soule how is it possible that thou remainest aliue at the comming of so greate a Maiestie how is it possible that with the diuine pre sence of the King of glorie thou art not dissolued into thy nothing Ah Alas from whence cometh this to passe that an Angell comming vnto Daniell Dan. 10. he like vnto a withered plant in such sorte fell downe vpon the ground that as the Sacred Scripture saith there remained in him no strength but lay prostrate vppon the earth hauinge lost his speach his breath And thou at the coming of the Lord and creator of the Angells dost neither tremble nor shake The pillers of Heauen saieth Iob doe tremble and quake at euery litle looke of this self same God Iob. 26 and thou standest firme and nothing moued Ah my Lord you are the cause of this since that the loue which you shew vs in this Sacrament is so great that it rather inuiteth vs to loue you againe and to be glad reioice then to be moued with feare trembling for that the propertie of loue is For as mittere timorem 1. Io. 4. to put feare forth of dores THE XV. MEDITATION Of frequentinge the Blessed Sacrament CHAP. XV. Pointes to meditate 1 CONSIDER how that in the primitiue CHVRCH which was gouerned by the Apostles the Christians did often Communicat and that from receauing did proceed the greate holines feruor of spirit which was then it is most certaine for that by experience we haue ben taught that as this vse beganne to decrese and be diminished so likewise did sanctitie and feruor decay waxe lesse in the Christian people 2 Consider how that in this our agean the which God of his goodnes hath stirred vp greater deuotion more often frequentinge of this venerable Sacrament is seene greater goodnes perfection in those which frequent the same and the Catholicke Church is greatly increased by many new holy orders of religion 3 Cōsider how that this diuine Sacrament being the meat of mans soule which comforteth and sustaineth the same in spiritual life it cōsequently foloweth that the more often the soule is fed with this pretious meate the more strong and more perfect she remaineth in spirituall life 4 Consider more-ouer that as this heauenly Sacrament is the fountaine of all perfection and holines imparteth most holsome effectes to all those which worthely receaue the same so is it certaine that the oftener that any person doth communicate the more he is made partaker of the graces therof for this cause all the holy Fathers of the Catholicke Church do earnestly exhort vs often to frequent this B. Sacrament The Fruit. The fruit of this 15 Meditation shal be to make firme purpose both of making worthy preparation for this diuine Sacrament and alsO of often frequēting the same for such as the one is such wil be the effect of the other In preparing our selues we ought principally to procure soundnes of loue the which will cause out often receauinge to be pleasing and gratfull vnto God A Colloquium O my sweet Iesus what greate fauour and grace is this which you do vnto me for you vouchsafe not onely to discouer vnto me that pretious mineral which remaineth in the field of the holy Catholicke Church is that Thesaurus absconditus hidden treasure which maketh the man which findeth it to sell all that euer he hath for to buy the field But farther you innite me that I should often digge forth of this mine this most pretious treasure therby to enrich my soule And this maketh me to maruel much that for the obtaininge of this field and for taking forth of this treasure as oftē as I list you haue graunted me such a wonderfull commoditie that I need not to sell any kind of thing for the bying therof Blessed be you my SAVIOVR that for my greater good it hath pleased you to hide your glorious Bodie vnder the forme and accidents of bread to th entent that I should often returne to tast the same Isay 45 should say with your holy Prophet Vere tues Deus absconditus Trewlye you are a hidden God O my Lord if for the taking forth of this diuine treasure you should haue ordained sharpe fastinges long pilgrimages sheding forth of blood other such like hard penances yet all these paines labours shold haue ben well imploied to haue once only tasted your most sacred bodie But O vnspeakable charity you haue vouchsafed to make it both eafic and delightfull vnto me that by this meanes I shoulde often come vnto this diuine minerall O Adam how much better is the condition of thy posteritie then was thy owne Thankes be therfore to our bening and liberall Iesus Gen. 3. Thou wert cast forth of Paradish to the entent that thou shouldst not return to eate of the tree of life therby to haue liued for euer God most iust placed a Cherubine with a fierie sworde to keepe thee from entring in but we thy sonnes and offprings remaining within the Paradise of the holie Church are not onely not prohibited of an Angell with a fierie swoord but farther the Lord of the Angells with fire of loue most earnestly inuiteth vs often ro come and eate of the tree of life or rather to receaue him who gaue vertue vnto that tree of life and who giueth vs most happie and eternall life for thus he promiseth vs inuiting vs to come vnto him Qui manducat meā carnem Ioan. 6. viuet in aeternum He that eateth my flesh shall liue for euer Awake a litle my soule and magnifie thy God Qui fecit tibi magna qui potens est Luc. 1. Because he that is mightie hath done great thinges vnto thee dust thou not see how that for inriching of the he hath made him selfe thy treasure Come therefore often to digge it forth for since that he is a most pretious treasure he wil giue thee good contentment seeing that he is infinite he can neuer by drawing forth faile or be wanting vnto thee THE XVI MEDITATION Which is the second cōcerning often Receauing CHAP. XVI Pointes to meditate 1 CONSIDER how that the Deuill in no wise can abide and endure the vse and frequenting of this most holesome Sacrament for that he knoweth very well how greatly it helpeth man to the obtaining of eternall blessednes which he him selfe lost by his pride He moreouer detesteth it because it liuelie representeth the Passion of Christ our Sauiour whereby he was vanquished and spoiled of his dominiō which he had ouer humaine kind 2 Consider how that for these causes the deuill enforceth him selfe by diuerse meanes to withdraw men from often teceauing whereby we may well perceaue how profitable it is vnto our soules often to be fed with this heauenly bread since that it so much displeseath the Deuil who is a mortal enemie vnto our good 3 Consider that since our nature of it selfe is
present with thee who is able to defend iustifie thee adioine thy selfe vnto him and he will be thy buckler and thou shalt withall tast Quam suauis est Dominus How sweet our Lord is Psa 33. O my soule thou also hast good cause to reioice and happelie more then Zacheus had since that this morning the fountaine of all trew ioy hath come vnto thee Zac. 9. Heare that the Prophet Zacharie saieth vnto thee Exulta a filia Sion iubila filia Hierusalem Ecce rex tuus venit tibi iustus saluator Reioice O my soule for that the king which is come vnto thee this morning is not come to exact any tributs nor to impose any new taxes vp on thee but for to worke thy saluation to defend thee from the force and furie of thy enimies nor thinke that greater fauour was shewed vnto Zacheus then vnto thee for that by receauing of thy Sauiour lyinge hidden vnder the accidents of bread besides the greate merit of fatih which thereby thou receauest he giueth thee to vnderstand that he commeth not onely to conuerse with thee and to giue thee saluation as he did to Zacheus his hous-holde but farther to vnite thee with him selfe make thee al one with himselfe which is the cheefe affect of this most heauenly meate And who seeth not that this is greater fauour Ah my beninge Lord since that you haue vouch safed to enter into this my poore house Mat. 22. graunte me grace that the same may neuer happen vnto me which happened vnto the vngratefull Iewes who vpon Palme Sonday receaued you into Hierusalem with greate ioyfulnes and triumphs Luc. 23 Ioan. 19. but with in few daies after they cried out vn to Pilate Crucifige crucifige Crucifie crucifie him and with a Crosse on your shoulders they cast you forth of the cittie let me first die good Lord yea die a thousande times before that I should euer driue you from me for this would be to driue you from your owne house The XIII MEDITATION Vpon these words of the Himne of the most holy SacrameÌ„t Mors est malis Vita bonis vide paris sumptionis quam sit dispar exitus The Blessed Sacrament is death vnto the wicked and life vnto the good S. Thom. opusc 57. CHAP. XIII Pointes for to meditate 1 CONSIDER how that this most diuine Sacrament Mat. 26. euen from the very beginning of the institution thereof did worke these two contrarie effects for that in the eleuen Apost â—es it brought forth fruites of life Act. 5. but in Iudas by means of his peruers will it wrought his ruine death and damnation 2 Consider how that our Lord gaue this condition and proprietie vnto this Blessd SACRAMENT for our greate profitte to the entent that this Blessed Sacrament should be both loued and also feared of vs and that Christians should be carefull to communicate with greate puritie and cleanenes of conscience 3 Consider how the hurt which this sacred meate bringeth vnto such as vnworthely receaue the same proceedeth not from any defect of this Blessed Sacrament but from the euell disposition of those which receaue it wherefore the Apostle faith vnto the Corinthians Cor. 11. for this cause there are many amongest you infirme and weake and many die because they receaue this Blessed Sacrament vnworthelie 4 Consider how that albeit the eleven Apostles as S. Iohn affirmeth were pure and cleane yet neuerthelesse our Lord woulde wash their feet therby to declare vnto vs the greate puritie wherwith this holy Sacrament ought to be receaued cap 13. cap. 15 that it might bringe life to the receauer The Fruit. The fruit which may be gatheted by this xiii MeditatioÌ„ shal be to demaund of our Lord a holy feare of reuerence which procedeth from loue and is a girte of the holy Ghost which retiâ—â—th vs backe froÌ„ offending of the diuine goodnes causeth vs forward toremoue far froÌ„ our selues what soeuer may be displeasing vnto the eies of this most holy Guest Annotation We ought not to maruaile that this great sacrament which of it seife is wonderfull holesome and profitable should neuerthe lesse bee occasion vnto some of hurt since that we see the same daily practised in naturall things as for exaÌ„ple the warmth and heat of the Sunne is profitable vnto healthfull persons but the same is hurtfull vnto sicke aking heades Againe meate is holesome vnto a good disposed stomacke but it bringeth infirmitie and death vnto a stomack full of bad humors In like maner Phisicke being taken in dew time is very holesome vnto him which takerâ— it but being receaued out of feason it is hurtfull and daungerous finally faith a Doctor Euen as the liuelie and well rooted plant commeth to his perfection bringeth forth abundance of fruit by the bene fit of the heat of the sonne and of the raine of the heauens Euen so the soule which liueth in charitie and is well rooted in Corist by the helpe of this holy Sacrament and by the deuine grace which it bringeth from heauen increaseth in perfection and becommeth verie fruitfull And contranwise as when a plant is dead of full of wormes by the shining of the sone it is soner dried vp by the falling of the raine itsouer rotteth and becommeth fit fewell for the fire Euen so the most Blessed Sacrament coming into a soule which is eaten with the sharpe gnawninge wormes of sinne or els corrupted intentions maketh the same sooner to drie and wither away and to be apt for nothing els but to burne eternally in hell fire A Spirituall speach in maner of a dialogue Betwixt Man and his Soule Soule Shall I be so boulde to approch neare vnto the sacred Altar and there to receaue the Lord of glorie Man Whie not So. Because I am miserable in firme wretched euel inclined Ma. But he is both the Phisicion and the medicine and hee hath saide Non est opus valentibus nyedicus sea male habentibus They that are in health neede not a Phisition but they that are ill at ease Mat. 9. So. But if he bee occasion of death he must bee feared and therefore I must not come neare him but abide far of from him Ma. But he like wise is occasion of life therefore thou oughtest to loue him and not to flie from him only dispose thy selfe to receaue him worthely and he will be vnto thee saluation let theÌ„ feare death who vnworthely approch to receaue him Mar. 1. So. If S. Iohn Baptist who was sanctified in his mothers womb accounted him selfe not worthie to vnloose the latchet of our Sauiours shoes Luc. 3. And S. Peter reputing him selfe vnworthie to remaine in the presence of Christ Luc. 5. said vnto him Go forth fromme because I am a sinful man O Lord How shall I being a miserable sinner presume to receaue my Creator without danger of eter nall damnation Ma. If his
comming from heauen was to call sinners vnto him for to giue them grace Mat. 9. and to worke their iustification whie shouldest not thou goe to him So. But who will warrant and assure me that I shall not be punished Ma. Humilitie and loue will worke thy securitie through the one thou shalt be exalted and through the other thou shalt be rewarded So. Alas God seuerely punished the Bethsamites 1. Reg. 6 because they beheld the Arcke and shal I be so bould as to receaue the Lord of that Arcke M. The Bethsamits with great reason were punished because that for curiositie they behelde the Arcke and vsed not dew reberence therunto but thou my soule being accompanied with humilitie and loue Iob. 26. wilt not do as the Bethsamites did So. If the Angells of heauen tremble at the presence of this great Lord how wouldest thou that I a vile creture worme of the earth shoulde dare to place him within my body Ma. If thou likewise considerest well the infinite Maiestie of this most Soueraine King which lieth hidden vnder the forme of bread thou shalt finde iust cause of feare and trembling but this feare ought to spring forth from loue that is thou oughtest to be afraide euer any more to offend so amiable a Lord and therfore being stirred vp with loue and accompaned with humilitie go on forwarde a Gods name because thou shalt be so farre of from offending of him thereby that thy most louing Iesus will most beningly intertaine thee So. Aie me I knowe my selfe to be farre vnworthy thereof Ma. The Centurion likewise did acknowledge him selfe vnworthie to receaue Christ our Souiour into his house Ioan. 9. But our Lord Iesus maketh them worthy to receaue him who acknowledging their great vnworthines doe come vnto him with greate humilitie So. Who knoweth that in me is no such euell disposition by meanes whereof this diuine Sacrament may be cause vnto me of death Ma. If thou knowest any such remoue it awaie but if thou knowest it not vse such diligēce that thou maist knowe So. Omercifull Iesus trusting in your infinite goodnes I come vnto you humblie befeeching you to anert your eies from my miseries Psal 29. for that Si iniquitates ob seruaueris Domine Domine quis sustinebit If thou O Lord wilt obserue iniquities who shall be able to sustaine thee But if it shall please you to beholde thē doe it I praie you not as a Iudge to punish thē but as a mercrfull phisition to beale and redresse them and graunte me Lord that these my miseries may serue for your greater glorie and honour Mat. 8. like as the infirmity of the blind-borne man for by your delinering of me from them so much more apparently will your mercie valor shine in me by how much more miserable and vnworthie I was before THE XIIII MEDITATION Vpon these words of the Himne Ecce panis Angelorum factus cibus Viatorū Behold the bread of Angels is made meate for Trauellers CHAP. 14 Pointes for to meditate 1 CONSIDER how traiuell and teares was the ordinarie meate of man after that for his finne he was cast forth of Paradise Consider the estate in which man was in this desert of lamēting for that he was constrained to wander in this world without any sure guid or sufficiēt prouision wherefore for want of the one he might easelie haue gone out of the way and for want of the other defecisset in via Mat. 15. hee would haue fainted in the way 3 Consider the louing carefulnes which our most mereifull Sauiour had of him since that he him selfe would vouchsafe to become a guide and meate for man in banishment 4 Confider how that the meate of Angells is no other but God the King of glorie with whom the Angels in heauen are nourished and by contemplatinge him they enioie him Now the selfe same meate our most louing Redeemer hath made the meare of man and therefore it is saide in the Himne Eoce panis Angelorum factus cibus viatorn̄ The fruit The fruit of this xiiii meditation shal be to practise louing actes of gratitude towardes our Lord who hath so greatly fauored vs and to pray his diuine Maiestie to make vs fully to vnderstand how infinitely we are bounde for this vnto our Sauiour Iesus The Colloquium It is possible O Lord that you be so inamoured of man that you would feed him with the foode of Angels is it possible that you seeke by the means of this Angelicall meate to make him all one with you Reioice O sonnes of Adam because this saying of the Prophet is no longer agreable vnto you Fuerunt mthi lachrimae meae panes die ac nocte Psa 41. dū dicitur m bi quotidie vbi est Deus tuus My teares haue bene bread vnto me day and night whilest that they said vnto me where is thy god for that now your meat is no more teares but the food of Angells and your god is not angrie nor farre frō you but is present vnder the forme of bread which he often giueth O heauenly spirits assist me that I may knowe so greate a benefactour O holy Angells teach me I pray you but perticulerlye yee Scraphines how I ought to loue my Redemer who by giuing me to eat your bread hath shewed me fauour farre aboue my desert O my Lorde your holy Prophet being astonished reioriced saying Psa 77. Panē Ange lorū māducauit homo Man hath caten the bread of Angels spea king of Manna which was made by the worke of Angells But what glorie and what admiration should I haue who may say with all veritie Mauducat Dominum pauper seruus humtlis Ores mirabilis The poore and humble seruant eateth his Lord. O maruailous matter What recompēce am I able to giue you my most beninge Iesus for that the more I doe for your loue the more fauour I continually receaue since that it wholly redoundeth vnto my good Ah hard and peruerse hart how dost thou beinge fed with this heauenly meate remaine so earthly when wilt thou become heauenly How art thou so sensuall and with out spirit being nourished with Angelicall meate How is it possible that thou art not inflamed and dissolued with the sacred presence of most beninge Iesus who is become thy meate and is a flame of loue is it peraduenture because thou art of earth Call to minde O sweet iesus vour owne words Luc. 12. ignem veni mittere interram quid volo nisi vt accendatur I came to cast fire on the earth what will I but that it be kindled Let this fire therefore bee kindled within me to the intent that the earthlines of my hart being burned and consumed I may in maner of a fierie flame ascend on high to search quae Sursum sunt Col. 3. the thinges which are aboue for that they only are able to content and quiet me O my
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 cōuiuium 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 Sāguis Christi inebria me Aqua lateris Christi laua me Passio Christi conforta me O bone Iesu exaudime intra vulnera tua abscōde 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 cōmended 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 frō the handes of God 13 Neuer to amplifie any matter but moderatelye to speake what thou thinkest 14 In all thy conferences and cōuersations 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 thē and by this way thou shalt ariue vnto perfection 28 Not to thinke of others imperfections but to cōsider 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 cōserue 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 cōmunaltie 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 Secretū meum mihis My secret is to my selfe 39 Not to cōplaine 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