CoÌ„sider now what streames of teares thou wouldest then haue powred forth what great confusion thou wouldest then haue had of thy selfe and what courage woldest thou haue had to fulfill alwaies the will of God for the rest of thy life 3 Finally Imagine how afterwards our Sauiour causeth thee to sit downe at the table often turning vnto thee those his louing eies saieth these wordes vn to thee I haue preuented thee with so speciall fauours and I am determined to bestowe on thee farre greater it behoueth thee therefore to perseuer in my loue Consider now what modestie thou wouldest then haue vsed at that sacred Table with what setled attentioÌ„ thou wouldest then haue harkened vnto those diuine words of Christ Iesus what firme pruposes thou wouldest then haue made of execuâ—ing his
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
comming from heauen was to call sinners vnto him for to giue them grace Mat. 9. and to worke their iustification whie shouldest not thou goe to him So. But who will warrant and assure me that I shall not be punished Ma. Humilitie and loue will worke thy securitie through the one thou shalt be exalted and through the other thou shalt be rewarded So. Alas God seuerely punished the Bethsamites 1. Reg. 6 because they beheld the Arcke and shal I be so bould as to receaue the Lord of that Arcke M. The Bethsamits with great reason were punished because that for curiositie they behelde the Arcke and vsed not dew reberence therunto but thou my soule being accompanied with humilitie and loue Iob. 26. wilt not do as the Bethsamites did So. If the Angells of heauen tremble at the presence of this great Lord how wouldest thou that I a vile creture worme of the earth shoulde dare to place him within my body Ma. If thou likewise considerest well the infinite Maiestie of this most Soueraine King which lieth hidden vnder the forme of bread thou shalt finde iust cause of feare and trembling but this feare ought to spring forth from loue that is thou oughtest to be afraide euer any more to offend so amiable a Lord and therfore being stirred vp with loue and accompaned with humilitie go on forwarde a Gods name because thou shalt be so farre of from offending of him thereby that thy most louing Iesus will most beningly intertaine thee So. Aie me I knowe my selfe to be farre vnworthy thereof Ma. The Centurion likewise did acknowledge him selfe vnworthie to receaue Christ our Souiour into his house Ioan. 9. But our Lord Iesus maketh them worthy to receaue him who acknowledging their great vnworthines doe come vnto him with greate humilitie So. Who knoweth that in me is no such euell disposition by meanes whereof this diuine Sacrament may be cause vnto me of death Ma. If thou knowest any such remoue it awaie but if thou knowest it not vse such diligēce that thou maist knowe So. Omercifull Iesus trusting in your infinite goodnes I come vnto you humblie befeeching you to anert your eies from my miseries Psal 29. for that Si iniquitates ob seruaueris Domine Domine quis sustinebit If thou O Lord wilt obserue iniquities who shall be able to sustaine thee But if it shall please you to beholde thē doe it I praie you not as a Iudge to punish thē but as a mercrfull phisition to beale and redresse them and graunte me Lord that these my miseries may serue for your greater glorie and honour Mat. 8. like as the infirmity of the blind-borne man for by your delinering of me from them so much more apparently will your mercie valor shine in me by how much more miserable and vnworthie I was before THE XIIII MEDITATION Vpon these words of the Himne Ecce panis Angelorum factus cibus Viatorū Behold the bread of Angels is made meate for Trauellers CHAP. 14 Pointes for to meditate 1 CONSIDER how traiuell and teares was the ordinarie meate of man after that for his finne he was cast forth of Paradise Consider the estate in which man was in this desert of lamēting for that he was constrained to wander in this world without any sure guid or sufficiēt prouision wherefore for want of the one he might easelie haue gone out of the way and for want of the other defecisset in via Mat. 15. hee would haue fainted in the way 3 Consider the louing carefulnes which our most mereifull Sauiour had of him since that he him selfe would vouchsafe to become a guide and meate for man in banishment 4 Confider how that the meate of Angells is no other but God the King of glorie with whom the Angels in heauen are nourished and by contemplatinge him they enioie him Now the selfe same meate our most louing Redeemer hath made the meare of man and therefore it is saide in the Himne Eoce panis Angelorum factus cibus viatorn̄ The fruit The fruit of this xiiii meditation shal be to practise louing actes of gratitude towardes our Lord who hath so greatly fauored vs and to pray his diuine Maiestie to make vs fully to vnderstand how infinitely we are bounde for this vnto our Sauiour Iesus The Colloquium It is possible O Lord that you be so inamoured of man that you would feed him with the foode of Angels is it possible that you seeke by the means of this Angelicall meate to make him all one with you Reioice O sonnes of Adam because this saying of the Prophet is no longer agreable vnto you Fuerunt mthi lachrimae meae panes die ac nocte Psa 41. dū dicitur m bi quotidie vbi est Deus tuus My teares haue bene bread vnto me day and night whilest that they said vnto me where is thy god for that now your meat is no more teares but the food of Angells and your god is not angrie nor farre frō you but is present vnder the forme of bread which he often giueth O heauenly spirits assist me that I may knowe so greate a benefactour O holy Angells teach me I pray you but perticulerlye yee Scraphines how I ought to loue my Redemer who by giuing me to eat your bread hath shewed me fauour farre aboue my desert O my Lorde your holy Prophet being astonished reioriced saying Psa 77. Panē Ange lorū māducauit homo Man hath caten the bread of Angels spea king of Manna which was made by the worke of Angells But what glorie and what admiration should I haue who may say with all veritie Mauducat Dominum pauper seruus humtlis Ores mirabilis The poore and humble seruant eateth his Lord. O maruailous matter What recompēce am I able to giue you my most beninge Iesus for that the more I doe for your loue the more fauour I continually receaue since that it wholly redoundeth vnto my good Ah hard and peruerse hart how dost thou beinge fed with this heauenly meate remaine so earthly when wilt thou become heauenly How art thou so sensuall and with out spirit being nourished with Angelicall meate How is it possible that thou art not inflamed and dissolued with the sacred presence of most beninge Iesus who is become thy meate and is a flame of loue is it peraduenture because thou art of earth Call to minde O sweet iesus vour owne words Luc. 12. ignem veni mittere interram quid volo nisi vt accendatur I came to cast fire on the earth what will I but that it be kindled Let this fire therefore bee kindled within me to the intent that the earthlines of my hart being burned and consumed I may in maner of a fierie flame ascend on high to search quae Sursum sunt Col. 3. the thinges which are aboue for that they only are able to content and quiet me O my
very feeble and weake ill inclined and often by the Deuill solicited to do euell the best and surest remedie is often to communicate it beinge the propertie of this blessed Sacrament to giue force vnto the soule to resist all kind of tentations and vniting the same with Christ who is the guide and rule of all good it commeth to be directed by him to good works as is plainly seene in those which often and worthely do receaue The Fruite The fruit which ought to be reaped by this XVI Meditatiō shal be to demaunde of Almightie God force against so craftie an aduersarie and then to do actes of hamilitie which doth discouer the deceits of the deuill and maketh him with confusion to runne awaie A Colloquium See good Iesus by how manie means this infernall enimie seeketh to diuert mee from your most sacred table Some times he tempteth me in faith concerning the hidden misteries of this diuine Sacrament some times he tormenteth me with fearefull scruples some times he woulde drawe me backe for some humaine respect vaine speches of the world other times he would entertaine me with hope of greater commoditie and deuotion And when by these meanes he faileth of his wicked purpose intent then he maketh the body lament that it is ouer troublesome to frequent often the receauing of the most Blessed Sacrament O my soule if most louing Iesus remained not hidden in this holy Hoast or if it were not profitable vnto vs often to be fedde with this most holie bread with-out all doubt the deuill would let vs alone or rather he wold much reioice that herein we should vainely loose our time But this maligne spirit knoweth full well who lieth hidden vnder the forme of bread he also well knoweth the greate profit and commoditie which we receaue thereby therefore being pricked forward with enuie and hatred against vs he seeketh by all meanes possible to let and hinder vs. And whie dost thou o peruerse and deceitfull body murmur and grudge Is it possible that for obteininge of thy poysoned delights and pleasures thou regardest no kinde of paine or trauaile and thou carest not to aduenture any kinde of daunger and becōmest thousad and sorowfull to yeeld vnto thy soule so easie and so wholsome a comfort See good Lord what warre the enemies of my saluation doe waige against me to skirmish and encounter with thē all I require no other thing of you Iob. 17. thē that which your faith full seruant Iob demaunded and obteined Pone me tuxta te cuiusuis manus pugnet contra me place me neare vnto your selfe and then lett any fight against me take thou my parte O Lord and I shal be secure that nothing can be able to hinder the frequentinge and often receauing of this heauenly Sacrament I praie you therefore my beninge Iesus that as by your bountie goodnes you haue inspired me to beginne for to taste this most pretious meate so you will giue me grace to frequent the same with louelie perseuerāce Grant me good Lord that I neuer be vnmindefull of this most holie Sacrament for els my hart will faint and languish Psa 101 and with sorrow and bitternes I shal be enforced to saie with your Prophet Aruit cor meum quia oblitus sum comedere panemmeum my hart is withered away because I huae forgotten to eate my bread Amen THE XVII MEDITATION Which is the third concerning often Receauing CHAP. 17. Pointes to Meditate 1 CONSIDER how not without good cause our Redemer instituted this diuine SACRAMENT vnder the forme of bread to giue vs to vnderstand hereby how that we ought often to be fed therwithall for as ordinary bread being often receaued doth maintaine our corporall life soe the often receauing of this blessed Sacrament preserueth our spirituall life and of this heauently bread many holy Doctors do vnderstand that Luc. 11. Panem nostrum quotidianum danobis hodie But if we should receaue it seldome how could it be our daily bread 2 Consider how that by frequēting of this blessed Sacramēt the partie commeth to be deuout spirituall for besides that which this diuine Sacrament worketh of his owne nature herevnto is also adioined deuout preparation which consisteth in actes of vertue as of Faith of Contrition of Paier of charitie and of such like which actes if they be often frequented will bring forth in vs many vertues whereby the body wil become chast and obedient vnto the soule and the soule vnto Almightie God and this is to be deuout and spirituall which wee obteine not if we seldome communicate 3 Consider how that by receauing of Christ in this blessed Sacrament with dew preparation wee doe honour vnto him and make great accoūt of him wherfore he which more often receiveth more often doth honour and reuerēce him but he which honoreth Christ on earth shal be honoured of his father in heauē and this was pretended by the Blessed Virgin our Ladie who as some holy fathers affirme as afterward we will say more at large did often cōmunicate The Fruit. The fruit of this XVII Meditation shall be to demaund grace of our Lorde that this heauenly meate may neuer come to be lothsome vnto our soule as this earthly bread bringeth no fastidiousnes vnto our bodie A spirituall speach What shall I do my sweet Iesus since that two most valiant Captaines doe very fiercely assaulte me that is Feare Loue Feare setting downe before my eies the greatnes of this maiesticall Sacrament maketh me to retire Loue shewinge me the importance of the vnion which this diuine Sacrament causeth me to haue with you vrgeth me vehemently with louing desire to go forward But alas what shall I do if Feare ouercome me and make me remaine farre of from your most sacred table and you hauing said Nisi manducaueritis carnem filij hominis Ioan. 6. non habebitis vitam in vobis Vnlesse you eate the fleshe of the sonne of man you shall not haue life in you how shall I liue without this vitall and holesome meate And if loue ouercome me shall I be soe audacious as with-out feare to receaue this Sacrament of so great Maiestie I being not worthy to behold it much lesse often to receaue it What shall I therefore do O my Sauiour I knowe very well Mal. 1. that the one pleaseth not you without the other for that you being our father we ought for to loue you and you being also our Lord it behoueth vs likewise to feare reuerence you wherefore I resolue to yeeld my selfe ouercome vnto them both with this condition that the one and the other do keepe me companie Loue will cause me to come often and cheerfullye and Feare will make me come consideratly And you most mercifull Redeemer since that you vouchsafe so oftē to call me vnto your Sacred banquet graunt me this fauour that these two valiant Captaines whoe are vnder your commaund do neuer
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 〈◊〉 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
this is meere madnes for if the world bee one of thy three deadly enimies how wouldest thou with out thy owne manifest ruine accommodate thy selfe vnto the world and follow his liking Doest thou knowe what a thing it is to with drawe thy selfe from frequenting the Blesled Sacrament for the vaine pratling of the world It is no other then to be ashamed and to account it dishonour vnto thee for to be a good and vertuous Christian Luc. 19 wherefore with good reason Christ will be ashamed to receaue then in to heauen W. If I should often communicate I must necessarily giue good example vnto others I must be watchfull ouer my selfe I must depriue my selfe of recreation and sports and this would make me loose my libertie and consequently it would bring me into a consumption or to bee old before my time S. Albeit you do receaue but once a yeare yet not withstandinge you are bound to giue good example vnto others and you know how great offence it is to giue scandall vnto any one Moreouer often receuing taketh not away recreations and sports but rather it doth blesse alow them so that they by lawfull honest and where as you say that thereby we loose our libertie it is false for that if you thinke by not communicating you may lawfully do what you list you deceaue your selfe for whether you receaue often or seldome you are bounde to shunne and auoide sinne yea rather whosoeuer for recreation sporting doth offend his creator looseth trew libertie by making of him selfe a shame vnto sinne and he looseth trew mirth which proceedeth from a good conscience which this foolish world vnderstandeth not W. To receaue this holy Sacramēt it is necessary that the partie which receueth should haue a quiet and contented minde but this can not be often had for the greate aduersities and manifold troubles of this life wherfore it is not conuenient to receaue so often S. The troubles and aduersities of this life miserable banishment ought rather to pricke vs farward to frequent this Blessed Sacrament which emongest many other effectes giueth vs force and strength to resist all aduersitie as the Kingly Prophet well signifieth saying Parasti in conspectu meo mensam aduersus eos qui tribulant me Psal 22. Thou hast prepared in my sight a table against those which trouble me for which cause in auncient time the holy Eucharist was giuen vnto such as were to suffer Martir dome that they might be valiant in their torments W. If I should once perceaue that God did cal me to communicate often I would do it very willingly S. But tell me I pray you when you say the Rosarie of our Blessed Ladie Visite the Churches or els do other your deuotions do you perceue your selfe to be called of God to do those deuotiōs W. Noe. S. Whie therefore doe you them W. Because these things seeme good vnto me the Preachers do often commend and praise them S. But receauing the Blessed Sacrament without all comparison is farre better and more profitable then all these and it is so greately praised of all Saints and holy writers and so greatly healpeth vs to the obtaining of eternall glorie that most worthely the holy Church calleth it Pignus futurae gloriae the pledge of future glorie Antiph what calling wold you haue more then this W. Yet notwithstāding I dare not go often vnto this sacred table because I haue so many wicked habites that they make me often to commit a thousand imperfections S. This I haue alreadie answered in my former words either thou doest trewly desire to haue those wicked habits taken from the or not If thou earnestly desirest it the most holy Sacramēt being receaued with dew preparation will giue thee such force and vertew that thou maist easilie plucke vp by the rootes all euell and wicked habits as it is very plainly to be seene in many who by frequenting this beauenly meat of sensuall are become most spirituall persons W. Your reasons do plainely conuince me and very willingly I would communicate but I feele inmy selfe no deuotion S. You would with tendernes of hart sigh weepe and lament but this is not altogither necessarie neither in this consisteth trew deuotion which maketh any one to receaue worthelye teares of hart are sufficiēt which are sorow for our offences passed and a firme purpose of abstaining from them from hence forward And he is trewly deuout who in all thinges conformeth him selfe to the will of Almightie God wherfore I would not haue you to abstaine from receauing because you feele neither sithes nor teares for these as before I haue saide are not necessarie and God giueth thē to whom it pleaseth him W. To tell you the truth I rest wholie persuaded that it is much better to receaue often then seldome but to speke sincerely that which I thinke it is tedious vnto me to go so often vnto confessiō to make other preparations to receaue worthelie the most sacred body of our Lord moreouer my busines are many and some hinder me to performe this worke S. This is a manifest temptatiō of the deuill who to depriue you of the fruit of this diuine Sacrament maketh both Confession and other preparations for the blessed Sacrament to seeme tedious vnto you furthermore busines doe not hinder our good workes but when we will our selues for when we resolue to frequent this sacred table we shall easely find time enough to do our affaires with out abstaining frō this blessed Sacrament And when as we should find any difficultie wisdome willeth vs that matters of greate importance should alwaies be preferred before things of lesse moment now then I leaue you to consider with your selfe of what importance it is to receaue our Sauiour into our soule Finallie remember how that the Kingdome of heauen as our Sauiour him selfe sayeth suffereth violence and therefore to obtaine the same Mat. 11 we must needes take labour and paines W. It is trew as you say and therefore I yeeld my selfe ouer come and resolue to frequent this most wholsome Sacrament but yet I would gladly knowe your opinion how often Ishould communicate S. In this you shall doe much better to take counsaile and aduise of your spirituall father and to be obedient vnto that which he shall aduise you and so doing you shall accompanie the receiuing of this Blessed Sacrament with the vertue of obedience which is very gratefull and pleasing vnto Almightie God W. But I pray you faile not to tell me your opinion therof s. My opinion is all one with that which is extāt in the booke de Ecclesiasticis dogmatibus the author wherof was Alcumus an ancient writer and not S. Augustine as it is commonly cited where it is writtē in the 53 chapter after that he had said to receaue euery day I neither praise nor blame he presently adioined these wordes Omnibus tamen diebus Dominicis Communicandum suadeo
hortor si tamē mens sine affectu peccādi 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 prōptly 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 cōsisteth spirituall receauing Secondly what fruit it bringeth vnto the soule Thirdlye what preparatiō 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 cōsecrated 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 māducat 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 cōsisteth 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 cōmunicate 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 thē in his chāber 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 whē 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 cōmunicated 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 Sacramēt 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 cōmunicated her saying Let this my body giue thee true saluatiō 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 heauē because these are causes of great goodnes 49 To doe alwaies what those of the house shall require thee so that it be not against obedience and to answere them alwaies with humilitie and meeknes 50 Neuer to demaund without greate necessitie any perticuler thinges either in eating or clothing 51 Neuer to cease from humbling and mortifyinge thy selfe in all thinges vntill death 52 To get a custome to do mame actes of loue towardes thy Neighbour and God because they inflame and make tender thy hart and to do the like of all other vertues 53 To offer vp all thinges vnto the eternall Father in vnion of the merittes of Iesus Christ his onely begotten sonne 54 To be meeke and courteous with all others and sharpe and rigourous vnto thy selfe 55 In the feastes of Saintes to consider theire vertues and in grace to demaund thē at Gods hand 56 To haue greate care euery euening to examine well thine owne conscience 57 The praier which thou hast to make the morninge before that thou receauest shall be to consider how that thou which art a most vile miserable creature hast neuertheles to receaue thy God and the night folowing it shall be to remember how that thou hast receiued thy Lord and maker 58 If thou art a Superiour neuer reprehend any one in choler but when as it shall be past and by this meanes thy reprehensiō will be profitable 59 Earnestly to procure to get perfection deuotion therwith to dispatch all affaires 60 To exercise much thy selfe in the feare of God and it will bring thy soule to compunction and humilitie 61 To consider well how soone mens mindes are changed and how litle thou oughtest to trust vnto them and therfore to haue great confidence in God who is neuer changed 62 To deale those things which belong vnto thy soule with thy Spirituall and learned Confessor and to communicate with him all folowing his aduise counfaile in all thinges 63 Euery time that thou doest communicate to demaunde of God some gift for that his great mercies sake wherwith he voutsafe to come vnto thy soule 64 Albeit thou hast many holy Saintes for thy Aduocates yet in perticuler be thou deuoted vnto S. Ioseph who will obtaine of God great grace for the 65 In time of melancholines perturbation neuer to leaue of thy accustomed good workes of penance praier and such like because the Deuill will disquiet thee to th entent that thou shouldest leaue them wherfore follow them more at such times thou shalt see that our Lord will soone fauour thee 66 Not to communicate or imparte thy temptations and imperfections with weaklings and imperfect persons in the house because it will harme thy selfe and hurt others but with those which are the most perfect 67 Remember that thou hast but one soule that thou art to die but once that thou hast but one short life and that perticuler to thy selfe neither is there more then one glorie which is eternall 68 Thy desire shall be to see God thy feare shall be to loose him thy greife shal be that thou doest not possesse him and thy ioy in that which bringeth thee vnto God and so thou shalt liue in great peace He that will reape fruite by these Documentes must read them once ouer euery weeke Certaine Iaculatorie praiers written by the Reu. Fa. R s. GRatious Lord and sweete Sauiour giue me a pure intention a cleane hart and a regard to thy glory in al my actiōs Iesu possesse my minde with thy presence and rauish it with thy loue that my delight may be to be imbraced in the armes of thy protection Iesu be thou light vnto mine eies musicke to my eares swetnes to my taste contentment to my hart Iesu I giue thee my body my soule my substance my fame my frends my libertie and life dispose of me all that is mine as shall be most to thy glory Iesu I am not mine but thine claime mee as thy right keepe me as thy charge loue me as thy child Iesu fight for me when I am assaulted heale me when I am wounded reuiue me when I am spirituallye killed receaue mee when I flie and let me neuer be quite confounded Iesu giue me patience in trouble humilitie in comfort constancie in temptations victorie against my ghostly enemies Iesu giue me modesty in coūtenāce grauity in my behauiour deliberatiō in my speaches puritie in my thoughtes righteousnes in my actions Iesu be my sunne in the day my food at the table my repose in the night my clothing in nakednes my succour in all needs Iesu let thy blood runne in my mind as water of life to cleanse the silth of my sinnes to bring forth the fruit of life euerlasting Iesu stay my inclinations frō bearing downe my soule bridle mine appetites with thy grace and quench in me the fire of all vnlawfull desires Iesu keep my eies from vaine sightes my eares from hearing euill speaches my tongue form talking vnlawfull thinges my sences frō euery kind of disorder Iesu make my will pliable to thy pleasure resigned wholly to thy prouidence and graunt me perfect contentment in that which thou allottest O Lorde make me strong against occasions of sinne sted fast in not yelding to euill yea rather to die then to offend the. Iesu forsake me not lest I perish leaue me not to my ownenes lest I fall without recouery Iesu graunt me an earnest desire to amend my faultes to renue my good purposes to performe my good intentions and to be ginne a fresh in thy seruice Iesu directe mine intention correct my errors erecte my infirmities protect my good endeuours Iesu make me humble to my Superiors frendly to my equals charitable to my inferiors and carefull to yeld dew respecte to all sortes Iesu graunt me sorow for my sines thankfulnes for thy benefittes feare of thy iudgementes loue of thy mercies and mindfulnes of thy presence Amen Laus Deo Opt. Max. Bea. Virg. Mariae omnibusque Sanctis Amen
deare sisters our aduocates baue pleaded our cause before Christ our Sauiour Mercie hath presented our infirmities and hath demaunded help Wisdome hath found out the meane for to helpe vs Charitie hath enforced Iesus our Sauiour to effect it the maner is this that by meanes of this most potent Sacrament Christ Iesus will so vnite vs with him selfe that therby we become all one with him for to this end do we receaue him I most huÌ„bly thank you our heauenly Adam who haue repaired that which earthly Adam destroied hee with his meate made vs to be alienated and to stand farre of from Almightie God whereof did arise our basenes infirmities other miseries but you my sweet Sauiour by this celestiall meate do reunite vs with God froÌ„ whence ariseth our nobilitie our strengh and fortitude spirituall giftes I praie you therefore most beninge Iesus that this vnion may be soe and so sure that neither death nor life nor tribulation nor any creature may be able to seperate me from you Graunte me good Lord that I may in such forte be vnited with you that I may glorie with the Apostle and say Gal. 2 Vino aurem â—am non ego viuit vero in me Christus I liue not but Christ liueth in me THE EIGHT MEDITATION A spiritual exercise to prepare our selues for receauing when wee goe to the Church CHAP. VIII Pointes to meditate THAT day wherein thou determinest to communicate in the morning assone as thou wakest thinke that our Sauiour with greate desire expecteth thee in the Church that for to come and repose him selfe in thy soule wherfore thou like vn to a spouse for to please him oughtest to vse more dâ—ligence in the inward adorning of thy soule where with he is well plea sed then aboute the externall trimming of the bodie 2 By the way as thou goest vnto the Church consider what mirth and cheerfulnes thy good Angel keeper feeleth seing thee go to receaue his and thy Lord and thou shalt pray that he will helpe thee to receaue himworthely 3 Being entred in to the Church praie vnto the Blessed Virgine or to some other thy deuoted Saint to accompanie thee in receauing of Iesus thy Sauiour who will be thy guest 4 Assone as thou beginnest to see the Altar where the Blessed SACRAMENT remaineth make humble reuerence there vnto with thy harte and esteeming thy selfe farre vnworthy of soe greate a maiestie Euc. 18 say with the Publican Deus propitius esto mibi peccatori God be mercifull vnto me a sinner The Fruit. The fruit of this eight meditation shal be to procure a spirituall reioicing in thy soule by cause thou art to receaue thy heauenly spouse for this kinde of reioycing greatly pleaseth our Lord. A Colloquium Kneeling downe before the Altar make this or some such like speach vnto our Sauiour before thou doest communicate HOVV greate fauour is this my beninge Iesus which you now yeald me Am not I that miserable creature which so often and by so many meanes haue most impudently offended you What goodnes is there in me that with particuler inspirations you should drawe mee vnto your sacred table If Dauid O Lord made lame Miphiboseth to come vnto him would haue him to eate at his Regall and kingely table 2. Reg. 3. and to be vsed as a Kinges sonne because he was the sonne of Ionathas his speciall frend of whom Dauid had receaued many benefites But if you my Lord beholde me you shall finde me lame both hand and foote hauinge neuer done any thing well and worthie of praise and if farther you consider my first father Adam you shall finde disobedience rebellion Now that you my soueraigne Lord infinitely more wise and more mightie then euer kinge Dauid was make me an vngratefull worme of the earth to come vnto you that I might be fedde with the most pretious meate of your heaueÌ„ly table is a thinge of such exceeding greatenes that it confoundeth me ouermuch for that I am not onely vnworthie to approch nere vnto your sacred Altar but also worthely deserue to be repelled farre of from you as one that is colde and vngratfull beholde O Lord I am come to receaue you in to the house of my soule But O Alas Salomon the wise hauinge spent many yeares bestowed greate charges in building vp of a most rich sumptuous Temple Maruelled much with him selfe that the God of maiestie would vouchsafe to come and dwell therein wherefore being amased and as it were besides himselfe saide Si enim caelum caeli caeloruÌ„ te capere non possunt quanto magis domus haec quam aedificaui 3. Reg. 8 If heauen and the heauen of heauens can not coÌ„prehend you how wil this house which I haue builded for you vpon earth now what shall I say who haue scarcely spent two howers to prepare my soule for you O my Lord since that it pleaseth you to come and repose your selfe in the house of my soule I humbly beseech you to make my soule a house of praier and consecrated to your heauenly father to th enteÌ„t you may repose therein and I remaine comforted singe with the Prophet Virga tua baculus tuus ipsa me consola ta sunt Psa 22. your rod and your staffe haue comforted me THE NINTHE MEDITATION CHAP. IX When we are readie to receaue Pointes to meditate 1 BEFORE that thou dost coÌ„municate consider well these wordes of the Blessed Virgine which she spake vnto the Angell wheÌ„ as the sonne of God was incarnate in her Luc. 10 Ecce Ancil la Domini fiat mihi secuÌ„duÌ„ verbuÌ„ tuum Behold the handmaid of our Lord be it donne to me according to thy word Since therfore that thou art to receaue the selfe same Sonne of God thou oughtest to account thy selfe as a seruaÌ„t remeÌ„bring wel that the seruant dependeth of his master desiring that only which his master desireth and neither more nor lesse 2 When as thou doest coÌ„municate thinke that euen then thy LORD doth enter into thy soule to whom thou shalt do all reuerence by adoring of him as thy God and most deare Master 3 Consider afterward how thou art compassed round about with Angells adoring doing chefe reuerence vnto their Lord who really remaineth vnder the form of Bread which thou euen then hast receaued 4 Finally thinke that now thou art no more thine owne neither art thou to vse thy selfe as a thinge of thine owne but as a thinge of Gods The Fruite The fruit of this Ninthe meditation shal be to make a firme purpose to be faithfull affectionate and diligent towardes God him selfe and likewise towardes all thinges which belonge vnto his diuine maiestie For with-out those qualities noe seruant can be acceptable vnto his Lorde master A Colloquium O my Lord how greately haue you humbled your selfe by coÌ„minge vnto the poore house of my soule it should haue bene sufficient enough for
your loue Luc. 2 to cause you to be borne for me in a stable and not so often to make you enter and repose in a stable That you my beloued Iesus woulde come downe from heauen to rest your selfe in the sacred wombe of Blessed Marie was not so maruailous because it was a virginlike wombe and more pure then the most pure Angels of heaueÌ„ Luc. 1 O holy Elizabeth thou being visited saluted of the mother of this same Lord considering her greatnes criedst out saying Whence is this to me or how haue I deserued this that the mother of my Lord doth come to me And now what shall I say to whom the king of Maiestie infinitly more worth then Blessed Marie is now come he is come not only to visite me but farther to vnite me to him selfe and to enrich me with heauenly giftes and benefites O my soule I am glad that willingely thou hast giuen vnto Iesus the scepter and possession of thy self But be thou well aduised that by this selfe same acte thou hast bounde thy selfe to make open warre against all sinne iniquitie for that they are enimies of this thy Lord to whome thou hast giuen thy selfe and therefore thou canste not with out plaine rebellion permite sinne to haue anye entrance into thy house now deuoted and consecrated vnto Christ Be thou also further aduised that it is not Conuenient that thou which hast eaten the bread of Angels 2. Par. 8. shouldest now any more eat the meate of beastes Thou knowest full well that the wise kinge Salomon woulde not permit that the daughter of Pharao albeit she was his wife should dwell in the same house whereas remained the Arcke of God for that he accompted it for a very vnseemely matter that a woman descendinge froÌ„ Gentills which were enimies vnto God should abide in place wheras the Arcke of God had ben But how much more vnworthy a thing is it that sinne should haue any entrance into that place where is GOD him selfe the Lord of the Arcke It was a speciall fauour O my soule that our Lord wolde accepte thee for his seruant wherfore thou oughtest to enforce thy selfe to be most diligent in his seruice as he most worthely deserueth Call thy selfe to remembrance how the Patriarke Iacob Gen. 29. first serued Laban seuen yeares that he might haue his daughter Rachel for his wife after that he had married her he serued him other seuen yeares which time seemed vnto Iacob very short by means of the great loue and affection which he had vnto Rachel his wife Muchmore short and litle ought that time seeme vnto thee which thou spendest in the seruice of this thy Lord and all labours trauells taken for his sake ought to be accompted as light and easie since that he is infinitely more beautiful amiable theÌ„ any creture whatsoeuer Happie shalt thou be my soule if thou maiest knowe what it is to serue this master Remember how that in times paste when as thou wickedly waitedst vppon this vaine world thou wert subiect to diuerse passions tossed with manie suspicions tormeÌ„ted with enuious emulations many sharp soure and bitter morsels thou swallowedst vp most gredelie But now by the healpe of this thy heauenlye master which this morninge thou hast receaued thou maiest easely tread vnder thy feet the vanities of this life and become Lorde and ruler ouer all thy passions yea also ouer the world since that Seruire Deoregna re est to serue God is to be a King THE TENTH MEDITATION Of the preparation which Saint Paul teacheth vs 1. Cor. 11 CHAP. X. Pointes to Meditate 1 CONSIDER how the Apostle requireth three things for preparation to receauing The First is that euery one should well examine his conscience before he goeth to communicate 1. Cor. 88 and this is signified by these his wordes Probet autem seipsum homo sic de pane illo edat And if hee finde him selfe to be defiled with any Mortall sinne let him before he receaue goe to confession and with tears of his harte clense and purge his conscience 2 The Appostle woulde haue this sacred Communion to bee receaued worthely otherwise he saieth Iudicium sibi manducat That is to saie who soeuer without humility or with a guiltie conscience or with euell intention receaueth the sacred bodie of our Lorde maketh him selfe worthy of eternall damnation and this is signified in these wordes Qui manducat indigne iudicium sibi manducat 3 Finally S. Paule would that he which coÌ„municateth should make difference betwixt this sacred table and other prophane tables betwixt this heauenlie meate and other common or ordinary meates this is to iudge Corpus Domini the Bodie of our Lord. For he which trulie beliueth that in the sacred Hoaste is really present Iesus our Sauiour trew God trew man will receaue it with all humilitie and reuerence and from his wholle hart will say with the good Centurion Mat. 8 Domine non sum dignus vt intres sub tectum meum Lord I am not worthy that thou shouldest enter into my house The fruit The fruit of this Tenth Meditation shal be to make actes of contrition and to be often sorowfull euen from the harte for all sinnes past Psa 50 Because Cor contritum humiliatum Deus non desspiciet God will not despise a contrite and humble hart And after this with most affectuall desire to aske of our Sauiour an exceeding puritie Crying with the Prophet Cor mundum crea in me Deus Create in mee O God a new harte Annotations These three thinges which the Appostle requireth for preparation vnto the sacred Communion were trewly seene in the Prodigall sonne when his father receaued him to the banquet of the fatt calfe 1. First the prodigal sonne examined him selfe and perceauing his vnhappie estate rose vp sorowfull for the errors which he had committed and of the bade life which he had lead went to his Father confessed his sinne and making promise to change his life and to be obedient vnto him was reconciled vnto his father in which actes is verie well designed confessioÌ„ 2 He was newly appareled and adorned with a ringe by these ornaments are vnderstoode the 〈◊〉 which are necessarielie â—â—quired for thew orthie receaâ—ing of the sacred Euchariste as faith loue humilitie and deuotion 3 He sate downe at the table eate of the fatt calfe and knowing that it was killed for his sake and that there was difference betwixte that table and others Here further it is to be noted that he which hath committed a mortall sinne must first be confessed before that he come to receaue the most sacred bodie of Christ albeit he seeme to him selfe to be contrite And if any Preiste vpon vrgent necessitie should celebrate not hauing made his confessioÌ„ before hand for want of a confessor hee is bound afterward to goe to confession assone as he can thus the holy