conuenient therfore often to Communicate Spirit Yea rather the afflictions of this world and this wretched place of exile ought to driue vs to coÌ„municate often For amongst the effects thereof this one is mentioned that it giueth strength in aduersitie as the Prophet signifieth when hee sayd Thou hast prepared a Table in my sight against those that trouble me Mun. If I did perceiue I were called of God to communicate often I would willingly obey Spirit I pray when thou commest to thine ordinarie prayers thou goest to the Church dost thou perceiue thou art called of God Mund. No. Spirit Why then dost thou these things Mun. For that they seeme to mee good things and are layde down as parts of Gods worship Spirit But the holy CoÌ„munion without question is better then all and more commended and is so profitable as it is called of the Church the pledge of future glorie Mund. Howsoeuer the matter is to say truth I dare not come often to this heauenly table by reason of my manifold imperfections that I often fall into Spirit It hath beene answered to this before either thou desirest to bee deliuered from these euils or not if thou desirest to bee ridde of them this most holy sacrament receiued with due preparation wil minister such strength y t thou mayst by little and little remooue them as it is euident many haue done who by the vse of this spirituall meate of carnall haue beene made spirituall Munda I yeeld to thy reasons and would gladly communicate but I feele no deuotion Spir. Perchance thou thinkst thou hast no deuotion vnlesse thou shead forth teares that is not absolutely necessarie neither in these consisteth all deuotion The teares of the heart may suffice That is sorrow for thy sinnes past and a purpose to preuent those to come Moreouer hee is called deuout which in all thinges conformeth himselfe to Gods will wherefore I would not that thou shouldest therefore abstaine because teares and sighs are wanting for these are not alwaies necessarie God giueth them to whom he pleaseth Mund. To say what I think and that I may confesse a truth thou hast plainely perswaded mee that it is better to communicate often then to abstaine but one thing yet remaineth I am loath to acknowledge my sinnes Spirit If wee acknowledge our sinnes God is mercifull to forgiue vs our sinnes bee not loath Munda Many businesses do occurre which hinder this so waightie a matter I meane the woorks of repentance Spirituall This is the temptation of the Diuell who that he may spoyle thee of the fruit of this diuine sacrament causeth that repentance seemeth troublesome vnto thee and the whole preparation to the communion Furthermore businesses doe not hinder good works the businesses of greater momeÌ„t are to bee preferred before the lesse There is time to dispatch earthly affayres in good order When the Son of God standeth and knocketh at the doore of thy hart open vnto him let him not knocke in vaine To conclude remember that the kingdome of heauen suffereth violence when we see wee must labour to attaine the same Mund It is euen so I must needes confesse I am ouercome wherefore my resolution is with Gods good grace to repaire oft to the blessed Sacrament Another Dialogue wherein is discussed the doctrine and benefite of the blessed Sacrament The Speakers Catechumenus Doctor Catechumenus I Desire to bee instructed in the Doctrine of the holy Sacrament D. I confesse in regard of the spirituall consolation we reap by this holy mystery thou mayst well desire to bee instructed in this doctrine but for my part there is no doctrine wherin I more feare to deliuer my mind then this because the more I consider of it the more I admire the excellencie thereof which to me is more then words can expresse Catecu I can bee content to submit my selfe to the iudgement of the learned without curious questioning Doctor T is wel as thou sayst I had rather by farre commune with the humble in this case then any other The goodnes of God herein should with reuerence be admired Catecu I rest satisfied in this case but I wold learne of you what might mooue me to loue the Giuer of so great a gift Doc. The meanes to loue the Author of this gift is to coÌ„sider his bounty how he doth herein offer himselfe vnto vs and all the benefites of his suffering Catecumenus I am mooued with incredible ioye to thinke of the innumerable benefites wee receiue hereby and it stirreth me vp to deuotion and reuerence Doct. It may well so doe for what ioy is here offered vnto the faithfull the faithfull shall find what may they not hope for at his hands who hath giuen himselfe vnto them what prouokements to loue and hope we haue there need no long discourse to manifest and shew Catecum I acknowledge my selfe satisfied beseeching God to make me a dutiful receiuer of this most holy misterie Lauâ— Deo PIO LECTORI DE EVCHARISTIAE CONTROuersiâ— contra nonnullas Roberti Bellarmini rationes Admonitio breuis CVm omnis quaestio in causa fidci ad Tribunal sacraruÌ„ litterarum stare ibique iuducari oporteat nâ—nunimirâ—m videatur si vt olim Paulus Caesarem ita nos forensi quodam moÌ„do sacrarum literarum sententiam salua semper veneraÌ„da patrum authoritate primo in loco idque iure optimo appellamus Quid enim Cum in his non solum veritatem ipsam contra omnes ommium machinationes sarte tecte conseruatam Ecclesiae consensu approbatâ—m inueniamus verumetiam veritatis inquirendae modum quem si tanquam Ducem optimum sequamur errare labi decipi non possimus 2 Veriâ—atis autem inquirendae modus per Ieremiam Prophetam sic vide tur propositus Diâ—it dominus interrogate de semitis antiquis quae sit via bona ambulate in ea Ieremiae 6. vers 16. Seruator noster in Euangelio Pha reseis tentantibus eum Quid ergo Moyses mandâ—uit libellum repudii Respondit ad duritiem cordis vestrâ— scripsit vobis Moysis praeceptum illud ab initio autem non fuit sic ex quo liquet per semitas antiquas ad viam bonam per institutionem ab â—â—itio primam ad institutionem veram interrogantes errantes omnes posse venire 3 Cum Deus populo suo Israeletico tabernaculi formaÌ„ disponendaÌ„ proposuerat respice inquit fac secundum exemplar quod tibi in monte monstratum est Exod. 25. vers 48. Esaias Propheta vt superstitiosos a pythonibus mortuis auerteret clamat ad legem testimonium Esaia 8. vers 20. Item Christus in Euangelio cuÌ„ vendentes ementes e templo eiecisset prophetarum de templo prâ—fere testimonium Scriptum est Domus mea est Domus orationis Lucae decimo nono vers 40. Apostolus ad Corintheos Epistola prima Cap. vndecimo genuinam dominicae institutionis rationem in hunc modum innuit Ego accepi a Domino Si forte patres in fidei controuersiis haesissent aliquaÌ„do statim diuinarum literarum oraculum adeunt sic Ambrosius interrogetur scriptura sic Augustinus rogemus PetruÌ„ PauluÌ„ 4 Hinc ediscamus veritatis inquirendae modum patres nempe ad Apostolos Apostolos ad Christum Christum ad Prophetas Prophetas ad legem legem ad primum exemplar retrospexisse De suÌ„ma et salutifera Christi institutione diu iam conteÌ„dere Christiani institutione dâ—â—iam contendere Christiani a patribus ad Apostolum ab Apostolo ad Christum adeóque ad primum exemplar in coena sua funebri institutum manu manus ascendatur Hoc secum fidelis quispiam serio recolligat eum qui de pane dixit Hoc est corpus meum qui de vino dixit Hic est sunguis meum de Ioanne Baptista dixisse hic est Elias Habitote foedus meum in carne vestra Consâ—pulti sumus in Baptismo Multi sumus vnus panis vnum corpus frequens est scripturae phrasis 6 Adhaec quia magis videtur ratiom consorium quam in spirituali â—ibo spiritualem sensum admittere Omnes inquit Apostolus â—andem escam cum edimus spiritualem Post caenam mensura admodum parua spiritus est qui viuificat Progredior Pia pia haec ex Christi verbis de Christi institutione consideratio animarum salutarem alimoniam mysterii eminentiaÌ„ facile coÌ„mendat exornatque
confesse them with a peniteÌ„t hart with this preparation to come to the coÌ„munion is no pride Mun. If this be sufficient wherefore then did certaine godly men of reuerence spake so often of effectual preparing themselues as they haue done Spirit These of humilitie reuerence to this holy misterie haue spoken in deede of solemne preparation which assuredly is meete but frequenting of this holy communion is a most ancient custome wherewith the church of Christ first sprange as S. Luke the Euangelist in the Actes of the Apostles sheweth Mund. But in the Primitiue Church the feruentnesse of Christians was great which when it is not now in vs it seemeth more safe to abstaine from often communicating for if it bee otherwise it is in daunger that we come not so disposed to communicate as wee ought The safer way is rather to be held then the lesse safe Spir. Yea the selfe same thing for that so great desire is wanting in vs ought to driue vs to frequent this wholsome Sacrament for by the benefit thereof wee may both waxe hot be set on fire For hee which is cold ought rather to betake himself to the fire theÌ„ he which is hot So often as one humbleth himself before God hath a good intentioÌ„ there is no danger M. I haue often heard the Sacraments are instituted of Christ as medecines but we vse not medecines often S. If a maÌ„ were spiritually sick but somtimes then the argument were auaileable but wheras our nature is weak For the iust falleth 7. times a day sayth the Wiseman our nature therefore often needeth help so y e vse of a spiritual medicine Moreouer wheras this sacrament is of force â—o draw away al these euils both preâ—ent to come froÌ„ the soule it is better to preuent infirmity then to cure it once contracted Lastly ther is a great difference between corporall medecines and this spirituall for they only put away bodily diseases often with euil humors take away the good also but this bringeth to the soul grace strength other heauenly gifts and therefore these seldome this often is to be vsed Adde y t for the most part bodily medecins are bitter lothsome to the intent that as seldom as may be we vse them But this sweete and delightfull and therfore God would that it be often receiued of vs. Mun. But thou canst not denie to abstaine from the holy Communion for reuerence of so great a Sacrament to be a good act and agreeable to vertue Spi. I deny nor but that it is good to giue reuerence to it yet this I say that to frequent this communion of deuotion desire of vniting himself with Christ is a better action for because this springeth of loue but that of feare and it is manifest to all that loue is better then feare wherfore it argueth a religious minde to communicate often Mun. But I am vnworthy so to do Spirit Wherefore Mund. Because I fall dayly into many sinnes Spir. If sinnes deâ—aine thee then shouldst thou neuer communicate because thou neuer ceasest to sinne Mundan But communicating seldome I haue more time to examine my selfe Spiritual Thou art deceyued for seeing our nature is prone to euill by how much the more grieuously sins raigne in it by so much the harder they are to be begun for a crooked tree the longer the turning thereof is deferred by so much the more hardly with greater paine is it made strait Mun. I do not wel vnderstand what this my errour is for I see dayly with mine eyes those which often communicate to come coldly and without deuotion and as it were customarily to the holy table and no more adoe but they which come seldome come with farre greater deuotion and reuerence as seemeth to me wherefore it is better to communicate seldom then often Sp. First that is false Mundanus which thou affirmest yea rather many of them which come so seldom come most coldly without deuotioÌ„ without feeling of loue rather indeed of custome and constraint then of loue Mund If it be better to communicate often then seldom how commeth it to passe that this often communicating is not praysed of some learned men Spirit I neuer sawe nor heard of any learned man indued with iudgement vertue that reprehended this action so holy so profitable so acceptable vnto God but that it is dispraised of some carnall men it is no maruell for they thinke others vnworthilie coÌ„municate this Sacrament for as they liue euilly themselues so they thinke that those liue euill also who often Communicate Munda You say true I acknowledge that it is more safe often to strengthen the soule with this heauenly food but I doe it not least I giue occasion to the worlde of whome those that often Communicate are had in derision Spirit If in this matter thou wilt haue a regard of the world then hast thou not only lost thy soule but also thy wit Art thou ignorant that it is the propertie of the world to flie from all spirituall things to fauour the wicked and speake euill of the good Munda As long as we are in this world wee ought to frame our selues and conforme our manners to the world Spirit But that is manifest foolishâ—nesse If the world be one of thy three Capitall enemies how mayst thou apply thee to it and obey the will therof without manifest and apparent ruine knowest thou what it is to abstaine from the sacred Communion for the obliquies of the world No other thing then to bee ashamed and to account it a reproach if thou art a good Christian and indued with vertue wherefore worthily too may Christ be ashamed to receiue thee into heauen Mund. If I should often communicate I must repent often become a good example to others keep me at home Cast off al recreations which were to take away all my libertie from mee and so I should pine away and waxe old before my time Spi. Although thou Communicate but once in a yeere thou art bouÌ„d to repent to giue good exaÌ„ple to others neither art thou ignorant how great a sin it is to giue a scandall to others And the often coÌ„municating doth not take away recreations but doth allow theÌ„ so they are lawfull honest In that thou sayst thy libertie is taken away it is not true for if thou dost thinke any thing forbidden lawfull vnto thee not Communicating thou art deceiued for whether thou communicate often or seldome thou art bounde to abstaine from sins He which for recreation offendeth his creator looseth true liberty when he maketh himselfe a seruant of sin yea he looseth true ioy which springeth of a good conscience this the foolish world doth not vnderstand Mund. To y e receiuing of this most holy Communion it is required that a man bee of a quiet minde which cannot bee commonly brought to passe for the aduersities and perturbations of this world it is not
vnder the accidents of bread and wine by faith and after a most heauenly manner hee sheweth that he is come vnto thee not onely to conuerse with thee bestow saluation as hee did to the house of Zachee but also to vnite him selfe to thee that thou maist bee one certaine thing with him which is the effect of this heauenly meate Who doth not see then that this is a far greater benefite oh my gracious Lord seeing thou hast vouchsafed to enter this poore house of mine giue me grace that it happen not to mee as to the vngratefull Iewes who in the day of Palmes receiued thee with great ioy and triumph into Ierusalem but a little after they cried to Pilate crucifie him crucifie him casting thy crosse vppon thy shoulders cast thee forth of this citie Let me die O Lord before yea let me dy a thousand deaths then that I cast thee out of mee For that were to thrust thee out of thine owne house A Meditation vppon those words of Christ Luk. 19.5 Hodie oportet me manere in Domo tua To day I must abide in thine house WHo am I O most bountifull Iesu that thou desirest to abide with mee who am I that may deserue to entertaine thee the Lord of heauens What dost thou find in mee ' that doth so much delight thee and inuite thee to come vnder my roofe art thou ignoraÌ„t of my most vile beginning I am not of the number of that celestiall and diuine Legion I am not a Seraphin not an Archangell not an Angell nor any of the Thrones or other most sacred Spirits my being differs much from theÌ„ freed are they from all admixtion of body pure and innocent I was born in sinne drawing my beginning froÌ„ the earth so meane a subiect I am not worthie O my Sauiour of thy diuine presence happily thy delight is to bee with the sonnes of men true but I am not Abraham I am not Moyses I am not as the blessed virgin no I beare not the least similitude of these blessed Saints in heauen while they remained in the world What shall I say I am sorie O my Lord I am no more worthie to receiue thee then I am but my comfort is thou tookest mercie on the woman of Canaan and all distressed people that came vnto thee A short forme of confession to bee made in priuate before the receiuing of the blessed Sacrament I Miserable sinner confesse acknowledge with bended heart and handes lifted vp in the presence of Almightie God my many and manifolde sinnes and that I haue transgressed sundry waies against the precepts of the first and second table I am sory from the bottome of my hart and it greeueth mee that I haue so often offended thee I come vnto thee as an humble sutor to obtaine mercie and pardon for all my offences I beseech thee to sanctifie me by thy holy spirit to strengthen my faith against all assaultâ— so seale vp in mee by this holy mysterie that comfortable hope of the life to come Direct me I beseech thee now approching to thy holy table that I may abide with thee and be a fit habitation for thy holy presence both nowe and for euermore wheÌ„ I coÌ„sider thou didst create me not being asked redeeme me not being required it turned my teares of sorrow into teares of ioy my teares of fear into teares of loue O my Sauiour shew mercie for with such great sinnâ—rs as I am thou gâ—ttest greatest honour as thou diddest by Mary Magdalen An admonition moouing all to reconcile themselues and forgiue their enemies before they be pertakers of the most holy Sacrament WHen thou bringest thy gift to he altar sayth Christ our Sauiour Mathew 5.25 and there rememberest that thy Brother hath ought against thee leaue thy offering before the Altar go thy way first bee reconciled to thy brother then come and offer thy gift In the 11. also of Saint Mar. and 25. hee sayth vnto his Disciples When you shall stande to pray forgiue if you haue ought against any man that your Father which is in heauen may forgiue you your trespasses By both which testimonies of holy Scripture we learne y â— all our oblations and prayers otherwise in themselues amongst the best actions of a Christian life are in no case acceptable vnto God without our reconcilement charity first had with meÌ„ The Wiseman Eccl. 28.2.3 could thinke it vnmeet in very reason to ask mercy wheÌ„ we our selues denie mercie We may remember that the vnthankfull debter that wold not remit his fâ—llow seruant Mat. 18.30 for his vncompassionate vsage of his fellow found himselfe the like measure that is iudgement without mercie at his maysters hand With what countenaunce saith one can we looke vp to heauen and say Lord forgiue vs our trespasses and yet reuenge with all extreamitie the least offences offered vnto our selues Noe no hee that seeketh vengeance shall surely find vengeance Mihi vindictam ego retribuaÌ„ vengeance is mine saith the Lord I wil reuenge We must let God alone to right our wrongs vnlesse we will vsurpe that poore which is onely proper vnto hiâ— for our selues we should not forget the Wisemans counsell Forgiue thy neighbour the hurt that he hath done thee so shall thy sinnes also be forgiuen thee when thou prayest should a man beare hatred againâ—t man and desire forgiuenesse of the Lord Peter saith vnto Christ maister how often shall my brother sinne against mee and I forgiue him vntill seauen times no Peter saith our Sauiour I say not vnto thee vntil seuen times but vntil seuenty seueÌ„ times that is quoties totâ—es how often soeuer he sinne against thee so often shalt thou forgiue The offering vp of sacrifices in the olde lawe was a speciall parte of that worship the people were wont to performe vnto Almightie God as an acceptable seruice vnto him But the prophete Esai telles them Esa. 1.11 all their offerings were vtterly displeasing vnto him for why they were all set on crueltie and reuenge their hands were ful of blood and therefore God woulde accept of no sacrifice at their handes Our oblations that are done in loue with God and man these ascend like the smoke of Abels sacrifice and are wel pleasing vnto the most highest But howe shoulde fleshe and bloode forgiue where wrong and iniurie hath been offered that which Adam cannot beaâ—e Christ can that which to nature is so much against nature and therefore difficulty is to grace nothing so that which heathen men will so hardly brooke is to Christians who haue or should haue a further perfection more facile and easie Wherefore our Sauiour tels his disciples of somewhat more thâ—n louing them who loue first Ego dico vobis diligite inimicos I say vnto you loue your enemies do good vnto them that hurt you pray for them that persecute you we forgiue we loue our very enemies for his sake who hath done farre more for
vs. What greater loue saith Saint Iohn then for one to giue his life for his friende yet greater was Christes loue who gaue his life for vs that were his enemies we haue some reason to helpe the distressed to relieue the poore needie for the verie beholding of their necessitie doeth often moue compassion but to loue our enemies wee haue no reason in the world but onely for his sake who hath commanded all those who professe his name and expect his kingdome saying Diligite inimices loue your enemies We forgiue and why Christ hath forgiuen vs wee shewe mercie and why Christ Iesus hath shewed mercy vnto vs. Quid contra nos proximus saith an ancient father shall wee see what our neighbour hath done against vs and shal we not see what Christ hath done for vs God forbid All that we do or can forgiue are pence only Christ he forgiues tallentes wee some few hee ten thousand wee shew loue but Christ shewed loue in deed loue without example Were we as readie to remember benefites as wee are iniuries wee would bee more charitable then we often are But being readie to reuenge doe wee know how soone wee may stande in need of God our selues no verily and therefore we had need to shewe compassion to others When as now Iacob their father was dead Iosephs brethren thought Ioseph would reuenge all the wrong they before vniustly offered their brother they were deceyued Ioseph telles them he meant nothing lesse Am not I saith he vnder God as if hee shoulde haue sayde my selfe am reedie to aske forgiuenesse of God and should I not from â—y heart forgiue you my brethren I doe I doe Wherefore one saith Qualem erga te Deum habere vis talem te erga proximum ostendas as thou wouldest haue God bee vnto thee so bee thou to thy neighbour that hath offended thee To moue Christians to this loue Christ our Sauiour goeth further and sayeth forgiue that you may bee children of your father which is in heauen for he causeth the Sunne to arise on the iust and on the vniust It was a token that Dauid was of the stocke of Iesse when hee would not onely not huâ—t King Saule his enemie when hee was aliue but woulde euen shewe mercie vnto his ofspring when he was dead they giue testimonie that that they are his followers who prayed for his enemies father forgiue them who shew themselues ready to remit and can finde in their hearts to forgiue offences offered S. Amâ—rose told a great Emperor of the world how Christians did auenge themselues our weapons saith he are our prayers our teares we weep for our persecutors wee pray for them Neither shal our forgiuing go away emptie for this actiue mercy shewed vnto men shall be rewarded with passiue mercy by him who hath said Blessed are the merciful for they shall obtaine mercy Hence it commeth to passe that our enemies may doe vs as much good as the best friends we haue in the world whereas in forgiuing them wee receiue forgiuenesse of God but for one drop of water giuen wee receiue by a gainefull interest a whole ocean sea for our two mytes the whole treasure of the temple We giue and forgiue some small benefites trespasses but with God there is no depth of his bountie no number of his mercies If at any time we are iustly moued as we often are to vse that Quid rependam as of the Prophet Psal. 116.11 what shall wee doe vnto the Lord for all the benefites hee hath done vnto vs then most especially approaching to these holy misterie which the old Christians in the Primitiue Church well remembring gaue euident testimonie at this solemne occasion by their liberalitie to the poore their visiting the sicke and other like works of mâ—rcie And besides their charitable reliefe of the needie it is wonderfull to consider and it may do a good mans hart good to call to mind the vâ—iforme peace and peaceable vnion they retained amongst themselues all assembled in one communion of Saints to worship him in earth with whom they hoped shortlie to reioyce in heauen They forgat not that charge left by Christ at his departure from the worlde by this shall men know that you are my Disciples that you loue one another nor that louing entreatie of Abraham had with Lot Gen. 13 11. Let there bee no strife betweene thee and me betweene thy heardmen and my heardmen for we are brethren Bee of one mind saith the Apostle 2. Corinth 13. liue in peace and the God of loue and peace shall be with you and to the Ephesians he saith let all bitternesse and anger and wrath bee put away from you with all maliciousnesse bee courteous one to another forgiuing one another euen as God for Christes sake forgaue you There is but one bodie one spirit on faith one baptisme one God which is aboue all through all and in vs all In this misterie as the faithfull find wrought tranquillitie of conscience within So also finde that the spreading of charitie towardes men abroade which charitie thinketh no euill beleeueth all thinges hopeth all thinges endureth all things When as Christ our Sauiour was now to celebrate his last supper he washeth himselfe his disciples feet wypeth them with a towell giueth a precedent of humility loue admitteth Iudas that bare an euill mind towardes him to his owne-dish giueth him a soppe speakes mildly vnto him which all were tokens of loue should we not take example by our Lorde and master When may we more fitly vse that hymne of the Angels respecting the common cause of ioy wee haue Glorie be to God on high in earth peace towardes men good will and not good will in shewe but euen in singlenes of heart Wherefore to conclude with that of the Apostle Philip. 3.1 If there be any consolation in Christ any comfort of loue any fellowship of the spirite be we of one accord let the same mind be in vs that was in Christ who humbled himselfe wherefore God hath highly exalted him and giuen him a name aboue all names that at the name of Iesus euery knee shold bow Philip. 2.10 A Prayer before the holy Communion O Lorde Iesus Christ which art the onelie Sonne of God the most high king of kinges Lorde of Lords the image of the Father the brightnesse of eternall light whom the Angels do only desire to behold who after all thy suffering praying for thine enemies now sittest at the throne of glorie who am I that doe presume not onely to beholde thee my God but also to take and receiue thy bodie into the lodging of my bodie and house of my soule contaminated sinner O miserable that I am and most vnhappie of all men which doe this so exceeding great iniurie to thee my God and Sauiour for when a thousand yeares of teares are not sufficient to receiue at the least but once worthily this reuerent and most precious Sacrament so high
the Diuines Baptisma spiritus the Baptisme of the Spirit so doth it also happen in this spirituall Communion 3 The third howe wee reape profite by receiuing Christ into the holy desires of our Soule it may be easily vnderstood by the increase of loue While I was musing sayth the Prophet the fire kindled The eleuatioÌ„ of the mind vnto God doth take vs away from earthly affections and carrie vs vnto him on whom our desires are fixt 4 How acceptable this is vnto God wee all know hee that accepted the intention of Abraham and said vnto Salomon because this was in thine heart doth not onely accept of our good desires to embrace him in the armes of our affection hut also doth reward this desire as the deed done But we are to consider that we must not onely stay vpon the desire of our will and receiue Christ spiritually but wee must proceed farther to receiue him together both spiritually and sacramentally For it is not inough to follow Christ in our intention but wee must also receiue him in this holy mysterie wherein we shew reuerence vnto his blessed institution and that wee are become his Temple as the Apostle speaketh 1. Cor. 6. wherfore that we may be partakers of so great a blessing as is our vnion with Christ wee may not omit this speciall part of our Christian duetie which hee who will please God and proceede to the perfection of a Christian life must often vse that so hee may goe forward in all vertue and holinesse of life yea euen vnto the end That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation COnsider that amongst the effects of this heauenly Sacrament that to be cheeâ—ely numbred that it maketh those strong in induring temptations which worthily receiue it Whence it is that in times past it was giuen to men in places of visitation or danger of death that they might bee constant in the confession of Christ and able to withstand the temptations of the diuell 2 Consider that it also profiteth to attaine the health of the body seeing it is so auaileable to the saluation of the soule For if at the onely touch of Christs garment many receiued health what cannot Christ himselfe doe entring into the Soule of the sicke 3 Consider that Christ foreseeing our conflict to come ordayned this most holy Sacrament for the spirituall helpe of our soules we must think by how greater necessitie wee labour by so much this sacrament doth exercise more effectually his wholsome effects seeing it is proper vnto the Lord to helpe more readily then when greater necessity doth require 4 Consider that here the distressed either in bodie or mind may apply vnto himselfe in particular the merits of Christs passion and raise vp himselfe by a comfortable participation of this holy mysterie and say Thou hast good cause to reioyce O my Soule that the Lord of maiestie commeth vnto thee that hee may comfort thee departing this world and by thy assistant helpe against the assaults of Sathan who indeuoureth to draw thee away from the reward of life continue onely a good will for all though thou art faint and feeble though thy enemies bee many and mighty yet hauing receiued diuine strength thou shalt say I can doe all thinges in him that strengthneth me Cast all thy hope on Iesus and thou shalt neither be ouercome of theÌ„ nor put to shame thou knowest well that the body of a certaine dead man was restored to life 2. Kin. 13. by the onely touch of the body of Elizeus If the boones of a dead Prophet had so great vertue that they restored one from death to life and the theeues amazed by the miracle of the thing durst doe no euill what will not the liuing and glorious bodie of Iesus doeâ— entring into thee I doubt not but it will exercise greater might in thee seeing hee is God omnipotent and Lorde of all and the diuell shall be ouercome and confounded at his presence O holy Daniel teach mee howe I ought to giue thankes to my louing Lord who seeing me in time of neede beset with infernall Lions doth sende me food not by the Prophet Abacucke Daniel 14. or by any heauenlie Angell but himselfe commeth to bee my foode O Loue without measure CoÌ„sider O my Soule this vnspeakeable mercie thou knowest thou wast loued of him in his greatest extremities when hee departing out of this life vnto the Father did institute this holy sacrament for thy welfare Thou seest also hee loueth thee in thy extremities it remaineth that crying out with the Prophet Dauid Psal. 8. Lord what is man that thou art so mindful of him or with the Apostle Rom. 14. If I liue I liue vnto the Lord if I die I die vnto the Lord to whom bee prayse and honor for euer Amen What he ought to doe who is to communicate before hee come to the holy table of the Lord. HEE who will doe the thing which he oght coÌ„cerning this Sacrament and that which the dignitie of such a mysterie doth require must lot out a certaine space of time to himselfe wherein hee may performe those things which pertaine to the preparation thereof And that we may discourse more at large of this matter and more familiarlie with them which doe often communicate I say they shall do very well if as Moyses commanded the people that three dayes before they were to receiue the Lawe they should prepare themselues So also they should prepare themselues in three dayes that they may bee apt and disposed to receiue the Lord which bringeth a Law not of death but of life not of the letter but of the spirit not of feare but of loue The holy Scriptures do testifie that the maides of the king Assuerus Hest. 2.12 coÌ„ming only into his sight but once in sixe moneths prepared theÌ„ with oyle of mirrhe and other sixe moneths with certaine sweet odors If these did doe this that they might find fauour with an earthly man what preparation shall bee required of vâ— that wee may find fauour in the sight of the true God One of the cheefest prayses of the blessed Virgine Mary for which the Angell did commend her he shewâ—th when he sâ—ith Thou hast â—ound fauour with God and ought it to seeme a hard and troublesome thing vnto vs to do for so great glorie and dignitie that which this women hath done for such vanitie With what face I pray will wee refuse labour yea although all the powers strength of our soules bodies were to be imployâ—ed that we may come at least but into the grace fauor of God specially when wee heare that these miserable maids spent their whole life that they might come into the fauour of one mortall man But because this is an hard thing for vs to doe at least let vs prepare our selues in those three daies whereof I haue spoken doing al that which in vs lyeth But if
with myrrhe wrapped in cleane linnen buried in a newe sepulcher These thinges done I make an end praising blessing and giuing thankes to God that hee hath loued vs so that he gaue his onely sonne for our saluation 2 Secondly I turne mee vnto Christ with alll thankfulnesse for his benefites and I open vnto him as vnto a most holy phisition my infirmities and all my faults as to a most gentle Lord I open vnto him all my defectes into which I am wont to fall desiring him to minister a remedie that I relapse not so often and specially I pray that hee would graunt mee grace to receiue him hereafter worthily 3 I purpose to amende wherin I am wont to offend and namely I decree to roote out some one sinne in the place whereof to insert some vertue whereof I haue neede that I may alwayes goe forward from better to better and I humbly pray his diuine maiestie that he grant mee strength to execute that thing 4 Last of all I diligently keepe my heart all that day thinking that the Lord resteth therein as his house wherefore I giue my in 〈◊〉 that I may vse all modestie as well in speaking seeing walking as in al my outward coÌ„uersation often I say with my selfe This day O Lord thou hast come to mee a sinner this day thou hast renewed my heart by thy holy Passion I pray thee abide with mee goe not from me And so applying my selfe vnto the prayers of the day I vse the same prayers with greater deuotion then ordinarie I giue thankes for all benefites especially for those receiued by this most high and holy Sacrament Certaine breefe questions and answeres concerning the blessed Sacrament Question FOr what cause doe you receiue the blessed Sacrament Answere First that I may obserue and dutifully keepe Christs most holy institution Secondly that I may shew my selfe a member of that body wherof he is the head Thirdly that I may receiue this soueraigne râ—past to the health of my sinfull soule Question What do you receiue Answere The very body and blood of Christ after a most diuine heauenly manner Question What profit haue you by receiuing Answere Increase of grace of loue with God and man Question Why do you often communicate Answere Because my hope is I am one of Gods children and therfore desire to come often vnto him as to a louing father Question After what maner come you Answere By faith and repentance hauing a ful purpose to serue him in holines and righteousnes al the daies of my life These few obseruations may be obserued before our accesse vnto the Sacrament of the Lords Supper YOu must stedfastly belieue in Christ crucified 2 You must humble your selfe by a serious consideration of your manifold sinnes 3 You must thinke Christ worketh in you that which his wordes do promise 4 You must prepare your soule to receiue the bodie and bloud of our Lorde Iesus 5 You must meditate of Christs passion his resurrection and your owne rising againe to a better life to come 6 You must giue your selfe both before and after this most holy Sacrament to prayer and deuotion 7 You must applie your selfe to meditation and open to God the closet of your heart 8 You must beare sincere affection and loue both to God and man A Dialogue of the most holy Communion between a worldly man and a spirituall Wherein is disputed whether it be better often to communicate or abstaine from the most holy Communion how after what manner both may be done that of loue and deuotion this of humilitie and reuerence Mundanus Spiritualis MVndan I know not truely what fruit there is by often communicating for I see thee continue subiect to the same vices to be often angrie and threaten Spirit But I knowe certainely that by the benefit of often communicating I haue rooted out some euill manners and vnlesse I should often communicate without doubt I should be worse and worse and happily at this hower I should burne in hell fire Mu. Whence knowst thou that y u shouldst be worser Spir. For that I haue experience in my selfe when the time of communicating is at hand to bethinke my selfe more and more carefully to abstaine yea from the least sins Contrariwise when the time of communicating is farther off I am not so collected in minde I waxe also faint in deuotion I am prone to vanities and trifles and if no other profit should come vnto my soule that profit alone ought to bee sufficient to moue me to frequent this diuine Sacrament Mund. But I feare not a little least if I come too often to the Lords table I make shipwrack both of loue and feare for that is wont to fall out by too often vse and familiaritie Spirit Yea rather the contrarie doth often fall out for if of the often and familiar custome and frequentation of the communion any imperfection were therein couered there were iust cause to diminish our loue and feare towards him as it commeth to passe in humane thinges But that thing is not so for when hee is a certaine infinite sea of all perfection by howe much one vseth this often familiraitie by so much the more hee declareth his goodnes perfections and causeth that loue feare and reuerence towards his diuine maiestie do equallie increase Mund. Let it be as it is dayly experience teacheth that the often vse of a thing although the best doth breed contempt lothsomnes Spir. But that is in things temporal and in sensual pleasures but in spirituall delights as Saint Gregorie hath well obserued saciety doth breed a desire for then the goodnesse of them are made knowen and therefore by how much the more surely they are possessed by so much the more ardently they are desired whence the heauenly wisedome saith They which eate me doe still hunger and they which drinke me do still thirst Mund. But Saint Paule saith Hee that eateth and drinketh vnworthily eateth and drinketh his own damnation but if thou communicate often it seemeth thou thinkest thy selfe woorthy and is not this pride Thou also dost vnworthily Communicate Spirit As if to Communicate seldom doth make a man worthie It is not so But heare mee if thou calst him woorthie whose perfection doth equall the worthines of this Sacrament theÌ„ no creature although the holiest yea nor all creatures put together were worthy of this Sacrament And if such worthines were so necessary none should coÌ„municate for that none can attaine perfection equall to thiâ— sacrament But neither that any be worthie is it necessary that he attaine some excellent perfection or bee endued with rare vertues for these are acquited by the rare vertues of this sacrament and frequenting therof Therefore that a man be worthy according to that of the Apostle S. Paul it is enough that hee bring that preparation wherwith God is contented that is that first he examine his conscience bee sorry for his sins committed humbly
very inward paine agonie bee all in a bloodie sweat and to be apprehended and taken shamefully bee bound vnworthily to bee condemned vniustly to bee stricken with buffettes and blows to be cloathed in purple by way of mockage thou wouldest bee beaten torne most cruelly with stripes crowned with thornes ouerlâ—den with a painfull heauy crosse be nailed fastened to the same crosse Thou the clother and garnisher of the stars hangest all naked despised wouÌ„ded And with innumerable sorrowes afflicted vpon the crosse for my sake Thou sheddest for mee thy most pure precious blood all this thou didst for mee I embrace in the armes of my soule thy venerable passion I forsake and renounce all sensuall pleasure I resigne all put me wholly into thy hand and pleasure thine onely wil thine only wil be done in me O most sweet and merciful Iesu mortifie whatsoeuer liueth sensually in me garnish and adorne me with thy merites and vertues Oh prepare Lord a delectable and pleasant habitation for thy selfe in mee renue my spirit my soule and my bodie with thy excellent grace knit mee vnto thee most neerly change transforme me altogether into thee that thou mayest haue delight in me Heare mee graciously O Lord heare me graciously not at my will but at thy blessed pleasure O Lorde teach me direct mee that I may do nothing speake nothing thinke nothing desire nothing but that which may bee acceptable before thee Amen A prayer of S. Augustine Meditat. 1.7 WHat hast thou coÌ„mitted most sweet child that â—hou shouldest bee so iudged What hast thou offended most louing innocent that y u shouldst be so hardly intreated what is thy offence what is thy fault What is the cause of thy death and occasion of thy condemnation For I it is that am the wound of thy sorrow the cause of thy slauter I am the desert of thy death the wickednesse of thy punishment the stroke of thy passion the labour of thy torment O wonderful manner of correction and order of vnspeakeable mysterie the wicked offendeth the iust is punished the guiltie transgresseth and the innocent is beaten the vniust sinneth and the iust is condemned that which the euil man deserueth the good suffereth and what the seruant coÌ„mitteth the Lord dischargâ—th what man hath offended God satisfied Whether O Sonne of God whether hath thy humilitie descended whether hath thy charitie burnt whether hath thy pitty proceeded thy benignitie increased whether hath thy loue attained whether hath thy compassion exteÌ„ded for I haue done wickedly and thou art punished I haue coÌ„mitted the offence and thou art chastened with reuenge I haue done the fault thou art subiected to torment I haue waxeÌ„ proud thou art humbled I am puffed vp and y â— art diminished I became inobedient thou paidst the punishmeÌ„t of inobedience I gaue my self to gluttony and thou art afflicted with huÌ„ger The tree carried mee to vnlawful desire perfect charity ledde thee to the tree of the crosse I tasted of the forbidden fruit and layedst vnder the torment I am delighted with meat and thou laborest at the doore I inioy delicates and thou art torne in peeces with nailes I the sweetnesse of an apple thou tastedst the bitternesse of gaule Eue reioyceth laughing with me Mary suffereth wayling with thee Behold the king of glory behold my impietie and thy pittie shineth behold my vnrighteousnes and thy righteousnesse appeareth What O my King and my God what shall I render thee for all thy benefites which thou hast bestowed on mee for there cannot be found in mans heart which may worthily be rendred for such rewards can the sharpnes of mans wit deuise wherto the mercy of God may be compared Nor is it the part of the creature to recoÌ„pence the sufficiencie of the Creator But there is O Sonne of God there is in this so admirable despensation to which my weakenes may in sâ—me things relie If my mind pricked with thy visitation crucifie her flesh with the vices and concupiscences thereof and this thing when thou hast graunted it beginneth now as it were to suffer with thee for that y u hast vouchsafed to die for my sinne And so by the victory of the inward man by thy conduct it shall bee armed to the outward triumph for as much as this spirituall persecution ouercome it may not feare for thy loue to yeeld it selfe to the materiall sword And so the smalnesse of my condition if it please thy goodnesse shall bee able for her power to answere the greatnesse of the Creator I pray thee for thy accustomed mercyes powre into my woundes that the rankor of my viperous infection cast forth may restore me to my woonted health that tasting the nectar of thy sweetenes it may cause mee to despise with all my heart the plesant allurements of this world and to feare no aduersitie thereof for thy sake mindfull of my eternall nobilitie I may loathe the windes of this transitorie feare Let nothing be sweete I pray thee vnto me without thee nothing please mee nothing precious nothing beautifull beside thee Let all things I beseech thee bee vile vnto mee without thee let them be of no account that which is contrarie to thee let it bee troublesome vnto mee and let thy good will bee my continual desire Let it grieue me to reioyce without thee and delight mee to bee sorrowfull for thee Lette thy name be my comfort the memorie of thee my consolation Let teares bee my bread day and night in searching out thy iudgements Let thy law bee better vnto mee then millions of gold and siluer Let it be delightfull vnto mee to walke in the way of thy commaundements vnto the end The twelfth Meditation Concerning the spiritual communion of Christ. FOr y t the spiriâ—uall CommunioÌ„ also is profitable vnto soules it is necessarie that wee enter into some consideration of the same and therein obserue these circumstances First what it is secondlie after what meanes it may be vsed thirdly what profite we reape by it fourthly how acceptable it is to God For the first wee must knowe that as the Sacramentall Communion hath worthily the first place amongst all the spirituall exercises of a Christian life So also the spirituall Communion hath a very godly and diuine vse When the deuout man saith Gerson doth euery day receiue spiritually the body of his Redeemer so often doth hee mystically communicate the mystery of Christs birth and passion is inflamed in his loue and reuolued in his deuotion so when wee receiue Christ in affection and desire of minde which the faithfull often should doe this is called our spirituall Communion For the second what commoditie this bringeth to the Soule wee may gather by the manifold effects thereof For as hee which moued by the holy Gost beleeueth sorroweth for his sinnes and by louing God desireth to bee baptised doth obtaine the grace of Baptisme which desire of Baptisme is called by