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 de claring 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 tobe 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 cōmunicate 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 Dominicā 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 con secrat 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 thon 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 Ianuariū 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 Oratiō 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
deare sisters our aduocates baue pleaded our cause before Christ our Sauiour Mercie hath presented our infirmities and hath demaunded help Wisdome hath found out the meane for to helpe vs Charitie hath enforced Iesus our Sauiour to effect it the maner is this that by meanes of this most potent Sacrament Christ Iesus will so vnite vs with him selfe that therby we become all one with him for to this end do we receaue him I most huÌ„bly thank you our heauenly Adam who haue repaired that which earthly Adam destroied hee with his meate made vs to be alienated and to stand farre of from Almightie God whereof did arise our basenes infirmities other miseries but you my sweet Sauiour by this celestiall meate do reunite vs with God froÌ„ whence ariseth our nobilitie our strengh and fortitude spirituall giftes I praie you therefore most beninge Iesus that this vnion may be soe and so sure that neither death nor life nor tribulation nor any creature may be able to seperate me from you Graunte me good Lord that I may in such forte be vnited with you that I may glorie with the Apostle and say Gal. 2 Vino aurem â—am non ego viuit vero in me Christus I liue not but Christ liueth in me THE EIGHT MEDITATION A spiritual exercise to prepare our selues for receauing when wee goe to the Church CHAP. VIII Pointes to meditate THAT day wherein thou determinest to communicate in the morning assone as thou wakest thinke that our Sauiour with greate desire expecteth thee in the Church that for to come and repose him selfe in thy soule wherfore thou like vn to a spouse for to please him oughtest to vse more dâ—ligence in the inward adorning of thy soule where with he is well plea sed then aboute the externall trimming of the bodie 2 By the way as thou goest vnto the Church consider what mirth and cheerfulnes thy good Angel keeper feeleth seing thee go to receaue his and thy Lord and thou shalt pray that he will helpe thee to receaue himworthely 3 Being entred in to the Church praie vnto the Blessed Virgine or to some other thy deuoted Saint to accompanie thee in receauing of Iesus thy Sauiour who will be thy guest 4 Assone as thou beginnest to see the Altar where the Blessed SACRAMENT remaineth make humble reuerence there vnto with thy harte and esteeming thy selfe farre vnworthy of soe greate a maiestie Euc. 18 say with the Publican Deus propitius esto mibi peccatori God be mercifull vnto me a sinner The Fruit. The fruit of this eight meditation shal be to procure a spirituall reioicing in thy soule by cause thou art to receaue thy heauenly spouse for this kinde of reioycing greatly pleaseth our Lord. A Colloquium Kneeling downe before the Altar make this or some such like speach vnto our Sauiour before thou doest communicate HOVV greate fauour is this my beninge Iesus which you now yeald me Am not I that miserable creature which so often and by so many meanes haue most impudently offended you What goodnes is there in me that with particuler inspirations you should drawe mee vnto your sacred table If Dauid O Lord made lame Miphiboseth to come vnto him would haue him to eate at his Regall and kingely table 2. Reg. 3. and to be vsed as a Kinges sonne because he was the sonne of Ionathas his speciall frend of whom Dauid had receaued many benefites But if you my Lord beholde me you shall finde me lame both hand and foote hauinge neuer done any thing well and worthie of praise and if farther you consider my first father Adam you shall finde disobedience rebellion Now that you my soueraigne Lord infinitely more wise and more mightie then euer kinge Dauid was make me an vngratefull worme of the earth to come vnto you that I might be fedde with the most pretious meate of your heaueÌ„ly table is a thinge of such exceeding greatenes that it confoundeth me ouermuch for that I am not onely vnworthie to approch nere vnto your sacred Altar but also worthely deserue to be repelled farre of from you as one that is colde and vngratfull beholde O Lord I am come to receaue you in to the house of my soule But O Alas Salomon the wise hauinge spent many yeares bestowed greate charges in building vp of a most rich sumptuous Temple Maruelled much with him selfe that the God of maiestie would vouchsafe to come and dwell therein wherefore being amased and as it were besides himselfe saide Si enim caelum caeli caeloruÌ„ te capere non possunt quanto magis domus haec quam aedificaui 3. Reg. 8 If heauen and the heauen of heauens can not coÌ„prehend you how wil this house which I haue builded for you vpon earth now what shall I say who haue scarcely spent two howers to prepare my soule for you O my Lord since that it pleaseth you to come and repose your selfe in the house of my soule I humbly beseech you to make my soule a house of praier and consecrated to your heauenly father to th enteÌ„t you may repose therein and I remaine comforted singe with the Prophet Virga tua baculus tuus ipsa me consola ta sunt Psa 22. your rod and your staffe haue comforted me THE NINTHE MEDITATION CHAP. IX When we are readie to receaue Pointes to meditate 1 BEFORE that thou dost coÌ„municate consider well these wordes of the Blessed Virgine which she spake vnto the Angell wheÌ„ as the sonne of God was incarnate in her Luc. 10 Ecce Ancil la Domini fiat mihi secuÌ„duÌ„ verbuÌ„ tuum Behold the handmaid of our Lord be it donne to me according to thy word Since therfore that thou art to receaue the selfe same Sonne of God thou oughtest to account thy selfe as a seruaÌ„t remeÌ„bring wel that the seruant dependeth of his master desiring that only which his master desireth and neither more nor lesse 2 When as thou doest coÌ„municate thinke that euen then thy LORD doth enter into thy soule to whom thou shalt do all reuerence by adoring of him as thy God and most deare Master 3 Consider afterward how thou art compassed round about with Angells adoring doing chefe reuerence vnto their Lord who really remaineth vnder the form of Bread which thou euen then hast receaued 4 Finally thinke that now thou art no more thine owne neither art thou to vse thy selfe as a thinge of thine owne but as a thinge of Gods The Fruite The fruit of this Ninthe meditation shal be to make a firme purpose to be faithfull affectionate and diligent towardes God him selfe and likewise towardes all thinges which belonge vnto his diuine maiestie For with-out those qualities noe seruant can be acceptable vnto his Lorde master A Colloquium O my Lord how greately haue you humbled your selfe by coÌ„minge vnto the poore house of my soule it should haue bene sufficient enough for
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
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 heaueÌ„ly 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 be seech 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 good nes 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 passioÌ„ to comfort and strengthen them determined to giue theÌ„ the blessed Sacrament by the vertue wher of they shoulde receaue helpe and consolation 2 CoÌ„sider 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 tormeÌ„ts hanging ouer your owne head you were wholy atteÌ„tiue 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 froÌ„ 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 nisiâ—â—tu qui soluses You only my redeemer are able to doe this to whoÌ„ 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 coÌ„stained with sobbes and sithes to crie out with the Prophet Hie remie Hier. 9 Quis dabit capiti meo aquaÌ„ et oculis meis fontem lachrimaruÌ„ 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 coÌ„passioÌ„ 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 coÌ„ducted 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 coÌ„ing 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 fouÌ„taine 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 coÌ„monly instituted either for the helth of the soule or for the glory of God but this of Christ is
called Sacrū Conuiuium In respect of the holines of the meate which sanctifieth the soule to the glory of God the creator thereof 2 In the banquets of the world is varietie of meates and the greter that the diuersitie of meate is so much more sumptuous in the banquet for that one forte of meate not conteining the taste and perfection of the others can not content or satissie the guests But in this sacred banquet In quo Christus Sumitur In which Christ is receaued is present one only kinde of meate which is Christ Iesus who because he is infinite conteineth in him selfe all perfection and this alone is able to satissie and content man A figure whereof was Manna the which had all kinde of delight and all sweetnes of taste 3 In the banquets of the worlde men are accustōmed to talke not of death neither of suffering trauel and tormēts but of ioyfull cheerfull matters In this Christ Recolit ur memoria passionis eius Is renewed the memorie of his Passion of the death of Christ suffered for our loue and saluation 4 Mens impletur gratia the mind is filled with grace In this banquet of Christ the soule is filled with grace which bringeth saluation and increase of heauenly giftes but in the banquets of the worlde the body is in such sorte filled with meates that often times they bring diseases vnto the body and spirituall dammage vnto the soule 5 The banquets of the worlde by meanes of the greate disorder and excesse which is vsed in them send soules into hell and so they are as pledges of eternall paines But the sacred banquet of Christ laieth heauen open vnto vs being the pledge of eternall felicitie for which cause in the Antheme it is saide Et futura gloria nobis pignus datur The pledge of future glorie is giuen vnto vs. Pointes to meditate vpon the Second Parte 1 CONSIDER how louing Iesus is content that in this his holy banquet we doe so much as a guest inuited by some Prince vnto his banquet is accustomed to do for this guest be sides the desire which hee hath that the time of the banquet should quickly come endeuoureth to appeare decently apparrelled cōmeth not with a full stomake that he may better taste the meates knowing well that it greatly pleaseth the feastemaker when his guestes cate with good ap etite those meats which he hath prepared for them 2 He taketh diligēt heed not to do or say any thing which may offend the Prince which hath in uited him and the banquet being ended hee goeth not presently awaie but accompanieth the Prince some while in his conuersation some times praising his great liberalitie other-times the magnificence of the banquet 3 When he is to departe hee thanketh againe the Prince for this fauour which he hath done him and hartely offereth him selfe vnto him to yealde him all dewtifull seruice If he therfore which cōmunicateth shall performe the like spiritually with Christ who hath inuited him to this his sacred banquet I thinke that he shall satisfie in part his office and dewtie The Fruit. The profit which may be reaped by this meditation shall be to procure gratefullnes towards such a liberall Lord who honoreth vs and bestoweth much vpon vs and little requireth at our handes A discourse in manner of a Colloquium It is no maruell my Lorde if the magnificencie of youre sacred banquet doe make me remaine amazed since that the Prophet Esay soreseeing it many ages be fore as an shadoed picture stode astonished therewith in praisinge the beawtifulnes thereof saide Facit Dominus exercituū omnibus populis in monte hoc Esa 25 conuiuium ping uium A greate banquet shall this be O holy Prophet because it shal not be made by a meane person but by the Lord of Hoastes and he will not make it for some perticuler persons but for all the people of the whole worlde neither will hee make it in euery place but in the mountaine whereon shall stand the Church of God which is Ciutt as supra montemposita a citie placed vpon a hill Mat. 5 finally it shal be a banquet of fatte things for Christ our Sauiour shal be the meate who is annointed of the Holie Ghost Reioice and bee glad therefore O holy Church because thou art that mountain of God which he hath chosen for this diuine banquete in thy armes standeth readie prepared this heauenly table thy deare sonnes Sicut uouellae oliuarum in circuitu mensae tuae Psal 127 stand at this table in manner of new Oliue plantes Rise vp my soule spedely departe from the obscure valle of thy selfe because our Lord vpon the mountaine expecteth thee to come to his heauenly banquet Exod. 9 not now thundering and lightining as he did in time past to the children of Israell but inuiting vs to come vnto him with most beninge louinge wordes saying Mat. 18. Venite ad me omnes qui laboratis oneratiestis egoreficiā vos Come vnto me all ye that labour are burdened and I will refresh you Lett vs therefore goe securelye for that lawe is now noe more of force which said Exe. 19 Qui tetigerit montem morte morietur Hee which toucheth the mountaine shall die but rather hee which shall come vnto this mountaine and shal eat of this holy banquet Viuet in aeternum shall liue for euer Ioan. 6 But consider well my soule that not all can ascende but only as the Prophet saith Innocens manibus mundo corde Psa 23 there is neede of the Innocency of life and puritie of harte this is the wedding garment where with we must be adorned in this sacred banquet of Christ Otherwise we shall heare these terrible and dreadefull wordes Ligatis manibus pedibus eius mittite eum in tenibras exteriores Mat. 22. binde his handes and feete and cast him into vtterdarknes Woe is me my Lorde that by liuing licentiously like an other prodigall sonne I haue defiled and torne the garmēt of Innocencie which I receaued in holy baptisme Luc. 15 Alas if you helpe me not I can not appeare at this your sacred banquet what shall I doe good Lorde if for my demerits and faultes I shall be reiected by you what shall I doe shame forbiddeth me to come without apparrell Gen. 3 Shall I peraduenture make me a garment of leaues as Adam did after he had lost the garment of Innocencie which God gaue him Alas this will helpe me no more then it did Adam him selfe who daringe not to appeare before Almighty God with this garment did hide him selfe and if I hide my selfe shall not I remaine depriued of your most holsome banquet To you therefore O father of mercy doe I conuert my selfe humbly confessinge that I haue in such sorte offended your diuine maiestie that Non sumdignus vocari filius tuus I am not worthie to bee called your Sonne
your loue Luc. 2 to cause you to be borne for me in a stable and not so often to make you enter and repose in a stable That you my beloued Iesus woulde come downe from heauen to rest your selfe in the sacred wombe of Blessed Marie was not so maruailous because it was a virginlike wombe and more pure then the most pure Angels of heaueÌ„ Luc. 1 O holy Elizabeth thou being visited saluted of the mother of this same Lord considering her greatnes criedst out saying Whence is this to me or how haue I deserued this that the mother of my Lord doth come to me And now what shall I say to whom the king of Maiestie infinitly more worth then Blessed Marie is now come he is come not only to visite me but farther to vnite me to him selfe and to enrich me with heauenly giftes and benefites O my soule I am glad that willingely thou hast giuen vnto Iesus the scepter and possession of thy self But be thou well aduised that by this selfe same acte thou hast bounde thy selfe to make open warre against all sinne iniquitie for that they are enimies of this thy Lord to whome thou hast giuen thy selfe and therefore thou canste not with out plaine rebellion permite sinne to haue anye entrance into thy house now deuoted and consecrated vnto Christ Be thou also further aduised that it is not Conuenient that thou which hast eaten the bread of Angels 2. Par. 8. shouldest now any more eat the meate of beastes Thou knowest full well that the wise kinge Salomon woulde not permit that the daughter of Pharao albeit she was his wife should dwell in the same house whereas remained the Arcke of God for that he accompted it for a very vnseemely matter that a woman descendinge froÌ„ Gentills which were enimies vnto God should abide in place wheras the Arcke of God had ben But how much more vnworthy a thing is it that sinne should haue any entrance into that place where is GOD him selfe the Lord of the Arcke It was a speciall fauour O my soule that our Lord wolde accepte thee for his seruant wherfore thou oughtest to enforce thy selfe to be most diligent in his seruice as he most worthely deserueth Call thy selfe to remembrance how the Patriarke Iacob Gen. 29. first serued Laban seuen yeares that he might haue his daughter Rachel for his wife after that he had married her he serued him other seuen yeares which time seemed vnto Iacob very short by means of the great loue and affection which he had vnto Rachel his wife Muchmore short and litle ought that time seeme vnto thee which thou spendest in the seruice of this thy Lord and all labours trauells taken for his sake ought to be accompted as light and easie since that he is infinitely more beautiful amiable theÌ„ any creture whatsoeuer Happie shalt thou be my soule if thou maiest knowe what it is to serue this master Remember how that in times paste when as thou wickedly waitedst vppon this vaine world thou wert subiect to diuerse passions tossed with manie suspicions tormeÌ„ted with enuious emulations many sharp soure and bitter morsels thou swallowedst vp most gredelie But now by the healpe of this thy heauenlye master which this morninge thou hast receaued thou maiest easely tread vnder thy feet the vanities of this life and become Lorde and ruler ouer all thy passions yea also ouer the world since that Seruire Deoregna re est to serue God is to be a King THE TENTH MEDITATION Of the preparation which Saint Paul teacheth vs 1. Cor. 11 CHAP. X. Pointes to Meditate 1 CONSIDER how the Apostle requireth three things for preparation to receauing The First is that euery one should well examine his conscience before he goeth to communicate 1. Cor. 88 and this is signified by these his wordes Probet autem seipsum homo sic de pane illo edat And if hee finde him selfe to be defiled with any Mortall sinne let him before he receaue goe to confession and with tears of his harte clense and purge his conscience 2 The Appostle woulde haue this sacred Communion to bee receaued worthely otherwise he saieth Iudicium sibi manducat That is to saie who soeuer without humility or with a guiltie conscience or with euell intention receaueth the sacred bodie of our Lorde maketh him selfe worthy of eternall damnation and this is signified in these wordes Qui manducat indigne iudicium sibi manducat 3 Finally S. Paule would that he which coÌ„municateth should make difference betwixt this sacred table and other prophane tables betwixt this heauenlie meate and other common or ordinary meates this is to iudge Corpus Domini the Bodie of our Lord. For he which trulie beliueth that in the sacred Hoaste is really present Iesus our Sauiour trew God trew man will receaue it with all humilitie and reuerence and from his wholle hart will say with the good Centurion Mat. 8 Domine non sum dignus vt intres sub tectum meum Lord I am not worthy that thou shouldest enter into my house The fruit The fruit of this Tenth Meditation shal be to make actes of contrition and to be often sorowfull euen from the harte for all sinnes past Psa 50 Because Cor contritum humiliatum Deus non desspiciet God will not despise a contrite and humble hart And after this with most affectuall desire to aske of our Sauiour an exceeding puritie Crying with the Prophet Cor mundum crea in me Deus Create in mee O God a new harte Annotations These three thinges which the Appostle requireth for preparation vnto the sacred Communion were trewly seene in the Prodigall sonne when his father receaued him to the banquet of the fatt calfe 1. First the prodigal sonne examined him selfe and perceauing his vnhappie estate rose vp sorowfull for the errors which he had committed and of the bade life which he had lead went to his Father confessed his sinne and making promise to change his life and to be obedient vnto him was reconciled vnto his father in which actes is verie well designed confessioÌ„ 2 He was newly appareled and adorned with a ringe by these ornaments are vnderstoode the 〈◊〉 which are necessarielie â—â—quired for thew orthie receaâ—ing of the sacred Euchariste as faith loue humilitie and deuotion 3 He sate downe at the table eate of the fatt calfe and knowing that it was killed for his sake and that there was difference betwixte that table and others Here further it is to be noted that he which hath committed a mortall sinne must first be confessed before that he come to receaue the most sacred bodie of Christ albeit he seeme to him selfe to be contrite And if any Preiste vpon vrgent necessitie should celebrate not hauing made his confessioÌ„ before hand for want of a confessor hee is bound afterward to goe to confession assone as he can thus the holy
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
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
in thâ— Pixe but two litle Hoastes whâ—â— as he had left three remaineâ— therwith much amased and thâ—â— woman exceedingly comforted Vigl de fruct sanct discor 27. 5 It is writteÌ„ in the life of Saiâ—â— LaureÌ„ce the first Patriarch of â—â— nice that the virgins of a certainâ— MOnastarie hauinge no meanâ—â— to communicate in the feastâ—â— the most holy Sacrament seâ—â— humblie vnto the foresaid Patrâ—â— arch to desire him in his Maâ—â—â— to recommend them vnto oâ—â—â—â— Lord which thing the Patriarâ—â— most willingly performed aâ—â—â— in the middest of Masse becâ—â—â—â— rapt besides him selfe withoâ—â— being perceaued of the heareâ—â— of his Masse he went and communicated one of those Virgins who being retired vnto her Cell â—emained in praier desiringe to â—eceaue the holy Eucharist this Virgin alone receaued the blessed SacrameÌ„t 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 SaleÌ„ 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 drinen 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 mouÌ„taine 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 strengh theneth 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. coÌ„ferring 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 ChristiaÌ„ 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 grouÌ„d 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 sigure 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
the life of S. Clare that wheÌ„ 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 wheÌ„ 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 disputatioÌ„s 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 coÌ„secrated 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 â—pon the water he cast the Pixe â—ogither with the blessed Sacrament into the same riuer A mar â—ailous matter presently after hat the B. Sacrament touched he water the riuer opened and wallowed vp all those deuilish â—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 â—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 SacrameÌ„t 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 abundaÌ„ce of bloud that it blouded the whole corporall by the occasioÌ„ of this miracle Vrbanus guartus who was then Pope instituted the feast of the most B. Sacrament coÌ„monly 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 theÌ„ did not only keep on their dauÌ„cing but farther did no reuereÌ„ce 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 IdecreÌ„sis Lib. a in ParmeÌ„ 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 â—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 woÌ„t to do in the which time a wicked man did solicite her vnto sin wheÌ„ 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 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
Councell of Trent hath 〈◊〉 dained decreed Sess 13. cap 〈◊〉 And if any one presume to teachâ—â— preach or obstinatly affirme or publicklye disputing to defend the contrarie he is excommunicated ipso facto that is presently Idem Concil Trid. Sess 13. can 11 Moreouer the holie Romaine Catholicke Church hath appointed for the greate respect and reuerence which is to be had vnto this so worthy a Sacrament that who soeuer goeth to celebrate or to communicate shoulde be fasting that is shoulde neither haue eaten or dronke since midnight last passed so it is ordained De consecrat dâ—st 2. Can. liquido vnlesse it be some sicke person when he receaueth this Blessed Sacrament for his viaticum De consecrat dist 2. can Presbiter A Colloquium Although O Lord your Appostle had neuer made mention of the purity of coÌ„science which the receauinge of this Blessed Sacrament requireth yet who would not haue iudged that you the fountaine of all puritie and cleanenes ought to be receaued with a pure and cleane hart If your most sacred bodie Mat. 27 Luc. 23 albeit that it was then dead was wrapt in a cleane sheete and buried in a new sepulcher Ioan. 19. where in none before was euer buried how much more now that your most holy bodie is glorious ought to be receued placed in a cleane and pure hart well was this signified by your prophet when as he saide Lauabo inter innocentes manus meas Psa â—5 circundabo Altare tuum Domine It be houeth vs first to wash our handes that is to cleanse awaie the faultes of our euell workes and after this to approch vnto the Altar of God to tast this heauenly bread But how litle O eternall father doe you require at our handes the eatinge of the immaculate Lambe which you sent vs from heauen to redeeme vs from the seruitude of sinne When the Iewes were to eate the Pascall Lambe which was a shadow and figure of this which lieth hidden vnder the forme of bread were bounde to prouide a Lambe which should be but one yeare olde and with-out any spotte to eate him rosted Exo. 12 and in hast with vnleuened breade with wilde and bitter lettesse with their Loines girded with shooes on their feete and with a staffe in their hande Alas how heauie troublesome a yoke was this S. Peter saith that it was such a one that Neque patres nostri neque nos portare potuimus Act. 15. neither our fathers nor we haue bene able to beare But in the lawe of grace to eate the trew Lambe qui tollit peccata mundi Ioan. 1 which taketh awaie the sinnes of the world is required no more but puritie of conscience and deuotion of hart O my beninge Iesus how trew is that which you said of this your law Mat. 11 Iugum meum suaue est onus meum leue My yoke is sweet my burden light yea it is so light and so sweet Psa 39 that if it were not that Fingis laborem in praecepto you feigne labour in the precept as your Prophet saith it would not deserue the name of burden nor of yoke O my soule see how litle thy Sauiour Christ hath bounde thee vnto to giue thee in this life by meanes of the most venerable Sacrament a boundaÌ„ce of grace and afterward to croune thee in Heauen with eternall Glorie Looke well therefore vnto thy selfe that our Lord hauing of his infinite goodnes made this inestimable gaine so light and easie for thee that by thine owne negligence iâ—turne not to thy eternall paine waigh well that which thou hast in hande Not to receaue such a beninge Lord who coÌ„meth to replenish thee with his heauenly giftes is a greate discourtesie vnto him infinite hinderaÌ„ce vnto thy selfe and to receaue him vnworthiely through thy owne fault retch lesnes is to doe vnto him iniurie and to burthen thy selfe with paines It will therefore be verie good for thee to doe as the poore Countrie man doth when he vnderstandeth that his King will come to lodge with him in his house This man with greate carefulnesse doth remoue forth of his litle cottage all whatsoeuer may either hinder or offend his King with greate diligence maketh cleane his house and although hee cannot possiblie adorne it conformablie vnto the greatenes of his guest yet neuer thelesse he doth doe his whole indeuour to receaue him worthelie After this with greate haste he goeth forth to meete his King and hauinge founde him out with all hartie affection he thanketh him for this speciall fauour and with greate cheerefullnes he receueth him into his house Now then if all this is to be done for an earthly prince what oughtest thou O my soule to doe for the heauenly kinge who commeth not to spend thy wealth but to bestowe on thee his Endeuour therefore to the vttermost of thy power to cleÌ„se and dispose the house of thy hart for before he commeth he will send his Harbenger with Princely furniture to beautifie adorne the lodging where he vouchsafeth to rest and that comming he will say vnto thee Tota Pulchra es Amica mea macula non est in te THE XI MEDITATION Of a deuout person inuited by Christ to his Last supper CHAP. XI Pointes to meditate 1 IMAGINE thy selfe to haue bene in the cittie of Hierusalem when as Christ our Sauiour instituted this pretious Sacrament that he for a speciall fauour towards thee woulde vouchsafe by some one of his Apostles to call thee to be present at this so greate a misterie Now then consider what gladnes thy soule woulde haue fealt and how willingly thou wouldest haue laide a side all other busines that thou mightest haue gonne presently 2 Imagine that comming vnto the sacred chamber our Sauiour did presentlie wash thy feete and sheeding teares vpon theÌ„ saide these wordes vnto thee I do this to take awaie the offences which thou hast coÌ„mitted against thy Creator by walkinge in the wicked waies I wash thee also that thou maist better dispatch the labors which thou shalt vndertake for my loue by walkinge in the waie of spirituall life CoÌ„sider now what streames of teares thou wouldest then haue powred forth what great confusion thou wouldest then haue had of thy selfe and what courage woldest thou haue had to fulfill alwaies the will of God for the rest of thy life 3 Finally Imagine how afterwards our Sauiour causeth thee to sit downe at the table often turning vnto thee those his louing eies saieth these wordes vn to thee I haue preuented thee with so speciall fauours and I am determined to bestowe on thee farre greater it behoueth thee therefore to perseuer in my loue Consider now what modestie thou wouldest then haue vsed at that sacred Table with what setled attentioÌ„ thou wouldest then haue harkened vnto those diuine words of Christ Iesus what firme pruposes thou wouldest then haue made of execuâ—ing his
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 vn to 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 maÌ„ner 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 TeÌ„ple 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 nâ—eanes of this heaueÌ„ly 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 goÌ„ne 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 â—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 wheÌ„ he was vpon the tree that is when we are to coÌ„municate 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 vn to him Hodie salus domui huic facta est This day saluation is made vnto this house The Fruite The fruit of this XII MeditatioÌ„ shal be to desire aske at Gods handes great affection towardes this Blessed SacrameÌ„t from the which springeth forth spirituall gladnes very necessary for receauing A spirituall speach or ColloquiuÌ„ 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 tuuÌ„ 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