Thomas a Kempis - Of the imitation of Christ - Fourth Book

 

 

THE FOURTH BOOK CONCERNING THE SACRAMENT

A Devout Exhortation to the Holy Communion
The Voice of Christ.

 

'COME unto Me all you that labor and are heavy laden, and I will refresh you,'[514] says the Lord.

'The bread which I will give is My Flesh, for the life of the world.'[515]

'Take you and eat; this is My Body which is given for you:[516] Do this in remembrance of Me.'[517]

'He that eats My Flesh and drinks My Blood, dwells in Me, and I in him.

'The Words which I have spoken unto you are Spirit and Life.'[518]

 

 

The Voice of the Disciple.
THESE are Your words, O Christ the everlasting Truth, though not uttered all at one time, nor written in one and the self-same place.

Because, therefore they are Your and true, they are all thankfully and faithfully to be received by me.

They are Your, and You have pronounced them; and they are mine also, because You have spoken them for my salvation.'

I cheerfully receive them from Your mouth, that they may be the more deeply implanted in my heart.

They arouse me, those most gracious words so full of sweetness and of love; but mine own offenses do dishearten me, and an impure conscience drives me back from the receiving of so great Mysteries.

The sweetness of Your words does encourage me, but the multitude of my sins weighs me down.

You command me to come confidently unto You, if I would have part with You; and to receive the food of immortality, if I desire to obtain everlasting life and glory.

'Come unto Me, (say You,) all you that labor and are heavy laden, and I will refresh you.'[519]

O sweet and loving word in the ear of a sinner, that You, my Lord God, should invite the poor and needy to the participation of Your most holy Body and Blood!

But who am I, Lord, that I should presume to approach unto You?

Behold the Heaven of Heavens cannot contain You, and You say, 'Come you all unto Me.'

What means this so gracious a condescension, and this so loving invitation?

How shall I dare to come, who know not any good in myself, whereupon I may presume!

How shall I bring You into my house, I that have so often offended Your most benign countenance?

Angels and Archangels stand in awe of You, holy and righteous men do fear You, and say You, 'Come you all unto Me?'

Unless You, O Lord, did say this, who would believe it to be true?

And unless You did command it, who could attempt to draw near?

Behold, Noah that just man labored a hundred years in the making of the Ark,[520] that he might be saved with a few; and how can I in one hour's space prepare myself to receive with reverence the Maker of the world?

Moses, Your great servant, and Your especial friend, made an ark of incorruptible wood, which also he covered over with the finest gold, wherein to lay up the tables of the law;[521] and I a corrupted creature, how shall I dare so unconcernedly to receive the Maker of the Law, and the Giver of life?

Solomon the wisest of the kings of Israel bestowed seven years in building a magnificent Temple to the praise of Your Name.[522]

He also celebrated the feast of dedication thereof for eight days together; he offered a thousand peace-offerings, and he solemnly set the Ark of the Covenant in the place prepared for it, with the sound of trumpets, and great joy.[523]

And I the most miserable and poorest of men, how shall I bring You into my house, I that can scarce spend one half-hour in true devotion? and would that I could even once spend something like one half-hour in worthy and due manner!

Oh my God, how earnestly did they study and endeavor to please You!

Alas, how little is that which I do! how short a time do I spend, when I am disposing myself to receive the Communion!

Seldom am I wholly collected; very seldom indeed am I cleansed from all distraction.

And yet surely in the life-giving Presence of Your Godhead no unbecoming thought ought to intrude itself, nor should any creature occupy my heart; for it is not an Angel, but the Lord of the Angels, whom I am about to receive as my Guest.

However, very great is the difference between the ark of the covenant with its relics, and Your most pure Body with Its unspeakable virtues; between those legal sacrifices, figures of things to come, and the True Sacrifice of Your

Body, the fulfillment of all ancient sacrifices.

Wherefore then am I not more ardent and zealous in seeking Your adorable Presence?

Why do I not prepare myself with greater solicitude to receive Your holy things? whereas those ancient holy patriarchs and prophets, yea kings also and princes, with the whole people, showed such an affectionateness of devotion to Your divine service.

The most devout King David[524] danced before the ark of God with all his might, calling to mind the benefits bestowed in time past upon his forefathers. He made instruments of sundry kinds, he published psalms, and appointed them to be chanted with joy; he also oftentimes himself played on the harp, being inspired with the grace of the Holy Ghost. He taught the people of Israel to praise God with their whole hearts, and with voices full of melody to bless and praise Him every day.

If so great devotion was then used, and such celebrating of divine praise was kept up before the ark of the testament; what reverence and devotion ought now to be preserved by me and all Christian people during the ministration of the Sacrament, in receiving the most precious Body and Blood of Christ.

Many run to divers places to visit the memorials of Saints departed, are full of admiration at hearing of their deeds, behold with awe the spacious buildings of their temples, and find their affections moved by whatever is connected with their memory.

But behold,. You are Yourself here present with me on Your altar, my God, Saint of saints, Creator of men, and Lord of the Angels.

Often in looking after such memorials people are moved by curiosity, and the novelty of fresh sights, whilst little or no fruit of amendment is carried home; particularly when they go from place to place with' such levity, without true contrition of heart.

But here, in the Sacrament of the Altar, You are wholly present, my God, The Man Christ Jesus; here, to all worthy and devout receivers, is granted an abundant fruit of eternal salvation.

There is here to attract men nothing that savors of levity, of curiosity, or of sensuality; nothing but firm faith, devout hope, and sincere charity.

O God, the invisible Creator of the world, how wonderfully do You deal with us; how sweetly and graciously do You dispose of all things with Your elect, to whom You offeer Yourself to be received in this Sacrament!

For this verily exceeds all understanding; this specially draws the hearts of the devout, and inflames their affections.

For even Your true faithful ones, who dispose their whole life to amendment, from this most precious Sacrament oftentimes gain much grace of devotion, and love of virtue.

O the admirable and hidden grace of this Sacrament, which only the faithful ones of Christ do know! but the unbelieving and such as are slaves unto sin, cannot have experience thereof.

In this Sacrament spiritual grace is conferred and virtue which was lost is restored in the soul, and the beauty which by sin had been disfigured again returns.

This grace is sometimes so great, that out of the fullness of devotion here given, not the mind only, but the weak body also, feels great increase of strength bestowed on it.

11. Nevertheless our lukewarmness and negligence is exceedingly to be lamented and pitied, that we are not drawn with greater affection to receive Christ; in whom does consist all the hope of those that are to be saved, and all their merit.

For He Himself is our sanctification and redemption; He Himself is the consolation of pilgrims, and the everlasting fruition of Saints.

It is therefore exceedingly to be lamented that many do so little consider this salutary Mystery, which causes joy in Heaven, and preserves the whole world.

Alas for the blindness and hardness of the human heart, that it does not more tenderly cherish so unspeakable a Gift; but rather through the daily use thereof sinks into listless disregard of it!

1For if this most holy Sacrament were celebrated in one place only, and were consecrated by one only priest in the world; with how great desires do you think would men be affected to that place, and towards such a priest of God, that they might be witness of the celebration of these divine Mysteries?

But now many are made priests, and in many places Christ is offered; that the grace and love of God to man may appear so much the greater, the more widely this sacred Communion is spread over the world.

Thanks be unto You, O merciful Jesu, You eternal Shepherd, for that You have vouchsafed to refresh us, who are poor and in a state of banishment, with Your precious Body and Blood; and to invite us to the receiving of these Mysteries by a message even from Your own mouth, saying, 'Come unto Me all you that labor and are heavy laden, and I will refresh you.'

 

The Voice of the Disciple.
IN confidence of Your goodness and great mercy, O Lord, I draw near, as a sick person to the Healer, as one hungry and thirsty to the Fountain of Life, a needy wretch to the King of Heaven, a servant to his Lord, a creature to the Creator, a desolate soul to my own tender Comforter.

But whence is this to me, that You vouchsafest to come unto me?[525] what am I, that You should grant Your own self unto me?

How dare a sinner appear before You? and how is it that You do vouchsafe to come unto a sinner?

You know Your servant, and are well aware that he has in him no good thing, for which You should grant him this favor.

I confess therefore mine own vileness, I acknowledge Your goodness, I praise Your tender mercy, and give You thanks for this Your transcendent love.

For You do this for Your own sake, not for any merits of mine; to the end that Your goodness may be the better known unto me, Your love more abundantly poured down, and Your gracious humility the more eminently set 'forth.

Since therefore it is Your pleasure, and You have commanded that it should be so, this Your condescension is also dearly pleasing unto me, and O that my iniquity may be no hindrance herein!

O most sweet and most benign Jesu, how great reverence and thanksgiving, together with perpetual praise, is due unto You for the receiving 'of Your sacred Body and Blood, whose preciousness no mortal man is able to express!

But on what shall my thoughts dwell at this Communion, in thus approaching unto my Lord, whom I am not able duly to honor, and yet whom I cannot but desire devoutly to receive?

What can I think on better and more profitable, than utterly to humble myself before You, and to exalt Your infinite goodness above me?

I praise You, my God, and will exalt You for ever: I do despise myself and cast myself down before You, into the deep of mine own vileness.

Behold, You are the Holy of holies, and I the scum of sinners!

Behold, You incline Yourself unto me, who am not worthy so much as to look unto You!

Behold, You come unto me; it is Your will to be with me, You invite me to Your banquet.

You are willing to give me heavenly food and bread of Angels to eat,[526] which is indeed no other than Yourself the Living Bread, which came down from Heaven, and give life unto the world.

Behold, from whence does this love proceed! what a gracious condescension of Your Shines forth herein! how great thanks and praises are due unto You for these benefits!

O how salutary and profitable was Your counsel, when You did ordain It! how sweet and pleasant the banquet, when You gave Yourself to be our food!

O how admirable is this Your working, O Lord, how mighty is Your power, how unspeakable Your truth!

For You did speak the word and all things were made;[527] and this was done which You Yourself command.

A matter of great admiration, worthy of all faith, and surpassing man's understanding, that You my Lord God, True God and man, should offer Yourself wholly to us in a little Bread and Wine, and therein become our inexhaustible support.

You who are the Lord of the universe, and stand in need of none,[528] are pleased to dwell in us by means of this Your Sacrament.

Do You preserve my heart and body undefiled, that with a cheerful and pure conscience I may be able very frequently * to celebrate, and * to receive to my everlasting health, those Mysteries, which You did specially ordain and institute for Your own honor, and for a never-ceasing memorial of Yourself.

Rejoice, O my soul, and give thanks unto God, for so noble a gift, and so precious a consolation, left unto you in this vale of tears.

For as often as you call to mind this Mystery, and receive the Body of Christ, so often do you go over the work of your redemption, and are made partaker of all the merits of Christ.

For the love of Christ is never diminished, and the greatness of His propitiation is never exhausted.

Therefore you ought to dispose yourself hereunto by a constant fresh renewing of your mind, and to weigh with attentive consideration the great Mystery of salvation.

So great, so new, and so joyful ought it to seem unto you, when you * celebrate or * partake in these holy Mysteries, as if on this same day Christ first descending into the womb of the Virgin were become man, or hanging on the Cross did suffer and die for the salvation of mankind.

 

The Voice of the Disciple.
BEHOLD, O Lord, I come unto You, that it may be well with me through Your gift, and that I may rejoice in Your holy feast, which You, O God, have in Your goodness prepared for the poor.[529]

Behold in You is all whatsoever I can or ought to desire; You are my Salvation and my Redemption, my Hope and Strength, my Honor and Glory.

Rejoice therefore this day the soul of Your servant;[530] for unto You, O Lord Jesu, have I lifted up my soul.

I do long to receive You now with devotion and reverence; I desire to bring You into my house, that with Zaccheus I may be counted worthy to be blessed by You, and to be numbered amongst the sons of Abraham.

My soul thirsts to receive Your Body and Blood; my heart longs to be united with You.

Give Yourself to me, and it suffices; for besides You no comfort is available.

Without You I cannot be, and without Your visitation I have no power to live.

And therefore I must needs often draw near unto You, and receive You for the medicine of my salvation; lest haply I faint in the way, if I be deprived of the heavenly Food.

For so, most merciful Jesus, You once did say, preaching to the people, and curing divers diseases, 'I will not send them home fasting, lest they faint in the way.'[531]

Deal You therefore in like manner now with me, who have vouchsafed to leave Yourself in the Sacrament for the comfort of the faithful.

For You are the sweet refection of the soul: and he that eats You worthily, shall be partaker and heir of everlasting glory.

It is indeed necessary for me, who so often fall into error and sin, so quickly wax dull and faint, that by frequent prayer and confession, and receiving of Your Holy Body and Blood, I renew, cleanse and inflame myself, lest haply, by too long abstaining, I fall away from my holy purposes.

For the imaginations of man are prone unto evil from his youth;[532] and unless some divine remedy help him, he by-and-by falls away to worse things.

This Holy Communion therefore draws us back from evil and strengthens us in good.

For if I be now so often negligent and lukewarm when I communicate * or celebrate *; what would become of me if I received not this remedy, and sought not after so great a help?

* And although I may not be fit, nor well prepared to celebrate every day; I will endeavor notwithstanding at due times to receive the divine Mysteries, and to be partaker of so great a Grace.*

For this is the one chief consolation of faithful souls, so long as they are absent from You in this mortal body; that being mindful of their God, they often receive their Beloved, with devout mind.

O the wonderful condescension of Your tender mercy towards us, that You O Lord God, the Creator and Giver of life to all Spirits, do vouchsafe to come unto a poor soul, and with Your whole Deity and Humanity abundantly to satisfy its famishing hunger!

O happy minds and blessed souls, who have the privilege of receiving You, their Lord God, with devout affection, and in so receiving You are permitted to be full of spiritual joy!

O how great a Lord do they entertain! how beloved a Guest do they harbor! how delightful a Companion do they receive! how faithful a Friend do they welcome! how lovely and noble a Spouse do they embrace! even Him who is to be loved before all that are beloved, and above all things that can be desired.

O You my most sweet, most beloved! let heaven and earth and all their ornaments be silent in Your presence; for what praise and beauty soever they have, it is received from Your bounteous condescension, and shall never equal the grace and beauty of Your Name, whose wisdom is beyond all numbers.[533]

 

The Voice of the Disciple.
O LORD my God, do You prevent Your servant with the blessings of Your sweetness,[534] that I may be enabled to approach worthily and devoutly to Your glorious Sacrament.

Stir up my heart toward You, and set me free from heavy listlessness: visit with me Your salvation,[535] that I may taste in spirit Your sweetness, which plentifully lies hid in this Sacrament as in a fountain.

Enlighten also mine eyes to behold so great a Mystery, and strengthen me with undoubting faith to believe it.

For it is Your work, and no human power; Your sacred institution, not man's invention.

For of himself no man is able to comprehend and understand these things, which transcend even the exquisite skill of Angels.

What portion then of so high and sacred a Mystery shall I, unworthy sinner, dust and ashes, be able to search out and comprehend?

O Lord, in the simplicity of my heart, with a good and firm faith, and at Your commandment, I draw near unto

You with hope and reverence; and I do truly believe that You are here present in this Sacrament, both God and Man.

Your will therefore is, that I should receive You, and that I should unite myself unto You in charity.

Whereupon I implore Your mercy, and do crave Your special Grace, to this end; that I may wholly be dissolved and overflow with love towards You, and never hereafter suffer any consolation to enter in, which comes not from You.

For this most high and precious Sacrament is the health both of soul and body, the medicine for all spiritual languor; hereby my vices are cured, my passions bridled, my temptations overcome or at least weakened; greater grace is infused, virtue begun is increased, faith is confirmed, hope strengthened, and love inflamed and enlarged.

For You have bestowed, and still oftentimes do bestow many benefits in this Sacrament upon Your beloved ones that communicate devoutly, O my God, the Protector of my soul, the Restorer of human weakness, and the Giver of all inward consolation.

For You impart unto them much comfort against every variety of tribulation, and lift them up from the depth of their own dejected state, to hope in Your protection, and do inwardly recreate and enlighten them with new Grace; so that they who at first and before Communion felt themselves full of anxiety and heartlessness, afterwards, being refreshed with heavenly Meat and Drink, do find in themselves a change for the better.

And in such a way of dispensation as this deal You with Your elect, in order that they may truly acknowledge, and clearly prove, how great their own infirmity is, and what goodness and grace they obtain from You.

For they of themselves are cold, hard and undevout; but by You they are enabled to become fervent, cheerful, and devout.

For who is there, that approaching humbly unto the fountain of sweetness, does not carry away from thence at least some little sweetness?

Or who standing near a large fire, receives not some small heat therefrom?

And You are a fountain always full and overflowing; a fire ever burning and never going out.[536]

Wherefore if I am not permitted to draw out of the full fountain itself, nor to drink my fill, I will notwithstanding set my lips to the mouth of this Heavenly conduit, that I may receive from thence at least some small drop to refresh my thirst, and may not quite wither away.

And although I cannot as yet be altogether Heavenly, nor so inflamed as the Cherubim and Seraphim, yet notwithstanding I will endeavor to apply myself earnestly to devotion, and to prepare my heart to obtain if it be but some small flame of divine fire, by the humble receiving of this life-giving Sacrament.

But whatsoever is hereunto wanting in me, O Merciful Jesu, most Holy Savior, do You in my behalf bountifully and graciously supply, You who have vouchsafed to call us all unto You, saying, 'Come unto Me all you that labor and are heavy laden, and I will refresh you.'[537]

I indeed labor in the sweat of my brows.[538] I am racked with grief of heart, I am burdened with sins, I am troubled with temptations, I am entangled and oppressed with many evil passions; and there is none to help me, none to deliver and save me, but You O Lord God my Savior, to whom I commit myself and all that is mine, that You may keep watch over me, and bring me safe to life everlasting.

Receive me for the honor and glory of Your Name, You who have prepared Your Body and Blood to be my meat and drink.

Grant, O Lord God, my Savior, that by frequenting Your Mysteries, the zeal of my devotion may grow and increase.

 

The Voice of the Beloved.
IF you had the purity of Angels,[539] and the sanctity of Saint John Baptist, you would not be worthy either to receive this Sacrament yourself or to administer It to others.

For it is not within the compass of the deserts of men, that man should consecrate and administer the Sacrament of Christ, and receive for food the bread of Angels.[540]

Grand is this Mystery; great too is the dignity of the Priests, to whom has been granted that which is not permitted to Angels.

For none but Priests duly ordained in the Church, have power to celebrate this Sacrament, and to consecrate the Body of Christ.

The Priest is indeed the minister of God, using the word of God, by God's command and appointment: nevertheless God is there the principal Author, and invisible Worker; to whom all that He wills is subject, and all that He commands is obedient.[541]

* You ought then to trust God Almighty in this most excellent Sacrament, more than your own sense, or any visible sign.

And therefore you must approach to this holy work with fear and reverence.

Take diligent heed unto yourself,[542] and see what That is, whereof the ministry is delivered unto you by the laying on of the Bishop's hand.

Behold, you have been made a priest, and consecrated to celebrate the Lord's Sacraments; see now that you offer [the Christian] Sacrifice to God faithfully and devoutly, and at fit opportunities, and conduct yourself so, as that you may be without reproof.

You have not lightened your burden, but are now bound with a straighter band of discipline, and are obliged to a more perfect degree of sanctity.

A Priest ought to be adorned with all graces, and to give example of good life to others.

His life and conversation[543] should not be in the popular and common ways of mankind, but with the Angels in Heaven, or with perfect men on earth.

A Priest dad in sacred garments is Christ's Deputy, that with all supplication and humility he may beseech God for himself and for the whole people.[544]

He has both before and behind him the sign of the Lord's Cross, that he may continually be reminded of the Passion of Christ. He wears the Cross on the Chasuble before him, that he may diligently look on Christ's footsteps, and earnestly study to follow them. Behind also, he is signed with the Cross, that he may cheerfully endure, for God's sake, any evils inflicted on him by others. He bears the Cross before him, that he may mourn for his own sins and behind him, that he may with sympathy and tears lament for the faults of others also, and know that he has been placed in the midst between God and the sinner.

Neither ought he to cease from prayer and holy oblation, till he prevail to obtain grace and mercy.

When a Priest does celebrate [the Holy Eucharist], he honors God, he rejoices the Angels, he edifies the Church, he helps the living, [he commemorates the departed], and makes himself partaker of all good things. *

 

The Voice of the Disciple.
WHEN I weigh Your worthiness, O Lord, and mine own vileness, I exceedingly tremble, and am confounded within myself.

For if I come not unto You, I fly from life; and if I unworthily intrude myself, I incur Your displeasure.

What therefore shall I do, O my God, my Helper and' my Counselor in all necessity?

Teach You me the right way: appoint me some brief exercise, suitable to this Holy Communion.

For it is good for me to know how with devotion and reverence I should prepare my heart for You, for the receiving of Your Sacrament to my soul's health, * or it may be also for the celebrating of so great and divine a Sacrifice.*

 

The Voice of the Beloved.
* ABOVE all things, with exceeding humility of heart, and with suppliant reverence, with a full faith, and dutiful anxiety for God's honor, ought God's Priest to come to celebrate, and to receive this Sacrament.

Examine diligently your conscience, and to the utmost of your power purify and make it clear, with true contrition and humble confession; so as there may be nothing in you, may weigh heavy upon you, or that may breed in you remorse of conscience, and hinder your free access to the throne of Grace,

Think with displeasure of all your sins in general, and more particularly bewail and lament your daily transgressions,

And if you have time, confess unto God in the secret of your heart all the wretchedness of your disordered passions.

Lament with pain and sighing that you are yet so carnal and worldly, so unmortified in your passions, so full of the motions of concupiscence.

So unwatchful over your outward senses, so often entangled with many vain fancies:

So much inclined to outward things, so negligent in things inward and spiritual:

So prone to laughter and unbridled mirth, so hard and indisposed to tears and compunction:

So prompt to ease and pleasures of the flesh, so dull to zeal and strictness of life:

So curious to hear what is new, and to see what is beautiful; so slack to embrace what is humble and mean:

So covetous of abundance, so niggardly in giving, so close in keeping:

So inconsiderate in speech, so reluctant to keep silence: So unhandsome in manners, so fretful in conduct: So eager about food, so deaf to the Word of God: In such a hurry to rest, so slow to labor:

So wakeful after gossiping tales, so drowsy at the sacred Services:

So hasty to arrive at the end thereof, so inclined to be wandering and inattentive:

So negligent in the prayers, so lukewarm in celebrating, so dry and heartless in receiving the Holy Eucharist.

So quickly distracted, so seldom thoroughly self-collected:

So suddenly moved to anger, so apt to take displeasure against another.

So ready to judge, so severe to reprove:

So joyful at prosperity, so weak in adversity:

So often making many good resolutions, and yet bringing them at last to so poor effect.

These and other your defects being confessed and bewailed with sorrow and great displeasure at your own infirmity, make you a firm resolution to be always amending your life, and making progress in all that is good.

Then with full resignation and with your entire will, offer up yourself to the honor of My Name, on the altar of your heart a perpetual whole burnt offering, even your body and soul, faithfully committing them unto Me.

And thus may you be accounted worthy to draw near to celebrate this Eucharistic Sacrifice unto God, and to receive the Sacrament of My Body and Blood to your soul's health. *

For man has no oblation more worthy, nor any greater for the destroying of sin, than to offer himself unto God purely and wholly, in and with the Holy Communion of Christ's Body and Blood.

And when a man shall have done what lies in him, and shall be truly penitent, how often soever he shall come to Me for pardon and grace, 'as I live,' says the Lord, 'who will not the death of a sinner, but rather that he be converted and live,[545] I will not remember his sins any more, but they shall all be forgiven him.'

 

The Voice of the Beloved.
AS I of Mine own will did offer up Myself unto God the

Father for your sins,[546] My hands stretched out on the cross, and My body stripped and laid bare, so that nothing remained in Me that was not wholly turned into a sacrifice for the appeasing of the divine Majesty:

In like manner ought you also to offer yourself willingly unto Me every day in the Holy Communion, as a pure and sacred oblation, with all your strength and affections, and to the utmost reach of your inward faculties.

What do I require of you more, than that you study to resign yourself entirely unto Me?

Whatever you give besides yourself, is of no value in My sight, for I seek not your gifts, but you.[547]

As it would not suffice you to have all things whatsoever, besides Me; so neither can it please Me, whatsoever you give, if you offer not yourself.

Offer up yourself unto Me, and give yourself wholly for God, and your offering shall be acceptable.

Behold, I offered up Myself wholly unto My Father for you; I gave also My whole Body and Blood for your food, that I might be wholly your, and that you might continue Mine to the end.

But if you stand upon yourself, and do not offer yourself up freely unto My will, the oblation is not complete, neither will there be entire union between us.

Therefore a free offering up of yourself into the hands of God Ought to go before all your actions, if you desire to obtain liberty and grace.

For this is the cause why so few become illuminated and inwardly free, because they cannot endure wholly to deny themselves.

My sentence stands sure, 'Unless a man forsake all, he cannot be My disciple.'[548] If you therefore desire to be My disciple, offer up yourself unto Me with your whole affections.

 

The Voice of the Disciple.
YOUR, O Lord, are all things that are in heaven, and that are in earth.[549]

I desire to offer up myself unto You, as a free oblation, and to continue Your for ever.

O Lord, in the simplicity of my heart I offer myself unto You this day to be Your servant for ever, in humble submission, and for a sacrifice of perpetual praise.

Receive You me, with this holy Oblation of Your precious Body; which Offering I make to You this day in the presence of Angels invisibly attending; and may this further the salvation of myself and of all Your people.

Lord, I offer unto You, on Your propitiatory altar, all my sins and offenses, which I have committed before You and Your holy Angels, from the day wherein I first could sin even to this hour; that You may consume and burn them, one and all, with the fire of Your love, and do away all the stains of my sins, and cleanse my conscience from all offenses, and restore to me Your grace which I lost by sin, fully forgiving me all, and admitting me mercifully to the kiss of peace.

What can I do in regard of my sins, but humbly confess and bewail them,[550] and unceasingly entreat Your propitiation?

I entreat You, hear me propitiously, when I stand before You my God.

All my sins are exceedingly displeasing to me; I will never more commit them; but for them I do grieve, and will grieve as long as I live, being resolved to practice penitence, and to the utmost of my power to make restitution.

Forgive me, O God, forgive me my sins for the sake of Your holy Name; save You my soul, which You have redeemed with Your precious Blood.

Behold I commit myself unto Your mercy, I resign myself into Your hands.

Deal with me according to Your goodness, not according to my wickedness and inquiry.

I offer up also unto You all that is good in me, though it be very small and imperfect, in order that You may amend and sanctify it, that You may make it grateful and acceptable unto You, and always be perfecting it more and more; and bring me also, slothful and unprofitable poor creature as I am, to a good and blessed end.

Moreover I offer up unto You all the pious desires of devout persons, the necessities of parents, friends, brethren, sisters, and all of those who are dear unto me, or who have done good either to myself or others for Your love.

Also I commend unto You, all that have desired and begged of me to pray for them and all theirs. . . .

That all may feel the present help of Your grace, the aid of Your consolation, protection from dangers, deliverance from pain; and that being rescued from all evils, they may with Joy return abundant thanksgivings unto You.

I offer up also unto You my Sacramental prayers and intercessions, for those especially who have in any matter hurt, grieved, or found fault with me, or who have done me any damage or displeasure.

For all those also, whom at any time I may have vexed, troubled, burdened, and scandalized, by words or deeds, knowingly or in ignorance; that You would grant us all equally pardon for our sins, and for our offenses against each other.

Take away from our hearts, O Lord, all suspiciousness, indignation, wrath, and contention, and whatsoever may hurt charity, and lessen brotherly love.

Have mercy, O Lord, have mercy on those that crave Your mercy, give Grace unto them that stand in need thereof, and make us such as that we may be worthy to enjoy Your Grace, and go forward to life eternal. Amen.

 

The Voice of the Beloved.
YOU ought often to have recourse to the Fountain of grace and of divine mercy, to the Fountain of goodness and of all purity; that you may be healed of your sins and passions, and obtain to be made more strong and vigilant against all the temptations and deceits of the devil.

The Enemy knowing what exceeding great profit and restorative aid comes by the Holy Communion, endeavours by all means and occasions to withdraw and hinder faithful and devout persons from partaking therein.

Thus it is that some persons, when they are preparing to fit themselves for Holy Communion, suffer from the insinuations of Satan worse than before.

That wicked spirit himself (as it is written in Job) comes amongst the sons of God,[551] to trouble them according to his accustomed malice, or to render them over-fearful and perplexed, that so he may diminish their affections, or by direct assaults take away their faith; to the end he may prevail on them if possible either altogether to forbear communicating, or at least to come with lukewarmness.

But there is no heed at all to be taken of these his crafty and fanciful suggestions, be they never so filthy and hideous, but all such vain imaginations are to be turned back upon his own head.

They must despise and laugh to scorn the miserable wretch, nor dare to omit the Holy Communion on account of his assaults, or for the troubles which he raises within them.

Oftentimes also an over-great solicitude for the obtaining a certain degree of devotion, and some anxiety or other about the confession of sins, perplexes and hinders them.

Follow you herein the counsel of the wise,[552] and lay aside anxiety and scrupulousness; for it hinders the Grace of God, and overthrows the devotion of the mind.

Do not omit the Holy Communion for every small vexation and trouble, but rather proceed at once to confess your sins, and cheerfully forgive others whatever offenses they have done against you.[553]

And if you have offended any, humbly crave pardon, and God will readily forgive you.'

What avails it to delay long the confession of your sins, or to defer the Holy Communion?

Make yourself thoroughly dean as soon as possible, spit out the poison with all speed, make haste to apply this sovereign Remedy, and you shale find it to be better with you, than if you long defer it.

If you omit it to-day for one cause, perhaps to-morrow another of greater force may occur to you; and so you may be hindered a long time from Communion, and grow more and more unfit.

As quickly as ever you can, shake off from yourself your present heaviness and sloth, for it is of no use to continue long in disquietness, or to be going on long with a disturbed [conscience], and for every-day impediments to sequester yourself from Divine service.

Yea, it is most exceedingly hurtful to defer the Communion long, for it usually brings on a heavy spiritual drowsiness.

Alas, some persons, lukewarm and undisciplined, do willingly delay confession, and defer the Holy Communion, lest they should be obliged. to keep a stricter watch over themselves.

O how poor and mean is their love, how weak their devotion, who so easily put off the Holy Communion!

How happy is he and how acceptable to God, who so orders his life, and in such purity guards his conscience, that he is prepared and well-disposed to communicate even every day, if it were in his power, and might be done without others taking notice.

If a person do sometimes abstain out of humility, or by reason of some lawful cause preventing him, he is to be commended so far as it arises from a feeling of reverence.

But if a spiritual drowsiness have crept over him, he must stir himself up, and do what lies in him, and the Lord will assist his desire, for the good will he has thereto, which is what God does chiefly respect.

But when any lawful hindrance does happen, he will yet always have a good will, and a pious intention to communicate, and so shall he not lose the fruit of the Sacrament.

For it is in the power of any devout person every day and every hour profitably and without let to draw near to Christ in spiritual Communion.

And yet on certain days, and at a time appointed, he ought to receive Sacramentally, with affectionate reverence, the Body and Blood of his Redeemer, and rather seek the honor and glory of God, than his own comfort.[554]

For he communicates mystically, and is invisibly refreshed, as often as he devoutly calls to mind the Passion of Christ, and is inflamed with the love of Him.

He that prepares not himself, except only when a festival draws near, or when custom compels him thereunto, shall too often be unprepared.

Blessed is he that offers up himself as a whole burnt' offering to the Lord, as often as he does either administer or receive the Holy Communion.

* Be not too slow nor yet hurried in celebrating, but keep the good accustomed manner of those with whom you live.

You ought not to be tedious, and so troublesome to others, but to observe the received custom, according to the appointment of our fathers; and rather to yield yourself up to the edification of others, than to your own devotion or feelings. *

 

The Voice of the Disciple.

O BLESSED, Lord Jesus, how great is the blessedness of the devout soul that feasts with You in Your banquet; where there is set no other food to be eaten but Yourself, the only Beloved, and most to be desired above all the desires of the heart!

To me also it would be indeed a blessed thing, in Your presence to pour forth tears from the very bottom of my heart, and with the grateful Magdalene to wash Your feet with tears.[555]

But where now is that devotion? where that plentiful effusion of holy tears?

Surely in the sight of You and Your holy Angels, my whole heart ought to be inflamed, and even to weep for joy.

For in this Sacrament I have You truly present, though hidden under another representation.

For to look upon You in Your own Divine brightness, mine eyes would not be able to endure: nor could even the whole world stand in the splendor of the glory of Your Majesty.

Herein then You have regard to my weakness, that You do veil yourself under this Sacramental sign.

Him 'do I really possess and adore, whom the Angels adore in Heaven: I however, for the present and for a while, by faith; but they by sight, and without a veil.

As to me, I ought to be content with the light of true faith, and therein to walk, till the day of everlasting brightness shall dawn, and the shadows of figures pass away.

But when that which is perfect is come, the use of Sacraments shall cease;[556] because the Blessed, in their Heavenly Glory, need not any Sacramental remedy:

For they rejoice without end in the presence of God, beholding His glory face to face; and being transformed from brightness to brightness, even that of the incomprehensible Deity, they taste the Word of God made flesh, as He was from the beginning, and as He abides for ever.

Whilst I think on these wonderful things, it becomes heavy and wearisome unto me, even all spiritual comfort whatever; because as long as I behold not my Lord openly in His own glory, I account as nothing all that I see or hear in this world.

You are my witness, O God, that nothing can comfort me, no creature can give me rest, but only You my God, whom I earnestly desire to contemplate everlastingly.

But this is not possible, so long as I linger in this mortality.

Therefore I must frame myself to much patience; and submit myself to You in every desire,

For even Your Saints, O Lord, who now rejoice with You in the kingdom of Heaven, whilst they lived, waited in faith and in great patience for the coming of Your glory.[557]

What they believed, I believe; what they hoped, I hope; whither they are arrived by Your grace, I trust I shall come.

In the meantime I will walk in faith, strengthened by the examples of the Saints.

I have also holy books for my comfort and for the glass of my life; and above all these, I have Your most Holy Body and Blood for a singular remedy and refuge.

For I perceive two things to be very particularly necessary for me in this life, without which this miserable life would be insupportable unto me.

Whilst I am detained in the prison of this body, I acknowledge myself to stand in need of two things, namely food and light.

Unto me then thus weak and helpless You have given Your sacred Body, for the refreshment both of my soul and body;[558] and Your word You have set as a lamp unto my feet.[559]

Without these two I should not well be able to live; for the word of God is the light of my soul, and Your Sacrament the Bread of life.

These also may be called the two tables, set on the one side and on the other, in the treasury and jewel-house of the Holy Church.[560]

One table is that of the Sacred Altar, having the holy bread, that is, the precious Body of Christ; the other is that of the Divine Law, containing holy doctrine, teaching men the right faith, and steadfastly leading them onward even to that within the veil, where is the Holy of Holies.

Thanks be unto You, O Lord Jesu, You Light of everlasting Light, for that table of sacred doctrine, which You have prepared for us by Your servants the Prophets and Apostles and other teachers.

Thanks be unto You, O You Creator and Redeemer of mankind, who to manifest Your love to the whole world, have prepared a great supper,[561] wherein You have set before us to be eaten, not the typical lamb, but Your own most sacred Body and Blood;[562] rejoicing all the faithful with this sacred banquet, and replenishing them to the full with the Cup of Salvation,[563] in which are all the delights of Paradise; and the holy Angels do feast with us, but yet with a more happy sweetness.

O how great and honorable is the office of God's Priests! to whom it is given with sacred words to consecrate [the Sacrament of] the LORD of Glory; with their lips to bless, with their hands to hold, with their own mouth to receive, and also to administer to others.

O how clean ought those hands to be, how pure that mouth, how holy that body, how unspotted that heart, where the Author of purity so often enters!

Nothing but what is holy, no word but what is good and profitable, ought to proceed from the mouth of the Priest, of him who so often receives the Sacrament of Christ.

Simple and chaste ought to be the eyes that are wont to behold the Body of Christ; the hands should be pure and lifted up to Heaven, that use to touch the Creator of Heaven and earth.

Unto the Priest more especially it is said in the Law, 'Be you holy, for that I the LORD your God am holy.'[564]

* O Almighty God, do You assist us with Your grace, that we who have undertaken the office of the Priesthood, may we be able to wait on You worthily and devoutly, in all purity, and with a good conscience.

And if we live not in so great innocence as we ought to do, grant to us at the least worthily to lament the sins which we have committed; and in the spirit of humility, and with the full purpose of a good will, to serve You more earnestly for the time to come. *

 

 

The Voice of the Beloved.
I AM the Lover of purity and the Giver of all sanctity. I seek a pure heart, and there is the place of my rest.[565]

'Make ready for Me a large upper room furnished,[566] and I will keep the Passover at your house with My Disciples.'

If you will have Me come unto you, and remain with you; purge out the old leaven,[567] and make clean the habitation of your heart.

Shut out the whole world,[568] and all the throng of sins: sit you as it were a sparrow alone upon the house-top, and think over your transgressions in the bitterness of your soul.

For every one that loves will prepare the best and fairest place for his beloved; for herein is known the affection of him that entertains his beloved.

Know you notwithstanding, that no merit of any action of your is able to make this preparation sufficient, although if you should prepare yourself a whole year together, and have nothing else in your mind.

But it is out of My mere grace and favor that you are permitted to approach My table; as if a beggar were invited to a rich man's dinner, and he has no other return to make to him for his benefits, but to humble himself and give him thanks.

Do what lies in you, and do it diligently; not for custom, not for necessity, but with fear and reverence and' affection, receive the Body and Blood of your beloved Lord God, when He vouchsafes to come unto you.

I am He that have called you, I have commanded it to be done, I will supply what is wanting in you; come you and receive Me.

When I bestow on you the grace of Devotion, give thanks to your God: [for it is given you] not because you are worthy, but because I have had mercy on you.

If you have it not, but rather do feel yourself dry, be instant in prayer, sigh and knock, and give not over until

you are meet to receive some crumb or drop of saving Grace. You have need of Me, I have no need of you.

Neither come you to sanctify Me, but I come to sanctify you, and make you better.

You come that you may be sanctified by Me, and united unto Me; that you may receive new grace, and be stirred up anew to amendment of life.

See you neglect not this Grace, but prepare your heart with all diligence, and receive your Beloved into your soul.

You ought however not only to prepare yourself to devotion before Communion, but carefully also to preserve yourself therein, after you have received the Sacrament.

Nor is the careful guard of yourself afterwards less required, than devout preparation before.

For a good guard afterwards is the best preparation again for the obtaining of greater grace.

For if a person gives himself up at once too much to outward consolations, he is rendered thereby exceedingly indisposed to devotion.

Beware of much talk,[569] remain in some secret place, and enjoy your God: for you have Him, whom all the world cannot take from you.

I am He, to whom you ought wholly to give up yourself, that so you may now live no longer in yourself, but in me, free from all anguish of mind.

 

The Voice of the Disciple.
WOULD that I might obtain this favor, Lord, to find You alone and by Yourself, to open unto You my whole heart, and enjoy You even as my soul desires; and that henceforth none may look upon me, nor any creature move me, nor have regard to me; but that You alone may speak unto me, and I to You, as the beloved is wont to speak to his beloved, and friend to feast with friend.[570]

This I beg, this I long for, that I may be wholly united unto You, and may withdraw my heart from all created things, and by means of sacred Communion, and the frequent celebrating thereof, may learn more and more to relish things heavenly and eternal.

Ah, Lord God, when shall I be wholly united to You, and absorbed by You, and become altogether forgetful of myself?

'You in me, and I in you;'[571] so also grant that we may both continue together in one.

Verily, You are my Beloved, the Choicest amongst thousands,[572] in whom my soul is well pleased to dwell all the days of her life.

Verily, You are my Peacemaker, in whom is highest peace and true rest, out of whom is labor and sorrow and infinite misery.

Verily, You are a God that hide Yourself,[573] and Your counsel is not with the wicked, but Your speech is with the humble and simple of heart.[574]

O how sweet is Your Spirit,[575] O Lord, who to the end You might show forth Your sweetness toward Your children, do vouchsafe to refresh them with the Bread which is full of all sweetness, even That which comes down from Heaven.

Surely there is no other nation so great,[576] that has gods so nigh unto them, as You our God are present to all Your faithful ones, unto whom for their daily comfort, and for the raising up of their hearts to Heaven, You bestow Yourself to be eaten and enjoyed.

For what other nation is there of such high renown, as the Christian people?

Or what creature under Heaven is there so beloved, as the devout soul, into which God Himself enters, to nourish it with His glorious Flesh?

O unspeakable grace! O admirable condescension! O unmeasurable love specially bestowed on man!

But what return shall I make to the Lord for this grace,[577] for charity so unparalleled?

There is nothing else that I am able to present more acceptable, than to offer my heart wholly to my God, and to unite it most inwardly unto Him.

Then shall all my inward parts rejoice, when my soul shall be perfectly united unto God.

Then will He say unto me, 'If you are willing to be with Me, I am willing to be with you.'

And I will answer Him, 'Vouchsafe, O Lord, to remain with me, I will gladly be with You.

'This is my whole desire, that my heart be united unto You.'

 

The Voice of the Disciple.

O HOW great is the abundance of Your sweetness, O Lord, which You have laid up for them that fear You![578]

When I call to mind some devout persons, who approach to Your Sacrament, O Lord, with the greatest devotion and affection, I am oftentimes confounded and blush within myself, that I am come with such lukewarmness, yea coldness, to Your Altar and the Table of sacred Communion.

I grieve to think that I remain so dry, and without affection of heart; that I am not wholly inflamed in Your presence, O my God, nor so earnestly drawn and affected, as many devout persons have been, who out of a vehement desire of the Communion, and a feeling affection of heart, were unable to restrain themselves from weeping; but with the mouth of their hearts and bodies alike, they from their inmost vitals panted after You, O God, the Fountain of life, not being otherwise able to allay or satisfy their hunger, but only by receiving Your Body with all delight and spiritual eagerness.

O the truly ardent faith of those persons! amounting to a probable evidence of Your sacred Presence.

For they truly know their Lord in the breaking of bread,[579] whose heart within them so vehemently burns, whilst You, O blessed Jesu, do walk and converse with them.

Such affectionateness and devotion as this, love and fervency so vehement, are too often far from me.

Be You favorable unto me, O Jesu, merciful, sweet and gracious Lord, and grant to me Your poor needy creature, sometimes at least in this Holy Communion to feel if it be but a small portion of Your hearty affectionate love; that my Faith may become more strong, my Hope in Your goodness may be increased, and that Charity once perfectly kindled within me, after the tasting of this Heavenly Manna, may never decay.

Your mercy however is well able to grant me even the Grace which I long for, and, in the day when it shall please You, to visit me most benignantly with the Spirit of fervor.

For although I burn not with desire vehement as theirs who are so especially devoted unto You, yet notwithstanding, by Your Grace, I have a desire for this great inflamed desire, praying and longing that I may participate with all such Your fervent lovers, and be numbered among them in their holy company.

 

The Voice of the Beloved.
YOU ought to seek the grace of Devotion earnestly, to ask it fervently, to wait for it with patience and confidence, to receive it with gracefulness, to keep it humbly, to work with it diligently, and to commit the term. and manner of this heavenly visitation to God, until it shall please Him to come unto you.

You ought especially to humble yourself, when you feel inwardly little or no devotion; but yet not to be too much dejected, nor to grieve inordinately.

God often gives in one short moment, that which He for a long time denied; He gives sometimes in the end, that which in the beginning of your prayer He deferred to give.

If Grace should be always presently given, and should be at hand ever with a wish, weak man could not well bear it.

Therefore the grace of Devotion. is to be waited for, with good hope and humble patience.

Nevertheless, do you impute it to yourself, and to your own sins, when this grace is not given you, or when it is secretly taken away.

It is sometimes but a small matter that hinders and hides Grace from us; at least if any thing can be called small, and not rather a weighty matter, which obstructs so great a good.

And if you remove this, be it great or small, and perfectly overcome it, you will have your desire.

For immediately, as soon as you give yourself to God from your whole heart, and seek neither this nor that, according to your own pleasure or will, but settle yourself wholly in Him, you shall find yourself united and at peace; for nothing can afford so sweet a relish, nothing be so delightful, as the good pleasure of the Divine will.

Whosoever therefore, with a single heart lifts up his intention to God, and keeps himself clear of all inordinate liking or disliking of any created thing, he shall be the most fit to receive Grace, and meet for the gift of true Devotion.

For the Lord bestows His blessings there, where He finds the vessels empty.

And the more perfectly a person forsakes these low things, and the more he by contempt of himself dies to himself, so much the more speedily Grace comes, the more plentifully does it enter in, and the higher does it lift up the free heart.

Then shall he see, and flow together, and wonder, and his heart shall be enlarged[580] within him, because the hand of the Lord is with him, and he has put himself wholly into His hand, even for ever and ever.

Behold, thus shall the man be blessed, who seeks God with his whole heart, and receives not his soul in vain.

This man in receiving the Holy Eucharist, obtains the great Grace of Divine Union; because it is not to his own devotion and comfort that he has regard, but above all devotion and comfort to the honor and glory of God.

 

The Voice of the Disciple.
O YOU most sweet and loving Lord, whom I now desire to receive with all devotion, You know mine infirmities, and the necessities which I endure; in how great evils and sins I am involved; how often I am weighed down, tempted, disturbed, and defiled by them.

Unto You I come for remedy, I entreat of You consolation and support.

I speak to You, who know all things, to whom all my inward thoughts are open, and who alone can perfectly comfort and help me.

You know what good things I stand in most need of, and how poor I am in all virtue.

Behold, I stand before You poor and naked, calling for grace, and imploring mercy.

Refresh Your hungry supplicant, inflame my coldness with the fire of Your Love, enlighten my blindness with the brightness of Your presence.

Do You for me turn all earthly things into bitterness, all things grievous and contrary into patience, all low and created things into contempt and oblivion.

Lift up my heart to You in Heaven, and send me not away to wander over the earth.

Be You alone sweet unto me, from henceforth for evermore; for You alone are my meat and drink, my love and my joy, my sweetness and all my good.

O that with Your Presence You would wholly inflame, consume, and transform me into Yourself; that I might be made one Spirit with You,[581] by the grace of inward Union, and by the meltings of ardent love!

Suffer me not to go away from You hungry and dry, but deal mercifully with me, as oftentimes You has dealt wonderfully with Your saints.

What marvel is it if I should be wholly inflamed by You, and of myself decay and come to nothing; since You are Fire always burning and never decaying, Love purifying the heart, and enlightening the understanding.

 

The Voice of the Disciple.
WITH deep devotion and ardent love, with all affection and fervor of heart, I desire to receive You, O Lord, as many Saints and devout persons have desired You, when they were partakers of Your Holy Communion; who in holiness of life were to You most pleasing, and who in devotion also were most fervent.

O my God, everlasting Love, my whole Good, Happiness which can have no limit, I do desire to receive You with the most earnest affection, and the most suitable awe and reverence, that any of the Saints ever had, or could feel toward You.

And although I be unworthy to entertain all those feelings of devotion, nevertheless I offer unto You the whole affection of my heart, as if I were the only person who had all those most grateful, most ardent longings after You.

Yea, and all that a dutiful mind can conceive and desire, I do, with the deepest reverence and most inward affection, offer and present unto You.

I desire to reserve nothing to myself, but freely and most cheerfully to sacrifice unto You myself and all that is mine.

O Lord my God, my Creator and my Redeemer, I do desire to receive You this day, with such affection, reverence, praise and honor, with such gratitude, worthiness and love, with such faith, hope and purity, as Your most holy Mother, the glorious Virgin Mary, received and desired You, when to the Angel who declared unto her glad tidings of the mystery of the Incarnation, she humbly and devoutly answered, 'Behold the handmaid of the Lord, be it unto me according to Your word.'[582]

And as Your blessed forerunner, the most excellent among the Saints, John Baptist, rejoicing. in Your presence, leaped for joy of the Holy Ghost, whilst he was yet shut up in his mother's womb,[583] and afterwards seeing Jesus walking among men, humbled himself very greatly, and said with devout affection, 'The friend of the bridegroom that stands and hears him, rejoices greatly because of the bridegroom's voice;'[584] in like manner do I also wish to be inflamed with great and holy desires, and to offer myself up to You from my whole heart.

Wherefore also for myself, and for all such as are commended to me in prayer, I offer and present unto You the triumphant joys, the ardent affections, the mental ecstasies, the supernatural illuminations and celestial visions of all devout hearts, with all the virtues and praises celebrated and to be celebrated by all creatures in Heaven, and in earth; that by all You may worthily be praised and glorified for ever.

Receive, O Lord my God, my wishes and desires of giving You infinite praise, and blessing that has 'no bounds, which according to the measure of Your ineffable greatness, are most just due unto You.

These praises I render unto You, and long to render them every day and every moment. And with all entreaty and affectionateness I do invite and beseech all Heavenly spirits, and all Your faithful servants, to render with me thanks and praises unto You.

Let all people, nations, and languages praise You,[585] and magnify Your holy and most delicious Name with highest exultation and ardent devotion.

And let all who reverently and devoutly celebrate Your most high Sacrament, and receive It with full faith, be accounted worthy to find grace and mercy at Your hands, and pray with humble supplication in behalf of me a sinner.

And when they shall have attained to their desired devotion, and joyful Union with You, and shall have departed from Your Holy Heavenly Table, well comforted and marvelously refreshed, may they vouchsafe to remember poor me.

 

 

The Voice of the Beloved.
YOU ought to beware of curious and unprofitable searching into this most profound Sacrament, if you will not be plunged into the depths of doubt.

'He that is a searcher of My Majesty, shall be overpowered by the glory of it;[586] God is able to work more than man can understand.

A dutiful and humble inquiry after the Truth, is allowable, provided we be always ready to be taught, and that we study to walk according to the sound opinions of the Fathers.

It is a blessed simplicity when a man leaves the difficult ways of questions and disputings, and goes on forward in the plain and firm path of God's commandments.

Many have lost devotion, whilst they sought to search into things too high.

Faith is required at your hands, and a sincere life; not height of understanding, nor the depth of the mysteries of God.

If you do not understand, nor conceive the things that are beneath you, how shall you comprehend those which are above you?

Submit yourself unto God, and humble your sense to faith, and the light of knowledge shall be given you, in such degree as shall be profitable and necessary for you.

Some are grievously tempted about faith and the Holy Sacrament; but this is not to be imputed to themselves, but rather to the enemy.

Be not you anxious herein; do not dispute with your own thoughts, nor give any answer to doubts suggested by the devil; but trust the words of God, trust His Saints and Prophets, and the wicked enemy will flee from you.

It oftentimes is very profitable to the servant of God to endure such things.

For the devil tempts not unbelievers and sinners, whom he has already secure possession of; but faithful and religious devout persons he in various ways tempts and disquiets.

Go forward therefore with simple and undoubting faith, and with the reverence of a supplicant draw you near to the Holy Sacrament; and whatsoever you are not able to understand, commit securely to Almighty God.

God deceives you not; he is deceived that trusted too much to himself.

God walks with the simple,[587] reveals Himself to the humble, gives understanding to the little ones, opens the sense to pure minds, and hides Grace from the curious and proud.

Human reason is feeble and may be deceived, but true Faith cannot be deceived.

All reason and natural search ought to follow Faith, not to go before it, nor to break in upon it.

For Faith and Love do here specially take the lead, and work in hidden ways, in this most holy, most supremely excellent Sacrament.

God, who is eternal, and incomprehensible, and of infinite power, does things great and unsearchable in Heaven and in earth, and there is no tracing out of His marvelous works.

If the works of God were such, as that they might be easily comprehended by human reason, they could not be justly called marvelous or unspeakable.

 

 

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