in doing of marueilous works there is none like vnto you Since therfore good Lord it is proper vnto you to do greate and maruailous thinges beholde me a pore weake creature bringe to passe I most humble beseech you that I by meanes of this most glorious Sacrament become riche with your heauenly giftes and strong in the aduersitie of this life THE FOVRTH MEDITATION Of the effectes of this most glorious Sacrament CHAP. IIII. Pointes to meditate 1 CONSIDER how this glorious Sacrament doth in such sorte lighten manes vnderstanding that it maketh him to knowe God for which cause those tow Disciples which went to Emaus Luc. 24. presently as sone as they had communicated had as the sctipture saieth their ere 's opened and knew our Sauiour 2 It remitteth veniall sinnes as corporall nourishment doth restore that which naturall heat hath cousnmed so this heauenlie nourishment reneweth that which the soule hath lost by sinning venially through the heate of concupiscence 3 It conioineth vs with Christ our head and with our neighbours which are his members mouinge vs to loue them as we ought for this respect it hath bene called of the holy fathers the Sacrament of vnion and of charity therfore S. Augustine affirmeth that for this it was instituted vnder the formes of bread and wine that as bread is made of many cornes of wheat so this Sacrament of many harts maketh one will 4 It giueth vs force to walke well in this daungerous pilgrimage and for this cause it is called our viaticum our voiages prouision It helpeth vs likewise to gaine eternall felicitie Ioan. 6. and ther fore our Sauiour saieth He that eateth my flesh hath life euerlasting The fruit The profit of this 4. Meditation shal be to desire with our whole hart and to procure moste efectually a good disposition to be made partakers of the worthy effcts of this most holsome Sacrament and to pray vnto God to make vs worthy therof Adnotations Of three maners of receauiug the blessed Sacrament and of the fruit which is receaued by euery one of these Taken out of S. Thomas De Aquino Opusculo 58. cap. 17.18.19 Of che which the holy Councel of Trent likewise intreateth ses 13. cap. 8. 1 SOME communicating doe receaue only the Sacramēt these are notorious sinners who receuinge the Most Holy Sacrament vnwhorthely not only receue not any of the most holsō effectes therof but as the Appostle well sayeth Iudicium Sibimanducant Cor. 11. that is they make them selues whorthy of Damnation this also the Church signifieth when as in her Hunne she saieth Mors est malis vita bonis that is the Sacrament is life vnto the good and death vnto sinners I here call al those sinners which hauing their conscience defiled with mortall sinne are not confessed when as they may or are excommunicated or else do receaue for some euell intention 2 There are others which communicate spiritually and these are such as with a liuely faith do beleeue that in the consecrated Hoast is our Lord Iesus Christ and therefore they desire to be vnited with him and so they cōmunicate with affection and desire preparing them selues vnto this spirituall receauing with humility and dtuotiō such as these receaue not all the effects of this Sacrament but some parte of them 3 Others finally being well prepared and beawtifully adorned with the wedding garment of charitie and puritie do not only communicate spiritually with desier but also Sacramentally by receauing the most sacred bodie of our Lord. And these togither with the Sacrament receue all the effectes thereof conformably vnto their preparation the which looke how much greater it is so much more capeable the soule is made of the vertue giftes and graces which this Sacrament giueth and conferreth this Almighty God doth signifi when as by his holy Prophet he saieth Dilata os tuum et implebo illud Open wide the mouthe of thy soule and I will fill and replenish it A spirituall speach in manner of a Dialogue betwixt man and his Soule MAN It is trew my soule that this sacred meat is giuen thee of our most louing Iesus but tell me trewly what help can meate doe vnto a dead man albeit that it were verie precious SOVLE Nothinge M. and therfore the holy Sacrament willnot helpe thee yf thou shalt be dead S. It is trew but how can I die beinge immortall M. Trew it is that thou canst not die of corporall death as brute beastes doe die but thou mayst die by spiritu all death which consisteth in the separation of the grace of God from the soule as corporal death consisteth in the separation or the soule frō the bodie S. Then doth the grace of God giue life vnto the soule M. Noeorherwise then the soule giueth life vnto the bodie S. And what can depriue the soule frō grace which is her life M. Mortall sinn Ezech. Cap. 18. wherfore the Prophet Ezechiel saieth Anima quae peccauerit ipsa morie tur The soule which sinneth shal die That is shall be depriued of grace S. From whence hath sinne such powre M. From the ordination of Allmighty God for that the soule consentinge vnto Mortall sinne rebelleth a gainst God And therfore as a rebell is iustly depriued of his goodes soe the soule by sinning cometh to be depriued of grace which is an inestimable good giuen vnto the soule by Allmightie God S. If therfore to receaue the effectes of this Heauenly meate it is necessarie that the soule liue in grace this SACRAMENT doth not reuiue the soule by raysinge it from death to life M. Ordinarily noc but beinge spirituall meate it presupposeth spirituall life and beinge receued by the soule it nourisheth it and prescrueth it from vice S. But tell me I pray you what is conuenient to be don for to tast this facred meate to be made partaker of the worthy effects thereof M. First it is necessary to bee hungrye because our Lord Animan esurient em satiat bonis Psal 106 will fill the hungrie soule with good thinges afterward with contemplation to ruminat and chewe this celestiall meate considering the greatnes and excellencie thereof S. Alas that the poison of pleasures and delightes haue cleane taken away my tast Alas that the vanities of the world doe soe occupie possesse my hart that they neither suffer me to tast uor yet to consider this most maruelous meate wretch that I am wretch that I am M. Lett vs torne our selues my soule vnto him who is able for to healpe vs. To my Most mrcifull IESVS who will draw forth from this my poore soule all deadly poyson to th end that I remaine not depriued of the tast and of the effectes of so holsome a SACARMENT who will prepare for me this Notable Medicine O my LORD I will noe other healpe but you since that your heauēly Father hath sent you from heauen to be our Phisitian O holy Kinge Dauid
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
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
very feeble and weake ill inclined and often by the Deuill solicited to do euell the best and surest remedie is often to communicate it beinge the propertie of this blessed Sacrament to giue force vnto the soule to resist all kind of tentations and vniting the same with Christ who is the guide and rule of all good it commeth to be directed by him to good works as is plainly seene in those which often and worthely do receaue The Fruite The fruit which ought to be reaped by this XVI Meditatiō shal be to demaunde of Almightie God force against so craftie an aduersarie and then to do actes of hamilitie which doth discouer the deceits of the deuill and maketh him with confusion to runne awaie A Colloquium See good Iesus by how manie means this infernall enimie seeketh to diuert mee from your most sacred table Some times he tempteth me in faith concerning the hidden misteries of this diuine Sacrament some times he tormenteth me with fearefull scruples some times he woulde drawe me backe for some humaine respect vaine speches of the world other times he would entertaine me with hope of greater commoditie and deuotion And when by these meanes he faileth of his wicked purpose intent then he maketh the body lament that it is ouer troublesome to frequent often the receauing of the most Blessed Sacrament O my soule if most louing Iesus remained not hidden in this holy Hoast or if it were not profitable vnto vs often to be fedde with this most holie bread with-out all doubt the deuill would let vs alone or rather he wold much reioice that herein we should vainely loose our time But this maligne spirit knoweth full well who lieth hidden vnder the forme of bread he also well knoweth the greate profit and commoditie which we receaue thereby therefore being pricked forward with enuie and hatred against vs he seeketh by all meanes possible to let and hinder vs. And whie dost thou o peruerse and deceitfull body murmur and grudge Is it possible that for obteininge of thy poysoned delights and pleasures thou regardest no kinde of paine or trauaile and thou carest not to aduenture any kinde of daunger and becōmest thousad and sorowfull to yeeld vnto thy soule so easie and so wholsome a comfort See good Lord what warre the enemies of my saluation doe waige against me to skirmish and encounter with thē all I require no other thing of you Iob. 17. thē that which your faith full seruant Iob demaunded and obteined Pone me tuxta te cuiusuis manus pugnet contra me place me neare vnto your selfe and then lett any fight against me take thou my parte O Lord and I shal be secure that nothing can be able to hinder the frequentinge and often receauing of this heauenly Sacrament I praie you therefore my beninge Iesus that as by your bountie goodnes you haue inspired me to beginne for to taste this most pretious meate so you will giue me grace to frequent the same with louelie perseuerāce Grant me good Lord that I neuer be vnmindefull of this most holie Sacrament for els my hart will faint and languish Psa 101 and with sorrow and bitternes I shal be enforced to saie with your Prophet Aruit cor meum quia oblitus sum comedere panemmeum my hart is withered away because I huae forgotten to eate my bread Amen THE XVII MEDITATION Which is the third concerning often Receauing CHAP. 17. Pointes to Meditate 1 CONSIDER how not without good cause our Redemer instituted this diuine SACRAMENT vnder the forme of bread to giue vs to vnderstand hereby how that we ought often to be fed therwithall for as ordinary bread being often receaued doth maintaine our corporall life soe the often receauing of this blessed Sacrament preserueth our spirituall life and of this heauently bread many holy Doctors do vnderstand that Luc. 11. Panem nostrum quotidianum danobis hodie But if we should receaue it seldome how could it be our daily bread 2 Consider how that by frequēting of this blessed Sacramēt the partie commeth to be deuout spirituall for besides that which this diuine Sacrament worketh of his owne nature herevnto is also adioined deuout preparation which consisteth in actes of vertue as of Faith of Contrition of Paier of charitie and of such like which actes if they be often frequented will bring forth in vs many vertues whereby the body wil become chast and obedient vnto the soule and the soule vnto Almightie God and this is to be deuout and spirituall which wee obteine not if we seldome communicate 3 Consider how that by receauing of Christ in this blessed Sacrament with dew preparation wee doe honour vnto him and make great accoūt of him wherfore he which more often receiveth more often doth honour and reuerēce him but he which honoreth Christ on earth shal be honoured of his father in heauē and this was pretended by the Blessed Virgin our Ladie who as some holy fathers affirme as afterward we will say more at large did often cōmunicate The Fruit. The fruit of this XVII Meditation shall be to demaund grace of our Lorde that this heauenly meate may neuer come to be lothsome vnto our soule as this earthly bread bringeth no fastidiousnes vnto our bodie A spirituall speach What shall I do my sweet Iesus since that two most valiant Captaines doe very fiercely assaulte me that is Feare Loue Feare setting downe before my eies the greatnes of this maiesticall Sacrament maketh me to retire Loue shewinge me the importance of the vnion which this diuine Sacrament causeth me to haue with you vrgeth me vehemently with louing desire to go forward But alas what shall I do if Feare ouercome me and make me remaine farre of from your most sacred table and you hauing said Nisi manducaueritis carnem filij hominis Ioan. 6. non habebitis vitam in vobis Vnlesse you eate the fleshe of the sonne of man you shall not haue life in you how shall I liue without this vitall and holesome meate And if loue ouercome me shall I be soe audacious as with-out feare to receaue this Sacrament of so great Maiestie I being not worthy to behold it much lesse often to receaue it What shall I therefore do O my Sauiour I knowe very well Mal. 1. that the one pleaseth not you without the other for that you being our father we ought for to loue you and you being also our Lord it behoueth vs likewise to feare reuerence you wherefore I resolue to yeeld my selfe ouercome vnto them both with this condition that the one and the other do keepe me companie Loue will cause me to come often and cheerfullye and Feare will make me come consideratly And you most mercifull Redeemer since that you vouchsafe so oftē to call me vnto your Sacred banquet graunt me this fauour that these two valiant Captaines whoe are vnder your commaund do neuer
that in all our small affaires we consider before hand all the circumstances thereof it is very conuenient that likewise we shoulde well consider all circumstances which appertaine to this diuine busines beelonginge vnto our soule 3 Finally it is an impedimente when as one hauing scarce receaued falleth to reasoninge or other busines for by these things the spirituall heat and feruour which by receauing we haue obtained easely vanisheth awaie and we doe a certaine kinde of iniurie vnto the Blessed Sacrament as it would be a greate inciuilitie to receaue a great Lord into our house and shortly after to goe forth of the doares leauing him in our house all a lone In like maner doe they who after receauing goe to talkinge or reasoning either for recreation or for other busines The Fruit The fruit of this XIX MeditatioÌ„ shal be to be sorie and to lameÌ„t these and such other defectes with purpose of amendment A Colloquium Doest thou not plainely see O my soule how verie little our Lord requireth of vs for to giue vnto vs the great most holesome fruit of the venerable Sacrament it behooueth thee therfore to go therunto with great deuotion recollectioÌ„ of mind for this he requireth of thee Remember wheÌ„ God was to speak with Moises in the mountaine Exod. 19 he coÌ„maunded that nether man nor beast should approch neare vnto the mountaine to the intent that Moises should not be distracted by any kind of creature yea to the end that Moises should remaine with greater attention and recollection the whole mountaine was couered with a great and obscure cloud Euen so my soule doe thou diligently procure that to the Altar where God expecteth thee no kind of creature may accompanie thee thereby to distracte thy deuotion and attention for that thou hast not only to talke with but also to receue thy God and thy Creator and be thoâ— surelye perswaded that he will neuer desire and loue thee vnleâ— thou cleane forgett all created thinges when as thou comest 〈◊〉 to this sacred Table to receauâ—â— thy Creator whom onely thoâ—â— oughtest then to remeÌ„ber Psa 44. Harken what the kingly Prophete saieth vnto thee O daughter after that thou shalte forget thy people and the house of thy father then Concupiscet Rex decorem tuum will the King desire thy comelines And most worthelie O Lord for since that youâ— are cheefe goodnes and infinite lie to be beloued it is not conuenient that you should be inamored of that soule which being intertained of creaturs by ouer much affection towards theÌ„ commeth not freely vnto you neither seeketh after you with whole affectioÌ„ of hart But what shall I doe O Lord to obtaine this deuout attention My minde by the greuoues wounde which she receaued in terrestiall Paradise remaineth disordered in such sort that ordinarily against my wil she goeth forth of the dores like a vagabone What shall I do since that the infernall enimie to with drawe me from you and from your holie table doth so ouerthwart my heade with such terrene thoughts that I can not keepe my hart firmely setled vpon you Now you see most mercifull IESVS in what state I remaine weake by nature and in such sort wraped ouerwhelmed with earthly thinges that vnles you help and succour me I shall remaine depriued of the comfort of this most holie meate helpe I praie you with your grace my weakenes and remoue from me all impedimentes that like a hungry FalcoÌ„ I may flie vnto your most sacred bodie which it hath pleased you to giue me for meate THE XX. MEDITATION Of the most holy Sacrament when it is giuen vnto the sicke for a viaticum CHAP. XX. Pointes to meditate 1 CONSIDER how that emongst many other most worthie effectes of this celestial SacrameÌ„t one is to render those stronge and valiant against eâ—ptations which worthelie do receaue the same wherefore in auncient times it was giuen vnto those which were to suffer maâ—tirdome that they might remaine firme in the Confession of Christ And for that in the passage from this life vnto the other the diuells doe assaulte vs with diuers tentatioÌ„s for this respect the holy Church vseth to fortifie strengthen vs with this most holie Sacrament of eternall life 2 Consider how it helpeth likewise to obtaine the health of bodie when it is expedient for the saluation of our soule for if so be by the onely touch of the garment of Christ manie receaued their helth Mat. 9. et 14. what will Christ him selfe do when as by this blessed SacrameÌ„t he entreth into the soule of the sicke 3 Consider finallie that Christ hauing instituted this most holy Sacrament for the spirituall help of our soule it is to be thought that when wee haue greatest neede as is went to be in daungerous sicknesses that then this blessed SacrameÌ„t worketh most effectually his most wholesome fruies for that it is proper vnto our Lord which therin lieth hidden to healpe where is greatest necessitie The Fruit. The fruit of this last meditation shal be to doe louinge actes of gratefulnes by hartely thanking of our Lord for the great care solicitude which he hath had ouer vs by helping and releeuing our spirituall neede and necessitie with this most louing Sacrament Annotation 1 Here it is to be noted that this most holy Sacrament is to be receaued for a viaticum wheÌ„ there is daunger of death not to expect vntill the sicke person be halfe dead so that he is vnable to do actes of deuotion and contrition because this Sacrament worketh most effectuallie when as it is accompanied with our contrition and deuotion 2 The priuiledge of this blessed Sacrament when it is receaued for a viaticum is this that the sicke partie may communicate at all times albeit he be not fasting this the Church graunteth De consecr dist 2. Caa. Liquido Can. Presbyter 3 If the sicknes be long and lingting the diseased partie after that he hath communicated for his viaticum may often times afterward communicate for deuotion but then he must be fasting from midnight last past as I haue saide before in the tenth meditation The Colloquium A wake O my soule and contemplate this new fauour which thy bening Iesus doth vnto thee whereby ariseth in thee a new bonde Dost thou not see how that in this last conflict thou hast to fight make combate with the hatefull enimies of of thy saluation and since that thou art altogither vnable to goe vnto his holie Altar there to bee armed fortified and strenghned with heauenly meate he vouchsafeth to come home into thy house O louing humilitie thou hast good cause to exult and reioice my soule for that the Lord of Maiesty vouchsafeth to come vnto my house to honour thee to comfort thee and to be thy companion as well in this thy last conflict and assault with the diuells of hell will giue thee to trie if they can get thee for
no creature can come vnto that perfection which should be equall with this Sacrament In like sort that a man should receaue worthely is not necessarily required that he should be of excellent perfection and of rare and singuler vertue for this is obtained by ferquenting this diuine Sacrament therefore for to bee worthy it is sufficient according vnto S. Paule that the partie which receaueth haue that disposition where-with God is contented that is beforehande to examin his cōscience to haue contrition and to confesse his sinnes and so to receaue the B. Sacrament is not pride W. If this be sufficient what is the reason that some Saintes for reuerence of this so greate a Sacrament refused to be made Priests as did S. Frances In vita eius And Marke a holie Anchorite out of one of his fingers because he would bevnable for Preisthood S. The Saints of God haue had diuerse giftes of the holy Ghost frō the which gifts haue spronge forth diuerse deeds all which are to be praised but all are not to be imitated of vs that these Saints shunned Preisthood for humilitie was well done Other Saints haue bene who either for deuotion or for obedience or els for some other good end haue bene made Preistes and haue celebrated euery daie and these also haue done well More ouer those saints did abstaine from the dignitie of Preisthoode but not from often receauing wherof we now reason it is an ancient vse where with the Church of Christ began Act. 2. as S. Luke the Euangelist reherseth W. Yet neuerthelesse because that we haue not in these daies such feruour and deuotion as was thē in the primitiue Church it seemeth more secure to abstaine from the Bressed Sacrament then to receaue often least we be not so well disposed to receaue our Sauiour often we ought alwaies to followe the secure waie S. Yea rather because wee haue not such feruour as they then had we ought more effectually to be moued often to frequent this most holsome Sacrament which is able to heate and inflame our deuotion for that colde persones haue more need to approch neare vnto the fire then those which are hoate and euerie time that we are rightly confessed and goe with good intention there is no daunger at all and therfore we may securely communicate W. I haue alwaies heard saie that the Sacraments were instituted of Christ as medicines but medicines must not be taken so often S. If men were seldome spiritually sicke your argument were of force but because our nature is so weake and infirme that it often fainteth and falleth sicke it is very requisite that it should be often helped and strenghned with this most sacred medicine Moreouer for that this holy Sacrament preserueth our soule frō spirituall euells it is much better therwith to preuēt those maladies then after their comming to cure them finally there is greate difference betwixt corporall medicines and this spiritual medicine for they expell sicknesses from the body and often times together with bad humors doe take awaie also the good but this bringeth vnto the soule Grace Fortitude other heauēly gifts for these respectes they ought seldome to be taken and this ought often to be receaued Hereunto may be added that not with-out good cause corporall medicines most commonly are bitter and loathsome that therefore they shoulde be taken as seldome as might be But this spirituall medicine being both sweete and delightfull should conformablle to the institution of Almightie God be often reecaued W. But can you denie that it is a good and vertuous acte to abstaine from receauing for reuerence of this most worthy Sacrament S. I do not say that this acte is not good but I affirme that to frequent the Blessed Sacrament for deuotion and for desire to be vnited with Christ is much better for this springeth forth from loue and that from feare and euerie one knoweth that loue is more perfect then feare wherefore you should do verie well to beginne to communicate also euerie eight day as manie one most worthe he doe W. I am altogither vnworthy to receaue so often S. Wherefore are you vnworthie W. Because that euerie daie I fall into many sinnes S. If the sinnes of eight daies do hinder you from receauing the Blessed Sacrament much more the sinnes of a whole moneth or of a whole yeare will let and hinder you and so you shall neuer communicate W. Nay rather by communicatinge seldome I shall haue more time and leasure to examine and prepare my selfe S. O Brother thou much deceauest thy selfe for since that our nature is of it selfe inclined vnto euell the longer that sinne reigneth in it the worse alwaies it becommeth and the longer time that our reckonings are delaied the harder they become Wherfore my deare Brother if thou wilt prouide well for thy selfe refourme thy selfe with all speed possible for the longer that a tree groweth crooked so much more badly more hardly is it brought vnto any straightnes W. I vnderstand not what deceite this is for that I see that they which communicate often go coldly therunto without deuotion as it were of custome and they which seldome go cōmunicate with great reuerence and deuotion therfore it is better to cōmunicate seldome then often S. First this is false for rather many of them which for folfilling the precept of the Church do receaue once a yeere do cōmunicate without any affection of loue very coldly as it were by constraint Moreouer if there be any which without deuotion do frequent the holy Eucharist they do naughtilie and I reason not of them but of such as goe well disposed to receaue W. If as you say it be better to receaue often then seldome how hapneth it that some men which are also learned do not praise often receauing S. I haue neither seene nor heard that any one of iudgment and deuotion did euer dispraise this action so holy so profitable and so gratefull vnto God But it may well be that some vicious and sensuall persons doe not praise the often receauing of our Lord for that thy thinke him to be vnworthely receaued iudgeing those which frequent this Blessed Sacrament to liue as badly as they them selues do W. You haue said well and I know trewly that it is more secure often to cōfirme strēghthen the soule with this heauenly bread but I do it not for auoiding the speach of the worlde which vseth to scorne scoffe at those which often vse to communicate S. If you will make account of that which the world saith you shall not only loose your soule but also your braines and your wit do you not know how that it is the propertie of the world as beeing ignorant of spirituall thinges to cherish the wicked and to barke at the good W. Neuerthelesse as long as we remaine in the world it is necessarie to accommodate and conforme our selues vnto the world S. Now
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
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
with great reuerence 43 Neuer to doe any thinge which may not be done before all men 44 Not to make comparison betwixt this man that man because comparisons are odious 45 When thou shalt be reprehended by any to harken vnto him with humilitie both internally externally and to pray for him that hath reprehended thee 46 When one Superiour commaundeth any thinge not to say that an other hath commanded the contrarie but to thinke that both of them haue good intentions and obey them both as much as thou canst 47 Not to be curious in speaking or demaundinge of thinges which belong not vnto thee 48 Let thy life passed be present before thy eies for to lament it and also thy present coldnes how much thou wantest to be fitte for to go to heauē because these are causes of great goodnes 49 To doe alwaies what those of the house shall require thee so that it be not against obedience and to answere them alwaies with humilitie and meeknes 50 Neuer to demaund without greate necessitie any perticuler thinges either in eating or clothing 51 Neuer to cease from humbling and mortifyinge thy selfe in all thinges vntill death 52 To get a custome to do mame actes of loue towardes thy Neighbour and God because they inflame and make tender thy hart and to do the like of all other vertues 53 To offer vp all thinges vnto the eternall Father in vnion of the merittes of Iesus Christ his onely begotten sonne 54 To be meeke and courteous with all others and sharpe and rigourous vnto thy selfe 55 In the feastes of Saintes to consider theire vertues and in grace to demaund thē at Gods hand 56 To haue greate care euery euening to examine well thine owne conscience 57 The praier which thou hast to make the morninge before that thou receauest shall be to consider how that thou which art a most vile miserable creature hast neuertheles to receaue thy God and the night folowing it shall be to remember how that thou hast receiued thy Lord and maker 58 If thou art a Superiour neuer reprehend any one in choler but when as it shall be past and by this meanes thy reprehensiō will be profitable 59 Earnestly to procure to get perfection deuotion therwith to dispatch all affaires 60 To exercise much thy selfe in the feare of God and it will bring thy soule to compunction and humilitie 61 To consider well how soone mens mindes are changed and how litle thou oughtest to trust vnto them and therfore to haue great confidence in God who is neuer changed 62 To deale those things which belong vnto thy soule with thy Spirituall and learned Confessor and to communicate with him all folowing his aduise counfaile in all thinges 63 Euery time that thou doest communicate to demaunde of God some gift for that his great mercies sake wherwith he voutsafe to come vnto thy soule 64 Albeit thou hast many holy Saintes for thy Aduocates yet in perticuler be thou deuoted vnto S. Ioseph who will obtaine of God great grace for the 65 In time of melancholines perturbation neuer to leaue of thy accustomed good workes of penance praier and such like because the Deuill will disquiet thee to th entent that thou shouldest leaue them wherfore follow them more at such times thou shalt see that our Lord will soone fauour thee 66 Not to communicate or imparte thy temptations and imperfections with weaklings and imperfect persons in the house because it will harme thy selfe and hurt others but with those which are the most perfect 67 Remember that thou hast but one soule that thou art to die but once that thou hast but one short life and that perticuler to thy selfe neither is there more then one glorie which is eternall 68 Thy desire shall be to see God thy feare shall be to loose him thy greife shal be that thou doest not possesse him and thy ioy in that which bringeth thee vnto God and so thou shalt liue in great peace He that will reape fruite by these Documentes must read them once ouer euery weeke Certaine Iaculatorie praiers written by the Reu. Fa. R s. GRatious Lord and sweete Sauiour giue me a pure intention a cleane hart and a regard to thy glory in al my actiōs Iesu possesse my minde with thy presence and rauish it with thy loue that my delight may be to be imbraced in the armes of thy protection Iesu be thou light vnto mine eies musicke to my eares swetnes to my taste contentment to my hart Iesu I giue thee my body my soule my substance my fame my frends my libertie and life dispose of me all that is mine as shall be most to thy glory Iesu I am not mine but thine claime mee as thy right keepe me as thy charge loue me as thy child Iesu fight for me when I am assaulted heale me when I am wounded reuiue me when I am spirituallye killed receaue mee when I flie and let me neuer be quite confounded Iesu giue me patience in trouble humilitie in comfort constancie in temptations victorie against my ghostly enemies Iesu giue me modesty in coūtenāce grauity in my behauiour deliberatiō in my speaches puritie in my thoughtes righteousnes in my actions Iesu be my sunne in the day my food at the table my repose in the night my clothing in nakednes my succour in all needs Iesu let thy blood runne in my mind as water of life to cleanse the silth of my sinnes to bring forth the fruit of life euerlasting Iesu stay my inclinations frō bearing downe my soule bridle mine appetites with thy grace and quench in me the fire of all vnlawfull desires Iesu keep my eies from vaine sightes my eares from hearing euill speaches my tongue form talking vnlawfull thinges my sences frō euery kind of disorder Iesu make my will pliable to thy pleasure resigned wholly to thy prouidence and graunt me perfect contentment in that which thou allottest O Lorde make me strong against occasions of sinne sted fast in not yelding to euill yea rather to die then to offend the. Iesu forsake me not lest I perish leaue me not to my ownenes lest I fall without recouery Iesu graunt me an earnest desire to amend my faultes to renue my good purposes to performe my good intentions and to be ginne a fresh in thy seruice Iesu directe mine intention correct my errors erecte my infirmities protect my good endeuours Iesu make me humble to my Superiors frendly to my equals charitable to my inferiors and carefull to yeld dew respecte to all sortes Iesu graunt me sorow for my sines thankfulnes for thy benefittes feare of thy iudgementes loue of thy mercies and mindfulnes of thy presence Amen Laus Deo Opt. Max. Bea. Virg. Mariae omnibusque Sanctis Amen