Breife meditations of the Most Holy Sacrament and of preparation, for receuing the same. And of some other thinges apertaining to the greatnes and deuotion of so worthy a misterie. Composed in Italian by the rev. father Luca Pinelli of the Societie of Iesus.

BREIFE MEDITATIONS OF the Most Holy SACRAMENT And of Preparation , for Receuing the same .

And of some other thinges apertaining to the greatnes and deuotion of so worthy a Misterie .

COMPOSED in Italian By the REV. FATHER LVCA PINELLI of the Societie of IESVS .

A BRIEF TABLE OF THE CONTENTES OF THIS BOOKE . OF the Institution of the most holy Sacrament . Cap. 1 OF the excellencie and dignitie of the Blessed Sacrament . Cap. 2 Of the wonderfulnes of the Blessed Sacrament . Cap. 3 Of the Effects of this most Glorious Sacrament . Cap. 4 Of three diuers manners of receauing the Blessed Sacrament . A Dialogne betwixt man and his soule . When Christ did communicate his Apostles . Cap. 5 A meditation deuided in to two partes vpon the antiphona of the Church O Sacrum conuiuium . Cap. 6 Of the end which should moue vs to receaue the Blessed Sacrament . Cap. 7 A Spirituall exercise for preparation vnto the Blessed Sacrament when we goe to the Church Cap. 8 When we remaine redie to receue the Blessed Sacrament Cap. 9 Vpon the preparation which Saint Paule teacheth vs . 1. Cor. 11 Cap. 10 Of the deuout soule fauoured by Christ in his last supper . Cap. 11 Of the hestory of zacheus . Luc. 16. Cap. 12 Vpon those wordes of the Himne . Mors est malis vita bonis . &c. Cap. 13 Vpon those wordes of the Himne . Ecce panis Angelorum &c. Cap. 14 Of frequenting the B. Sacrament . Cap. 15 Of the same Cap. 16 Of the same Cap. 17 Of the same Cap. 18 Vpon some defects which hinder the frut of the B. Sacrament . Ca 19 Of the holy Sacrament when it is to be giuen vnto the sicke for his viaticum . Cap. 20 A Dialogue betwixt a worlding and a spirituall man , conncerning the most Blessed Sacrament . Cap. 21 Of spirituall receauing . Cap. 22 Of seuen principall figures which prefigured the most holie Sacrament . Cap. 23 Of the reuerence & deuotion which Saintes haue vsed towardes this most diuine Sacrament . Cap. 24 Of diuers fruites of this Blessed Sacrament . Cap. 25 Of reuerentiall feare which ought to he had of this Blessed Sacrament Cap. 26 Certaine Miracles of this most holy Sacrament gathered forth of approued authors . Cap. 27 An admonition to the Christ Turrian Reader . Cap. 28 Himnes gathered out of S. Thomas de Aquino Opusculo . C. 29 Remembrances of mother Teresa de Giesu , foundres of the barefoot Carmelitan Nunnes .

TO THE DEVOVT READER .

THIS Sacrament of the most Blessed body and bloud of our Lord deuoute reader being the Sacrament of loue & for loue left vnto vs of our most louinge Sauiour : for auoiding of vngratfulnes , it is verie requisite that it should be receaued and administred with loue : we hauinge in this life no other thinge to recompense the loue which Christ our Sauiour hath euidently shewed vnto vs by instituting for our commoditie so most louelie a Sacrament , sauing loue , whereof god hath made vs maisters & Lords , seeing that we haue Power to place it where it best pleaseth vs . Wherefore as Christ giuing him selfe vnto vs for meate , doth giue vs that which is his owne ; and likewise the most pretious Iewell which he hath , euen so by giuinge our loue vnto Almightie GOD , wee giue vnto him that which is our owne & that which is the cheefest tresure which we haue . From hence it commeth to passe that God worthely maketh more account of this onely thinge then of all other thinges in the worlde : And this is that which he requireth of vs when he sayeth , Praebe , Prouer. 23. fili mi cor tuum mihi . Giue vnto me ( my sonne ) thy hart . that is , loue , which is thine owne . But consider here the maruailous skill and arte of our most liberall Iesus , who for to giue vnto thee , the greatest perfection which can be giuen vnto any creature , which consisteth in the perfect vnion with his creator , giueth thee this most pretious Sacrament , & requireth at thy handes noe other thinge but loue , for since that it is the propertie of loue to transforme the louer into that which he loueth ; which is Almighty God : And being moreouer the propertie of this heauenly Sacrament , as deuine meate which conuerteth into it selfe him which eateth it to vnite vs with God him selfe , it consequently followeth that this Sacrament and our loue being after this maner conioyned to gither doth vnite vs with Almightie God and maketh vs one soule & one hart with him . But because that mans wil is not moued to loue , if his vnderstanding doth not represent vnto him a worthy obiect , & the obligation which bindeth him to loue the same : for this respect I haue composed this litle booke , which shal giue thee occasion to know the greatnes of the gifte which Christ Iesus hath bestoed vpon thee in leauing vnto thee this most maruelos Sacrament it will also declare the obligation wherby thou standest bound to loue the gift to gither with the giuer : and this is that which cheifly I desire to the greater glorie of our common Lord in this my litle worke . Therefore I beseech the diuine goodnes as he hath preuented vs with so amiable a gift so to graunte vs vertue to receaue it worthely and to the saluation of our soules . Amen .

THE FIRST MEDITATION OF the institution of the most holy Sacrament . CHAP. I.

Pointes to meditate .

1 CONSIDER how our Sauiour instituting for vs this most maruailous Sacrament declared the cordiall charitie which he had towardes vs , for that he coulde not giue vs any thinge more greate or more pretious ; as S. Iohn most plainly signifieth saying . Cum dilexisset suos , Ioan. 13. qui erant in mundo in finem dilexit cos.

2 Consider how that Christ instituted this most louing Sacrament whan he was to passe from this world vnto his eternall father , hereby to leaue vs a liuely memory of his passion , suffered for vs , which should inflame our hartes with loue towardes him .

3 Consider that which S. Chrisostome affirmeth , saying , that our Sauiour in the institution of this diuine Sacrament shewed his desire to make vs one thinge with him selfe , for that is such a kinde of meate , that it conuerteth into it selfe all those which worthely eate the same . Luc. 22. Mar. 26.

4 Consider finally how that when as the Iewes prepared cordes & the Crosse to binde and torment our redeemer , and Iudas went about this treason to deliuer our Sauiour into the hands of his enimies then did he institute this most gratious Sacrament to bind vs with the chaines of loue .

The Fruit.

The friut which ought to be gathered by this meditation is that the person which meditateth , shoulde vse actes of loue : rendering vnto Christ , who hath preuented vs with such loue , as to feede vs with him selfe in this heauenly Sacrament .

A discourse in maner of a spirituall speach

Is it possible my sweete Iesus , that loue towardes vs hath brought you to this , that being Kinge of eternall glorie & creator of the vniuersall worlde you would vouchsafe to becom meat for your vile and base creature . O loue ; exceeding greate is thy force : I thought that the wise man had spoken sufficientlye enough of thy force and power when as hee saide Fortis est vt mors dilectio . Cant. 8. Loue is as stronge as death . But now I see ful well that of thy force may be spoken much more ; for that thy sharpe and swift arrows passed through the high heauens and arriued vnto the very breast of Almightie God , whither the persing darts of death coulde neuer come nor approche any thing neare . And not contenting thy selfe herewith thou woundest the hart of the louer in such sorte , that thou makest him to do what thou list and by transforming him into the thing which he loueth , thou dost not only seperate him from all created things as death doth : but also from him selfe . It would haue bene sufficient enough my creator that thou shouldest haue ben giuen vnto vs , for our Lord and our God , which thing your holy Prophet accompted for a greate blessednes when he saide Beatus populus cuius Dominus de us eius . Psal. 148 Blessed is the people whose Lord is God . But loue hath farther inforced thee to doe those thinges which humaine wisdome cannot comprehend . It is verily most trew that thou being the God of maiestie , Infinite and Immortall , wast made man , not only to suffer and die for vs , but farther to feede our soules with thy most pure & sacred flesh . Thanked bee loue which coulde so prudently finde out this maruailous meanes . Let therfore worldly wismen go & masure with their small vnderstanding the infinitnes of this deuine loue . Luc. 10 wherfore ( my Lord ) with verie great reason Abscondisti haec a sapientibus , & prudentibus , & reuelasti ea paruulis : Thou hast hidden these thinges from wise and prudent men , and hast reuealed them vnto litle on s . But yet I cannot o my Sauiour but remaine altogither amased with the mightie boldenes of this your loue , since that , at the verie time when as the torrents of your tribulation were so maruilously increased , Luc. 22. that the onely thinking thereof in the garden made you to swet bloud : it made you so forgetfull of your selfe and of the torments which were prepared for you that you thought onely how to prouide for vs this most diuine meate . O most louing Iesus , full well is it written of this your charitie . Aquae multae non potuerunt extinguere charitatem , Cant. 8. nec flumina obruent illam . The greate waters of your passion , & the fludes of your greiues coulde not hinder your charitie from bestoing vpon vs , this so pretious and so singuler a gift . O my soule , 4. Reg. the Prophet Elizeus made great account of the cloake which Elias his maister at his departure leaft him , with the which he deuided the waters of Iordaine and passed through them drie shodd : The Lord and God of Elias , being to pass from this world vnto his Father , hath left thee not a garment , but his most sacred body : to th entent he might be thy companion in this painfull pilgrimage , thy comfort in tribulation , & a most holsome meate in spirituall life . Iudge now therfore what accounte thou oughtest to make , & with how great deuotion thou oughtest to receaue him : Pray therefore vnto this thy most liberall benefactor that the same may not happen vnto thee , which happened vnto the people of Israell to whom Iesus our Sauiour was giuen for a maister and a guide , but they making noe account of so worthy a guide nor yet of his heauenly doctrine , remained still with the veale of ignorance ouer their eies , and that which is worse , adioyned vnto their blindnes the vice of ingratitude .

THE SECOND MEDITATION . OF the excellencie and dignitie of the Blessed Sacrament . CHAP. II.

Pointes to meditate .

1 CONSIDER how this most venerable Sacrament is the beginning of all grace & heauenly gifts ; for that in it selfe it conteineth Christ , from whom as from the liuely frountaine is deriued al grace & al holines which can be found in the other Sacraments and in the wholle Church .

2 The greate miracles wrought by this misterious Sacrament , & the seuere chastismentes where with God hath punished those which vnworthely hanled it ; do euedently declare the great dignitie thereof .

3 Consider how to receaue the other Sacraments , it is sufficient to haue contrition , that there may be no let or hendrance of the grace which they conferre : But to receaue this Sacrament ( after that one hath fallen into mortall sinne ) besides sorow & reuerence , is required another Sacrament , that is , of Confession which is an euedent signe of the greatnes thereof .

4 Finally the magnificence wher with the Church keepeth the sacred Eucharist , the solemne processions which are made when it is caried abroade , and the faling down on their knees of all great Princes , at the only sight of this misticall Sacrament ; giue greate testimonies of the dignitie and excellencie thereof .

The fruit .

That which is to be reaped by this meditation is deuoutly to reuerence , and humbly to honor with affection of hart this so worthy and so excellent a Sacrament not only with internall but also with externall actes .

A discourse in maner of a spirituall speach .

REIOYCE & be glad O holy Church , for this so pretious a gifte which from heauen hath dscended vnto thee , for so great and so worthy is this gifte , that nether in earth nor in heauen can be any greter thing since that it conteineth in it selfe him whom the Apostle calleth , Heb. 8. Splendor gloriae Dei : the brightnes of the glorie of God , although hidden and couered for thy greater fauour . Thou knowest verie well that when Moyses descended from mount Sinay where he had talked with Almightie God , the sonnes of Isralel could not speke with him for the brightnes of his countinance : for which cause the holie Scripture saieth that Posuit velamen super faciem suam : Exod. 34. He put a veale vpon his face that thereby euery one might speake and conuerse with him . After this sorte our heauenlye Moyses hath done with vs , who not contenting him selfe with deliuering of vs from the hard seruitude of Egipt , hath vealed and couered him selfe with the accidents and forme of bread , that by this meanes the brightnes of his glory shoulde nether feare vs , nor make vs remaine farr of from him . O vnmesureable loue , how much hast thou preuailed with my Lord . Thou holy Church hast good reason to builde riche Altars , to erect goodly Tabernacles , and with many lights to honor this most holy & reuerend bread . Cloath therefore thy walls with pretious tapestries , and make greate Pixes of siluer and of golde for to keepe and place the same : for since that it is the rich Iewell of that ringe whereby thou art espoused vnto Almightie God ; it is most fit and conuenient that it should be adorned with all-kind of rich & pretious ornaments Albeit whatsoeuer thou art able to doe , it is all litle or nothing in respect of the excelencie and merit thereof , yea when thou shalt haue done asmuch as thou knowest , as much as thou canst and as much as thou wouldest : thou shalt neuer be able to adde any one thinge to the greatnes of this most glorious Sacrament the maiestie thereof being such that it rather giueth others reputation then receaueth any from 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 when 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 confused . 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 holpen 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 maruailous Sacrament , 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 , & yet it is not consumed , nor neuer faileth as other meate doth : & one receaueth as much as a thousand .

The Fruit.

The fruit of this Meditation , is to remaine with admiration , 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 omnipotencie 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 giuen 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 comprehended of the holy Prophet when he sayeth . Psal. 110. Memoriam fecit mirabilitū suorum misericons & miserator Do●ninus ●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 incarnation your Apostle saith , Heb. 2 that Semen Abrahae apprehendisti you tooke humane nature mortall & passible , and vnited the same to your selfe . But when I communicate , I receaue you my Christ , trew God & man , immortal and glorious , by means wherof you vnite me , or rather conuert me into you . Hest. 15. for the which very wel agreeth vnto you the saying of Hester . Valde mirab lises Domine & facies tua plena est gratiarum . O Lord thou art exceeding maruailous , and thy Face is full of grace . Yet I will say more then this , when as it pleased you my benigne Iesus , to snffer and die vpon the Crosse for those which most greeuouslye had offended your diuine Maiestie , with great reason you made the Heauens to be amazed with your greate humility , & immeasurable loue ; but if for this respect , that work was maruailous and wonderfull yet much more marueilouse is this Diuine Sacramente in the which you haue shewed more profound humilitie , and more vnmeasurable loue : for that on the Crosse once only as the Apostle S. Paule saieth , Heb. 7 & 5 you offered vp your selfe for sacrifice vnto your heauenly Father , & for the price and redemption of mankind : but in this celestiall misterie , you offer and giue your selfe not once , but many times euery day , not vnto your celestiall Father , but vnto vngratfull men ; not for price and ransome , but for meat & nourishment . Who therfore now seeth not , that this worke farre excelleth the other in wonderfulnes ? O how well said King Dauid Magnus es tu , Psa 85 & faciens mirabilia , tu es solus Deus , & non est similis tui Domine . You only my Lord are great & in doing of marueilous works there is none like vnto you . Since therfore good Lord , it is proper vnto you , to do greate and maruailous thinges , beholde me a pore & weake creature , bringe to passe I most humble beseech you that I by meanes of this most glorious Sacrament , become riche with your heauenly giftes , and strong in the aduersitie of this life .

THE FOVRTH MEDITATION . Of the effectes of this most glorious Sacrament . CHAP. IIII.

Pointes to meditate .

1 CONSIDER how this glorious Sacrament doth in such sorte lighten manes vnderstanding that it maketh him to knowe God , for which cause those tow Disciples which went to Emaus , Luc. 24. presently as sone as they had communicated , had as the sctipture saieth their eres 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 Sacrament these are notorious sinners , who receuinge the Most Holy Sacrament vnwhorthely , not only receue not any of the most holsom 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 communicate 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 from 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 from 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 sacred 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 heauenvly Father hath sent you from heauen to be our Phisitian . O holy Kinge Dauid , how much more greate is our fauour then thine : when thou were poisoned with thy aduoutrie of Bersabee , 1 Reg 11. & 12 and with the death of Vrias her husband , Nathan the Prophet was sent vnto thee for to draw forth from thy soule that poison : but vnto vs commeth the Lord of al Prophets , who for the exceding loue which he beareth vnto vs , hath vouchsafed to be both our Phisitian & our medicine . Praise and glory be therfore vnto thee my benigne Iesus , and since that thou art a Phisitian noe lesse potent then louing : I hnmbly pray thee that by this sacred medicin of the blessed Sacrament thou wilt make me become an other Dauid , conformable vnto thy hart . O heauenvly father , the flesh of the first Adam , is such , that being vnited with the soule , it in fecteth & impoisoneth the same bringe to passe I beseech thee , that the life of the second Adam Christ our sauiour being vnited with my soule may both heale purge and purifie the same , this flesh being without all comparison more potent and mightie then the other . Graunte me I beseech thee O Lord , that as man being vnited with olde Adam by meanes of his corrupted flesh is partaker of all his euells ; so I being vnited vnto Christ by the new Adams meanes of his sacred flesh may be made partaker of the grace & goodnes of Christ . Amen .

THE FIFT MEDITATION . When Christ did communicate his Appostles CHAP. V.

Pointes to meditate .

1 CONSIDER how Iesus , foreseeing the tribulations of the Apostels in his passion ; to comfort and strengthen them determined to giue them the blessed Sacrament by the vertue wher of they shoulde receaue helpe and consolation .

2 Consider how our Lord for the better disposing of the Apostles to receaue worthely such a Sacrament . Ioan 13. firs washed their feete and afterwards exhorted them vnto humilitie and charitie , for that , the filthines of the flesh , pride of harte , and hatred of others , are deadly enimies vnto this diuine misterie .

3 Consider the wonderfull ioy & gladnes of the Apostles , who hauing harde the magnificencie of this Sacrament and that they were to be the first tasters therof , by thinking of this most speciall fauour , neuer graunted before to any of the Saints nor yet to the Angells of heauen , they wonderfullye exulted in spirit .

4 Contemplate with what deuotion and teares , the Apostles receaued the blessed Sacrament at our Sauiours handes , Mat. 26 and how only Iudas remained with his eies drie with out teares & with his hart wholie attentiue to betray Chirst .

5 Contemplate the greate amazement of the Angells , by seeing , the word incarnate , their Lord & God , beginning to geue himselfe vnto man for meate .

The Fruit.

The fruit of this meditation , shal be : before thou receaue the Blessed SACRAMENT , humbly to begg at Gods hands , and diligently to procure cheefe puritie greate humilitie & charitie with thy neighbours , vnto the which vertues Christ exhorted the Apostles before he did communicate them .

A spirituall speach .

I confesse my sweet Iesus that your loue towardes vs , farre excedeth the limites and signes of all greate charitie , for that making noe account of the torments hanging ouer your owne head , you were wholy attentiue at your sacred table , to comfort the Apostles , and vs in their persons against the outrages of our enimies . O how well may euerie one of vs pronounce this saying of thy Prophet : Parasti in conspectu meo mensam aduersus eos , Psa. 22 qui tribulant me . Thou hast prepared a table against thos which trouble me . But if it be necessary ( my Lorde ) to come vnto this your table with cleane feete ; who shall wash mine ? who shall cleanse me from the filth of earthly affections ? which doe not only defile my soule , but farther draw me downeward : Alas that neither man nor Angell is sifficient to make mundum , Iob 14 de immundo conceptum semine , nisi●●tu qui soluses . You only my redeemer are able to doe this , to whom the Father hath giuen all power . Mat. 28 But poore and miserable , that I am , for that when you my Lord of your infinite charitie wash my feete , I want the water of teares which is very necessary for such an effect : wherfore I shall be constained with sobbes and sithes to crie out with the Prophet Hie remie . Hier. 9 Quis dabit capiti meo aquam et oculis meis fontem lachrimarum ? Who will giue water vnto my head , and a fountaine of teares vnto my eies ? And when as you my Lord moued with my cries , to compassion wil vouchsafe to strik the rock of my hard hart to giue me water of tears ; how yet shall I presume , although I am washt to approche vnto this thy sacred table , for that when as Iosue conducted the Arcke towardes Iordaine , Iosue . 5 thou gauest commaundement that the sonnes of Israell should not a proch so neare vnto the Arcke as to be within the space of . 2 thousand cubits of it least therby they should happen for to die , as in an other voiage it chaunced vnto Oza who coning vnto the Arke & houlding it with his hands fearing least that it should fall downe : 2. Reg. & presently fell starke dead ? which suddaine action feared Kinge Dauid in such sorte , that he durst not to receaue this Arcke of God into his house . And shall I , who am not like Dauid , agreable vnto the harte of God , presume to approch vnto this sacred table , in the which is that cheife and supreame Lord for whose honour and reuerence the Arcke was made ? How is it possible my sweet Iesus that I should bee so boulde as to touch thee with my sinfull mouth , since that you saide vnto your most deare Disciple Magdalene , Ioan. 20 when she desired for to haue touched you : Noli me tangere . Touch me not : And shal I who as yet haue shed no teares nor any pretious ointment on your sacred feet , not haue bene at the foote of your Crosse on mount Caluerie nor at your sepulcher with pretious ointments , be so bolde as to approch & come neare vnto you ? It will be greater securitie for me good Lord to stay stil a while vntill you shoote at me with one of your dartes of loue , that being wounded there with , in maner of the hart , I may runne vnto you the fountaine of life .

THE SIXT MEDITATION . Deuided into two partes vpon that Antheme of the Church . O Sacrum Conuiuium in quo Christus sumitur , recolitur memoria passionis eius , mens impletur gratia , & futurae gloriae nobis pignus datur . Taken out of S. Thomas Opusculo . 57. CHAP. VI.

Pointes to meditate in the First parte .

1 CONSIDER fiue speciall differences , betwixt this banquet of Christ and those of the worlde all which are comprehended in the aforesaid Antheme . First the banquets of the worlde are prophane , in the which is giuen no sacred meate neither are they commonly instituted either for the helth of the soule or for the glory of God : but this of Christ is called Sacrum 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 torments , 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 , & commeth not with a full stomake , that he may better taste the meates : knowing well , that it greatly pleaseth the feastemaker , when his guestes eate with good ap etite those meats which he hath prepared for them .

2 He taketh diligent 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 communicateth 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 foreseeing it many ages before as an shadoed picture stode astonished therewith , & in praisinge the beawtifulnes thereof saide : Facit Dominus exercituum 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 garment of Innocencie which I receaued in holy baptisme , Luc. 15 Alas if you helpe me not I can not appeare at this your sacred banquet , what shall I doe good Lorde if for my demerits and faultes I shall be reiected by you ? what shall I doe ? shame forbiddeth me to come without apparrell . Gen. 3 Shall I peraduenture make me a garment of leaues as Adam did after he had lost the garment of Innocencie which God gaue him ? Alas , this will helpe me no more then it did Adam him selfe who daringe not to appeare before Almighty God with this garment did hide him selfe : and if I hide my selfe , shall not I remaine depriued of your most holsome banquet ? To you therefore O father of mercy doe I conuert my selfe : humbly confessinge that I haue in such sorte offended your diuine maiestie that Non sumdignus vocari filius tuus I am not worthie to bee called your Sonne . Luc. 15 but hauing onely trust in your infinite pietie I humbly beseech you not to regarde my sinnes but the greatnesse of your accustomed mercie : I remember well my Lord that the prodigall sonne , was not onely receaued of his father but was prouided of a garment and adorned with a ring that therby he might come vnto the banquet of the fatte calfe prouided for him .

THE SEVENTH MEDITATION . Of the end & intent which should moue vs toreecaue the sacred Communion . CHAP. VII .

Pointes to meditate .

1 CONSIDER how this most diuine Sacrament , being instituted of Christ our Sauiour as a medicine both to preserue vs from euill , & like wise to nourish our soule in spirituall life ; it is verie conuement , that this selfe same as the next and proper end doe moue vs to Communicate which afterward we must direct to the glorie of God , as to the last end .

2 Consider how that which God cheefly intendeth by this spirituall nourishment , is , that wee by meanes of the holie Eucharist shoulde be transformed into him , liuinge conformably vnto his diuine will , which is none other but to haue god to liue in vs

3 Consider the louinge desire which the father and the sonne haue of our saluation , and perfection : the father sent vnto vs his onely begotten sonne , to the entent that we should immitate him in humilitie , patience , obedience , in contempt of the worlde The sonne lefte vs this most louinge Sacrament . to helpe vs to obtaine the a foresaid vertues , and to liue as Christ liued : and this ought to be the cheefe end and intent which shoulde moue vs to communicate . The fruit of this meditation shal be diligently to endeuour to transforme our selues into God , by imitatinge the vertues and life of Christ : and this was the meaning of Almightie God , when he saide vnto Moyses . Exod. 23 Fac secundum exemplar quod tibi in monte monstratum est . doe according vnto the example which I haue shewed thee in the mountaine .

An Annotation . Of the end and intention which they ought to haue , which doe communicate .

For to receaue , to the intente that we may feele comforte and spirituall sweetnes , so that this be the principall end of our receauing : it is not well because it proceedeth of selfe loue , yea , we should rather be moued with desire to suffer with Christ , this Sacrament being a memorie of his passion .

Neither is it well ro receaue principally for to obtaine of god earthly things , for this heauenly SACRAMENT being a spiritual foode of our soules ought not to bee directed principallie vnto things of the earth , yet is it not forbidden to demaund of God some temporall benefit , and to receaue with this intention , conditionally , if it be for the best , and for the greater glory of god

3 For to receaue , thereby to be accounted spirituall , and to gett the name of a Sainte : is verie naught , for it were hipocrisie & an abuse and iniury of so greate a Sacrament .

Of the good intentions and endes which may be pretended by those that receaue .

Besids the proper end for which this Sacrament was instituted and for which intent euery one ought cheefly to receaue this Blessed Sacrament : hath bene alreadie declared in the pointes of meditation : there be tenne others are set downe of S. Bonauenture . Tom 7. in opusc . de Praeparatione ad Missam . cap 8.

1 We may communicate to obtaine remission of our sinnes for that this Sacrament is a most gratefull sacrifice vnto Almightie God , and a very effectuall meane to haue our sinnes pardoned .

2 We may communicate to get remedie of our infirmities and weakenes , that by meanes of this holy medicine , we may be kept and preserued from all kind of greate euell .

To be deliuered from any tribulation or tentation .

4 To impetrate & obteine some grace or spirituall benefite for that in this holy Sacrament is he to whome the heauenly father denieth nothing .

5 To thanke God both for the temporall and spirituall benefits which he hath either bestowed vpon our selues or vpon any other : Psa. 115 and this is , Sacrificare hostium laudis & pro omnibus , quae retribuit nobis , calicem salutaris accipere , to sacrifice vnto God , the Hoast of praise , & in lieu of all that which he hath rendered vnto vs , to take the chalice of health and saluation .

6 To helpe our neighbours as well dead as aliue : Ro. 8. for that he remaineth in this Sacrament . Qui interpellat pro nobis who praieth for vs .

7 To praise and honour God & his Saintes : this being the greatest and most glorious sacrifice which may be .

8 For loue & affection towards our Sauiour , that by receauing of him in this blessed Sacrament wee might familiarly conuerse with him .

9 For desire of increassing in grace because that the fountain of all grace remaineth in this Blessed Sacrament .

10 To be vnited with Christ in such sorte , that hereby we may be made all one with him , and may be keept and preserued in his loue for euer .

A Colloquium .

Verie excessiue is your loue my sweete Sauiour , it had bene sufficient enough for vs if you had prouided vs some good remedie and helpe by some one or other of your creaturs , and we should haue accounted the same for no small fauour : but this seemed not to satisfie and content your flagrant and inflamed charitie , & therfore you your selfe would be the medicine of our soules : for which thing , verie well is ful filled in you the saying of the wise man . Amicus fidelis medicamentum vitae , & immortalitatis , a faithfull frend is a medicen of life and immortalitie . Who is a more faithfull frend then you ? And what medicine is of greater force and efficacie then this holy Sacrament which giueth life euerlasting ; but besides all this , you haue shewed euer greate kindenes in that you would that the effect therof should greatly depend of vs : if corporall medicines should worke conformably vnto the entent and desire of sicke and diseased parsons , they woulde bringe forth greate effects , and the sicke woulde be greately behoulding and bound vnto the composer and maker of chem . How greate then is our bonde vnto you , who with such infinite loue haue prouided for vs such an effectuall and wholsome medicine , that of it selfe it is able to worke much more than we can possibly wish or desire ? O my Lord how greate is the difference betwixt the rules of humaine Philosophie , and betwene the rules of your charitie ? What Philosopher of this world woulde haue euer spoken or thought , that God the king of maiestie , and the immensible sea of all perfection , would prouide for his base and vile creature ? What wise man of the earth would haue euer imagined that God the Lord of all glory would become meate for man , that thereby he might vnite man vnto him ? But your inestimable charitie thought and intended farr otherwise . Rise vp therfore my soule , and now make an end of these thy mornefull teares : & lament noc more , thy basenes & debilitie : for that three deare sisters our aduocates , haue 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 humbly 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 , from 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 , ●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 d●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 .

HOW 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 heauenvly 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 caelorum te capere non possunt , quanto magis domus haec , quam aedificaui ? 3. Reg. 8 If heauen and the heauen of heauens can not comprehend 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 entent 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 communicate , consider well these wordes of the Blessed Virgine , which she spake vnto the Angell when as the sonne of God was incarnate in her . Luc. 10 Ecce Ancil la Domini fiat mihi secundum verbum 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 seruant , remembring 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 communicate , 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 comminge 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 heauen . 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 from 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 than 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 tormented 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 communicateth 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 confession .

2 He was newly appareled and adorned with a ringe , by these ornaments are vnderstoode the 〈◊〉 which are necessarielie ●●quired for thew orthie recea●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 confession before hand for want of a confessor , hee is bound afterward to goe to confession assone as he can thus the holy Councell of Trent hath 〈◊〉dained & decreed . Sess. 13. cap 〈◊〉 And if any one presume to teach●● 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 . d●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 conscience 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. ●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 , aboundance 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 i●turne not to thy eternall paine ; waigh well that which thou hast in hande : Not to receaue such a beninge Lord , who commeth to replenish thee with his heauenly giftes , is a greate discourtesie vnto him , & infinite hinderance vnto thy selfe : and to receaue him vnworthiely through thy owne fault , & retchlesnes 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 neuerthelesse 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 clense 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 them , saide these wordes vnto thee : I do this to take awaie the offences which thou hast committed 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 . Consider 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 attention thou wouldest then haue harkened vnto those diuine words of Christ Iesus , what firme pruposes thou wouldest then haue made of execu●ing his counsailes , and finally with what deuotion wouldest thou then haue receaued ?

The fruit .

The fruit of this XI . Meditation shal be with thy wholle harte to thanke our Lorde ; and to pray him that he let thee not die vngratefull .

A Colloquium .

As with out all doubt my Lord , this would haue bene such a speciall fauour , and such exceeding loue , that it might well haue moued thy Angells with great admiration and amazement . So it is very certaine , that I shoulde haue remained most bound , not onely to walke in the waies of your commaundements , and to obserue your holye counsailes , but also for your sake , most willingly to spend my life . But O my Lord , euen then you should haue geuen me no better meate nor no greater gifte , then that which you now geue vs in the Blessed Sacrament , since that in this little consecrated Hoaste , which from your holie Altar is geuen vs , miraculously lieth hidden your Diuinitie , your Soule , and your humanitie . If therfore the gifte be the same , and from the greatnes of the gift , proceedeth the greatnes of our bondes and obligations , who seeth not that I am exceedingly bound vnto you my Benefactour ? And who seeth not that I should be very vngratefull and altogither sottish , if I should not acknowledge so singuler and notable a fauour . Open wide thy selfe my hart , and shew forth this obligacion wherwith thou art bound to loue thy louing Iesus . O my God how different is the manner of your proceeding from that of worldly Princes ; 4. Re. 20 Kinge Ezechias to do greate fauour vnto the Embassadors of the kinge of Babilon , Isa. 39. shewed them his riches and his treasors with-out giuing them any parte or parcell thereof . But you ( my Lord ) doe not content your selfe with bare shewes , but giue most liberally not only your heauenly treasures but likewise your selfe : O Loue , Mat. 6. O liberalitie ; I see not , O my hart , how thou canst in any wise be aunswerable vnto this inestimable fauour . vnlesse thou whollie giuest thy selfe to the loue of thy Creator , Luc. 16. seeing that it is not possible for any on with loue to serue two masters , as it was not possible for the Idoll of Dagon and for the Arck of God to remaine on foote in one Temple . 1. Reg. 5. Resolue therefore , to whom thou wilt whollie giue thy selfe , whether to Iesus thy Sauiour , who hath first giuen him selfe vnto thee , being borne for thy guide and companion and diing for thy ransome & redemption : who in this sacred table giueth vnto thee him selfe for meate , and afterwardes in heauen will giue him selfe vnto thee for rewarde : Or else altogither forgettinge this greate obligation thou wilt giue thy selfe to the loue of cretures ? Alas thou shouldest be ouer much vngratefull vnto thy God , and ouer hard wold be thy seruitude besides the greate losse which thou shouldest sustaine if by louing any creature thou shouldst make thy selfe subiect therunto . Remember my soule , that we are created to loue and serue God , Call to remembrance that by the grace of our Sauiour , and by n●eanes of this heauenvly meate we are made sonnes of God , & partakers of his diuinitie , it is therefore against all reasone , that thou shouldest make thy selfe slaue vnto this vaine world or settle thy loue vpon any creature : since that no one of them nor yet all of them togither , are able to content thee , seeke as much as thou list thou shalt neuerfind any thing that can satisfy thy desires , nor shall thy minde be euer quiet , vnlesse by loue thou reposest thy selfe in him which hath created thee .

THE . XII . MEDITATION . Taken out of the Historie of Zacheus , Lucae , cap. 19. CHAP. XII .

Pointes to meditate . The first parte conteineth the historie it selfe .

1 ZACHEVS beinge desirous to know Christ our Sauiour , when as he coulde not for the multitude , because he was of a litle stature ; running before , he went vp into a Sycomore tree , that he might see him : because our Sauiour was to passe thereby .

2 Christ passing by & lifting vp his mercifull eies vpon Zachaeus saide vnto him , Come downe in haste , because this day I will come vnto thy house , Zacheus therfore in haste came downe & with greate reioicing receaued Christ into his house , accounting this a speciall fauour .

3 When the Iewes sawe that Christ was gonne in to the house of a siner , they murmured ; which Zacheus perceiuing , he turned him selfe vnto Christ and saide vnto him : behoulde the halfe of my goodes , Lord , I giue to the poore , and if I ●ane defrauded any man of any thinge I restore foure folde as much , Iesus saide vnto him , this day saluation is made to this house .

Pointes for the second parte which conteineth the application hereof .

1 Who soeuer will be made partaker of the spirituall helth and saluation which this blessed Sacrament bringeth , it is necessarie to desire to know & to taste our Sauiour , whoe is in the Sacred Hoast : For to know him it is necessarie , first that we haue our minds lifted vp on high , considering the greatnesse of God : Hauing for that time , all earthly thinges vnder our feet , as Zacheus had , when he was vpon the tree , that is , when we are to communicate , we must diligently labour to haue our worldly busines vnder vs , and not ouer our heades to distract our deuotion .

2 Secondly , we must receaue our Sauiour , not with melancolines of mind , or with affliction of scruples , but with cherfulnes as Zacheus did , which proceedeth from a louing affection towardes this most blessed Sacrament .

3 Consider how it sufficeth not to receaue our Sauiour into our house , & afterwards to remaine with our handes in our bosome : but we must accompanie our receauing with good workes , releeuinge the necessities of our neighbours as Zacheus did : and who shall do after this manner , shal heare our Sauiour saying vnto him : Hodie salus domui huic facta est . This day saluation is made vnto this house .

The Fruite .

The fruit of this XII . Meditation , shal be to desire & aske at Gods handes great affection towardes this Blessed Sacrament , from the which springeth forth spirituall gladnes very necessary for receauing .

A spirituall speach or Colloquium .

How liberall are you , O my benigne Iesue , vnto those which desire and seeke you , Zacheus desired you , but it was only that he might see you , & you did not only shew your selfe vnto him , but farther you called him , you inuited your selfe vnto his house to which , for a speciall fauour you gaue saluation : O how well saide the holy Prophet of you : Exultent & laetentur super te omnes quaerentes te & dicant , Psa. 39 semper magnificetur Dominus , qui diligunt salutare tuum . They may all exult and reioice who seeke you , and do loue your saluation . Thou hast good reason O Zacheus to reioice , for that thou hast receued him into thy house who reioiced the verre Angels . Enioye therefore thy gladnes , & care not a whit although the enuious Iewes doe murmur and say , that thou art a sinner ; since that he is 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 Sacrament 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 ●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 . Meditation 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 reti●●th vs backe from offending of the diuine goodnes & causeth vs forward toremoue far from 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 selfe is wonderfull , holesome , and profitable , should neuerthelesse bee occasion vnto some of hurt : since that we see the same daily practised in naturall things , as for example 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 taker● 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 them 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 eternall 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 ?

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 diligence 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 them doe it I praie you not as a Iudge to punish them , but as a mercrfull phisition to heale 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 Viatorum . 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 lamenting , for that he was constrained to wander in this world , without any sure guid or sufficient 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 Consider 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. dum 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 from 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. Panem Ange lorum manducauit homo : Man hath eaten the bread of Angels : speaking 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 recompence 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 , your owne words , Luc. 12. ignem veni mittere interram , & quid volo nisi vt accendatur ? I came to cast fire on the earth : & what will I but that it be kindled ? Let this fire therefore bee kindled within me to the intent that the earthlines of my hart being burned and consumed , I may in maner of a fierie flame , ascend on high to search quae Sursum sunt ; Col. 3. the thinges which are aboue , for that they only are able to content and quiet me . O my soule how is it possible that thou remainest aliue at the comming of so greate a Maiestie ? how is it possible that with the diuine presence of the King of glorie thou art not dissolued into thy nothing ? Ah , Alas from whence cometh this to passe that an Angell comming vnto Daniell , Dan. 10. he like vnto a withered plant , in such sorte fell downe vpon the ground , that as the Sacred Scripture saith , there remained in him no strength but lay prostrate vppon the earth , hauinge lost his speach & his breath : And thou at the coming of the Lord and creator of the Angells dost neither tremble nor shake ? The pillers of Heauen ( saieth Iob ) doe tremble and quake at euery litle looke of this self same God : Iob. 26 and thou standest firme and nothing moued ? Ah my Lord , you are the cause of this , since that the loue which you shew vs in this Sacrament is so great , that it rather inuiteth vs to loue you againe , and to be glad & reioice , then to be moued with feare & trembling ; for that the propertie of loue is , For as mittere timorem : 1. Io. 4. to put feare forth of dores .

THE XV. MEDITATION . Of frequentinge the Blessed Sacrament . CHAP. XV.

Pointes to meditate .

1 CONSIDER how that in the primitiue CHVRCH which was gouerned by the Apostles the Christians did often Communicat , and that from receauing did proceed the greate holines & feruor of spirit which was then : it is most certaine for that by experience we haue ben taught , that as this vse beganne to decrese and be diminished so likewise did sanctitie and feruor decay & waxe lesse in the Christian people .

2 Consider how that in this our agean the which God of his goodnes hath stirred vp greater deuotion & more often frequentinge of this venerable Sacrament , is seene greater goodnes & perfection in those which frequent the same , and the Catholicke Church is greatly increased by many new & holy orders of religion .

3 Consider how that this diuine Sacrament being the meat of mans soule which comforteth and sustaineth the same in spiritual life it consequently foloweth that the more often the soule is fed with this pretious meate , the more strong and more perfect she remaineth in spirituall life .

4 Consider more-ouer , that as this heauenly Sacrament is the fountaine of all perfection and holines , & imparteth most holsome effectes to all those which worthely receaue the same ; so is it certaine that the oftener that any person doth communicate , the more he is made partaker of the graces therof : for this cause all the holy Fathers of the Catholicke Church do earnestly exhort vs often to frequent this B. Sacrament .

The Fruit.

The fruit of this 15 Meditation shal be to make firme purpose , both of making worthy preparation for this diuine Sacrament and alsO of often frequenting the same , for such as the one is , such wil be the effect of the other . In preparing our selues we ought principally to procure soundnes of loue , the which will cause out often receauinge to be pleasing and gratfull vnto God .

A Colloquium .

O my sweet Iesus , what greate fauour and grace is this which you do vnto me , for you vouchsafe not onely to discouer vnto me that pretious mineral which remaineth in the field of the holy Catholicke Church , & is that Thesaurus absconditus , hidden treasure , which maketh the man which findeth it to sell all that euer he hath for to buy the field : But farther you innite me that I should often digge forth of this mine this most pretious treasure , therby to enrich my soule : And this maketh me to maruel much that for the obtaininge of this field , and for taking forth of this treasure as often as I list , you haue graunted me such a wonderfull commoditie that I need not to sell any kind of thing for the bying therof : Blessed be you my SAVIOVR , that for my greater good it hath pleased you to hide your glorious Bodie vnder the forme and accidents of bread to th entent that I should often returne to tast the same , Isay . 45 & should say with your holy Prophet Vere tues Deus absconditus Trewlye you are a hidden God . O my Lord if for the taking forth of this diuine treasure , you should haue ordained sharpe fastinges , long pilgrimages , sheding forth of blood & other such like hard penances , yet all these paines & labours shold haue ben well imploied to haue once only tasted your most sacred bodie ; But O vnspeakable charity , you haue vouchsafed to make it both eafic and delightfull vnto me , that by this meanes I shoulde often come vnto this diuine minerall . O Adam , how much better is the condition of thy posteritie , then was thy owne ? Thankes be therfore to our bening and liberall Iesus : Gen. 3. Thou wert cast forth of Paradish & to the entent that thou shouldst not return to eate of the tree of life therby to haue liued for euer : God most iust placed a Cherubine with a fierie sworde to keepe thee from entring in : but we thy sonnes and offprings , remaining within the Paradise of the holie Church , are not onely not prohibited of an Angell with a fierie swoord , but farther , the Lord of the Angells with fire of loue , most earnestly inuiteth vs often ro come and eate of the tree of life , or rather to receaue him who gaue vertue vnto that tree of life , and who giueth vs most happie and eternall life , for thus he promiseth vs , inuiting vs to come vnto him : Qui manducat mean carnem , Ioan. 6. viuet in aeternum : He that eateth my flesh shall liue for euer . Awake a litle my soule and magnifie thy God . Qui fecit tibi magna , qui potens est . Luc. 1. Because he that is mightie hath done great thinges vnto thee , dust thou not see how that for inriching of the he hath made him selfe thy treasure ? Come therefore often to digge it forth , for since that he is a most pretious treasure he wil giue thee good contentment , & seeing that he is infinite , he can neuer by drawing forth , faile or be wanting vnto thee .

THE XVI . MEDITATION . Which is the second concerning often Receauing . CHAP. XVI .

Pointes to meditate .

1 CONSIDER how that the Deuill in no wise can abide and endure the vse and frequenting of this most holesome Sacrament , for that he knoweth very well , how greatly it helpeth man to the obtaining of eternall blessednes , which he him selfe lost by his pride . He moreouer detesteth it , because it liuelie representeth the Passion of Christ our Sauiour , whereby he was vanquished and spoiled of his dominion which he had ouer humaine kind .

2 Consider , how that for these causes the deuill enforceth him selfe by diuerse meanes to withdraw men from often teceauing whereby we may well perceaue how profitable it is vnto our soules often to be fed with this heauenly bread , since that it so much displeseath the Deuil , who is a mortal enemie vnto our good

3 Consider , that since our nature of it selfe is 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 . Meditation 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 becommest 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 them all , I require no other thing of you , Iob. 17. than 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 perseuerance . 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 frequenting of this blessed Sacrament , 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 account of him ; wherfore he which more often receiveth , more often doth honour and reuerence him ; but he which honoreth Christ on earth shal be honoured of his father in heauen ; 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 communicate .

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 often to call me vnto your Sacred banquet ; graunt me this fauour , that these two valiant Captaines whoe are vnder your commaund , do neuer leaue and forsake me . Oh , heauenly father seeing that you haue bound me with such benefittes , and with such chaines of loue ; I beseech you for that loue , which you alwaies haue borne vnto your only begotten and beloued sonne , that you will not leaue me thus bound , but that it may please you to draw me vnto your sone , because you haue so promised me by your Prophet saying : Tra ham c●s in vinculis charitatis . I will draw them with the chaines of charitie . Remember likewise sweet Sauiour that you also promised to draw vs vnto you , when you said : Ioan. 12. Ego si exaltatus fuere a terra omnia traham ad meipsum If I shal be exalted from the earth I wil draw all vnto me . Now O Lord you haue bene already exalted ; it remaineth therfore that now you drawe my harte vnto you , who finding no other place to rest it selfe , like an other Doue returneth vnto the arcke of saluation . Gen. 8. But if you my Lord do not stretch forth your holy handes , and draw it vnto your selfe with in your Arke , it will remaine abroad & be casely drowned in the stinking waters of this life .

THE XVIII . MEDITATION . Which is the fourth concerning often Receauing . CHAP. 18.

Pointes to meditate .

1 CONSIDER how that be cause this Sacrament is one of the greatest benefittes , which God hath bestowed vpon vs in this life , there is no one thing which can more freely deliuer vs from ingratitude , then often receauing , for besides this that hereby we do an acte most gratfull vnto God our benefactor , we doe farther often hereby renue the memorie of him , which thing he requireth of vs when as he saieth : 1 C● . 11 Hoc facite in meam commemorationem . Do this for the commemoration of me .

2 Consider , Luc. 22 how that the not frequenting this blessed Sacrament ( when opportunitie serueth ) commonly proceedeth for want of loue , because it is impossible that any one doth loue Christ trewly , Ioan. 6. and doth not receaue him often , especially since that he desireth that we would receaue him , and inuiteth vs so affectuouslye , that therefore he promiseth vs life euerlasting .

3 Consider how that it is proper vnto the Grace which this diuine Sacrament imparteth , for to vnite vs with Christ ; wherefore the oftener that one receaueth it , the more grace he obtaineth , and so much more firmly is he vnited with his Creator , then the which , I know not if any greater thing can possiblie , be either desired or wished for , in this mortall life .

The Fruit.

The fruit of this XVIII . Meditation shal be to desire and pray our Lord to giue vs internall affection towardes this diuine Sacrament , because that from affection proceedeth perseuerance in frequentinge of it .

A Colloquium or spirituall speach .

Reioice and be glad my soule because we haue a Lord who in giuing is verie liberall , and in exacting is very sparing , Reioice and be glad for that the magnificence and mercie of our Sauiour hath valourously foughten for vs Magnificence hath brought to passe that our Lord regarding the greatenes of his celistiall treasures , & our necessities , hath bestowed most largely and liberally vpon vs : And mercie hath wrought that the self same Lord considering our weakenes and pouertie , hath taken compassion of vs , and requireth litle or nothinge at our handes . Who would euer haue thought , that a Lord of such maiestie , after that he had trauailed and spent the whole time of his life for one benefit and commoditie , would in the end , not for any interest of his owne but for pure loue towardes vs become our meate ? Who woulde haue immagined that for recompence of this so worthie a gift he would receaue of vs , neither Iewell nor gould , nor yet any other thinge which should cost vs labour or sweat : but hauing giuen him selfe vnto vs for meate , desireth that we should often strenghen our selues therewithall . O vnmeasurable liberalitie ? O charitie without bond or limitt . Goe to my soule be thou not affrighted , for albeit with giftes ; bondes and obligations are incresed , & the greater that the gifte is , so much more dangerous is the abhominable vice of ingratitude : yet thy most louing Iesus by his infinite grace hath deliuered vs from such perill and daunger by requiring at our handes no other then litle & easie thinges , And this O Lorde is nothing els but whollie to confound me , seeing that to receaue you often in this venerable Sacrament , is both easie and delightfull , and also redoundeth to my good , by getting of great grace on earth , & glorie in heauen . And what els is this but to heape one benefit vpon an other But what will become of me O Lord , who hauing receaued at your handes such benefites doe still requit you with vngratefulnes ? and who for this pretious meate which your grace giueth vnto me , do render againe vnto you gall & vinegre ? Worthelie therefore may you to my confusion obiect againste me , that which by your Prophet Isay you obiected against the people of Israel saying Quid est quod debui vltra facere vineae meae & non feci ei ? What ought I farther to haue done vnto my vineyard , & haue not done ? An quod expectaui , vt faceret vuas , & fecit labruscas ? In place of sweet grapes it hath yealded me soure wine . I confesse my beninge Lord that I iustly deserue for my greate ingratitude , all those euels wherwith you threatned that vngratfull vineyard of Israell : but remember most mercifull Iesus , that this vineyard hath cost you deare , for that you haue planted it by sustaining infinite labours and paines for the space of thirty three yeares ; and you haue watered the same with the sweat of your browes , with the teares of your eies , and with the most pretious bloud of your sacred body if therfore you now prohibit the raine to fall from heauen and do teare vp the heades thereof . Psa. 79. Suddanly there will come Aper de silua the Boare of the wood to tread it downe and roote it vp , enter rather O Lorde your selfe & visiting the same Perfice eam quam plantauit dextera tua .

THE XIX . MEDITATION . Vpon some defectes which hinder the fruit of the blessed Sacrament . CHAP. 19

Pointes to meditate .

1 CONSIDER how that besides mortall sinne , there are other impedimentes , which albeit they take not cleane away yet they abate very much the fruit of this diuine Sacrament , as for example , to be ouermuch imploied in busines , and to haue ouermuch conuersation before we goe to receaue , which although they are not of themselues euell , yet notwithstanding they take from vs that recollection of mind which is required for so greate a misterie , wherefore by these meanes we remaine depriued of the spirituall tast and feeling which God is wont to giue vnto those which deuoutlie receaue him .

2 It is also an impediment to go to receaue with out making reflection ouer him selfe , by considiring whether he goeth , what he pretendeth , whome he hath to receaue , and what preparation he hath made . And since 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 alone . 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 . Meditation shal be , to be sorie , and to lament 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 & recollection of mind for this he requireth of thee . Remember when God was to speak with Moises in the mountaine , Exod. 19 he commaunded 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 tho● surelye perswaded that he will neuer desire and loue thee , vnle● thou cleane forgett all created thinges when as thou comest 〈◊〉 to this sacred Table to receau●● thy Creator , whom onely tho●● oughtest then to remember . 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 you● 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 them , commeth not freely vnto you , neither seeketh after you with whole affection 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 Falcon , 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 Sacrament , one is to render those stronge and valiant ( against e●ptations ) which worthelie do receaue the same : wherefore in auncient times it was giuen vnto those which were to suffer ma●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 tentations , 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 Sacrament 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 Sacrament 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 , when 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 their prisoner as also in the last passage which thou hast to make from this life vnto the other . Be therefore of good courage , for although thou thy self art weake and infirme and thy enemies stronge and mightie , yet neuerthelesse hauing receaued the confort of this most holy meat thou maiest boldly say with the blessed Apostle S. Paule . Omnia possum in eo qui me conforta● : Phil 4. I can all thinges in him that strengthneth me , place therefore all thy hope in thy Iesus , and thou shalt not be ouercome nor confounded . 4. Reg. 13. Thou knowest well that the dead bodie of Eliseus brought life vnto an other body by onely touching of it : But if so bee the bones of a dead Prophet had such force and vertue that they were able to recall a dead man vnto life , and the theeues which stoode about the sepulcher of Elizeus amased at the matter durst not do him any harme at all ? What will not the liuelie & glorified bodie of Iesus be able to doe , comming to dwell and remaine within thee ? Past all doubt hee will giue thee farre greater force and vertue ; he being God omnipotent and Lord of the vniuersall worlde . And all the diuells of hell by his onlie presence shall remaine confounded and vanquished . O holy Daniell instruct me , how I ought to thanke my most louing Lorde , who seing me in this my simple bead , compassed rounde about with feirce lions of hell : altogither fainting for want of foode , hath not sent me meat by Abacuc , Dan. 14. his Prophet nor yet by his Angells from heauen : but he him selfe vouchsafeth to come , and giueth me meate , not prepared by the art of man , nor yet sent for reapers or haruestmen , but prepared by the wonderfull worke of Almighty God , for his faithfull seruants and louing fronds Qui de spiritu metent vitam aeternam . Gal. 6. Who of the spirit ( of God ) shall reape life euerlastinge . O Marie Mother of my lastinge . O Marie Mother of my Lord O my good Angell and keper , and all other my deuoted Saints , since that I neither know how , nor yet can render such hartie thanks ( as is conuenient ) vnto this my heauenly benefactor , thanke him I pray you on my behalfe . And thou my soule neuer cease from thankinge our Lord , Luc. 1. for that Fecit tihi magna qui potens est , he that is mightie hath done greate things to thee See and consider that hee hath not only loued thee at his owne end , when as passing from this life vnto his eternall father , he instituted for thee , this so worthie a Sacrament : Ioan. 13. but farther he most singulerly loueth thee at thine owne end , when as thou being to passe from this life vnto the other , he giueth him selfe vnto thee for meate and a companion . O loue with-out measure . O my Lorde , since that in this world I can neither receane nor desire any thing more greate and more beneficiall ; it only remaineth that with holie olde Simeon I crie out and demaund of you saying Nunc dimittis Ser uum tuum Domine in pace , quia viderunt oculi mei salut are tuum , Now thou doest dimisse , thy seruant O Lord according to thy word in peace , Because mine eies haue seene thy saluation . Go to my soule Conuertere in requiem tuam quia Dominus benefecit tibi , turne quickly vnto thy creator because in him thou shalt finde such repose that thou maist iustly say Haec requies mea , in saeculum saeculi . This is my rest for euer and euer .

A DIALOGVE BEtwixt a worldly and a spirituall man , concerninge the most blessed Sacrament of the Altar . In the which is disputed whether it be better to Communicate often or seldome , supposing that both the one , and the other be dewlie done ; that for loue and deuotion ; and this , for humilitie and reuerence . CHAP. XXI . WORLDLING .

I knowe not for what end & profit thou shouldest so often communicate because that I alwaies see thee with the same defectes , often disdainefull , and alwaies full of threatnings .

Spirituall .

I know that others by often receauing are much amended of their defects , and if I should not often communicate , with-out all doubt I should bee much worse , and peradueuture euen at this instant I should haue bene burning in hell fire .

How knowest thou , that thou shouldest be worse ?

Because experience teacheth me , that when I am shortly to communicate , I am more aduised in my actions , and I keepe my selfe more diligently from committing of sinnes , be they neuer soe small . Contrariewise when as I am not of a long time to communicate , I am not soe watchfull ouer my doings , and I finde my selfe sloe in my deuotions , and easely readie to fall in to imperfections , wherefore if my soule reaped no other commoditie , this alone were sufficient enough , to make me to frequent this diuine Sacrament .

I doubt , that by receauing of our Lord so often , I shoulde loose both loue and feare of him which commonly proceedeth from ouer greate abundance , of familiaritie .

Nay rather it happeneth cleane contrarie , for if so be that by familier conuersation , and by often receauinge of our Lorde , should be laide open and discouered some imperfection of his , you had good reason to thinke that thereby would be diminished our loue & feare of him , as it often happeneth in humaine things ; but here is no such matter , for that he being the infinite sea of all perfection , by how much more a man conuerseth with him , so much the more he perceueth his goodnes and his perfection , & therfore so much the more is increased in vs our deuotion , loue and reuerence towards , his diuine maiestie .

Be it as you would ; yet experience teacheth that the often frequenting of any thing , albeit neuer so good , yet in the end it breedeth loathsomnes .

This is trew in temporall thinges , and in sensuall delights but as S Gregorie verie well no teth : In spiru ualibus delitijs saturitas appetitum parit In spirituall delightes plentifulnes causeth appetite , for that then their goodnes is better knowne , & for this cause the more they are possessed , the more they are desired , for this respect also the diuine wisdome saieth Qui edunt me adhuc esurient , Eccle. 24. & qui bibunt me adhuc sitient . They which eate me shall still hunger after me , and they which drinke me , shall still thirst after me .

Saint Paule saith that hee which receaueth vnworthely receaueth the same to his eternall damnation , 1. Cor. 11 but if thou receaue euerie Sonday , it is a signe that thou accomptest thy selfe worthie , but is not this manifest pride ? And therefore thou receauest vnworthely ?

As though seldome receauing did make vs worthy , it is not so , but if by being worthie you vnderstand that one should be equall in perfection with this Sacrament , then it is certaine that no creature albeit most holie , no nor yet all creatures togither are worthy of this Sacrament . Yea if such worthines were necessarie ; no body could communicate ; for that 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 conscience , to haue contrition and to confesse his sinnes ; and so to receaue the B. Sacrament is not pride .

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 ?

The Saints of God haue had diuerse giftes of the holy Ghost , from 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 .

Yet neuerthelesse , because that we haue not in these daies such feruour and deuotion as was then 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 .

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 .

I haue alwaies heard saie , that the Sacraments were instituted of Christ as medicines , but medicines must not be taken so often .

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 from spirituall euells , it is much better therwith to preuent 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 heauenvly 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 ,

But can you denie that it is a good and vertuous acte to abstaine from receauing , for reuerence of this most worthy Sacrament ?

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 .

I am altogither vnworthy to receaue so often ,

Wherefore are you vnworthie ?

Because that euerie daie I fall into many sinnes .

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 .

Nay rather by communicatinge seldome I shall haue more time and leasure to examine and prepare my selfe .

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 .

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 , communicate with great reuerence and deuotion , therfore it is better to communicate seldome then often .

First this is false , for rather many of them , which for folfilling the precept of the Church do receaue once a yeere , do communicate 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 .

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 .

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 .

You haue said well , and I know trewly that it is more secure , often to confirme & strenghthen 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 .

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 ?

Neuerthelesse as long as we remaine in the world it is necessarie to accommodate and conforme our selues vnto the world .

Now 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 .

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 .

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 .

To receaue this holy Sacrament 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 .

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 .

If I should once perceaue that God did cal me to communicate often , I would do it very willingly .

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 deuotions

Noe.

Whie therefore doe you them ?

Because these things seeme good vnto me , & the Preachers do often commend and praise them .

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 .

Yet notwithstanding 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 .

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 Sacrament 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 .

Your reasons do plainely conuince me , and very willingly I would communicate , but I feele inmy selfe no deuotion .

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 sufficient 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 them to whom it pleaseth him .

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 confession , & 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 .

This is a manifest temptation 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 from 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 .

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 .

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 .

But I pray you faile not to tell me your opinion therof .

My opinion is all one with that , which is extant 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 written 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 tamen mens sine affectu peccandi 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 promptly 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 consisteth spirituall receauing . Secondly , what fruit it bringeth vnto the soule . Thirdlye , what preparation 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 consecrated 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 manducat . 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 , consisteth 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 communicate , 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 them in his chamber 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 when 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 communicated : 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 Sacrament , writeth that 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 communicated her saying : Let this my body giue thee true saluation . By which wordes the woman vnderstood that this Prelate was Christ our Sauiour the Curate comming afterward vnto the Altar , & finding in th● Pixe but two litle Hoastes , wh●● as he had left three : remaine● therwith much amased , and th●● woman exceedingly comforted Vigl . de fruct. sanct. discor . 27.

5 It is written in the life of Sai●● Laurence the first Patriarch of ●● nice that the virgins of a certain● MOnastarie hauinge no mean●● to communicate in the feast●● the most holy Sacrament , se●● humblie vnto the foresaid Patr●● arch to desire him in his Ma●●● to recommend them vnto o●●●● Lord , which thing the Patriar●● most willingly performed , a●●● in the middest of Masse bec●●●● rapt besides him selfe , witho●● being perceaued of the heare●● of his Masse , he went and communicated one of those Virgins who being retired vnto her Cell ●emained in praier desiringe to ●eceaue the holy Eucharist . this Virgin alone receaued the blessed Sacrament , because the other Virgins were busied with other exercises .

Of the principall figures of the most holy Sacrament . CHAP. XXIII .

1 THE first figure of this venerable Sacrament is in the 14. of Genesis when as Abraham had that notable victorie ouer those Kinges , and returning victorious , Melchisedech King of Salem being a Preist of Almightie God , offered bread , and wine , & Blessed Abraha : that Melchisedech was the figure of Christ proueth S. Paule Hebre. 7. that the bread and wine which he offered were figures of the body and bloud of Christ , that he also ( being a King & a Preist Secundum ordinem Melchisedech . Ps. 109. ) offered vp to Almightie God , and afterwards left vnto vs his body vnder the forme of bread , and his bloud vnder the forme of wine , the holy fathers do generally say . This figure giueth vs to vnderstand , that to receaue Christ in the most holy Sacrament , and to be blessed of him , it is necessarie that we haue fought against our inordinate passions , and with Contrition & Confession driuen away sinne , as valorous Abraham draue away those Kinges his enimies .

2 The second figure of this most holy Sacrament was the bread of proposition , which was kept on the table of the Tabernacle in the sight of god . Exod. 25. Leuit 24. It was not lawful for any one to eate of this bread vnlesse he were cleane and sanctified , for which cause 1. Reg. 21. Mat. 12 it was called holy bread ; and sanctified bread . By the which is signified vnto vs , that for to eate the most holy meate of the lawe of grace figured thereby , it is necessary that the partie be chast , & haue a pure conscience .

3 The third figure of this diuine Sacrament , was the Subcineritiall bread , which the Angell brought vnto Elias , who being comforted with the vertue of that bread , as the scripture saith 3. Reg. 19. walked fortie daies and fortie nights , euen vnto the mountaine of God , Horeb. where afterwards he sawe our Lorde . This figure signifieth vnto vs the force and vertue which the Blessed Sacrament giueth vnto vs , to walke in this laborsom pilgrimage , euen vnto the mountaine where we shall see God to our incredible contentment . Now then , as ordinary and common bread , 1. conserueth our temporal life . 2. augmenteth & strenghtheneth vs . 3. albeit we often eate whilest we are in health , yet it is neuer loathsome : yea rather it is an ill signe when any one liketh not bread 4. without bread the banquet is neuer perfect although it abound with all other pretious meate : Euen so this heauenly meate vnder the forme of bread , conserueth our spirituall life 2. conferring or giuing grace which is the life of the soule , it augmenteth the same and maketh it more strong against all assaultes of the deuell 3. this sacred meate is neuer loathsome vnto spirituall men , and if so be that it pleaseth not the sicke , it is because that Animalis homo non percipit quae Dei sunt . 1. Cor. 2. the sensuall man perceiueth not those things that are of God . 4. Let a Christian haue al the goods of this mortall life . yet if he haue not there with all , that which is conteined in the sacred Hoast , it is worth nothing , or rather he may trewly be accounted most miserable . Finally bread before that it commeth vnto his perfection , suffereth very much , for corne which is the matter of bread , first is sowne in the ground harrowed & couered with earth afterwards it is reaped , threshed in the flower , winnowed with the sieue , grounde in the mill , moulded or made into loaues finally it is baked in the hoate fierie ouen , wherefore it verie well agreeth with this B. Sacrament , which representeth vnto vs the passion of Christ our Lord which suffered so much for vs .

4 The fourth figure was the pascall Lambe Exod. 12 , whose ceremonies were these . The Lambe ought to bee with-out spot , of male kinde , and one yeare oulde , It was to be eaten rosted , and in haste , with wilde lettice and also with vnleuened bread , and they which did eate it , should haue their loines girded , with staues in their hand , and with shoes on their feete , by which ceromonies God signified vnto the Iews that they were pilgrimes and waiefairing men

S. Crisostome Homelia . 83. in Matheum . Inferreth that we also , ought to do after this maner If the Iewes ( saith he ) being only to go into Palestine did eate the Lambe with such obseruances ; what vigelance oughtest thou to obserue when as thou eatest in this Blessed Sacrament the immaculate Lambe , hauing to go into heauen ? So much the more , ( saith the same Saint ) in that most greate paines are appointed for those which vnworthely do eate the same .

5 The fift figure was the Manna Exod. 16. which God gaue to the people of Israel in the desert after they had passed the red sea whilest that they went vnto the land of promise .

S. Augustine Tractatu 10. in Ioannem writeth , that the holy Eucharist is also giuen vnto vs in the desert of this life : whilest that being washed with the water of holy Baptisme we go towardes heauen which is the land of promise & our countrie .

That the Manna was a figure of the most holy Sacrament and the red sea a figure of Baptisme S. Paule affirmeth . Cor. 10.

The Manna had these properties . First , some gathered much and other some gathered little ; but yet afterwards all found the selfe same measure . Euen so the selfe same Sacrament , and the selfe same vertue is in the whole consecrated Hoast , and in euery little particle therof .

Wherfore in the Himne made by S. Thomas it is said : Tantum esse sub fragmento , quantum toto tegitur . There is as much in euery fragment , as in the wholle . Secondly , the Manna might be gathered euery day , sauing the Saboth day : Euen so this venerable Sacrament may be receaued any day whensoeuer , vntill the eternall repose , signified by the Saboth , when as with happie quietnes we shall see God . Thirdly the Manna had all sorts of taste according as he desired which did eate it . Sap. 16. Angelorum esca nutriuisti populum tuum , & paratum panemde coelo prestitisti illis sine labore , omne delectamentum in se habentem , & omnis saporis suauitatem . O Lorde thou hast nourished thy people with the breade of Angels , and without labour thou hast giuen them food from heauen , which hath in it selfe all delight and all sweetnes of taste .

4. Many of the Iewes were punished seuerely because they dispised the Manna , saying . Anima nostra nauseat super cibo isto leuissimo . Our stomake loatheth this most light meat . Euen so it hath happened vnto many , who hauing dispised the most holie Eucharist , are become either heretickes or bad Christians : And therfore S. Paule 1. Cor. 11. recounteth that euen in his time many died because that of esteming little this diuine Sacrament they receaued it vnworthely .

6 The sixt figure was the Arke wherof S. Thomas intreatinge : sayeth . I. B. q. 102. ar. 4. ad 6 Exod. 25 Euen as the Arcke was made of wood of Sethim that is of pure & shining Cedar ; euen so the body of Christ our Lord consisteth of moste pure members . Furthermore the Arcke was gilted both within & without , the which gilting signified the wisdome and charitie of Christ our Lord . In the Arcke were three thinges . First there was a golden potte , wherin was kept conteined Manna , and was a figure of the soule of Christ which conteineth all fulnes of sanctitie and diuinitie . Secondlye , there was the Rod of Aron , the which signified the Preistlike power and authoritie of CHRIST . Thirdly ther were the two tables , which signified that Christ should be a lawgiuer . And as the Arck stood in the tabernacle couered with a vealc . Exod. 26 30.40 Euen so Christ lieth hid den in this diuine Sacrament , couered with the formes and accidents of bread and wine .

Two speciall things besides many others , the holy scripture reherfeth of the Arke , the which are also maruailously seene in this Sacrament .

The first is , that God by means of the Arcke bestowed innumerable benefittes vpon the sonnes of Israell , not only in perticuler to that house , which receaued the Arke worthelie , as he did vn to the house of Obededom ; which by the coming of the Arcke was blessed of God , 3. Reg. 6 but also in generall to all the wholle people , who passed ouer the riuer of Iordan drie shod , because the Arke going before them made a way for them , and the water which came downwardes at the presence of the Arke remained firm & became like vnto a high wall . In like maner this diuine Sacrament , not onely bringeth blessinges to all those which worthelie receaue the same into the house of their soule , but also to Prouinces & whole Kingdomes ouer whose wicked sinnes and offences God taketh not generall reuenge in respecte of this most venerable Sacrament .

The second thing is that God greuously punished those which did not reuerence the Arke as in dewtie they ought : or else vsed the same vndecently , as it is written . 1. Reg. 4.

The people of Israell hauing in one battell , which they had with the Philistians , lost fower thousand fighting men , they made meanes that the Arcke should bee brought into their tentes , thinking that by the presence of the Arke they shold get the victorie . But it hapned cleane contrarie , for that the arke was taken by the enimies , and of their owte armie were killed and slaine thirtie thousand ; for punishment of their little deuotion and bad life . The Philistians likewise because they vsed vnworthely the Arcke of God , putting the same in their abominable Temple neare vnto the Idoll Dagon were so greeuously punnished , especially the Azotians , that the holy Scripture saith . Aggrauata est manus Domini super Azotios , & demolitus est eos . 1. Reg. 5. In such sort the hand of our Lord was so aggrauated vpon the Azotians that it ruined them all . Furthermore the Beth samits for that they did not dew reuerence vnto the Arcke , and because they behelde the same with curiositie , the Scripture saith . 1. Reg. 6. Percussit de populo sept uagin ●a viros , & quinquaginta milia plebis . He strooke seuentie men of account , and fiftie thousand of the common people . The selfe same hapneth vnto those which vnworthely vse and practise this dreadfull and Misterious Sacrament , by receauing the same in mortall sinne , which is signified by the Idoll Dagon , because these can not dwell togither .

7 The seuenth and last figure , was the meale or flower of Elizeus , for that this Prophet hauing sodden certaine herbes to giue vnto the sonnes of the Prophets for to eat , 4. Reg. 4. and they tasting of them , presentlye found them so exceedinge bitter that they cried out saying vnto Elias Mors in olla , vir Dei . O man of God death is in the potte . For which cause the holy Prophet tooke meale and mingled the same in the pipkin and it tooke away all bitternes from that meat , Christ of this meale being made bread , and a Sacrament : doth sweetten the bitternes of all our tribulations , and afflictions , and eauseth that they bring vnto vs not death , but life .

Of the reuerence , and deuotion which auncient Saints haue vsed towardes this most diuine Sacrament . CHAP. XXIIII .

THAT we may begin with the Queene of all Saintes the most B. Virgin Marie , S. Bonauenture writeth that shee was most deuout towards this deuine Sacrament , and that S. Iohn ( to whome our Sauiour commended the Blessed Virgin his Mother ) said Masse and communicated our Blessed Ladie , who with greate humilitie and deuotion receiued the most glorious body of our Lord , not for remission of her sinnes who neuer committed any one , but to honour and thanke our Lord for the innumerable benefites which she had receiued , and also to impetrate abundance of grace and of celestiall giftes , for the new and late made Christians . S. Luke also in the Actes of the Apostles Chapter . 2. verie sufficiently declareth the reuerence and deuotion with those Christians of the Primitiue Church , vsed towards this heauenvly meat of the Altar , for that with great deuotion they often vsed to receaue the same : from hence sprang the great holines and feruour of those Auncient Christians who by this meanes had gotten a facilitie and delight , in giuing their goods vnto the poore in sustaining of iniuries , and of shedding forth their blood for the loue of Christ .

It is written , of that , no lesse godly than valiant Emperor Constantine the Greate that he had such deuotion and confidence in the vertue of this misterious Sacrament , that he would neuer put his souldears into bartell aray for to fight , vntill they had first done reuerence , and had adored the most holy Eucharist which was consecrated in the Masse which he caused to be said vnto his wholle armie vpon a portable Altar stone Eusebius in vita Constantini .

S. Augustinae in Epist. 118. ad Ianuarium , saieth that our Sauiour for this respect , deferred to institute this Maiesticall Sacrament vntill the end of his life , to the entent that the greatenes & magnificencie therof should remaine better imprinted in the hartes and memorie of his Disciples , and herewith should be inflamed with loue and deuotion towards him .

S. Hierome a litle before his death demaunded the most holy SACRAMENT , which being brought vnto him , he caused him selfe to be placed on the grounde vpon a sacke where kneeling , hee communicated , with many teares , Eusebius i● eius vita .

S. Iohn Crysostome in his sixt booke of Preisthood , writeth that in his time , a venerable and deuout oulde man sawe a great multitude of Angells with great brightnes to stand about the most holy Sacrament , and bowing downe them selues they did reuerence thereunto , in maner of souldiars when as their Captaine is present with them , or else passeth by them .

The same S. Crisostome Homelia 60. ad populum Antiochenum speaketh vnto vs after this manner . Thinke O man how much thou art honoured of God , and what table thou enioiest when as thou doest communicate , for that the Angells seeing it doe tremble , and by reason of the greate brightnes which commeth from thence , they dare not freely to behold it : he saith yet farther . Vnus sit nobis dolor : hac mensa priuari : For no one thing we ought to be so much greued , as when we are depriued of this table .

And the same Saint Homelia . 61. calleth this Blessed Sacrament , the Miracle of misteries , of the lawe of CHRIST in the which our Sauionr hath giuen vnto vs his body , to shew vnto vs the desire which he hath towards vs , for to make vs the selfe same thing with him selfe which is only proper vnto those which loue most intierly : And in Homelia 45. in Ioannem . he saieth that by receauing of this blessed Sacrament , we become terrible vnto very deuills , and that we ought to rise vp from this table , in maner of Lions which breatheth forth fire .

S. Cirill Bishoppe of Alexandria , In Ioannem lib. 4. cap. 17. exhorting vnto deuotion to ward● this B. Sacrament saieth : that it doth not only driue away death , but also deliuereth vs from sicknes , quieteth the crewell & disordinate lawes of our members , strengtheneth our deuotion , and pacifieth the perturbations of our soule . And Christ being receaued of vs , as a good Pastor which yeeldeth his life for the safegard of his sheepe , deliuereth vs from the perilles of this trouble some life .

S. Thomas of Aqu●ne , Opus● . 57. after that he had called the B. Sacrament a pretiouse banquet , marueilous , wholsome , & full of all sweetnes , to induce vs ●o deuotion towardes the same , ●e adioineth these wordes , say●ng● that no one Sacramente is ●●ore holesome than this , for that ●●ereby sinnes are purged , ver●ues do increase , and the soule is ●atted with the aboundance of ●●ll spirituall goodnes , the sweer●es wherof no one is able wor●●ely to expresse , for that in it ●●irituall sweetnesse is tasted in is owne proper fountaine , He ●aieth moreouer , that CHRIST ●nowing that his disciples wold ●e sad and sorowfull for his de●arture from them , he left vnto ●hem this Sacrament , as an only ●olace & consolation vnto them ●nd also to the wholle militant Church . Againe he affirmeth , ●hat this Sacrament doth not on●y helpe the liuing but also the ●●ead .

S. Ignatius in Epist. 10. ad Ephes . saieth that by this blessed Sacrament is expelled and driuen away the power of Sathan , who directeth his actions , like so many fierie dartes , to induce vs vnto sinne .

Cap. 25.

OF the fruites of this marueilous Sacrament , many haue written . as Richardus in 4. sent. dist . 11. S. Thomas Opuse . 98. from the 21. chapter vntill the 25. But yet all may be reduced vnto these twelue pointes . 1. it reuiueth , 2. it releaseth , 3. it inflameth , 4. it giueth patience , 5. it nourisheth , 6. it restoreth , 7. it vniteth , 8. it Communicateh , 9. it healeth , 10. it conscrueth , 11. it strengtheneth 12. it conducteth . S. Bernard . saieth that it is the proprietie of the holy Eucharist , to make man meet to receaue correction , patient in traiuells , ardent in loue , prompt to obey , and douout in thankes giuing .

S. Vincentius , addeth an other which is , that this diuine Sacrament is the best remedie of all others , to escape the paines of Purgatorie , for that by frequenting of this blessed Sacrament it diminisheth the paines dew vnto sinnes that are past .

S. Laurentius Iustinianus here noteth , that as corporall meate doth nourish vs , and causeth vs to increase , albeit that we doe not perceaue it : Euen so this diuine Sacrament comforteth and strengthneth oursoule with increase of grace although we perceaue it not .

Cap. 26.

Now , concerning the reuerentiall feare which ought to be had of this so greate & so dreadfull a Sacrament , I haue haue noted some things . First S. Luke in the Actes of the Apostles cap. 1. Math. cap. 27. do write , that sacrilegious Iudas , hauing alrea die suiour , and now going about to deliuer him into the Iewes handes , and did not withstanding communicate with his peruerse intention , at the end , seeing that Chirst our Sauiour was condemned , Laqueo se suspendet , crepuit medius , & essusa sunt viscera eius . He hanged him selfe with a halter , burst in the middest , and all his bowels gushed forth , which were so crewell against his bening Maister and benefactor .

S. Paule likewise . 1. Cor. 11. writeth of the Corinthians , that many of them were sicke and diseased , and many died ( not only spiritually , but also corporally ) because they vnworthely receaued the body of our Lord .

S. Iohn Crisostome . Homeli . 6. Adpopulum Antiochenum . saith If thou art offended against Iudas , because he betraied Christ our Sauiour , & likewise against the Iewes because they crucified him : what wilbecome of thee if after so many benefites which Christ our Lord hath bestowed vpon thee , by being made man , by suffering and by dying for thy loue , thou neucrthe lesie receauest him with a soule defiled with sinne ? Et Homelia . 83. in Mat. he saith that God will vse great reuenge , not only against those which vnworthely do communicate , but also against them which knowing such to be wicked and vnworthy do communicate vnto them the blessed Sacrament ; furthermore he saith . Eucn as corporall meat finding the stomacke full of bad humors doth hurt and greately offend him , which receaueth it . Euca so the most holy Sacrament being spirituall meate finding malignitie and wickednes in the soule , doth ruine and destroy the same ; which proceedeth by the fault of him which receiueth the same with an ill disposition . S. Augustine affirmeth the like , in the place before cired ; saying , that they sinne no lesse who receaue Christ with a hart defiled with sinne , then they did , who deliuered Christ vnto me Iewes that they should crucifie him .

S. Hierome in a certaine Epistle vnto Preists , hath these words . Tell me wicked catiue ( saith he ) who receauest the B. Sacrament ; how darest thou with those lips tokisse the sone of God with the which thou hast kissed a strumpet ? O Iudas , with a kisse betraiest thou the sonne of man .

S. Bernard tractatu de modo viuendi ad sororem sermone de communione . Saith : The body of our Lord is life vnto them , in whome Christ doth liue ; and it is death vnto them who by their owne faulte are members of the deuill , receauing the blessed Sacrament to their owne damnation . Et sermone de caena Domini he saieth , they which wickedly doe communicate , with Iudas the traitor receaue poyson . And an other Doctor saith to communicate in mortall sinne is no other , then to kisse Christ , afterwardes that he hath solde him for sensuall delight .

S. Thomas opuse . 58. cap. 28 declaring the great ingratitude of those which receaue our Lord in mortall sinne , speketh after this manner . Tell me ( saith S. Thomas ) If a slaue had a Lord so louing , that besides other infinite benefits which he had done vnto him , should afterwards with his owne death deliuer him from hanginge : and this slaue receauing afterwardes his Lord into his house , shoulde thrust him into a filthy stable , deliuer him vnto his enimie , and they togither should tread and trample his Lord vnder their feete , would not this be ouer exceeding in gtatitude ? But the selfe same doth he which receaueth the B. Sacrament vnworthely

Now. if you aske me , who are they which communicate vnworthely ? I answere that they are all such , as being in mortall sinne , with-out Confession , or without repenting them of their sinnes , or without firme puposes of finning no more mortally , or being excommunicated , or els with euell intention do communicate . The reason is , because they do iniury vnto this so great a Sacrament , which containing Christ , who is the fountaine of all holines & puritie , ought to be receaued with cheefe sanctitie and puritie , and this our Lorde would fignifie vnto vs , when as he washed the feete of his Apostles before that he would communicate them . Ioan. 13.

S. Cyprian sermone . 5. de Lapsis rehearseth . 4. Miracles which happened in his time , for chastisment of those which vnworthely had receaued or handled this most diuine and venerable Sacrament .

S. Iohn Chrysostome Homilia 5. in Epist. ad Timothoum . saith to this purpose . Nonest audaciae saepius accedere ad Dominican men sam ; sed indigne accedere , etiam si semel quispiam in toto vitae tempore accedat : It is not presumption to go often vnto the table of our Lord ; but it is presumption to go vnworthely , albeit one go but only once in the wholle course of his life . Et in oratione de . B. Philogom , he saith Communionis Tempus non est Festum nec celebritas sed conscientia pura vit aque a peccat is repurgata . The time for to be communicated , is not the feast nor celebritie , but a pure conscience , and a life purged from sinne .

S. Hilarius , vt refertur de consecrat dist. 2. Can. Timendum est . saith , Ne diu abstractus a corpore Christi , alienus remaneat a salute : Vnder qui peccare quieuerit , communicare non desinat . It is to be feared least that the ouer long deferring of the blessed Sacrament , should alienate a man from saluation , wherfore let him not faile from communicating , who hath rested from sinning .

S. Ambrose de Sacrament is : lib. 5. cap. 4. exhorting to fiequent the receauing of this most holesome Sacrament , saith these wordes : Sic viue , vt merearis quotidie accipere : qui emm non meretur quotidie accipere , non me retur post annum accipere . Liue in such manner that thou maist deserue to receaue euery day for he which is not worthie to receaue ( our Lord ) often , shall be lesse worthie to receaue him after a wholle yeere . The very same saith S. Angustine ist Epistola ad Ianuarium , & Sermone 28. de verbis Domini .

CERTAINE MIRAcles of the most holy Sacrament , gathered out of approued Authors . CHAP. XXVII .

1 SAINT Gregory the POPE , communicating the people , when as he came vnto a certaine Matrone , and putting out his hand to haue communicated her , said ( as is also the vse at this present ) Corpus Domini nostri Iesu Christi &c. the woman began for to laugh , but this holy Pope perceauing her laughter , drew backe againe his hand and placed that Hoast vpon the Altar . when Masse was ended he called the woman vnto him , and in the presence of the people he demanded of her , wherfore she laughed in so holy and dreadfull an action ? Shee answered that she could not beleeue how that Hoast should he the body of our Lord , since that she had made the same with her owne hands . Saint Gregore presently kneeled down with the people & praied vnto Almightie God , and soddainly that consecrated Hoast , was miraculously changed into flesh : wherwith they all were amazed , the woman was conuerted vnto the faith , & the wholle people were much confirmed in their faith ; afterwards praier being made againe , that same flesh became an HOAST againe as it was before , and the woman receaued the same with greate consolation . Ioannes Diaconus in vita Gregory Libro 2. Cap. 41.

2 S. Gregorie Naztanzene in his Oration of the death of Gorgonia his Sister , writeth how that she being sicke of an incurable disease and hauing lost all hope of humaine healpe and remedie went secretly in the night into the Church , where prostrating her selfe before the most blessed Sacrament , she praied in such sort , that shee rose vp againe wholle and sound with great admiration vnto the whole household .

3 Venerable Bede , in Historia Angl. lib. 4. cap. 22. writeth that a yong English man called Imma was taken in a battell , and the man to whom he was prisoner , kept him fast bound in chaines vntill his ransome shold be paid him ; But yet euery day at a certaine hower his bandes were vnloosed of them selues , and Imma with great marueile vnto them all remained free . Afterward he vnderstood , that a brother of his being a Priest thinking that Imma had bene slaine in the battaile said Masse euery day for the deliuery of his soule out of Purgatorie , and therby , at the time of the Eleuation of the sacred Hoast and Chalice , the chaines of his brother Imma were losed .

4 A noble man of Germanie called Oswald Mulcer : When he was to communicate at Easter , was not contented with a little Hoast as other did communicate , but woulde needes haue : great one . The Parish Preist for feare consented to his demaund . But at the very time of hiscōmunicating when as the Preist was putting the great Hoast into his mouth , the Earth miraculously opened vnder the feet of the noble man and began for to swallow him vp , wherewith laying his hand vpon the Altar ( which was of stone ) for to hold vp him selfe , the very stone became so softe that he could take no hold therby , wherfore this miserable wretch perceauing this reuenge of Almightie God , demaunded at his hands pardon for his pride and arrogancie , and being not able to swallow downe the sacred Hoast , the Preist reserued the same , and vntill this day it is kept , being coloured something with bloud , hauing also some signe where his spittel did touch it , and likewise is kept the stone of the Altar wherein is plainely to be seene , the impression of his fingers when as he woulde haue staied him selfe thereby . This Miracle happened in the villadge of Stefeild in Germanie three miles distant from Oenipont , But some yeares past , the sacred Hoast and the Altar stone were transported to Isprug for feare of heretickes , who being enemies vnto this most venerable Sacrament seeke by all meanes they can to hide & suppres the worthie miracles therof . Tilmannus Bredenbachius lib. 1. Sacrarum collationum . cap. 35.

5 When as s. Iohn Chrisostome did conuert by his learned Sermons and preachinge a cheefe and principall Hereticke , who had so wonderfull desire to reduce his wife also vnto the trew faith , that for seeing her obstinatly to resist it , he told her plainly that vnles she would become a Catholicke he would be separated from her . The wife fearing to be diuorced from her husband , feigned her selfe to be conuerted , and to shew her selfe a Catholicke , went to communicate with other Catholickes . But because she was afraide to receue the sacred Eucharist , she procured that a faithfull handmaide of hers should secretlie bring from her house a particle of bread verie like vnto that which was giuen vnto the communicantes , and when it was time she couertlye tooke that bread of her seruant , and feigning that it was consecrated , she put the same into her mouth , which miraculously was turned into a stone . This woman being affrighted and terrified with this Maracle , went presently vnto the holy Bishoppe S. Chrysostome , made manifest this fact vnto him and shewed him the stone , in the which was to be seene the biting of her teeth : the substance of which stone was no common matter , but altogither vnknowne , and the color thereof was maruailous faire : this woman therefore casting her selfe downe at the feete of this holy Bishoppe , with teares demaunded pardon , and being repentant for her obstinacie and wicked dissimulation , was trewly conuerted , wherefore she was reconciled vnto the Church & liued Catholickely with her husband . This miracle is writen by Nicephorus Calistus lib. 13. cap. 7. and by Sozomene lib. 8. cap. 5.

6 Rodolph Conte of Aspurge being one day a huntinge , there came a great tempest of raine , and meeting by chaunce with a Preist that went alone , he asked of him whether he went in that greate raine ? The Preist answered that he went to carrie the Blessed Sacrament vnto one of his parishioners lying sicke in the country Rodolphe presently dismounted from his horse & kneeling downe vpon the ground , he humbly adored the most holy Sacrament : Afterwardes he tooke of his owne cloacke and put it vpon the Preist , to whom also hee gaue his horse and he him selfe went by a foote to accompany the blessed Sacrament vnto the poore sicke countrie mans house . The good Preist , admiring the piety and courtesie of the Countie , gaue him very harrie thanks , & humbly beseeched the diuine goodnes of Almighty God to rewarde him for it . ( a maruailous thing ) within a smal time after , Radolphe the County was chosen Emperor , his Successors Arch-Dukes of Austria , Princes , and Kings of innumerable Countries . Wherefore it may trewly be saide , that the greatnes of the house of Austria sprang forth from deuotion and pietie towardes the most holie Sacrament . Theatr. vitaehum . volum . 27. lib. 3. titulo Sacrorum . 7 Pascasius libro de corpore Dominicap 14. writeth how that a Preist very godly and holy , did pray instantlye ynto Almightie God , that for his owne comfort he might see our Lord in the consecrated HOast ; he obteined this fauour , and sawe our Sauiourin the forme of a most faire young child , with which sight he receiued incredible consolation . The same Paschasius saieth that God is wont to do the like miracles , either for the confirmation of simple persons , as was the aboue saide miracle of S. Gregory the Pope ; or els for the consolation of those , which loue him most ardently , as was the example of this good Preist .

8 S. Ambrose in the funerall Oration of Satyrus his brother saith , that as Satyrus sailed , the shippe being broken , he made shipwracke , fell into the sea , and was accounted for dead , but because he had communicated before , he was imbarked , by the vertue of the most blessed Sacrament he was saued , otherwise he would haue bene drowned , as were the rest of his company .

9 A Iewe being desirous to see the misteries of Christians , went into their Church and heard deuoutly the Masse of S. Basill , & at the Eleuation of the sacred Hoast he saw therin the litle child Iesus , very gratious and amiable to behold , with which vision he was incrediblie comforted , and when as the people did communicate , he also did the like , and reserued a peice of the cōmunichine for to shew vnto his wife , and telling her also the vision which he had sene of the childe Iesus , and praising the misteries of the Christians he endeuoured to cause her to beare good affection vnto them . The day folowing without any longer delay , he went forth to seeke out Saint Basill , and rehearsing vnto him , the wholle successe of this matter woulde be baptised of him . Amphilochius in vita Basilis & Cirus Prodroma in his Epigrames

10 In the time of S. Bernard , there was a poore man , but a good Christian , who by the witch crafte of his aduoutrouse wife , was greatly tormented both day and night , by means wherofnis flesh was wholly consumed : This poore man was brought vnto S. Barnard , who understanding the paine which he suffered tooke compassion vpon him , making his brethren to bring him into the Church . and taking in his hand the Pixe wherin was reserued the B. Sacrament , he put the same vpon his head & presently the poore man was deliuered from all witchcraft , & made altogither whole that by himselfe hee went well home vnto his house . Gulielmus in vita Sancti Bernardi . lib. 1. cap. 10.

11 In the booke called Pratune Spirituale . cap. 30. It is written how that in Dade a citie of Ciprus was an hereticl●e called Isidorus , who would by no means that his wife ( who was a Catholicke ) should communicate ; for which cause he sett spies ouer her : vpon a time hee knowing that his wife was gone into the house of one of his neighbours to communicate , the hereticall husband ranne forth and came vnto her , when as she had euen then communicated , wherfore being altogither furiouse , hee tooke his wife by the throate & did so gird the same , that by tousing and tossinge of her to and fro hee enforced her to cast vp the blessed Sacrament , and not contented here withall , for greater contempt & dispite , be trod & trampled vpon the B. Sacramēn but presently he saw a flame of fier which carried one high the sacred Hoast . where-with the Hereticke remained somewhat a mazed : Two daies after this fact was done , appeared vnto him a very blacke & terrible man , saying vnto him . Isidoro . I and thou , are condemned vnto the one & selfe same punishment . But who art thou said Isidorus ? he answered and said , I am he which buffeted Christ in the presence of Anna , wherwith Isiderus being afraid , he gaue himselfe to do very hard and sharpe penance .

12 It is written in the life of S. Clare that when as Frederick the Emperor afflicted the Church , the Sarecens entring into Assisia had already scaled the walles of the monastery to haue dishonored those holy Nunnes . But S. Clare being aduised who was then Abbas of the said Nunrie , albeit she was weake and sicke neuerthelesse with sounde and firme faith she tooke the Pixe wherein was reserued the B. Sacrament , and placing the same towards the place whereas the enimies were to come she praied after this maner . O Lord preserue these your seruants , who for to do you seruice haue forsaken the world , & for your loue are here inclosed , defend them your selfe good Lord , because that I can not defend them : and she had scarcely said these wordes when as a voice was heard to say I will gard and defend you , & presently the Saracens began to slie away with such feare and dreadfulnesse , Sur. To. 4. Vial. de fruct. sanct d s . 27. that manye fell down from the walles & others were stroken so blinde that they saw not whether they went .

13 S. Malachia Bishop laboured much with prinate reasons to conuert a Clerke which denied that in the consecrated Hoast was Christ our Lord : but he preuailed nothing . Afterwardes he twise disputed with him , and although that in both of these two disputations the Clerke was plainly conuinced , neuerthelesse he remained obstinate in his errors , wherfore then the good Bishop was constrained to declare him for an heretike : which thing the Clerke taking in great disdaine , said that he would neuer change his opinion , ( which he said was the gospell . ) Then the holy Bishop with great zeale and with a loud voice said vnto him , since therfore thou wilt not confesse the truth with a good will , God make the to confesse it by force . To whom the Hereticke answered , Amen . ( A marueilous thing ) The selfe same day the Clearke fell sicke vnto death , perceiued his error , and the chastisement of Almightie God , caused the Bishop to be called for , confessed that in the consecrated Hoast was Christ our Lord , both God and Man , and receauing absolution , In vita S. Malachiaescrip ta per S. Bernard . and being reconciled vnto the Church hauing bewailed his errors past , & giuing God most harty thanks for this benefit , he ended his life .

14 Cesarius in sua historia . lib. 9 cap. 12. writeth that in his time certaine heretickes called Albigenses by their deuilish art did work diuers stranges things : & emongst others , this was one , that thy walked vpon nuers without sincking , and with this wicked art they drew many simple people vnto their heresie : wherfore a certaine zelous Preist beeing much moued , tooke the Pixe , wherin was kept the blessed Sacrament , and with aloud voice spake these wordes . I coniure thee , thou wicked Deuill , in the power of him which I holde in my hand that thou leaue of these thy deceitful illusions wherwith thou ruinest these people . And when as this feruent Preist saw them not with standing to walke ●pon the water , he cast the Pixe ●ogither with the blessed Sacrament into the same riuer . ( A mar ●ailous matter ) presently after hat the B. Sacrament touched he water , the riuer opened and wallowed vp all those deuilish ●nd wicked heretikes , by which Miracle , the people remained much confirmed in their faith . But the good Preist remained so browfull , that the wholle night ●e lamented his throwing of the blessed Sacrament into the riuer Yet in the next morning he war greatly comforted , for that entering early into the Church , he found vppon the Altar the Pixe with the venerable Sacrament brought thither by a Angell of God , which he with incredible ioy saw and adored , and hauing afterward made a solemne Procession with his wholle parishioners , with aboundance of ioifull teares and admiration , he placed the blessed Sacrament againe in the Tabernacle .

15 In Oruieto a Cittie in Italiey a certaine Preist saying Masse doubted whether that in the Hoast which he had consecrated were our Lord , and going forward with Masse , in the breaking of the Hoast ( as is wont to be done ) there issued forth such abundance of bloud , that it blouded the whole corporall , by the occasion of this miracle Vrbanus guartus who was then Pope instituted the feast of the most B. Sacrament commonly called Corpus Christi day : which is vsually celebrated the next Thursday after the weeke of Pentecost : and a most faire Church was builded in the saine Cittie , where vntill this day is kept & often shewed with great solemnity , the aforesaid Corporall died with bloud .

16 Nauclerus in the Cronicle . Anno Domini 1280. writeth that in a Cittie of Flaunders , called Mastrich , were about two hundred men and women a dauncing vpon the Bridg of the riuer called Mosa , who when as the blessed Sacrament passed by them , did not only keep on their dauncing , but farther did no reuerence vnto our Lord . and behould at the same instant the Bridge fell downe , & of all that vnhappie multitude , was saued but one man , who was witnes of this miracle , all the other were either killed with the breaking of the Bridge , or els drowned in the riuer .

17 Optatus Episcopus Mileuitanus writeth a maruailous thing which happened in Africa vnto Vrbanus Formensis and vnto Falix Idecrēsis , Lib. a in Parmen. both being wicked Heretickes and Donatistes : these two wicked caitiues thinking to take away from the people all deuotion towardes the blessed Sacramente , caused before the wholle people that the holy Eucharist should be cast vnto their dogges , that they should eat the same ( a marueilous matter ) these dogges by the iust iudgment of Almighty God , leauing the holy Eucharist vntouched , ranne presently vpon their owne maisters these two heretickes , and most miserablie mangled , and killed them , as if they had ben theeues and neuer seene before .

18 In the citie of millan was a woman which was many yeeres possessed with a Deuill , which had depriued her , both of her sight and of her hearing , and her tongue came so farre forth out of her mouth that it seemed a horrible thing to see it , like vnto the troncke of an Elephant . This woman was brought to S. Bernard into the Church , wher was ●n very great concourse of people . S. Bernard taking the sacred Hoast vpon the Patene , and holding the same ouer the head of the possessed partie , saied these wordes : Wicked spirite I command thee , in the power of this our LORDE , who is thy Iudge and died for vs , to depart and to touch no more this seruant of God . In vita S. Bernardi lib 2. cap. 3 Presently the Deuell departed and the woman was deliuered .

19 Palladius in vita . S. Macharis writeth that a vertuous woman by negligence for some weekes did not communicate as before she was wont to do , in the which time a wicked man did solicite her vnto sin , & when as she wold not consent vnto him , for dispit and disdaine therof , he went to a Nigromant and inchaunter to work the woman some mischeif This man by his inchauntment brought to passe that this woman seemed vnto all men sightes to be a Mare , and after this maner she remained the space of three daies with out eating , wherfore her husband and her kindred brought the woman vnto S. Macharius , who first praying for her and afterward by sprinkling of holy water vpon her , she presently was free from that illusion , and he exhorted her to frequent the B. Sacrament : telling her , that God had permitted this trouble & affliction to happen vnto her , for that she remained .5 . weeks without being communicated . 20 Anno Domini 1556. In Sachazeto in the kingdome of Polonia , it happened that a Christian seruant called Dorothe Lazezka after that she had receaued our Lord , she presently took the Blessed Sacrament out of her mouth , put it into her handkercheif & gaue it vnto her Master that was a Iewe , who had induced her to do this wicked fact , by promising to giue her afterwards a new gowne , and some money besides . Now then this Iewe called vnto him .3 . other Iewes Michaleco Sacao and Iosepho , and these foure carying the sacred Hoast into their wicked Synagog , there with daggers & kniues gaue many blowes and stroakes vpon the consecrated Hoast , from the which miracuously issued forth such abundance of bloud that gathering it from the ground with a spone they filled a greate vessell . But this Sacrilegious acte was presently discouered and the fower perfidious Iewes were sone apprehended , who by commaundement from Sigismond then King of Polon were al burned . At that time in the same country were many which demaunded to receaue the B. Sacrament , not only vnder the Hoast but also in the forme of wine , Surius in appen dree Cheronologiae Naucleri prope finem . but the fame of this miracle being spred abroad they desisted from this demaund , saying that because in the sacred Hoast is seene to be bloud , it was sufficient for the Laietie in communicating , only to receaue the sacred Hoast .

The like miracle happened in Flaunders in a cittie called Bruscels , Anno Domini . 1396. where in the Church called S. Gudula , is shewed a consecrated Hoast , in the which vntill this day is to bee seene the stroakes of a knife which Abraham a Iewe gaue vnto the Blessed Sacrament vpon good Friday & as yet the bloud is to be seene in the Hoast . Of which Miracle hath also written Guicciardinus in descriptionc Germaniae inferioris : In many other citries of Europe hath happened the like as is noted in Theatro vitae humanae . to . 17. lib. 9. pa. 3225. col . 1

21 Venerabilis Beda in collecta . neis sub finem . writeth how that Bonifacius the Pope communicating the people , a certaine yong Iewe which was there present , did communicate likewise amongest the rest , who presently after that he had receaued the B. Sacrament , cried out with a loud voice saying , runne Bonifacius to Baptise me , for that the bread which I haue receaued doth burne & confound me . The Iewes hearing of this matter did raise such an vprore that the father of this young child hauing a house of fagotts , put his sonne therin and set it on fire , which , his mother seeing began to crie out & call vpon the blessed Virgine Marie that shee woulde vouchsafe to helpe and succour her sonne : but the furious Iewes cast like-wise the mother into the fire after her sonne : the rumor hereof presently came vnto Saint Bonifacius , who in his Preistlie vestimentes ( for as yet he had not put them of ) came and entered into the sire deliuered the mother & the sonne safe and sound from all hurt of the fire .

22 S. Antonie of Padoua being in the cittie of Tolosa , disputed with an heretike about the blessed Sacrament , who being altogither vnable to answere the argumentes of this Saint : spake these wordes . O Antonie thou confoundest me with thy words and therfore let vs now come to some triall of deedes . Let it be done I pray you said S. Antonie : the hereticke replying saied . I haue a Mule , whom I will cause to remaine three daies without eating any meate , & afterward I will bring her into the market place , whither thou shalt come with thy Sacrament , and I with my prouender , if my Mule leauing her oates shall come to adore thy Sacrament , I will beleeue in it , and I promise thee to adore it also : In the name of our Lord let it be done said S. Antonie ; In the meane time this matter was published through out the wholle citie and into many places in France . The third day beeing come , both the parties came into the place appointed with a great multitude of people . Here S. Antonie had caused to be made an Altar , vpon the which he said Masse hauing about him very many Lords and noble men , standing with their torches ready lighted and being desirouse to see the end of this matter . S. Antonie before he did communicate , stood holding the sacred Hoast in his hand , and then the heretike began to take forth his oates out of his sacke and put them before his Mule , who with greate greedines began for to eate them : But Saint Antonie turning him selfe about , full of firme faith said vnto the Mule , in the power of this Lord which remaineth in this sacred Hoast I command the to leaue thy oates , and to come presently to acknowledge & adore thy Maker . ( a maruailous thing ) he had scarcely spoken these wordes , when as the Mule presently left the prouender before her , cast forth that which was in her mouth , bowing downe her head , approched vnto S. Antonie , & kneeling vpon the ground made reuerence and adored our Lorde which was in the consecrated Hoast , S. Antonius ●n summa h●st . part 3. tit. 24 Surius Tom. 3 where with the here ticke was conuerted and the Catholicks exulted with ioy & gladnes 23 S. Augustin writeth how that in his time the house of Hesperius Tribunitius was so troubled and afflicted with maligne spirits that nether man nor beast could remaine therin , 22. de ciuitate Dei . c. 8. and how that a Preist saying Masse therin with the presence of the blessed Sacrament , freed the house altogither from them . The owner of the said house reported this miracle vnto S. Augustine .

24 Cesarius in sua historia writeth that an heretike which was an inchanter being condemned to die , went away laughing , and being bound vnto the stake and in the middest of the fire wherwith he was to be burned , He called vpon the Deuill with his wicked arte , who suddainly put out the fire , wherat the Negromancer laughed much more than before he did ; But the Bishoppe being informed of this matter , brought with him the blessed Sacrament and made the fire to be kindled againe : wherfore the hereticke called vpon the Deuill againe for to helpe him , but he answered him saying , now I can not helpe thee , for that he is here present which can do more then I am able to doe . 25 In London a cittie of England it happened that in the Church of S. Paule , a certaine Tailor being an hereticke was accused before the Archbishoppe ( who then was Thomas Arundell of Canterbury ) for that he made not reuerence vnto the B. Sacrament , the Archbishop most louingly exhorted him to honor so worthie a Sacrament and the hereticke answered him most impudentlie that the spider was more worthy to be honored than the Eucharist , which wordes he had scarcely ended , before that an horrible spider of vnmeasurable greatnes miraculously fell downe from the roof of the church by his thred which he weaued , and went towards the sacrilegious mouth of the hereticke for to enter therein & to do reueng for such wicked blasphemie , Tom. 2 cap. 63 contra Wiclesum . Thomas waldensis who with diuerse other Prelats was than ther present writeth this miracle .

26 In Constantinople it was vsed that when as any consecrated particles did remaine , to call from the schoole pure and innocent children to whom they gaue the particles which were left . It hap●ed vpon a time that emongest these children was also the sonne of a iewe a glassmaker a cheefe enimie vnto Christians . This Iew understanding that his sonne had receaued the most B. Sacrament came to be so furious that being blinded with passion he cast his owne sonne into the furnace of glasse which burned extremely , the mother not knowing of this wicked facte of her husband , went vp and downe the Cittie searchinge for her sonne with sheding many teares and making much lamentation , the third day standinge at the dore of her shop neare vnto the fornace shee be wailed her l●st sonne , and with sorowfull sithes she often named him : at length the sonne hearing the voice of his mother answered her out of the slaming fornace , This Miracle is written of Euagrius . l. 4. c. 36. & of G. egorius Turonensis & of N●●eph●rus Calistus . li. 17. c. 25. wherefore the mother ranne presently vnto him and seeing her sonne in the midest of the flame miraculously kept and preserued was much moued with this miracle , and knowing the cause thereof she left her Iudayisme and became a Christian : and this matter being related vnto Iustinian the Emperor , be caused the father being a Iewe to be punnished as a killer of his owne sone .

27 In Bauaria neare vnto In●olstade was a certaine simple contrie man , but deuout , who by meanes of keeping of his cattell could not go euerie feast to ●dore the Blessed Sacrament in ●he Masse : wherfore he secretly ●rocured a consecrated particle ●nd put the same into a hole in ●is staffe , which he had made ●or this end and purpose , and on ●he feasts when as he could not go vnto the Church he sticked ●is staffe into the grounde , he ●neeled downe vpon the earth with his knees , he adored the B. ●acrament , he said the Rosary of our Lady , and did other his ●euotions : he had also an other ●affe which serued him to guid ●nd direct his cattell : It happe●ed vpon a time , that the beasts ●hich he kept being moued either with the change of the wether or els by some other accident , did runne vp and downe hether and thether , he for to gather them togither first cast after them his ordinary staffe & after that hastely the other wherin was the Blessed Sacrament , but presently perceiuing of it he became very sorowfull for this fact and kneeling downe to take vp the staffe , the earth where the staffe lay suncke lower & lower & the more that he bended him selfe to it , the more it still did sincke , at length sorowfully raising vp him selfe , he saw all his cattel kneeling round about the ditch adoring our Lorde , with which Miracle this good man was much amazed , & with great lamentation went to declare this wholle matter vnto his Parish Preist , who related it vnto the Bishoppe which presently came with solemne Procession vnto the place and with great reuetence and humility tooke vp the staffe wherin was the blessed Sacrament , and in this place for memory of this Miracle builded a goodly Church , which was called the Church of our Sauiour , hether came greate concourse of people who tooke for deuotion some small quantitie of the earth of the ditch . I knowe not what Author hath written this history in Italie . But I haue ben in this place I haue sene the ditch , I haue visited this Church In the which I thinke that as yet is painted this miracle .

28 In the Citie of Nouiamage in Gelderland , In the way as the Parish Preist carried the blessed Sacrament vnto a sicke woman , were two yong heretickes playing with egges of Easter which should more speedely swallowe vp their egges . And the blessed Sacrament being past by , one of these two yong men said , I will sooner swallow vp this egge than that wench will , that Diastro God : for so in dispite he called the B. Sacrament , and presently therewith put the egge into his mouth , which miracuously did sticke fast in his throate ; and this miserable wretch fearing least that he should be choaked therwith , tooke a tallowe candell & put the same into his throat for to make the egge go downe ( a maruailous thing ) all the tallow of the candel went from the weke and was setled round about the egge and moued it nothing at all , This miracle hapned Anno Domini 1561. 8. die Aprilis , et scribitur a Tillma no Bredēhachio lib. 7. Sacrarum collet . c. 60. and ass he drew forth againe the weeke this miserable hereticke fell down dead , & became so blacke and so brutish that he seemed to be rather a diuel then a man . Afterwardes his throate was opened and they found the egge towards the rout of his tongue , with which chastisment Christ shewed him self to be the trew God , and not a Diastro as that wicked heretike called him

29 It is written in the booke called Promptuarium Exemplorum , and Cesarius rehearseth it also , how that a certain woman perceauinge that her Bees did yeeld her litle fruite but died pitifully : through the counsaile of an other , she put the Blessed Sacrament into one of her Bee hiues and coming afterward to see if her Bees had gathered any more store of honie then before they did : she found in that hiue a little Chappel of most white waxe which the Bees had made with marueilous arte , in the middest wherof was an Altar , with a Pi●e wherein was the Blessed Sacrament . The Bishoppe being aduertised he●e of came in Procession to take forth the Blessed Sacrament , and caried the same in to the Church with common ioy & reioicing of the whole people

30 Vnto that which now lastly I meane to speake of , I my selfe haue bene an eie witnesse : In Rome Anno Domine 1563. In the Hospitall of S. Iohn Lateran A young Turke about twentie yeares oulde hauing remained some yeares in Ancona with his father a marchant of Turkie , in the end fled from his father vnto Rome where finding no other refuge , he put him selfe to serue a Gentleman , with whom he went to Church , heard Masse , and because he had perfectlye gotten the Italian tongue , he was commonly accounted for a Christian : 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 found 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 ( Christian 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 vnion 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 vnion of grace with thy soule , which is made in the lappe or bosome of the Church our mother , when as in the Sacrament 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 Confession , 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 tentations . 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 ●oth not a sicke person for the ●ecouery of his corporal health ? He spareth no charges , he regar●eth no traiuells , he careth for ●o bitternes of medicines , and ●e easely endureth the launcing ●f sharp rasors , and the burning ●f hoat irons ; he seeketh out and ●ndeth for most skilfull Phisiti●ns , and he procureth to haue all ●nd of most exquisit medicines : ●nd all this he doth for getting ●f corporall health , which whe●●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 conclusion 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 communicate 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 ●ome and giue notice vnto the other of his estate : One of these happened to die , and seuenteene daies afterward appeared most ●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 taken 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 composed 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 sufficit . Tantum ergo Sacramentum Veneremur cernui : Et antiquum documentum Nouo cedat ritui : Prestet fides supplementum 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 nations 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 betake . The woord now being flesh become , So very bread flesh by the word And wine the Blood of Christ is made , Though our sense it not affoord : But this in hart sincere to fix : Faith sufficeth to accord . Wherfore a Sacrament so great , Humbly prostrate we adore , And vnto rites begun of late , Sawes must yeld that were before : And where our sence is seene to false There must faith supply restore . Vnto the Father and the Sonne Ioy and praise ascribed be , And sauing health honor and power , As also benedicite : And to him that from both proceedes , Praises like acknowledge we . Amen .

The Himne at Mattens . SAcris solemnijs iuncta sint gaudia , Et ex praecordijs sonent praeconia , Recedant vetera , noua fint omnia , Corda , voces & opera . Noctis recolitur cena nouissima , Qua Christus creditur agnum , azima Dedisse fratribus , iuxta legitima Priscis in dulta patribus . Post agnum typicum expletis epulis , Corpus dominicum datum discipulis , Sic totum omnibus , quod totum singulis , Eius fatemur manibus . Dedit fragilibus corporis ferculum , Dedit , & tristibus sanguinis poculum , Dicens , Accipite quod trado vasculum , Omnes ex eo bibite . Sic sacrificium istud instituit , Cuius officium committi voluit Solis presbyteris , quibus sic congruit , Vt sumant , & dent caeteris . Panis angelicus sit panis hominum : Dat panis caelicus figuris terminum , O res mirabilis manducat Domi num , Pauper seruus , & humilis . Te trina deitas , vnaque ; poscimus Sic nos tu visita , sicut te colimus , Per tuas semitas duc nos , quo tendimus , Ad lucem quam inhabitas . Amen .

The Himne at the Laudes . VERBVM supernum prodiens , Nec patris linquens dextram Ad opus suum exiens , Venit od vitae vesperam . In mortem a discipulo , Suis tradendus emulis , Prius in vitae ferculo , Se tradidit discipulis . Quibus sub bina specie , Carnem dedit , & sanguinem , Vt duplicis substantiae , Totum cibaret hominem . Se nascens dedit socium , Conuescens in edulium , Se moriens in pretium . Se regnans dat in praemium . O salutaris hostia , Quae coelis pandis ostiume Bella praemunt hostilia , Da robur , fer auxilium . Vni trinoque domino , Sit sempiterna gloria : Qui vitam sine termino , Nobis donet in patria . Amen .

The sequence after the Epistle of the Masse . LAVDA Sion Saluatorem , Lauda ducem & pastorem , In hymnis , & canticis . Quantum potes , tantum aude , Quia maior omni laude , Nec laudare sufficis . Laudis thema specialis , Panis viuus , & vitalis , Hodie proponitur . Quem in sacrae mensa cenae , Turbae fratrum duodenae , Datum non ambigitur . Sit laus plena , sit sonora , Sit iucunda , sit decora , Mentis iubilatio . Dies enim solemnis agitur ; In qua mensae prima recolitur Huius institutio , In hac mensa noui regis , Nouum Pascha nouae legis , Phase vetus terminat . Vetustatem nouitas , Vmbram fugat veritas , Noctem lux eliminat . Quod in cena Christus gessit , Faciendum hoc expressit , In sui memoriam . Docti sacris institutis , Panem vinum in salutis , Consecramus hostiam . Dogma datur Christianis , Quod in carnem transit panis Et vinum in sanguinem . Quod non capis , quod non vides , Animosa firmat fides , Praeter rerum ordinem , Sub diuersis speciebus ; Signis tantum , & non rebus , Latent res exineiae . Caro cibus sanguis potus , Manet Christus tamen totus , Sub vtraque specie . A sumente non concisus , Non confractus , non diuisus , Integer accipitur . Sumit vnus , sumunt mille , Quantum isti , tantum ille ; Nec suptus consumitur . Sumunt boni , sumunt mali , Sorte tamen inaequali , Vitae , vel interitus . Mors est malis vitabonis . Vide paris sumptionis , Quam sit dispar exitus . Fracto demum Sacramento , Ne vacilles , sed memento , Tantum esse sub fragmento , Quantum toto tegitur . Nulla rei fit scissura , Signi tantum fit fructura Qua nec status , nec statura , Signati minuitur . Ecce panis Angelorum , Factus cibus viatorum : Vere panis filiorum , Non mittendus canibus . In figuris praesignatur , Cum Isaac immolatur : Agnus Pascha deputatur , Datur manna patribus . Bone pastor panis vere , Iesu nostri miserere : Tu nos pasce , nos tuere : Tu nos bona fac videre , In terra viuentium . Tu qui cuncta scis , & vales , Qui nos pascis hic mortales , Tuos ibi commensales , Cohaeredes , & sodales , Fac sanctorum ciuium . Amen .

The same in English translated by the Reu. Fa. R. S. PRaise , O Sion , praise thy Sauiour , Praise thy Captaine and thy pastour , With hymnes and solemne harmony . What power affords performe indeede , His workes all praises farre exceede , No praise can reach his dignity . A speciall theam of praise is read A liuing and life giuing bread , Is on this day exhibited Within the supper of our Lord , To twelue disciples at his bord , As doubtles t was deliuered . Let our praise be loud and free , Full of ioy and decent glee , With minds and voices melody , For now solemnize we that day , Which doth with ioy to vs display , The priuy vse of this mistery , At this borde of our new ruler , Of new Law , new pascall order , The ancient rite abolisheth , Old decrees by new annild , Shadows are in truth fulfilled : Day former darknes finisheth . That at supper Christ performed To be done he streightly charged , For his eternall memorie , Guided by his sacred orders , Bread and wine vpon our Altars To sauing host we sancttifie , Christians are by faith assured , That to flesh the bread is changed , The wine to blood most pretious , That no wit nor sence conceaueth , Firme and grounded faith beliueth , In strange affects not curious . Vnder kindes two in appearance Two in shew but one in substance Be things beyond comparison : Flesh is meate , blood drink most heauenly : Yet is Christ in each kinde wholly , Most free from all diuision . None that eateth him doe chew him , None that takes him , doth deuide him , Receiued he whole perseuereth , Be there one or thousandes hou soled , One as much as all receaued , He by no eating perisheth . Both the good and bad receue , him , But effectes are diuers in them True life , or true destruction , Life to the good , death to the wicked : Marke how both alike receiued With farre vnlike conclusion . When the Priest the hoast deuideth , Know that each parte abideth : All that the wholle hoaste couered , Forme of bread not Christ is broken , Not of Christ but of his token , Is state or stature altered . Angels bread made Pilgrimes feeding , Truly bread for childrens eating To dogs not to be offered : Signd by Isaake on the Altar By the Lambe and paschall supper , And in the manna figured , Iesu foode and feeder of vs , Heere with mercie feede and frinde vs , Then grant in heauen felicitie , Lord of all whom heere thou fee dest , Fellow heires , guests with thy dearest , Make vs in heauenly company .

Antiphona .

Ego sum panis viuus , qui de coelo , descendi , si quis manducauerit ex hoc pane , viuet in aeternum .

V. Panem coeli dedit eis .

R. Panem Angelorum manducauit homo .

Oratio .

ECclesiae tuae quaesumus Domine vnitatis , & pacis propitius dona concede : quae sub oblatis muneribus mystice designantur . Per Dominum nostrum Iesum Christum , &c.

Antiphona .

O sacrum conuiuium , in quo Christus sumitur ; recolitur memoria Passionis eius ; mens impletur gratia , & futurae gloriae , nobis pignus datur .

V. Educas panem de terra .

R. Et vinum laetificet cor hominis .

Oratio .

FAc nos quaesumus Domine diuinitatis tuae sempiterna fruitione repleri , quam pretiosi corporis , & sanguinis tui temporalis per ceptio praefigurat . Qui viuis & regnas cum Deo Patri , &c.

ANima Christi sanctifica me Corpus Christi salua me , Sanguis Christi inebria me , Aqua lateris Christi laua me , Passio Christi conforta me : O bone Iesu exaudime , intra vulnera tua absconde me , ne permittas me separari a te , Ab hoste maligno defende me , In hora mortis meae voca me , & iube me venire ad te , vt cum sanctis tuis laudem te in saecula saeculorum . Amen .

REMEMBRANCES OF Mother Teresa di Iesu : whoe was foundres of the barefooted Carmelitā Nunnes for her monasteries translated first out of Spanish into Italian , and now in to English for the profit of euery deuout Soule .

1 THE earth vntilled being neuer so fertil bringeth forth but brambles and thornes : euen so is the vnderstanding of man .

2 To speake well of all spiritual thinges : as of Religious persons and Preists .

3 Emongst a multitud to speke alwaies litle .

4 To be modest in euery thing which thou shalt doe , or mannage .

5 Neuer to be ernest in things of small importance .

6 To reason with euerie one with moderate cheerfulnes .

7 To scoffe or iest at nothing .

8 Not to reprehend any , without discretion humilitie , and thy owne confusion .

9 To accommodate thy selfe to the Complexion of the partie with whom thou hast to deale , for the seruice of God , with the cheerefull to be merrie , with the melancholie , sad ; finally to be all , vnto all , to gaine all .

10 Neuer to speke vnles thou hast first well thought of it , and commended vnto God our Lord what thou mindest to say , to the entent that thou speakest nothing that may offend him .

11 Neuer to excuse thy selfe without very probable cause .

12 Neuer to speake any thing of thy selfe that maye deserue praise , as of thine owne knowledge , vertue , linage , vnles thou hast some probable hope to reap therby some commoditie ; and then doe it with humilitie , and consideration , because they are gifts which come from the handes of God .

13 Neuer to amplifie any matter , but moderatelye to speake what thou thinkest .

14 In all thy conferences and conuersations , to mingle alwaies some spirituall thing , & so thou shalt auoide many idle wordes , and murmurations .

15 Neuer to affirme any thing before thou knowest well .

16 Neuer to intermedle to giue thy opinion in any thing , vnles thou art desired : or els charitie requireth it .

17 When as any one speketh of spirituall thinges , to harken vnto it with humilitie , and like a scholler to learn that for thy self which he shall speake well and maketh for thy purpose .

18 To discouer and open vnto thy Confessor and Superiour all thy tentations , imperfections & repugnances , that he may giue the remedie and counsaile to ouercome them ,

19 Neuer to remaine out of the Cell , neither to go forth therof without cause , and when thou goest forth to demaund helpe of Almightie God that thou maiest not offend him .

20 Neuer to eate nor drincke but at thy vsuall times , and then to geue great thankes vnto Almightie God .

21 To do all thinges as if thou wert in the presence of Almightie God , and by this means thou shalt gaine much vnto thy soule .

22 Neuer to harken vnto him , which speaketh ill of any one , neither to say euill of any but of thy selfe , and when thou reioicest rhereat , it is a good signe that thou doest profite .

23 To direct euery work which thou shalt do , vnto Almightie God , by offering it vp vnto him , and desiring that it may be to his honour and glory .

24 Let not thy mirth be with immoderate laughing ; but with cheerfulnes , that is humble , modest , affable , and of good edification .

25 Alwaies to imagin that thou art a seruant vnto all men , and in all and euery one to consider the person of Christ our Lord ; that therby thou maist beare respect and reuerence towards all .

26 To be alwaies readie to doe obedience , as if Christ Iesus in the person of thy Prior or Prelat should commaund thee .

27 To examine thy conscience in euery worke which thou shalt doe , & in euery hower , & knowing thy defects , to procure with the helpe of God , to amend them , and by this way thou shalt ariue vnto perfection .

28 Not to thinke of others imperfections , but to consider their vertues , and thy owne defectes .

29 To haue alwaies a great desire to suffer some thing in euery matter & occasion , for the loue of Christ .

30 Euery daye to offer vp thy selfe many times vnto Almightie God , and this with great feruour and desire of God .

31 That which thou meditatest on , in the morning to haue it present with thee , the wholle day afterwardes , and to vse all diligence herein , because it is a thing of great profite .

32 To conserue diligently those good motions which our Lord doth send thee , and to put in execution those desires , which he shall giue thee in praier .

33 Flie alwaies singularitie as much as is possible , because it is a great hurt for the whole communaltie .

34 To read often times the orders and rules of thy Religion , & to be very carefull to obserue them .

35 To consider in all created thinges the prouidence & wisdome of God , and in them all to praise him .

36 To seperate thy harte from the loue of all thinges , and to indeuour to find Almighty God

37 Neuer to make shewe outwardly of deuotion which thou hast not inwardly : thou maiest very well keepe secrete thy inward deuotion .

38 Neuer to shew but in case of necessitie thy internall deuotion because as S. Frances and S. Bernard do say , Secretum meum mihis My secret is to my selfe .

39 Not to complaine if thy meat be not well dressed , rembringe the gall and viniger of CHRIST IESVS .

40 Sitting at the Table not to speake to any person , neither to lift vp thy eies to behold others .

41 To consider the table of heauen and the meat therof , which is Almightie God , & the guests which are holy Saintes and Angels , to cast vp thy eies vnto this table and earnestly desire for to sitte therat .

42 In the presence of thy Superiour ( in whome thou oughtest to consider Christ Iesus ) not to speake , but for necessitie , and 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 heauen , 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 them 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 reprehension 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 av 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 actions

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 countenance , grauity in my behauiour deliberation 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 filth of my sinnes , & to bring forth the fruit of life euerlasting .

Iesu stay my inclinations from 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 from 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 .