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 cōuement 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 Cōsider 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 contēpt 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 diligētly to endeuour to trans forme our selues into God by imitatinge the vertues and life of Christ and this was the meaning of Almightie God when he saide vnto Moyses Exod. 23 Fac secundum exemplar quod tibi in monte monstratum est doe according vnto the example which I haue shewed thee in the mountaine An Annotation Of the end and intention which they ought to haue which doe communicate For to receaue to the intente that we may feele comforte and spirituall sweetnes so that this be the principall end of our receauing it is not well because it proceedeth of selfe loue yea we should rather be moued with desire to suffer with Christ this Sacrament being a memorie of his passion Neither is it well ro receaue principally for to obtaine of god earthly things for this heauenly SACRAMENT being a spiritual foode of our soules ought not to bee directed principallie vnto things of the earth yet is it not forbidden to demaund of God some temporall benefit and to receaue with this intention conditionally if it be for the best and for the greater glory of god 3 For to receaue thereby to be accounted spirituall and to gett the name of a Sainte is verie naught for it were hipocrisie an abuse and iniury of so greate a Sacrament Of the good intentions and endes which may be pretended by those that receaue Besids the proper end for which this Sacrament was instituted and for which intent euery one ought cheefly to receaue this Blessed Sacrament hath bene alreadie declared in the pointes of meditation there be tenne others are set downe of S. Bonauenture Tom 7. in opusc de Praeparatione ad Missam cap 8. 1 We may communicate to obtaine remission of our sinnes for that this Sacrament is a most gratefull sacrifice vnto Almightie God and a very effectuall meane to haue our sinnes pardoned 2 We may communicate to get remedie of our infirmities and weakenes that by meanes of this holy medicine we may be kept and preserued from all kind of greate euell To be deliuered from any tribulation or tentation 4 To impetrate obteine some grace or spirituall benefite for that in this holy Sacrament is he to whome the heauenly father denieth nothing 5 To thanke God both for the temporall and spirituall benefits which he hath either bestowed vpon our selues or vpon any other Psa 115 and this is Sacrificare hostium laudis pro omnibus quae retribuit nobis calicem salutaris accipere to sacrifice vnto God the Hoast of praise in lieu of all that which he hath rendered vnto vs to take the chalice of health and saluation 6 To helpe our neighbours as well dead as aliue Ro. 8. for that he remaineth in this Sacrament Qui interpellat pro nobis who praieth for vs. 7 To praise and honour God his Saintes this being the greatest and most glorious sacrifice which may be 8 For loue affection towards our Sauiour that by receauing of him in this blessed Sacrament wee might familiarly conuerse with him 9 For desire of increassing in grace because that the fountain of all grace remaineth in this Blessed Sacrament 10 To be vnited with Christ in such sorte that hereby we may be made all one with him and may be keept and preserued in his loue for euer A Colloquium Verie excessiue is your loue my sweete Sauiour it had bene sufficient enough for vs if you had prouided vs some good remedie and helpe by some one or other of your creaturs and we should haue accounted the same for no small fauour but this seemed not to satisfie and content your flagrant and inflamed charitie therfore you your selfe would be the medicine of our soules for which thing verie well is ful filled in you the saying of the wise man Amicus fidelis medicamentum vitae immortalitatis a faithfull frend is a medicen of life and immortalitie Who is a more faithfull frend then you And what medicine is of greater force and efficacie then this holy Sacrament which giueth life euerlasting but besides all this you haue shewed euer greate kindenes in that you would that the effect therof should greatly depend of vs if corporall medicines should worke cōformably 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 thē 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
hortor si tamē mens sine affectu peccādi sit I perswade exhort men to receaue euery Sonday so that their mind be without affection purpose of sinning And thus it seemeth vnto me that it should be sufficient for thee to receaue euery 8. day and in the more principall feasts which happen within the weeke If at other times thou findest deuotion and desire of communicating thou maiest demaund leaue of thy Confessor and if he shall denie thee thou must not be so importunate as to enforce him thereby to geue thee leaue but it shall be much better by obeying of him prōptly to mortifie thy selfe Other daies and lesse principall feastes thou maist communicate spiritually for that therby thou wilt feele great help for thy soule Of spirituall receauing the Blessed Sacrament of the Altar CHAP. XXII FOR that spirituall receauing is very fruitfull and profitable for soules I will here breefly intreat therof that deuout persons knowing what it is how it ought to be donne may likewise comfort and profite them selues therby I will speake therfore offower thinges First wher in cōsisteth spirituall receauing Secondly what fruit it bringeth vnto the soule Thirdlye what preparatiō it requireth and the maner how to practise it Fourthly how gratefull it is vnto Almightie God 1 Concerning the first it is to be noted that as well spirituall receauing as Sacramentall communicating are gronnded vpon faith because that a partie beleeuing that in the Blessed Sacrament remaineth our Lorde author of all our good he is moued to receaue him seeing that for this end he hath lefte him selfe vnder the forme of bread that we therby shold feed our soules wherfore when as really we receaue the cōsecrated Hoast it is called Sacramentall receauing but when we receaue it onely with affection desire it is called Spirituall receauing To receaue therfore Spiritually is no other then to desire with affection of hart the Blessed Sacrament that by meanes therof we might be vnited and incorporated with Christ our Lord. And after this maner are to be vnderstood these words of S. Ambrose Non manducans māducat Some which eate not the body of our Lord Sacramentally do eat the same Spiritually 2 Concerning the second it is to be noted that the fruit which Spirituall receauing bringeth vnto our soule is the grace of the felfe same Sacrament with some other effectes for as he which being moued by the holy Ghost beleeueth repenteth him of his sinnes and louin gof God desireth to be baptised receaueth the grace of Baptisme and this desire to be baptised is called of diuines Baptismus flaminis euen so the like is also in this Sacrament It is very trew as the holy Councell of Trent noteth Ses 13. cap. 8. that he which communicateth spiritually receiueth not all the effectes of the blessed Sacrament as he doth which being worthely disposed and prepared receaueth also Sacramentally wherof I haue spoken before in the Annotation of the fourth Meditation S. Thom. Opusculo 58. cap. 19. towards the end maketh mention of three effectes of spirituall receauing The first is remission of sinnes The second is deliuerie from eternall death The third is trew participation of the sacred body of our Lord to eternall saluation 3 Concerning the third it is to be noted that the preparation and manner of spirituall receauing cōsisteth in these 5. points First when as the partie is readie to heare Masse let him purpose in minde to communicate spiritually praying vnto our Lord to vouchsafe to make him partaker of the fruit of this venerable Sacrament Secondly brefly let him examine his conscience repenting him of his defectes and demaunding pardon of Almightie God with purpose of amending of confessing of them at dew time and of him selfe he may do some little pennance Thirdly when the Preist is at the Offertorie he shall also offer vp him self vnto our Lord praying him againe to make him partaker of the vertue of the most holy Sacrament and for this end he shal pray vnto the most B. Virgin or some other of his deuoted Saints to be his intercessors Fourthly when as the Priest is ready to cōmunicate let him recollect him selfe as if he would communicat Sacramentally and afterwarde with deuout affection let him receaue the holy Eucharist mentally into his soule Fiftly finally let him giue thankes vnto Almightie God That which is here spoken of the holy Masse is not said for that it is necessarie for the partie which would communicate spirituallye to heare Masse or to do these thinges in the time of Masse because that he may do thē in his chāber out of Masse diuerse times in the day But I haue spoken this for that spirituall receauing is more easelie donne and with greater deuotion in the time of the holy sacrifice of the Masse 4 Concerning the fourth thing which is how gratfull vnro Almightie God is spirituall communicating or desire of Receauing the holy Eucharist this I say may easely be vnderstood by these miracles 1 S. Ambrose drawing neere vnto death was much afflicted for that he carnestly desired to communicate and could not expresse the same by wordes because he had lost his speach But Almightie God three times in the night called vnto Honoratus the Bishop of Vexcells and willed him to go and giue the blessed Sacrament vnto Ambrose his seruant who seeing the sacred body of our Lord exulted in spirite and receaued the same deuoutly 2 Marullus writeth in his 4. booke and 12 chapter that whē as S. Onufrius liued in the wildernes of Egipt and was most desirouse to communicate Almightie God euery eight day sen tone of his Angells to bring him the B. Sacrament and so he communicated at the hand of the Angell with his greate contentment and comfort 3 A Souldier called Segundo being conuerted and baptized of the holy Martirs SS Faustinus and Iouita desired most earnestly for to be cōmunicated these two Saintes praied vnto God for him and behold there came a faire Doue which brought in her mouth a consecrated Hoast which Faustinus because he was a Priest tooke with great reuerence and therwith communicated Segundo the Souldier Ita Vigl de fruct sanct discor 27. 4 Iacobus de Voragine in a Sermon of the holy Sacramēt writeth rhat a certaine woman hauing demaunded the blessed Sacrament of her parish Preist and not obteining it at his handes remained much discomforted and retired her selfe into a corner of the Church where shee wept and lamented bitterly but behold a venerable Prelate entered into the Church accompaned with diuers Clearkes who demanded of this woman wherfore she wepte and vnderstanding the cause he willed her to come vnto the place where as the blessed Sacrament remained where taking forth a consecrated Hoast he cōmunicated her saying Let this my body giue thee true saluatiō By which wordes the woman vnderstood that this Prelate was Christ our Sauiour the Curate comming afterward vnto the Altar finding
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 câ—s in vinculis charitatis I will draw theÌ„ with the chaines of charitie Remember likewise sweet Sauiour that you also promised to draw vs vnto you wheÌ„ you said Ioan. 12. Ego si exaltatus fuere a terra oÌ„nia trahaÌ„ ad meipsum If I shal be exalted froÌ„ 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 saluatioÌ„ 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 Câ— 11 Hoc facite in meam coÌ„memorationem Do this for the commemoration of me 2 Consider Luc. 22 how that the not frequenting this blessed Sacrament when opportunitie serueth coÌ„monly 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 SacrameÌ„t 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 MagnificeÌ„ce 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 ofteÌ„ 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 theÌ„selues euell yet notwithstanding they take from vs that recollectioÌ„ 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
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 cōfort 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 thāke 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 VVORLDLING 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 cōmunicate with-out all doubt I should bee much worse and peradueuture euen at this instant I should haue bene burning in hell fire W. How knowest thou that thou shouldest be worse S. 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 W. 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 S. 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 W. 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 loath somnes S. 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 thē 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 W. 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 S. 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
to passe that this womaÌ„ 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 illusioÌ„ and he exhorted her to frequent the B. SacrameÌ„t 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 preseÌ„tly took the Blessed SacrameÌ„t 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 froÌ„ 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 demauÌ„d 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 SacrameÌ„t 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 coÌ„municating 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 coÌ„found 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 and de liuered 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 coÌ„municate 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 coÌ„mand the to leaue thy oates and to come presently to acknowledge adore thy Maker a maruailous thing he had scarcely spoken these wordes wheÌ„ as the Mule preseÌ„tly 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 â—n summa hâ—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 theÌ„ 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
commonly accounted for a ChristiaÌ„ After some fewe monethes this young Turke fell sicke and his maister sent him vnto the Hospitall where he was receaued and also aduised by the master of the Hospital to prepare him selfe for to be confessed to receaue for so was the order of that house The young man for feare least that he should haue bene cast of and reiected promised to do so and did it without any discouering of him selfe to be a Turke a marucilous matter presently after that he had receaued the Blessed Sacrament he demaunded to be Baptized with such zeale and feruour that he could hide him self no longer but publickly affirmed that hee was a Turke The master of the Hospitall thinking that he had not bene well in his wittes sent me who came as a companion of a Father which preached on the festiuall daies in the said Hospitall to quiet and pacifie him The yong man rehearsed vnto me all that which heere I haue said and desired me to solicite his baptising affirming vnto me that he fouÌ„d great burning with in him and that therfore he was not able to rest or repose him selfe The Chapline hauing well examined the matter and finding that he had bene circumcised did baptise him who hauing receaued holye Baptisme was quiet died the next day An Admonition to the Christian Reader Cap. 28. REMEMBER ChristiaÌ„ Reader that as thou art composed of Soule of body euen so thou hast two liues the one temporall subiect to a thousand casualties The other spirituall subiect also to many imperfections and miseries That consisteth in the vnioÌ„ of the soule with the body which was made in the wombe of thy mother when as God creating thy soule did vnite it vnto thy body This consisteth in the vnioÌ„ of grace with thy soule which is made in the lappe or bosome of the Church our mother when as in the SacrameÌ„t of Baptisme God infused grace into thy soule Both the one the other life as they haue their contraries enemies so haue they conuenient remedies God therefore foreseeing that the enemies of our spirituall health life which are sinnes would often times preuaile As a Phisition no lesse skilfull then mercifull emongest many other helpes hath instituted two Sacraments for remedie of our spirituall life One of holy ConfessioÌ„ An other of the B. Sacrament that to giue spirituall life which is none other then to liue in the grace of God and it is performed by driuing away sinne and by conferring of grace This to conserue the same life which is done by feeding our soule by giuing it force to resist tentatioÌ„s But that which now a daies is greatly to be lamented is that albeit the spirituall life of our soule is more worthy of greater importance then the temporall life of this miserable body yet neuertheles men make little account thereof and diuersly prefer the other before it What â—oth not a sicke person for the â—ecouery of his corporal health He spareth no charges he regarâ—eth no traiuells he careth for â—o bitternes of medicines and â—e easely endureth the launcing â—f sharp rasors and the burning â—f hoat irons he seeketh out and â—ndeth for most skilfull Phisitiâ—ns and he procureth to haue all â—nd of most exquisit medicines â—nd all this he doth for getting â—f corporall health which wheâ—â—er he will or no indureth for a small while and that with infinite labour and trauaile Tell me now therfore O Christian Reader if for the recouery of our spirituall health thou vsest so greate diligence Iudge then if this be not a matter worthely to be lamented I will not here by discoursing search and seeke out the cause of this greate carelesnes whether it be for want of beleefe or else for want of considering those thinges which our holy faith teacheth vs But for coÌ„clusion of this my smal worke I do giue thee this aduise and counsaile if thou desirest as thou oughtest to desire to obtaine spirituall health and life go often to Confession and if thou desirest to keepe and preserue this life do thou also coÌ„municate often for beleeue me in the Church of Christ is no better meanes nor yet any more forcible reason to haue security of sauing thy soule as farre as possiblie it may be had in this daungerous life then to frequent as they ought to be these two Sacraments in conformation whereof I will here set downe that which is written in the booke called Promptuarium Exemplorum Two yong studients being deuout and deare frendes bargained together that the first of them which died God permitting of it shoulde â—ome and giue notice vnto the other of his estate One of these happened to die and seuenteene daies afterward appeared most â—right vnto his Companion saying vnto him I by the grace of God am saued and enioy alreadie the glorie of heauen the other saying vnto him in what thing didest thou please God most whilest that thou liuedst vpon earth he answered in frequenting of the Sacraments and cheefly by often receauing the B. Sacrament with deuotion being farre from all sinne Vigl de fruct san dis 27. THIS WHICH FOLOWeth is takeÌ„ forth of S. Thomas de Aquino Opusc 57. In the which is the Office and the Masse of the most holy Sacrament the one and the other were coÌ„posed of him by the commaundement of the holy Pope Vrban the 4. which instituted the feast of the most holy Sacrament The Himne at the first Euensong PANGE lingua gloriosi Corporis mysterium Sanguin sque pretiosi Quem in mundi pretium Fructus ventris generosi Rex effudit gentium Nobis datus nobis natus Exintacta Virgine Et in mundo conuersatus Sparso verbi semine Sui moras incolatus Miro clausit ordine In supremae nocte cenae Recumbens cum fratribus Obseruata lege plene Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides fufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentuÌ„ Nouo cedat ritui Prestet fides supplementuÌ„ Sensuum defectui Genitori genitoque Laus iubilatio Salus honor virtus quoque Sit benedictio Procedenti ab vtroque Compar sit laudatio Amen The same in English OF Christ his body glorious Sing my tong the mistery And also of his pretious blood Which the worlds price to be The king of natioÌ„s did shed forh Fruit of noble wombe was he On vs bestowed for vs borne Of a maid vntoucht indeed Conuersant vpon the earth Sowing of his word thee seed And of his time of being here Strangely he the end decreed The night he with his brethren sate And his supper last did make In full obseruance of the law Law-assigned meates did take Himself food to Apostles twelue With his handes he did