The worthy communicant, or, A discourse of the nature, effects, and blessings consequent to the worthy receiving of the Lords Supper and of all the duties required in order to a worthy preparation : together with the cases of conscience occurring in the duty of him that ministers, and of him that communicates : to which are added, devotions fitted to every part of the ministration / by Jeremy Taylor ...

CHAP. IV. Of our Actual and Ornamental Prepa∣ration to the Reception of the Blessed Sacrament. (Book 4)

SECT. I.

HE that is dressed by the former mea∣sures is always worthy to commu∣nicate;* 1.1 but he that is always well vested, will against a wedding day be more adorn'd; and the five wise Virgins that stood ready for the coming of the Bridegroom, with oyl in their lamps and fire on their oyl, yet at the notice of his com∣ing trimm'd their lamps, and made them to burn brighter. The receiving of the Blessed Sacra∣ment is a receiving of Christ; and here the soul is united to her Lord; and this Feast is the Supper of the Lamb, and the Lamb is the Bridegroom, and every faithful soul is the Bride; and all this is but the image of the state of blessednesse in heaven, where we shall see him without a vail, whom here we receive under the vail of Sacraments;

and there we shall live upon him without a figure,* 1.2 to whom we are now brought by significations and representments corporal. But then as we here receive the same thing as there, though after a less per∣fect manner; it is also very fit we should have here the same, that is, a heavenly conversation, though after the manner of men living upon the earth. It is true, that the blessed souls receive Christ al∣ways, and they live accordingly, in perpetual uninterrupted glori∣fications of his name, and confor∣mities to his excellencies.* 1.3 Here we receive him at certain times, and at such times we should make our conversation coelestial, and our holiness actual, when our ad∣dresses are so; so that in our a∣ctual addresses to the reception of these divine Mysteries, there is nothing else to be done, but that what in our whole life is done habi∣••ually, at that time be done actually▪ No man is fit to die, but he who is safe if he dies suddenly; and yet he that is so fitted, if he hears the noise of the Bridegrooms coming, will snuff his lamp, and stir up the fire, and apply the oyl; and so must he that hath warning of his Communion.

He that communicates every day, must live a life of a continual Religion; and so must he who in any sense communicates frequently, if he does it at all worthily; but he that lives carelesly, and dresses his soul with the beginnings of vertues a∣gainst

a Communion day, is like him that repents not till the day of his death; if it succeeds well, it is happy for him; but if it does not, he may blame himself for being confident without a promise. E∣very worthy Communicant must prepare himself by a holy life, by mortification of all his sins, by the acquisition of all Christian graces; and this is not the work of a day, or a week; but by how much the more these things are done, by so much the bet∣ter we are prepar'd.

So that the actual addresse and proper prepara∣tion to the Blessed Sacrament is indeed an inquiry whether we are habitually prepar'd; that is, whe∣ther we be in the state of grace; whether we be∣long to Christ, whether we have faith and charity, whether we have repented truly. If we be to com∣municate next week, or it may be to morrow, these things cannot be gotten to day, and therefore we must stay till we be ready. And if by our want of preparation we be compelled for the s••ving of our souls, and lest we die, to abstain from this holy feast, let us consider what our case would be if this should be the last coming of the Brideg••oom. This is but the warning of that; this is but his last coming a little antedated; and God graciously calls us now to be prepared here, that we may not be unprepa∣red then; but it is a formidable thing to be thrust out when we see others enter.

And therefore when the Masters of spiritual life call upon us to set apart a day, or two, or three, for preparation to this holy Feast, they do not mean that any man who on the Thursday is unfit and un∣worthy, should be fitted to communicate on Sun∣day; but that he should on those days try whether

he be or no, and pass from one degree of perfecti∣on to a greater, from the less perfect to the more; for let us think of it as we please, there is no other preparation; and it might otherwise seem a won∣der to us, why St. Paul who particularly speaks of it, and indeed the whole New Testament, should say nothing of any particular preparation to this holy ••east; but only gives us caution that we do not receive it unworthily, but gives us no particu∣lar rule or precept but this one, that a man should examine himself, and so let him eat: I say, this might seem very strange, but that we find there is and there can be no worthy preparation to it but a life of holiness, and that every one who names the Lord Jesus should depart from iniquity; and there∣fore, that against the day of Communion there is nothing peculiarly and signally required, but to examine our selves, to see if all be right in the whole; and what is wanting towards our propor∣tion of perfection and ornament, to supply it. So that the immediate preparation to the holy Commu∣nion can have in it but three parts and conjugations of duty.

1. An examination of our conscience.

2. An actual supply of such actions as are want∣ing.

3. Actual devotion, and the exercise of special graces by way of prayer, so to adorn our present state and dispositions.

SECT. II. Rules for Examination of our Consci∣ences against the day of our Commu∣nion.

HOw we are to examine our selves concerning such states of life and conjugations of duty as are properly relative to the great and essential preparation and worthiness to communicate, I have already largely consider'd * 1.4: Now I shall add such practical advices which may with advantage mini∣ster to the actual reception, such which concern the immediate preparatory and ornamental address; that we may reduce the former Doctrine to action and exercise against that time; and this will serve as an appendix, and for the compleating the former measures.

1. In the days of your address consider the greatness of the work you go about; that it is the highest mystery of the whole Religion you handle; that it is no less than Christ himself in Sacrament that you take; that as sure as any Christian does ever receive the Spirit of God, so sure every good man receives Christ in the Sacrament; that to re∣ceive Christ in Sacrament is not a diminution or lessening of the blessing; it is a real communion with him, to all material events of blessing and ho∣liness; that now every Communicant does an act

that will contribute very much to an happy or un∣happy eternity; that by this act and its appendages a man may live or die for ever; that a man cannot at all be supposed in any state, that this thing will be indifferent to him in that state, but will set him for∣ward to some very great event; that this is the greatest thing that God gives us in the world, and if we do it well, it is the greatest thing we can do in the world; and therefore when we have consi∣dered these things in general, let us examine whe∣ther we be persons in any sense fitted to such glori∣ous communications, and prepar'd by such disposi∣tions which the greatnesse of the Mystery may in its appearance seem to require. Some may perceive their disproportion at the first sight, and need to ex∣amine no farther. It is as if a Jew in Rome with his basket and bottle of hay should be advised to stand Candidate for the Consulship; you mock him if you speak of it: and therefore if you find your case like this, start back and come not neer. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there's Divinity in it; and to the wicked it brings brimstone and fire.

2. Next to this general consideration, examine your self concerning those things in which you are or may be offensive to others: For although every man is to begin at home, yet that which is first to be chang'd is that which is not only evil in it self, but afflictive to others; that which is sin and shame, that which offends God and my neighbour too; that is, it is criminal, and it is scandalous. Examine therefore thy self about injuriousness, robbery, de∣traction, obloquy, scolding, much prating, peevish conversation, ungentle nature, ap••ness to quarrel, and the like: For thus if like Zachary and Eliza∣beth we walk unblameably, and unreprovable before

all the world, certain it is, the Church will not re∣ject us from the Communion; and we have pur∣chas'd a good deg••ee in the faith, and shall think our condition worth preserving and worth impro∣ving.

3. Examine thy self concerning all entercourses in the matter of men, whether any unhandsome contract was made, any fraudulent bargain, any sur∣prise or out-witting of thy weaker, thy confident, or unwary Brother; and whatever you do, place that right: For money is a snare; and in contracts we are of all things soonest deceived, and are very often wrong, and yet never think so, and we do every thing before we part with this. But when e∣very thing is set right here, we may better hope of other things; for either they are right, or will with less difficulty be made so.

4. Like to this, for the matter of the inquiry, is that we examine our selves in the matter of our debts, whether we detain them otherwise than in justice we are oblig'd? Here we must examine whe∣ther we be able to pay them? If so, whether pre∣sently or afterwards? By what we are disabled? Whether we can and ought to alter the state of our expences? What probability we have to pay them at all? How we can secure that they shall be paid? and if they cannot, how much can we do towards it? And what amends can we make to our Credi∣tors? And how we mean to end that entercourse? For this ought to be so far at least stated, that we may be sure we do no injustice, and do no injury that we can avoid. This is a material consideration, and of great effect unto the peace of conscience, and a worthy dispo••ition to the holy Communion.

5. Let us examine our selves how we spend our time. Is it imployed in an honest calling, in worthy studies, in useful business, in affairs of government, in something that is charitable, in any thing that is useful? But if we throw away great portions of it, of which we can give no sober account; although the Laws chastise us not, and appoint no guardians to conduct our estates, as it does to fools and mad men; yet we are like to fall into severer hands; and God will be angry. But they are very unfit to en∣tertain Christ, who when they have received his Sacrament resolve to dwell in idleness and foolish divertisements, and have no business but recreation. At the best, it is but a suspicious state of life, that can give no wise account to God and the Common∣wealth.

6. Examine thy self in the particulars of thy relation; especially where thou governest and ta∣kest accounts of others, and exactest their faults, and art not so obnoxious to them as they to thee. Princes, and Generals, and Parents, and Husbands, and Masters think more things are lawful to them towards their inferiours, than indeed there are; and as they may easily transgress in discipline and reproof, so they very often fail in making provisi∣ons for the souls and bodies of their inferiours; and proceed with more confidence and to greater progressions in evil because they pass without animadversion, or the notice of laws. These per∣sons are not often responsible to their subordinates, but alwaies for them; and therefore it were good that we took great notice of it our selves, because few else do.

7. Let us examine our selves concerning the great and little accidents of our private entercourse and conversation in our family; especially between man and wife in the little quarrellings and acciden∣tal unkindnesses wherein both think themselves in∣nocent, and it may be both are to blame. If the matter be disputable, then do thou dispute it with thy self, or rather condemn thy self; for if it be fit to be questioned, it is certainly in some measure fit to be repented of. For either in the thing it self, or in the misapprehension of the thing, or in the not expounding it well, or in the not suffering it, or in the not concealing it, or in the not turning it into vertue, or in the not for∣giving it, or not conducting it prudently, it is great odds but thou art to blame. These little rencontres between man and wife are great hindrances to prayer,* 1.5 as St. Peter intimates; and by consequence do infinitely indispose us to the greatest solennity of prayer, the holy Sacrament; and therefore ought to be strictly surveyed, and the principles rescinded, and the beginnings stopt, or else we shall commu∣nicate without fruit.

8. Be sure against a day of Communion to examine thy self in those things which no law con∣demns, but yet are of ill report, such as are sum∣ptuous and expensive cloathing, great feasts, gaudy dressings, going often to Taverns, phantastick fol∣lowing of fashions, inordinate merriments, living beyond our means; in these and the like, we must take our measures by a proportion to the prudence and severity of Christian Religion, and by obser∣vation of the customs and usages of the best and wisest persons in every condition of men and women. For that we do things which are of good

report is a precept of the Apostle: and as by little illnesses in the body; so by the smallest indisposi∣tions in the soul, if they be proceeded in, we may finish ••he method of an eternal death. And these things, although when they are argued, may in many particulars by witty men be represented in themselves as innocent, yet they proceed from an evil and unsafe principle, and not from a spirit fitted to dwell with Christ, and live upon Sacra∣ments and secret participations.

9. Let us with curiosity examine our souls in such actions which are condemned by the Laws of God and man respectively, but are not defined, and the guilty person cannot in many cases be argued and convinced; such as are pride and co∣vetousness. For when external actions can proceed from many principles, as a haughty gate from pride, or an ill habit of body, or imitation, or carelesness, or humour; it will be hard for any man to say, I am proud because I lift up my feet too high; and who can say that a degree of care and thriftiness in my case and in my circumstances is covetousness? Here as we must be gentle to others, so we must be severe to our selves; and not only condemn the very first entries of an infant sin; but suspect his approaches, and acknowledge a fault before it be certain and evident.

In these things we must the rather examine our selves; because we can be the most certain accusers of our selves; and the inquiries are of great concernment, because they are that curiosity of piety and security of condition which becomes persons of growth in grace, and such as are pro∣perly fitted to the Communion: and indeed they

are of things most commonly neglected; men usually living at that rate▪ that if they be not scandalous, they suppose themselves to be Saints and fitted for the nearest entercourse with Christ.

These instances of examination do suppose that we have already examined our selves concerning all habits of sin, and laid aside every discernable weight, and repented of every observed crimi∣nal action; and broken every custome of lesser irregularities, and are reformed by the measures of Laws and express Commandments, and are changed from death to life; and that we are per∣sons so far advanced that we need not to regard what is behind, but to press forward towards the state of a perfect man in Christ Jesus. For he that is in that state of things, that he is to examine how many actions of uncleanness, or intemperance, or slander he hath committed since the last Com∣munion, is not fit to come to another, but must change his life, and repent greatly before he comes hither.

SECT. III. Of an actual supply to be made of such actions and degrees of good as are wanting; against a Communion-day.

1. IF on a Communion-day, we need very much examination, we can make but little supply of those many defects which it is likely a diligent in∣quiry will discover; and therefore it is highly ad∣visable, that as we ought to repent every day, and not put it all off till the day of our Communion or our death; so we should every day examine our selves, at the shutting in of the day, or at our going to bed; for so St. Basil, St. Chrysostome,* 1.6 St. Anthony and St. Austin, St. Ephrem and St. Do∣rotheus do advise. Others advise that it be done twice every day: and indeed the oftner we recol∣lect our selves: 1. The more weaknesses we shall observe, and 2. the more faults correct, and 3. watch the better, and 4. repent the more perfectly, and 5. offend less, and 6. be more prepared for death, and 7. be more humble, and 8. with ease prevent the contracting of evil habits, and 9. inter∣rupt the union of little sins into a chain of death,

and 10. more readily prevail upon our passions, and 11. better understand our selves, and 12. more frequently converse with God, and 13. oftner pray, and 14. have a more heavenly conversation, and in fine, 15. be more fitted for a frequent and holy Communion.

2. The end of examination is, 1. That we grieve for all our sins. 2. That we resolve to amend all. * 3. That we actually watch and pray against all: Therefore it is necessary that when we have ex∣amined against a Communion day; 1. We alwaies do actions of contrition for every thing we have observed to be amiss; 2. That we renew our resolutions of better obedienc••, 3. And that we pray for particular strength against our failings.

3. He that would communicate with fruit must so have ordered his examinations, that he must not alwaies be in the same method. He must not al∣waies be walking with a candle in his hands, and prying into corners; but they must be swept and garnished, and be kept clean and adorned. His examinations must be made full and throughly and be productive of inferiour resolutions, and must pass on to rules and exercises of caution. That is, 1. We must consider where we fail oftenest. 2. From what principle this default comes. 3. What are the best remedies. 4. We must pass on to the real and vigorous use of them: and when the case is thus stated and drawn into rules and resolutions of acting them; we are only to take care we do so; and every day examine whether we have or no. But we must not at all dwell in this relative and preparatory and ministring duty. But if we find

that we have reason to do so; let us be sure that something is amiss; we have played the hypo∣crites, and done the work of the Lord negligently or falsly.

4. If any passion be the daily exercise or tem∣p••ation of our life, let us be careful to put the greatest distress upon that, and therefore against a Communion-day, do something in defiance and diminution of that; chastise it, if it hath prevailed: reenforce thy resolutions against it, examine all thy aids, see what hath been prosperous, and pursue that point; and if thou hast not at all prevailed, then know, all is not well; for he communicates without fruit, who makes no progressions in his mortifications and conquest over his passions. It may be we shall be long exercised with the remains of the Canaanites; for it is in the matter of Passi∣ons as Seneca said of Vices,* 1.7 We fight against them not to conquer them intirely, but that they may not ••onquer us; not to kill them, but to bring them under command; and unless we do that, we cannot be sure that we are in the state of grace; and therefore cannot tell if we do, or do not worthily communicate. For by all the exteriour actions of our life we cannot so well tell how it is with us, as by the observation of our affections and passions, our wills and our desires.

For I can command my foot,* 1.8 and it must obey; and my hand, and it cannot resist; but when I bid my appetite obey, or my anger be still, or my will not to desire, I find it very often to rebell against my word, and against Gods word

] Therefore let us be sure to take some effective course with the appetite, and place our guards upon the inward man; and upon our preparation daies do some vio∣lence

to our lusts and secret desires, by holy reso∣lutions, and severe purposes, and rules of caution, and by designing a course of spiritual arts and exer∣cises for the reducing them to reason and obedi∣ence: something that may be remembred; and something that will be done. * But to this let this caution be added; that of all things in the world we be careful of relapses into our old follies or infirmities; for if things do not succeed well after∣wards, they were not well ordered at first.

5. Upon our communion daies, and daies of prep••ration; let us endeavour to stir up every grace which we are to exercise in our conversation; and thrust our selves forward in zeal of those graces: that we begin to amend our lukewarmness, and repair our sins of omission. For this is a day of sa∣crifice; and every sacrifice must be consumed by fire, and therefore, now is the day of improvement, and the proper season for the zeal of duty; and if upon the solemn day of the soul we do not take care of omissions, and repair the great and little forget∣fulnesses, and omissions of duty, and pass from the infirmities of a man to the affections of a Saint, we may all our life time abide in a state of lukewarm∣ness, disimprovement and indifference; To this purpose,

6 Compare day with day, week with week, Communion with Communion, time with time, duty with duty, and see if you can observe any advantage, any ground gotten of a passion; any further degree of the spirit of mortificaton, any new permanent fires of devotion; for by volatile, sudden and transient flames we can never guess steadily. But be sure never to think you are at all

improved unless you observe your defects to be, 1. fewer: 2. or lighter: or 3. at least not to be the same; but of another kind and ins••ance, against which you had not made particular provisions for∣merly; but now upon this new observation and ex∣perience you must.

7. Upon or against a Communion day endeavour to put your soul into that order and state of good things, as if that day you were to die; and consi∣der that unless you dare die upon that day, if God should call you, there is but little reason you should dare to receive the Sacrament of life, or the ministry of death. He that communicates worthily is justified from sins; and to him death can have no sting, to whom the Sacrament brings life and health; and therefore let every one that is to com∣municate place himself by meditation in the gates of death, and suppose himself seated before the Tri∣bunal of Gods Judgment, and see whether he can reasonably hope that his sins are pardoned, and cured, and extinguished. And then if you judge righteous judgement, you will soon find what pinches most, what makes you most afraid, what was most criminal, or what is least mortified; and so you will learn to make provisions accord∣ingly.

8. If you find any thing yet amiss, or too suspi∣cious, or remaining to evill purposes, the reliques of the scattered enemy after a war, resolve to use some general instrument of piety or repentance, that may, by being useful in all the parts of your life and conversation, meet with every stragling irregularity, and by perpetuity and an assiduous force clear the coast. 1. Resolve to have the pre∣sence

of God frequently in your thought. 2. Or endeavour and resolve to bring it to pass to have so great a dread and reverence of God, that you may be more ashamed and really troubled and con∣founded to sin in the presence of God than in the sight and observation of the best and severest man. 3. Or else resolve to punish thy self with some proportionable affliction of the body or spirit for every irregularity or return of undecency in that instance in which thou sets thy self to mor∣tifie any one special passion or temptation: Or 4. Firmly to purpose in every thing which is not well, not to stay a minute, but to repent instantly of it, severely to condemn it, and to do something at the first opportunity for amends: Or 5. To resolve against an instance of infirmity for some short, sure, and conquerable periods of time: as if you be given to prating, resolve to be silent, or to speak nothing but what is pertinent for a day; or for a day not to be angry; and then sometimes for two daies; and so diet your weak soul with little por∣tions of food till it be able to take in and digest a full meal: Or 6. Meditate often every day of death, or the day of judgment. By these and the like in∣struments it will happen to the remains of sin, as it did to the Aegyptians; what is left by the Hail, the Catterpiller will destroy; and what the Catter∣piller leaves, the Locusts will eat. These instruments will eat up the remains of sin as the poor gather up the gleanings after the Carts in harvest.

9. But if at any Communion and in the use of these advices you do not perceive any sensible pro∣gression in the spirit of mortification or devotion; then be sure to be ashamed, and to be humbled for thy indisposition and slow progression in the disci∣pline

of Christ: and if thou beest humbled truly for thy want of improvement, it is certain thou hast improved. And if you come with fear and trembling, it is very probable you will come in the spirit of repentance and devotion.

These exercises and measures will not seem many, long and tedious * 1.9 as the rules of art; if we consider that all are not to be used at all times, nor by every person; but are instru∣ments fitted to several necessities,* 1.10 and useful when they can do good, and to be used no longer. ••or he that uses these or any the like advices by way of solemnity, and in periodical returns, will still think fit to use them at every Communion as long as he lives; but he that uses them as he should, that is, to effect the work of reformation upon his soul, may lay them all aside, according to his work is done. But if we would every day do something of this; if we would every day prepare for the day of death, or which is of a like consideration, for the day of our Communion; if we would every night examine our passed day, and set our things in order; if we would have a perpetual entercourse and conversa∣tion with God; or, which is better than all exa∣minations in the world, if we would actually at∣tend to what we do, and consider every action, and speak so little that we might consider it, we should find that upon the day of our Communion we should have nothing to do, but the third particular, that is, the offices of Prayer and Eucharist, and to renew our graces by prayer and exercises of devo∣tion.

SECT. IV. Devotions to be used upon the morning of the Communion.

1. O Blessed Lord, our gracious Saviour and Redeemer Jesus, King of Kings and Lord of Lords; thou art fairer than the children of men; upon thee the Angels look and behold and wonder; what am I O Lord, that thou who fillest heaven and earth, shouldst descend and desire to dwell with me, who am nothing but folly and infirmity, misery and sin, shame and death?

2. I confess, O God, that when I consider thy greatness and my nothing, thy purity and my uncleanness, thy glory and my shame; I see it to be infinitely unreasonable and presumptuous that I should approach to thy sacred presence, and desire to partake of thy Sacraments, and to enter into thy grace, and to hope for a part of thy glory. But when I consider thy mercy and thy wisdome, thy bounty and thy goodness, thy readiness to forgive, and thy desires to im∣part thy self unto thy servants; then I am

lifted up with hope; then I come with boldness to the throne of grace. Even so O Lord be∣cause thou hast commanded it, and because thou lovest it should be so.

3. It was never heard O Lord from the be∣ginning of the world, that thou didst ever de∣spise him that called upon thee, or ••orsake any man that abides in thy fear, or that any person who trusted in the Lord, was ever confounded. But if I come to thee, I bring an unworthy per∣son to be united unto thee; if I come not, I shall remain unworthy for ever; If I stay away, I fear to lose thee; If I come, I fear to offend thee, and that will lose thee more, and my self too at last. I know O God I know, my sins have separated between me and my God; but thy love and thy passion, thy holiness and thy obe∣dience hath reconciled us: and though my sins deter me, yet they make it necessary for me to come; and though thy greatness amazes me▪ yet it is so full of goodness that it invites me.

4. O therefore blessed Saviour, who didst for our sakes take upon thee our passions and sensi∣bilities, our weaknesses and our sufferings, who wert hungry after the temptation of the Devil, weary and thirsty in thy discourse with the wo∣man of Samaria, who didst weep over Laza∣rus, wert afflicted in the garden, whipt in the Consistory, nail'd on the Cross, pierc'd with a

spear, wrapp'd in li••nen, laid in the grave, and so art become a 〈◊〉〈◊〉 High Priest and piti∣ful to our infi••••••••ie••; be pleased to receive a weary sinner, 〈◊〉〈◊〉 overburd••ne•• ••••nscience, an afflicted polluted soul i••to thy c••re and con∣duct, into thy custody and ••••re. I know that a thousand years of tears and sorrow, the purity of Angels, the love of Saints, and the humilia∣tion of the greatest penitent is not sufficient to make we worthy to dwell with thee, to be uni∣ted to thy infinity, to be fed with thy body, and refreshed with thy purest bloud, to become bone of thy bone, and flesh of thy flesh, and spirit of thy spirit.

5. But what I cannot be of my self, let me be made by thee; I come to thee, wounded and bruised and bleeding; for thou art my Phy∣sician, arise then with healing in thy wings; I am thirsty and faint, as the Hart longeth after the water brooks, so longeth my soul after thee O God; thou art the eternal fountain, from whence spring the waters of comfort and sal∣vation; I am hungry and empty and weak, and I come running after thee because thou hast the words of eternal life; O send me not away empty, for I shall faint and die; I cannot live without thee. O let vertue go forth from thee and heal all my sickness; do thou appear to my soul in these mysteries; heal my sores, purifie my stains, enlighten my darkness, turn me from

all vain imaginations and illusions of the ene∣my, all perverseness of will, all violence and inordination of passions, sensual desires and devillish angers, lust and malice, gluttony and pride, the spirit of envy and the spirit of de∣traction; let not sin reign in my members, nor the Devil lead my will captive, nor the world abuse my understanding and debauch my con∣versation.

6. O Jesus be a Jesus unto me: and let this Sacrament be a savour of life, and thy holy body the bread of life, and thy precious bloud the purifier of my sinful life. Grant I may re∣ceive these Divine mysteries for the amend∣ment of my life, and the defensative against my sins; for the increase of vertue and the per∣fection of my spirit; Grant that I may from thee thus Sacramentally communicated derive prevailing grace for the amendment of my life; spiritual wisdom for the discerning the waies of peace; the spirit of love, and the spirit of purity; that in all my life I may walk wor∣thy of thy gracious favours which thou givest to me unworthy; that I may do all my works in holiness and right intention, that I may re∣sist every temptation with a never fainting courage, and a caution never surprized, and a prudence never deceived.

7. Sweetest Saviour, I come to thee upon thy invitation, and thy commandment; I could not come to thee but by thee; O let me never go from thee any more, but enter into my heart; feed me with thy word, sustain me with thy spi∣rit, refresh me with thy comforts, and let me in this divine mystery receive thee my dearest Saviour; and be thou my wisdom and my righteousness,, my sanctification and redempti∣on; let me receive this holy nutriment as the earnest of an eternal inheritance, as a defen∣sative against all spiritual danger, for the evi∣ction of all the powers of the enemy, as an in∣centive of holy love, and a strengthning of my faith, for the increasing of a holy hope, and the consummation of a heavenly love, that thou being one with me, and I with thee, I may by thee be gracious in the eyes of thy heavenly Father, and may receive my portion amongst the inheritance of Sons, O eternal and most gracious Saviour and Redeemer Jesu. Amen, Amen.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Panem Angelorum sub Sa∣cramento manducamus in terris, eundem sine Sacra∣mento manifestius edemus in coelis, non ministerio corporali saepe repetitis a∣ctionibus ad eundem re∣vertentes: Sed consum∣mato Sacerdotio nostro erit & permanebit perpetua & stabilis, implens & reficiens nos sufficientiâ, quâ profe∣ret se palam absque ullis in∣tegumentis, omnibus con∣spicabilis summi praesentia sacerdotis. S. Cyprian. de coenâ Dom. cap. 2.
• * 1.3

  Ecce panis AngelorumFactus cibus viatorum.Qui nos pascis hic mortales,Tuos ibi commensalesCohaeredes & SodalesFac Sanctorum civium.Hymn. Eccles.
• * 1.4

  Cap. 2.
• * 1.5

  1 Pet. 3.7.
• * 1.6

  Serm. 1. de instit. Monach. Serm. de poenit. in illud Psalmi. In Cubilibus ve∣stris compungimini. lib. 50. homil. 44.
• * 1.7

  Pugna∣mus, non ut penitus vincamus, sed ne vincamur.
• * 1.8

  S. Aug. lib. 8. confess. cap. 9.
• * 1.9

  Quisquis amore venit, ne∣scit se ferre laborem Nemo laboret jacet, quis∣quis amore venit.
• * 1.10

  Ven. Fortunat. lib. 3. epigr. 37.