no creature can come vnto that perfection which should be equall with this Sacrament In like sort that a man should receaue worthely is not necessarily required that he should be of excellent perfection and of rare and singuler vertue for this is obtained by ferquenting this diuine Sacrament therefore for to bee worthy it is sufficient according vnto S. Paule that the partie which receaueth haue that disposition where-with God is contented that is beforehande to examin his cōscience to haue contrition and to confesse his sinnes and so to receaue the B. Sacrament is not pride W. If this be sufficient what is the reason that some Saintes for reuerence of this so greate a Sacrament refused to be made Priests as did S. Frances In vita eius And Marke a holie Anchorite out of one of his fingers because he would bevnable for Preisthood S. The Saints of God haue had diuerse giftes of the holy Ghost frō the which gifts haue spronge forth diuerse deeds all which are to be praised but all are not to be imitated of vs that these Saints shunned Preisthood for humilitie was well done Other Saints haue bene who either for deuotion or for obedience or els for some other good end haue bene made Preistes and haue celebrated euery daie and these also haue done well More ouer those saints did abstaine from the dignitie of Preisthoode but not from often receauing wherof we now reason it is an ancient vse where with the Church of Christ began Act. 2. as S. Luke the Euangelist reherseth W. Yet neuerthelesse because that we haue not in these daies such feruour and deuotion as was thē in the primitiue Church it seemeth more secure to abstaine from the Bressed Sacrament then to receaue often least we be not so well disposed to receaue our Sauiour often we ought alwaies to followe the secure waie S. Yea rather because wee haue not such feruour as they then had we ought more effectually to be moued often to frequent this most holsome Sacrament which is able to heate and inflame our deuotion for that colde persones haue more need to approch neare vnto the fire then those which are hoate and euerie time that we are rightly confessed and goe with good intention there is no daunger at all and therfore we may securely communicate W. I haue alwaies heard saie that the Sacraments were instituted of Christ as medicines but medicines must not be taken so often S. If men were seldome spiritually sicke your argument were of force but because our nature is so weake and infirme that it often fainteth and falleth sicke it is very requisite that it should be often helped and strenghned with this most sacred medicine Moreouer for that this holy Sacrament preserueth our soule frō spirituall euells it is much better therwith to preuēt those maladies then after their comming to cure them finally there is greate difference betwixt corporall medicines and this spiritual medicine for they expell sicknesses from the body and often times together with bad humors doe take awaie also the good but this bringeth vnto the soule Grace Fortitude other heauēly gifts for these respectes they ought seldome to be taken and this ought often to be receaued Hereunto may be added that not with-out good cause corporall medicines most commonly are bitter and loathsome that therefore they shoulde be taken as seldome as might be But this spirituall medicine being both sweete and delightfull should conformablle to the institution of Almightie God be often reecaued W. But can you denie that it is a good and vertuous acte to abstaine from receauing for reuerence of this most worthy Sacrament S. I do not say that this acte is not good but I affirme that to frequent the Blessed Sacrament for deuotion and for desire to be vnited with Christ is much better for this springeth forth from loue and that from feare and euerie one knoweth that loue is more perfect then feare wherefore you should do verie well to beginne to communicate also euerie eight day as manie one most worthe he doe W. I am altogither vnworthy to receaue so often S. Wherefore are you vnworthie W. Because that euerie daie I fall into many sinnes S. If the sinnes of eight daies do hinder you from receauing the Blessed Sacrament much more the sinnes of a whole moneth or of a whole yeare will let and hinder you and so you shall neuer communicate W. Nay rather by communicatinge seldome I shall haue more time and leasure to examine and prepare my selfe S. O Brother thou much deceauest thy selfe for since that our nature is of it selfe inclined vnto euell the longer that sinne reigneth in it the worse alwaies it becommeth and the longer time that our reckonings are delaied the harder they become Wherfore my deare Brother if thou wilt prouide well for thy selfe refourme thy selfe with all speed possible for the longer that a tree groweth crooked so much more badly more hardly is it brought vnto any straightnes W. I vnderstand not what deceite this is for that I see that they which communicate often go coldly therunto without deuotion as it were of custome and they which seldome go cōmunicate with great reuerence and deuotion therfore it is better to cōmunicate seldome then often S. First this is false for rather many of them which for folfilling the precept of the Church do receaue once a yeere do cōmunicate without any affection of loue very coldly as it were by constraint Moreouer if there be any which without deuotion do frequent the holy Eucharist they do naughtilie and I reason not of them but of such as goe well disposed to receaue W. If as you say it be better to receaue often then seldome how hapneth it that some men which are also learned do not praise often receauing S. I haue neither seene nor heard that any one of iudgment and deuotion did euer dispraise this action so holy so profitable and so gratefull vnto God But it may well be that some vicious and sensuall persons doe not praise the often receauing of our Lord for that thy thinke him to be vnworthely receaued iudgeing those which frequent this Blessed Sacrament to liue as badly as they them selues do W. You haue said well and I know trewly that it is more secure often to cōfirme strēghthen the soule with this heauenly bread but I do it not for auoiding the speach of the worlde which vseth to scorne scoffe at those which often vse to communicate S. If you will make account of that which the world saith you shall not only loose your soule but also your braines and your wit do you not know how that it is the propertie of the world as beeing ignorant of spirituall thinges to cherish the wicked and to barke at the good W. Neuerthelesse as long as we remaine in the world it is necessarie to accommodate and conforme our selues vnto the world S. Now
and merit thereof yea when thou shalt haue done asmuch as thou knowest as much as thou canst and as much as thou wouldest thou shalt neuer be able to adde any one thinge to the greatnes of this most glorious Sacrament the maiestie thereof being such that it rather giueth others reputation then receaueth any froÌ„ others wherfore by it and by the presence thereof Preistes Alters Tabernacles and Pixes remaine honored and sanctified And no maruell at all since that it conteineth in it selfe him who hathe created the Vniuersall world from whom the Angels haue had their being who is the infinite sea of all perfection and so mightie and so greate that he infinitly surpasseth all humane capacitie Psal 144. After this sorte the Prophet vnderstandeth him wheÌ„ he saieth Magnus Dominus magnitudinis eius non est finis There is no limitts or termes to the greatnes of Almightie God and therefore we can not adde vnto him any perfection at all And this is the cause my soule that with the consideration of the excellency of this most mar uailous Sacrament the eies of mans minde are dimmed and daseled wherefore now thou hast no more to maruell at the greate giftes which kinge Assuerus bestowed after that he was maried vpon Hester Hest 2. because they were earthly giftes which gaue noe life of spirite But rather maruell still at the most pretious gifte which God hath giuen vnto his millitante Church after that he was espoused vnto the humaine nature for this is a heauenly gifte of infinit valeur and giueth eternall life to those which worthely receaue it Alas my Lord that for to bestowe a gifte on vs conformable vnto youre magnificence you haue bounde vs in such sort that vnlesse your selfe helpe and succor vs we shall remaine vngratefull and coÌ„fused I knowe very well my Lord that it is not your custome to confounde those which desire to serue you with sincere loue graunt me therfore I beseech you that being holpeÌ„ with your grace I may alwaies herafter loue and serue you THE THIRD MEDITATION Of the wonderfulnes of the most holy Sacrament CHAP. III. Pointes to meditate 1 CONSIDER the maruailous wisdome of our Sauiour who determining to become our foode and knowing how nature abhorreth to eate humaine flesh to drinke mans bloud he left him selfe vnder the formes of bread wine which are the common nourishments and gratefull vnto euery one 2 Consider afterward the infinite goodnes of Christ Iesus who communicating him selfe vnto vs vnder the forms of bred and wine doth giue vs cause of merit for if Christ our Sauiour should bee seene in the sacred hoast our merit would cease but not seeing him we exercise our faith which increasing in vs by multiplying of actes maketh vs to increase likewise in grace for to merit greater glory 3 Consider farther the greate power which Christ our Sauiour hath shewed in this most maruai lous SacrameÌ„t since that by the force of those fewe wordes of Consecration our Sauiour comming into the Hoast their altogither presently ceaseth the substance of bread the accidents which we see and touch aboue all order of nature are sustained by them selues 4 Consider how this heauenly meate is not conuerted changed into the substance of him which eateth it as naturally it happeneth vnto other meates but it conuerteth vs into it selfe wherfore because it is a Diuine kinde of meate it likewise maketh vs diuine and the sonnes of God 5. Consider how other meates only sustaine the Bodie but this meat nourisheth the soule in spiritual life Moreouer when it is receaued it is al receaued vet it is not coÌ„sumed nor neuer faileth as other meate doth one receaueth as much as a thousaÌ„d The Fruit. The fruit of this Meditation is to remaine with admiratioÌ„ that GOD moued with pure loue hath giuen vnto vs his vngratefull creatures such a worthie Sacrament and to be confounded for that we haue neither beene answerable vnto the gifte nor yet the loue wherwith our Sauiour hath bestowed it vpon vs. A spiritual speach It cannot be denied my Lord but that the great workmanship of this huge world by your omnipoteÌ„cie produced of nothing is a marueilous thing And more ouer I confesse that the composition of man is a most rare and wonderfull matter since that in him your diuine wisdome hath so included all other creatures that with good reason man is called of the wise and learned a litle worlde And yet ADAM was not God and the world is neither God nor man But that which you haue giueÌ„ me in this litle HOAST is both God and man togither Trewly a moste marueilous worke O wonder aboue all wonders how well art thou in few words coÌ„prehended of the holy Prophet when he say eth Psal 110. Memoriam fecit mirabilituÌ„ suoruÌ„ misericons miserator Doâ—ninus â—scam dedit timentibus se this meate which our Lord hath geuen vnto those which feare him is a remembrance and a briefe of all his marueilous workes I will say more then this my Lorde when as with admazement vnto the Angelles you Cloathed your selfe with our flesh You wrought surely a great and marueilous worke but this misterious meate farre exceedeth that other worke for that in your incarnatioÌ„ your Apostle saith Heb. 2 that Semen Abrahae appreheÌ„disti you tooke humane nature mortall passible and vnited the same to your selfe But when I communicate I receaue you my Christ trew God man immortal and glorious by means wherof you vnite me or rather conuert me into you Hest 15. for the which very wel agreeth vnto you the saying of Hester Valde mirab lises Domine facies tua plena est gratiarum O Lord thou art exceeding maruailous and thy Face is full of grace Yet I will say more then this when as it pleased you my benigne Iesus to snffer and die vpon the Crosse for those which most greeuouslye had offended your diuine Maiestie with great reason you made the Heauens to be amazed with your greate humility immeasurable loue but if for this respect that work was maruailous and wonderfull yet much more marueilouse is this Diuine Sacramente in the which you haue shewed more profound humilitie and more vnmeasurable loue for that on the Crosse once only as the Apostle S. Paule saieth Heb. 7 5 you offered vp your selfe for sacrifice vnto your heauenly Father for the price and redemption of mankind but in this celestiall misterie you offer and giue your selfe not once but many times euery day not vnto your celestiall Father but vnto vngratfull men not for price and ransome but for meat nourishment Who therfore now seeth not that this worke farre excelleth the other in wonderfulnes O how well said King Dauid Magnus es tu Psa 85 faciens mirabilia tu es solus Deus non est similis tui Domine You only my Lord are great
present with thee who is able to defend iustifie thee adioine thy selfe vnto him and he will be thy buckler and thou shalt withall tast Quam suauis est Dominus How sweet our Lord is Psa 33. O my soule thou also hast good cause to reioice and happelie more then Zacheus had since that this morning the fountaine of all trew ioy hath come vnto thee Zac. 9. Heare that the Prophet Zacharie saieth vnto thee Exulta a filia Sion iubila filia Hierusalem Ecce rex tuus venit tibi iustus saluator Reioice O my soule for that the king which is come vnto thee this morning is not come to exact any tributs nor to impose any new taxes vp on thee but for to worke thy saluation to defend thee from the force and furie of thy enimies nor thinke that greater fauour was shewed vnto Zacheus then vnto thee for that by receauing of thy Sauiour lyinge hidden vnder the accidents of bread besides the greate merit of fatih which thereby thou receauest he giueth thee to vnderstand that he commeth not onely to conuerse with thee and to giue thee saluation as he did to Zacheus his hous-holde but farther to vnite thee with him selfe make thee al one with himselfe which is the cheefe affect of this most heauenly meate And who seeth not that this is greater fauour Ah my beninge Lord since that you haue vouch safed to enter into this my poore house Mat. 22. graunte me grace that the same may neuer happen vnto me which happened vnto the vngratefull Iewes who vpon Palme Sonday receaued you into Hierusalem with greate ioyfulnes and triumphs Luc. 23 Ioan. 19. but with in few daies after they cried out vn to Pilate Crucifige crucifige Crucifie crucifie him and with a Crosse on your shoulders they cast you forth of the cittie let me first die good Lord yea die a thousande times before that I should euer driue you from me for this would be to driue you from your owne house The XIII MEDITATION Vpon these words of the Himne of the most holy SacrameÌ„t Mors est malis Vita bonis vide paris sumptionis quam sit dispar exitus The Blessed Sacrament is death vnto the wicked and life vnto the good S. Thom. opusc 57. CHAP. XIII Pointes for to meditate 1 CONSIDER how that this most diuine Sacrament Mat. 26. euen from the very beginning of the institution thereof did worke these two contrarie effects for that in the eleuen Apost â—es it brought forth fruites of life Act. 5. but in Iudas by means of his peruers will it wrought his ruine death and damnation 2 Consider how that our Lord gaue this condition and proprietie vnto this Blessd SACRAMENT for our greate profitte to the entent that this Blessed Sacrament should be both loued and also feared of vs and that Christians should be carefull to communicate with greate puritie and cleanenes of conscience 3 Consider how the hurt which this sacred meate bringeth vnto such as vnworthely receaue the same proceedeth not from any defect of this Blessed Sacrament but from the euell disposition of those which receaue it wherefore the Apostle faith vnto the Corinthians Cor. 11. for this cause there are many amongest you infirme and weake and many die because they receaue this Blessed Sacrament vnworthelie 4 Consider how that albeit the eleven Apostles as S. Iohn affirmeth were pure and cleane yet neuerthelesse our Lord woulde wash their feet therby to declare vnto vs the greate puritie wherwith this holy Sacrament ought to be receaued cap 13. cap. 15 that it might bringe life to the receauer The Fruit. The fruit which may be gatheted by this xiii MeditatioÌ„ shal be to demaund of our Lord a holy feare of reuerence which procedeth from loue and is a girte of the holy Ghost which retiâ—â—th vs backe froÌ„ offending of the diuine goodnes causeth vs forward toremoue far froÌ„ our selues what soeuer may be displeasing vnto the eies of this most holy Guest Annotation We ought not to maruaile that this great sacrament which of it seife is wonderfull holesome and profitable should neuerthe lesse bee occasion vnto some of hurt since that we see the same daily practised in naturall things as for exaÌ„ple the warmth and heat of the Sunne is profitable vnto healthfull persons but the same is hurtfull vnto sicke aking heades Againe meate is holesome vnto a good disposed stomacke but it bringeth infirmitie and death vnto a stomack full of bad humors In like maner Phisicke being taken in dew time is very holesome vnto him which takerâ— it but being receaued out of feason it is hurtfull and daungerous finally faith a Doctor Euen as the liuelie and well rooted plant commeth to his perfection bringeth forth abundance of fruit by the bene fit of the heat of the sonne and of the raine of the heauens Euen so the soule which liueth in charitie and is well rooted in Corist by the helpe of this holy Sacrament and by the deuine grace which it bringeth from heauen increaseth in perfection and becommeth verie fruitfull And contranwise as when a plant is dead of full of wormes by the shining of the sone it is soner dried vp by the falling of the raine itsouer rotteth and becommeth fit fewell for the fire Euen so the most Blessed Sacrament coming into a soule which is eaten with the sharpe gnawninge wormes of sinne or els corrupted intentions maketh the same sooner to drie and wither away and to be apt for nothing els but to burne eternally in hell fire A Spirituall speach in maner of a dialogue Betwixt Man and his Soule Soule Shall I be so boulde to approch neare vnto the sacred Altar and there to receaue the Lord of glorie Man Whie not So. Because I am miserable in firme wretched euel inclined Ma. But he is both the Phisicion and the medicine and hee hath saide Non est opus valentibus nyedicus sea male habentibus They that are in health neede not a Phisition but they that are ill at ease Mat. 9. So. But if he bee occasion of death he must bee feared and therefore I must not come neare him but abide far of from him Ma. But he like wise is occasion of life therefore thou oughtest to loue him and not to flie from him only dispose thy selfe to receaue him worthely and he will be vnto thee saluation let theÌ„ feare death who vnworthely approch to receaue him Mar. 1. So. If S. Iohn Baptist who was sanctified in his mothers womb accounted him selfe not worthie to vnloose the latchet of our Sauiours shoes Luc. 3. And S. Peter reputing him selfe vnworthie to remaine in the presence of Christ Luc. 5. said vnto him Go forth fromme because I am a sinful man O Lord How shall I being a miserable sinner presume to receaue my Creator without danger of eter nall damnation Ma. If his