Breife meditations of the Most Holy Sacrament and of preparation, for receuing the same. And of some other thinges apertaining to the greatnes and deuotion of so worthy a misterie. Composed in Italian by the rev. father Luca Pinelli of the Societie of Iesus.

A DIALOGVE BE∣twixt a worldly and a spiritu∣all man, concerninge the most blessed Sacrament of the Altar. (Book 21)

In the which is disputed whether it be better to Communicate of∣ten or seldome, supposing that both the one, and the other be dewlie done; that for loue and deuotion; and this, for humili∣tie and reuerence. CHAP. XXI. (Book 21)

VVORLDLING.

I knowe not for what end & pro∣fit thou shouldest so often com∣municate because that I alwaies see thee with the same defectes, often disdainefull, and alwaies full of threatnings.

Spirituall.

I know that others by often receauing are much amended of their defects, and if I should not often cōmunicate, with-out all doubt I should bee much worse, and peradueuture euen at this instant I should haue bene burning in hell fire.

W.

How knowest thou, that thou shouldest be worse?

S.

Because experience teach∣eth me, that when I am shortly to communicate, I am more ad∣uised in my actions, and I keepe my selfe more diligently from committing of sinnes, be they neuer soe small. Contrariewise when as I am not of a long time to communicate, I am not soe watchfull ouer my doings, and I finde my selfe sloe in my deuo∣tions, and easely readie to fall in to imperfections, wherefore if

my soule reaped no other com∣moditie, this alone were suffici∣ent enough, to make me to fre∣quent this diuine Sacrament.

W.

I doubt, that by receauing of our Lord so often, I shoulde loose both loue and feare of him which commonly proceedeth from ouer greate abundance, of familiaritie.

S.

Nay rather it happeneth cleane contrarie, for if so be that by familier conuersation, and by often receauinge of our Lorde, should be laide open and disco∣uered some imperfection of his, you had good reason to thinke that thereby would be dimini∣shed our loue & feare of him, as it often happeneth in humaine things; but here is no such mat∣ter, for that he being the infinite sea of all perfection, by how

much more a man conuerseth with him, so much the more he perceueth his goodnes and his perfection, & therfore so much the more is increased in vs our deuotion, loue and reuerence towards, his diuine maiestie.

W.

Be it as you would; yet ex¦perience teacheth that the often frequenting of any thing, albeit neuer so good, yet in the end it breedeth loath somnes.

S.

This is trew in temporall thinges, and in sensuall delights but as S Gregorie verie well no teth: In spiru ualibus delitijs satu∣ritas appetitum parit In spirituall delightes plentifulnes causeth appetite, for that thē their good∣nes is better knowne, & for this cause the more they are posses∣sed, the more they are desired, for this respect also the diuine

wisdome saieth Qui edunt me adhuc esurient,* 1.1 & qui bibunt me adhuc sitient. They which eate me shall still hunger after me, and they which drinke me, shall still thirst after me.

W.

Saint Paule saith that hee which receaueth vnworthely re¦ceaueth the same to his eternall damnation,* 1.2 but if thou receaue euerie Sonday, it is a signe that thou accomptest thy selfe wor∣thie, but is not this manifest pride? And therefore thou recea¦uest vnworthely?

S.

As though seldome recea∣uing did make vs worthy, it is not so, but if by being worthie you vnderstand that one should be equall in perfection with this Sacrament, then it is certaine that no creature albeit most ho∣lie, no nor yet all creatures to∣gither

are worthy of this Sa∣crament. Yea if such worthines were necessarie; no body could communicate; for that no crea∣ture can come vnto that per∣fection which should be equall with this Sacrament. In like sort that a man should receaue wor∣thely is not necessarily required that he should be of excellent perfection and of rare and sin∣guler vertue; for this is obtained by ferquenting this diuine Sa∣crament, therefore for to bee worthy, it is sufficient accor∣ding vnto S. Paule that the par∣tie 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?* 1.3 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 ab∣staine

from the dignitie of Preisthoode, but not from often receauing wherof we now rea∣son, & it is an ancient vse, where with the Church of Christ be∣gan;* 1.4 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 ab∣staine from the Bressed Sacra∣ment, 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 effe∣ctually to be moued often to fre¦quent this most holsome Sacra∣ment,

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 secure∣ly communicate.

W.

I haue alwaies heard saie, that the Sacraments were insti∣tuted of Christ as medicines, but medicines must not be taken so often.

S.

If men were seldome spiri∣tually 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 Sa∣crament preserueth our soule frō spirituall euells, it is much bet∣ter therwith to preuēt those ma¦ladies, then after their comming to cure them, finally there is greate difference betwixt corpo¦rall medicines, and this spiritual medicine, for they expell sick∣nesses from the body, and often times together with bad hu∣mors 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 recea¦ued: Hereunto may be added that not with-out good cause corporall medicines most com∣monly are bitter and loathsome that therefore they shoulde be taken as seldome as might be.

But this spirituall medicine be∣ing both sweete and delightfull should conformablle to the in∣stitution of Almightie God be often reecaued,

W.

But can you denie that it is a good and vertuous acte to abstaine from receauing, for re∣uerence of this most worthy Sa∣crament?

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 bet∣ter, for this springeth forth from loue, and that from feare: and euerie one knoweth that loue is more perfect then feare, where∣fore 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 vnwor∣thie?

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 mo∣neth or of a whole yeare, will let and hinder you, and so you shall neuer communicate.

W.

Nay rather by communi∣catinge seldome I shall haue more time and leasure to exa∣mine and prepare my selfe.

S.

O Brother thou much de∣ceauest 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 de∣laied, 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 hard∣ly is it brought vnto any straight¦nes.

W.

I vnderstand not what de¦ceite this is, for that I see that they which communicate often go coldly therunto without de∣uotion, & as it were of custome and they which seldome go, cō∣municate with great reuerence and deuotion, therfore it is bet∣ter to cōmunicate seldome then often.

S.

First this is false, for rather many of them, which for folfil∣ling the precept of the Church

do receaue once a yeere, do cō∣municate 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 profita∣ble, and so gratefull vnto God: But it may well be that some vi∣cious 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 se∣cure, often to cōfirme & strēgh∣then the soule with this heauen∣ly bread: but I do it not for auoi¦ding the speach of the worlde, which vseth to scorne & scoffe at those which often vse to com¦municate.

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 ne∣cessarie to accommodate and conforme our selues vnto the world.

S.

Now this is meere madnes: for if the world bee one of thy three deadly enimies, how woul¦dest thou with out thy owne ma¦nifest ruine, accommodate thy selfe vnto the world and follow his liking? Doest thou knowe what a thing it is to with drawe thy selfe from frequenting the Blesled Sacrament for the vaine pratling of the world? It is no o∣ther then to be ashamed and to account it dishonour vnto thee, for to be a good and vertuous Christian,* 1.5 wherefore with good reason Christ will be ashamed to receaue then in to heauen.

W.

If I should often commu∣nicate, I must necessarily giue

good example vnto others, I must be watchfull ouer my selfe, I must depriue my selfe of recre∣ation and sports, and this would make me loose my libertie, and consequently it would bring me into a consumption, or to bee old before my time.

S.

Albeit you do receaue but once a yeare, yet not withstan∣dinge you are bound to giue good example vnto others, and you know how great offence it is to giue scandall vnto any one. Moreouer often receuing taketh not away recreations and sports but rather it doth blesse & alow them, so that they by lawfull & honest, and where as you say that thereby we loose our liber∣tie, it is false, for that if you thinke by not communicating you may lawfully do what you

list, you deceaue your selfe, for whether you receaue often or seldome, you are bounde to shunne and auoide sinne, yea ra∣ther whosoeuer for recreation & sporting doth offend his crea∣tor looseth trew libertie by ma∣king of him selfe a shame vnto sinne, and he looseth trew mirth which proceedeth from a good conscience, which this foolish world vnderstandeth not.

W.

To receaue this holy Sa∣cramēt it is necessary that the par¦tie which receueth, should haue a quiet and contented minde, but this can not be often had, for the greate aduersities and ma¦nifold troubles of this life, wher¦fore it is not conuenient to re∣ceaue so often.

S.

The troubles and aduersi∣ties of this life & miserable ba∣nishment

ought rather to pricke vs farward to frequent this Bles∣sed Sacrament, which emongest many other effectes, giueth vs force and strength to resist all ad¦uersitie, as the Kingly Prophet well signifieth saying Parasti in conspectu meo mensam aduersus eos qui tribulant me.* 1.6 Thou hast prepared in my sight a table a∣gainst those which trouble me for which cause in auncient time the holy Eucharist was giuen vn¦to such as were to suffer Martir dome, that they might be valiant in their torments.

W.

If I should once perceaue that God did cal me to commu∣nicate often, I would do it very willingly.

S.

But tell me I pray you when you say the Rosarie of our Bles∣sed Ladie, Visite the Churches or

els do other your deuotions, do you perceue your selfe to be cal∣led of God to do those deuotiōs

W.

Noe.

S.

Whie therefore doe you them?

W.

Because these things seeme good vnto me, & the Preachers do often commend and praise them.

S.

But receauing the Blessed Sacrament without all compari∣son, is farre better, and more pro¦fitable then all these, and it is so greately praised of all Saints and holy writers and so greatly heal∣peth vs to the obtaining of eter∣nall glorie, that most worthely the holy Church calleth it, Pig∣nus futurae gloriae the pledge of future glorie,* 1.7 what calling wold you haue more then this.

W.

Yet notwithstāding I dare

not go often vnto this sacred ta∣ble, because I haue so many wic∣ked habites, that they make me often to commit a thousand im∣perfections.

S.

This I haue alreadie answe∣red in my former words: either thou doest trewly desire to haue those wicked habits taken from the, or not: If thou earnestly de∣sirest it, the most holy Sacramēt being receaued with dew prepa¦ration will giue thee such force and vertew, that thou maist ea∣silie plucke vp by the rootes all euell and wicked habits, as it is very plainly to be seene in many who by frequenting this beauen¦ly meat, of sensuall are become most spirituall persons.

W.

Your reasons do plainely conuince me, and very willing∣ly I would communicate, but I

feele inmy selfe no deuotion.

S.

You would with tendernes of hart sigh, weepe, and lament, but this is not altogither neces∣sarie, neither in this consisteth trew deuotion, which maketh any one to receaue worthelye: teares of hart are sufficiēt which are sorow for our offences pas∣sed, and a firme purpose of ab∣staining from them from hence forward: And he is trewly de∣uout who in all thinges confor∣meth him selfe to the will of Al∣mightie God, wherfore I would not haue you to abstaine from receauing because you feele nei¦ther sithes nor teares, for these (as before I haue saide) are not necessarie, and God giueth thē to whom it pleaseth him.

W.

To tell you the truth, I rest wholie persuaded that it is much

better to receaue often then sel∣dome but to speke sincerely that which I thinke, it is tedious vnto me, to go so often vnto confessiō, & to make other preparations to receaue worthelie the most sa∣cred body of our Lord, moreo∣uer my busines are many and some hinder me to performe this worke.

S.

This is a manifest temptatiō of the deuill who to depriue you of the fruit of this diuine Sacra∣ment maketh both Confession and other preparations for the blessed Sacrament, to seeme te∣dious vnto you, furthermore bu∣sines doe not hinder our good workes, but when we will our selues, for when we resolue, to frequent this sacred table, we shall easely find time enough to do our affaires with out abstai¦ning

frō this blessed Sacrament And when as we should find any difficultie wisdome willeth vs, that matters of greate impor∣tance should alwaies be prefer∣red before things of lesse mo∣ment: now then I leaue you to consider with your selfe, of what importance it is to receaue our Sauiour into our soule, Finallie remember how that the King∣dome of heauen (as our Sauiour him selfe sayeth) suffereth vio∣lence and therefore to obtaine the same,* 1.8 we must needes take labour and paines.

W.

It is trew as you say and therefore I yeeld my selfe ouer come: and resolue to frequent this most wholsome Sacrament, but yet I would gladly knowe your opinion how often Ishould communicate.

S.

In this you shall doe much better to take counsaile and ad∣uise of your spirituall father, and to be obedient vnto that, which he shall aduise you, and so doing you shall accompanie the recei∣uing of this Blessed Sacrament with the vertue of obedience, which is very gratefull and plea¦sing vnto Almightie God.

W.

But I pray you faile not to tell me your opinion therof.

s.

My opinion is all one with that, which is extāt in the booke de Ecclesiasticis dogmatibus, the author wherof was Alcumus, an ancient writer, and not S. Au∣gustine, as it is commonly cited, where it is writtē in the 53 chap∣ter after that he had said, to re∣ceaue euery day, I neither praise nor blame, he presently adioi∣ned these wordes. Omnibus ta∣men

diebus Dominicis Communi∣candum suadeo, & hortor, si tamē mens sine affectu peccādi sit. I per∣swade & 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 suffici∣ent 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 de¦maund 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 prōpt¦ly to mortifie thy selfe: Other daies and lesse principall feastes, thou maist communicate spiritu∣ally

for that therby thou wilt feele great help for thy soule.

Notes

• * 1.1

  Eccle. 24.
• * 1.2

  1. Cor. 11
• * 1.3

  In vita eius.
• * 1.4

  Act. 2.
• * 1.5

  Luc. 19
• * 1.6

  Psal. 22.
• * 1.7

  Antiph.
• * 1.8

  Mat. 11