Thomas à Kempis: DE IMITATIONE CHRISTI

Venite ad me omnes, qui laboratis et onerati estis, et ego reficiam vos, dicit Dominus. Panis quem ego dabo caro mea est, pro mundi vita. Accipite et comedite: hoc est Corpus meum quod pro vobis tradetur: hoc facite in meam commemorationem.

Come to me, all who labor and are heavy laden, and I will refresh you, says the Lord. The bread which I will give is my flesh, for the life of the world. Receive and eat: this is my Body which will be given for you: do this in my commemoration.

Qui manducat meam carnem, et bibit meam sanguinem, in me manet et ego in eo. Verba quæ ego locutus sum nobis, spiritus et vita sunt.

Whoever eats my flesh, and drinks my blood, remains in me and I in him. The words which I have spoken to us are spirit and life.

Cap. I. Cum quanta devotione Christus sit suscipiendus.

CHAPTER 1. On how great a devotion Christ is to be received.

1. Hæc sunt verba tua, Christe, Veritas æterna, quamvis non in uno tempore prolata, nec uno in loco conscripta. Quia ergo tua grantater mihi et fideliter sunt accipienda, tua sunt, et tu ea protulisti, et mea quoque sunt, quia pro salute mea edidisti: libenter suspicio ea ex ore tuo, ut aptius inferantur cordi meo. Excitant me verba tantæ pietatis, plena dulcendinis et dilectionis: sed terrent me delicta propria, et ad capienda tanta mysteria me reverberat impura conscientia.

1. These are your words, Christ, Eternal Truth, although not uttered at one time, nor written in one place. Therefore, because they are to be received gladly by me and faithfully, they are yours, and you spoke them forth, and they are also mine, because you issued them for my salvation: I gladly receive them from your mouth, that they may be more fittingly brought into my heart. The words of so great a piety, full of sweetnesses and of love, stir me; but my own sins terrify me, and my impure conscience recoils from seizing such great mysteries.

Provocat me dulcedo verborum tuorum, sed onerat me multitudo vitiorum meorum.

The sweetness of your words provokes me, but the multitude of my vices burdens me.

2. Jubes ut fiducialiter ad te accedam, si tecum velim habere partem, et immortalitatis accipiam alimoniam, si æternam cupiam obtinere vitam et gloriam.Venite, inquis, ad me omnes, qui laboratis et onerasti estis et ego reficiam vos. O, dulce et amicabile verbum in aure peccatoris, quo tu, Domine Deus meus, egenum et pauperem invitas ad communionem tui sanctissimi Corporis. Sed quis ego sum, Dominus, ut ad te præsumam accedere?

2. You bid me to approach you with confidence, that I may have a share with you, and receive the nourishment of immortality, if I desire to attain eternal life and glory.Come, you say, to me all you who labor and are burdened, and I will refresh you. O sweet and friendly word in the ear of a sinner, by which you, Lord my God, invite the needy and the poor to communion of your most holy Body. But who am I, Lord, that I should presume to approach you?

Ecce cæli cælorum te non capiunt, et tu dicis: Venite ad me omnes?

Behold, the heavens of heavens do not contain you, and you say: Come to me, all?

3. Quid vult ista piissima dignatio, et tam amicabilis invitatio? Quomodo ausus ero venire, qui nihil boni mihi conscius sum, unde possim præsumere? Quomodo te introducam in domum meam, qui sæpius offendi benignissimam faciem tuam?

3. What does that most pious condescension and so amiable an invitation mean? How shall I dare to come, who am conscious of nothing good in myself, whence can I presume? How shall I introduce you into my house, who have oft offended your most benign countenance?

Reverentur Angeli et Archangeli, metuunt Sancti et Justi, et tu dicis: Venite ad me omnes? Nam nisi tu, Domine, diceres, quis verum esse crederet? Et nisi tu juberes, quis accedere tentaret?

Let the Angels and Archangels reverence, let the Saints and the Just fear, and you say: Venite ad me omnes? For if you, Domine, did not say it, who would believe it to be true? And if you did not command, who would attempt to approach?

4. Ecce vir justus Noe in arcæ fabrica centum annis laboravit, ut cum paucis salvaretur: et ego quomodo potero me una hora præparare, ut mundi fabricatorent cum reverentia sumam? Moyses, famulus tuus, magnus et specialis amicus tuus, arcam ex lignis imputribilibus fecit, quam et mundissimo vestivit auro, ut tabulas Legis in ea reponeret: et ego putrida creatura, audebo te Conditorem legis, ac vitæ datorem tuam facile suscipere? Salomon, sapientissimus regum Israel, magnificum templukm septem annis in laudem nominis tui ædificavit, et octo diebus festum dedicationis ejus celebravit, mille hostias pacificas obtulit, et arcam fæderis, clangore buccinæ et jubilo in loco sibi præparato solemniter collocavit.

4. Behold the righteous man Noah labored on the construction of the ark for one hundred years, that he might be saved with the few: and how shall I be able to prepare myself in one hour, so that I may receive you, the Maker of the world, with reverence? Moses, your servant, your great and special friend, made an ark of incorruptible wood, which he also clad most purely with gold, that he might place the tablets of the Law in it: and I, a putrid creature, shall I dare readily to receive you, the Founder of the Law and giver of life? Solomon, most wise of the kings of Israel, built a magnificent temple for seven years to the praise of your name, and for eight days celebrated the feast of its dedication, offered a thousand peace-offerings, and solemnly set the ark of the covenant with the blast of the trumpet and with jubilation in the place prepared for it.

Et ego infelix et pauperrimus hominum, quomodo te in domum meam introducam, qui vix mediam expendere devote novi horam, et utinam vel fere semel mediam digne.

And I, most unhappy and poorest of men, how shall I introduce you into my house, who scarcely know how to spend the middle hour devoutly, and would that I might even once at least spend that middle hour worthily.

5. O, mi Deus, quantum illi ad placendum tibi agere studuerunt. Heu quam pusillum est quod ago, quam breve expleo tempus, cum me ad communicandum dispono. Raro totus collectus, rarissime abo omni distractione purgatus.

5. O my God, how much they strove to act to please you. Alas, how small is what I do, how briefly I fill the time, when I dispose myself for communicating. Rarely wholly gathered, most rarely cleansed from every distraction.

6. Et certe in tua salutari Deitatis præsentia nulla deberet occurrere indecens cogitatio; nulla etiam occupare creatura, quia non ad Angelum, sed Angelorum Dominum suscepturus sum hospitio. Est tamen magna distantia inter arcam fœderis Domini cum suis reliquiis, et mundissimum Corpus tuum cum suis ineffabilibus virtutibus; inter legalia illa sacrificia futurorum præfigurativa, et veram tui Corporis hostiam, omnium antiquorum sacrificiorum completivam.

6. And certainly in your salutary presence of the Deity no indecent thought ought to arise; nor ought any creature to occupy it, for I am about to receive hospitality not of an Angel but of the Lord of Angels. Yet there is a great distance between the ark of the Lord’s covenant with its relics, and your most pure Body with its ineffable virtues; between those legal sacrifices prefigurative of things to come, and the true victim of your Body, completing all the ancient sacrifices.

7. Quare igitur ad tuam non magis inardesco venerabilem præsentiam? Cur majori me non præparo sollicitudine ad tua Sancta sumenda, quandoilli antiqui sancti Patriarchæ, Reges quoque et Principes cum universo populo tantum devotionis monstrarunt affectum erga cultum divinum?

7. Wherefore then do I not rather blaze with zeal toward your venerable presence? Why do I not prepare myself with greater solicitude to take up your Holy things, since in former times the ancient holy Patriarchs, Kings likewise and Princes with the whole people, showed such an affection of devotion toward the divine cult?

8. Saltavit rex devotissimus David coram arca Dei totis veribus, recolens beneficia olim indulta Patribus. Fecit diversi generis organa, psalmos edidit, et cantari institui cum lætitia, cecinit et ipse frequenter in cithara, Spiritus sancti afflatus gratia, docuit populum Israel toto corde laudare Deum, et ore consono diebus singulis benedicere et prædicare. Si tanta agebatur tunc devotio, ac divinæ laudis extitit recordatio coram arca testamenti, quanta nunc mihi et omni populo Christiano habenda est devotio et reverentia in præsentia Sacramenti, in sumtione excellentissimi corporis Christi?

8. The most devout king David leaped before the ark of God with all his members, recalling benefits once granted to the Fathers. He made instruments of diverse kinds, composed psalms, and caused them to be sung with rejoicing; he himself also often sang on the lyre, by the breathing grace of the Holy Spirit, and taught the people of Israel to praise God with whole heart, and with harmonious voice each day to bless and to proclaim. If such devotion then was practiced, and the remembrance of divine praise stood before the ark of the covenant, how great now ought the devotion and reverence to be in me and in all the Christian people in the presence of the Sacrament, in the reception of the most excellent body of Christ?

9. Currunt multi ad diversa loca pro visitandis reliquiis Sanctorum, et mirantur auditis gestis eorum; ampla ædificia templorum inspiciunt, et osculantur sericis et auro involuta sacra ossa eorum. Et ecce tu præsens es hic apud me in altari, Deus meus, Sanctus Sanctorum, hominum Creator et Dominus Angelorum. Sæpe in talibus videndis est curiositas hominum, est novitas invisorum et modicus reportabitur fructus emendationis, maxime ubi est tam levis, since vera contritione discursus.

9. Many run to diverse places to visit the relics of the Saints, and marvel at hearing of their deeds; they inspect the spacious edifices of the temples, and kiss their holy bones wrapped in silk and gold. And behold you are present here with me on the altar, my God, Holy of Holies, creator of men and Lord of the Angels. Often in seeing such things there is the curiosity of men, there is the novelty of unseen things, and a small fruit of amendment will be gained, especially where it is so slight, without true contrition of heart.

Hic autem in Sacramento altaris totus præsens es Deus meus, homo Christus Jesus: ubi et copiosus percipitur æternæ salutis fructus, quotescumque fueris digne ac devote susceptus. Ad istud vero non trahit levitas aliqua, nec curiositas vel sensualitas, sed firma fides, devota spes, et sincera charitas.

But here in the Sacrament of the altar you are wholly present, my God, the man Christ Jesus: where also the abundant fruit of eternal salvation is received, whenever you are worthily and devoutly received. To this, moreover, no levity draws near, nor curiosity or sensuality, but firm faith, devout hope, and sincere charity.

10. O, invisibilis conditor mundi Deus, quam mirabiliter agis nobiscum, quam suaviter et gratiose cum electis tuis disponis, quibus temetipsum in Sacramento sumendum proponis. Hoc namque omnem intellectum superat; hoc specialiter devotorum corda trahit, et accendit affectum. Ipsi enim vere fideles tui, qui totam vitam suam ad emendationem disponunt, ex hoc Sacramento dignissimo magnam devotionis gratiam, et virtutis amorem frequenter recipiunt.

10. O invisible Creator of the world, God, how wonderfully you act with us, how sweetly and graciously you dispose matters with your elect, to whom you propose that you yourself be received in the Sacrament. For this indeed surpasses all understanding; this especially draws the hearts of the devout, and kindles affection. For those truly your faithful, who dispose their whole life to amendment, from this most worthy Sacrament frequently receive great grace of devotion and a love of virtue.

11. O, admirabilis et abscondita gratia Sacramenti, quam norunt tantum Christi fideles, infideles autem et peccatis servientes experiri non possunt. In hoc Sacramento confertur spiritualis gratia et reparatur in anima virtus amissa et per peccatum deformata redit pulchritudo. Tanta est aliquando hæc gratia, ut ex plenitudine collatæ devotionis non tantum mens, sed et debile corpus vires sibi præstitas sentiat ampliores.

11. O, admirable and hidden grace of the Sacrament, which only the faithful of Christ know, but the unbelieving and those serving sins cannot experience. In this Sacrament spiritual grace is conferred, and in the soul the virtue lost and by sin deformed returns to beauty. Such is this grace at times, that from the fullness of conferred devotion not only the mind, but even the weak body feels the powers bestowed upon it to be more ample.

12. Dolendum tamen est, et miserandum valde super tepiditate, et negligentia nostra, quod non majori affectu trahimur ad Christum sumendum, in quo tota spes salvandorum consistit et meritum. Ipse enim est sanctificatio nostra et redemtio; ipse consolatio viatorum et Sancrotum æterna fruitio. Dolendum itaque valde, quod multi tam parum hoc salutare mysterium advertunt, quod cælum lætificat et mundum conservat universum.

12. It must nevertheless be lamented, and much pitied because of our tepidness and negligence, that we are not drawn with greater affection to take Christ, in whom the whole hope of the saved and their merit consists. For he himself is our sanctification and redemption; he himself the consolation of wayfarers and the eternal fruition of the saints. It must therefore be greatly lamented that many so little attend to this saving mystery, which gladdens heaven and preserves the whole world.

Heu cæcitas et duritia cordis humani, tam ineffabile donum non magis attendere, et ex quotidiano usu etiam inadvertentia defluere.

Alas, the blindness and hardness of the human heart, that they do not more attend to so ineffable a gift, and that from daily use it even slips away through inadvertence.

13. Si enim hoc sanctissimum Sacramentum in uno tantum celebraretur loco, et ab uno tantum consecraretur Sacerdote in mundo, quanto putas desiderio ad illum locum, et talem Dei sacerdotem homines efficerentur, ut divinia ministeria celebrari audirent? Nunc autem multi facti sunt Sacerdotes et in multis locis offertur Christus: ut tanto major appareat gratia et dilectio Dei ad hominem, quanto latius est sacra Communio diffusa per omnem orbem.

13. For if this most holy Sacrament were celebrated in only one place, and consecrated by only one Priest in the world, how great, think you, would be the longing for that place, and what sort of priest of God would men make, that they might hear the divine ministries celebrated? Now, however, many have been made Priests and Christ is offered in many places: so that the greater the grace and love of God toward man appears, the more widely sacred Communion is diffused through the whole orb.

14. Gratias tibi, bone Jesu, pastor æterne, qui nos pauperes et exules dignatus est prætioso corpore et sanguine tuo reficere: et ad hæc mysteria percipienda etiam proprii oris tui eloquio invitare dicendo: Venite ad me omnes qui laboratis et onerati esti, et ego reficiam vos.

14. Thanks to you, good Jesus, eternal Shepherd, who deigned to restore us, poor and exiles, with your precious body and blood: and moreover to invite to the receiving of these mysteries even by the speech of your own mouth, saying: Come to me, all you who labor and are burdened, and I will refresh you.

Cap. II. Quod magna charitas et bonitas Dei in Sacramento exhibetur homini.

CHAPTER 2. What great charity and goodness of God are exhibited to man in the Sacrament.

1. Super bonitate tua et magna misericordia tua, Domine, confisus, accedo æger ad salvatorem, esuriens ad fontem vitæ, egenus ad Regem cæli, et sitiens servus ad Dominum, creatura ad Creatorem, disolatus ad meum pium Consolatorem. Sed unde mihi hoc ut venias ad me? Quis ego sum ut præstes mihi temetipsum? Quomodo audet peccator coram te apparere?

1. Relying on your goodness and great mercy, Lord, I, sick, draw near to the Savior; hungry for the fountain of life, needy toward the King of heaven, and a thirsty servant toward the Lord, a creature toward the Creator, disconsolate toward my pious Consoler. But whence to me that you should come to me? Who am I that you should present yourself to me? How dare a sinner appear before you?

Et quomodo tu dignaris ad peccatorem venire? Tu nosti servum tuum, et scis quia nihil coni in se est unde hoc illi præstes. Confiteor igitur vilitatem meam, agnosco tuam bonitatem, laudo pietatem, et gratias ago propter nimiam charitatem.

And how do you deign to come to a sinner? You know your servant, and you know that there is nothing in him from which you could grant this to him. I therefore confess my vileness, acknowledge your goodness, praise your piety, and give thanks on account of your exceeding charity.

Propter temetipsum hoc facis, non propter mea merita, ut bonitas tua mihi magis innotescat, charitas amplior ingeratur, et humilitas perfectius commendetur. Quia ergo tibi hoc placet et sic, fieri jussisti, placet et mihi dignatio tua, et utinam iniquitas mea non obsistat.

For your own sake you do this, not for my merits, that your goodness may become more revealed to me, a greater charity may be poured in, and humility more perfectly commended. Therefore because this pleases you and thus you have commanded it to be done, your deignation also pleases me, and would that my iniquity did not obstruct.

2. O, dulcissime, et benignissime Jesu, quanta tibi reverentia et gratiarum actio cum perpetua laude pro susceptione sacri Corporis tui debetur: cujus dignitatem nullus hominum explicare potens invenitur. Sed quid cogitabo in hac Communione, in accessu ad Dominum meum, quem debite venerari nequeo et tamen devote suscipere desidero? Quid cogitabo melius et salubrius nisi me ipsum totaliter humiliando coram te et tuam infinitam bonitatem exaltando supra me? Laudo te, Deus meus, et in æternum exalto te. Despicio me et subicio tibi in profundum vilitatis meæ.

2. O sweetest and most benign Jesus, how great reverence and thanksgiving with perpetual praise are owed to thee for the reception of thy sacred Body, whose dignity no man is found able to explain. But what shall I think in this Communion, in my approach to my Lord, whom I cannot worthily venerate and yet desire to receive devoutly? What shall I think that is better and more healthful than to abase myself wholly before thee and to exalt thy infinite goodness above me? I praise thee, my God, and I exalt thee for ever. I despise myself and subject myself to thee into the depth of my vileness.

3. Ecce tu Sanctus Sanctorum, et ego sordes peccatorum: et inclinas te ad me, qui non sum dignus ad te respicere. Ecce tu venis ad me, tu vis esse mecum; tu invitas ad vonvivium tuum, tu mihi daer vis cælestem cibum etpanem Angelorum ad manducandum, non alium sane quam teipsum, panem vivum, qui de cælo descendisti et das vitam mundo.

3. Behold you, the Holy of Holies, and I the filth of sinners: and you bend yourself toward me, who am not worthy to look toward you. Behold you come to me, you wish to be with me; you invite me to your banquet, you desire to give me heavenly food andthe bread of Angels to eat, none other indeed than yourself, the living bread, who descended from heaven and give(s) life to the world.

4. Ecce unde dilectio procedit, qualis dignatio illucescit; quam magnæ gratiarum actiones et laudes pro his tibi debentur. O, quam salutare et utile consilium tuum, cum istud constituisti. Quam sauve et jucundum convivium, cum teipsum in cibum donasti.

4. Behold whence love proceeds, what sort of deigning shines forth; what great acts of thanksgiving and praises for these are owed to you. O, how salutary and useful is your counsel, when you established this. What a sweet and pleasant banquet, when you gave yourself as food.

O, quam admirabilis operatio tua, Domine; quam potens virtus tua, quam infallibilis veritas tua. Dixisti enim et facta sunt omnia, et hoc factum es quod jussisti: mira res et fide digna ac humanum vincens intellectum, quod tu, Domine Deus meus, verus Deus et homo, sub modica panis specie et vini integer contineris et sine consumtione a sumente manducaris.

O, how admirable is your operation, Lord; how potent your virtue, how infallible your truth. For you said and all things were made, and this also was made which you commanded: a wondrous thing and worthy of faith and surpassing human intellect, that you, Lord my God, true God and man, under the humble species of bread and wine are wholly contained and are eaten by the receiver without consumption.

5. Tu, Domine universorum, qui nullius habens indigentiam voluisti per Sacramentum tuum habitare in nobis, conserva cor meum et corpus meum immaculatum, ut læta et pura conscientia sæpius valeam celebrare tua mysteria et ad meam perpetuam accipere salutem, quæ ad tuum præcipue honorem et memoriale perenne sanxisti et instituisti.

5. You, Lord of the universe, who, having need of nothing, willed to dwell in us through your Sacrament, preserve my heart and my body undefiled, so that with a joyful and pure conscience I may more often be able to celebrate your mysteries and to receive unto my perpetual salvation, which you especially for your own honor and as an everlasting memorial have ordained and instituted.

6. Lætare, anima mea, et gratias age Deo pro tam nobili munere et solatio singulari in hac lacrymarum valle tibi relicto. Nam quoties hoc mysterium recolis, et Christi corpus accipis, toties tuæ redemtionis opus agis et particeps omnium meritorum Christi efficeris: charitas etenim Christi nunquam minuitur, et magnitudo propitiationis ejus nunquam exhauritur. Ideo nova semper mentis renovatione ad hoc disponere te debes et magnum salutis mysterium attenta consideratione pensare.

6. Rejoice, my soul, and give thanks to God for so noble a gift and singular consolation left to you in this valley of tears. For as often as you recall this mystery, and receive Christ’s body, so often you perform the work of your redemption and become a partaker of all Christ’s merits: for the charity of Christ is never diminished, and the greatness of his propitiation is never exhausted. Therefore you ought always, by a new renewal of mind, to dispose yourself to this and to weigh the great mystery of salvation with attentive consideration.

Ita magnum, novum et jucundum tibi videri debet, cum celebras aut missam audis, ac si eodem die Christus primum in uterum Virginis descendens homo factus esset, aut in cruce pendens pro salute hominum pateretur, et moreretur.

Thus it ought to seem great, new, and pleasant to you, when you celebrate or hear Mass, as if on that same day Christ, descending into the womb of the Virgin, had first been made man, or, hanging on the cross for the salvation of men, had suffered and died.

Cap. III. Quod utile est sæpe communicare.

CHAPTER 3. That which is useful ought often to be shared.

1. Ecce ego venio ad te, Domine, ut bene mihi sit exmunere tuo et lætificer in convivio tuo, quodparasti in dulcedine tua pauperi, Deus. Ecce in te test totum quod desiderare possum et debeo. Tu salus mea et redemtio, spes et fortitudo, decus et gloria. Lætifica ergo hodie animam famuli tui, quoniam ad te, Domine Jesu Christe, animam meam levavi. Desidero te nunc devote et reverenter suscipere, cupio te in domum meam introducere, quatenus cum Zachæo merear a te benedici ac inter filios Abrahæ computari.

1. Behold I come to you, Lord, that it may be well with me to share in your bounty and be gladdened in your banquet, whichyou have prepared in your sweetness for the poor, O God. Behold in you is all that I can and ought to desire. You are my salvation and redemption, hope and strength, honor and glory. Gladden therefore today the soul of your servant, for to you, Lord Jesus Christ, I have lifted up my soul. I desire now to receive you devoutly and reverently; I long to bring you into my house, so that, like Zacchaeus, I may deserve to be blessed by you and to be counted among the children of Abraham.

Anima mea et corpus meum te concupiscit, cor meum tecum uniri desiderat.

My soul and my body yearn for you, my heart desires to be united with you.

2. Trade te mihi, et sufficit: name præter te nulla consolatio valet, sine te esse nequeo et sine visitatione tua vivere non valeo. Ideoque oportet me frequenter ad te accedere, et in remedium salutis meæ recipere, et in remedium salutis meæ recipere, ne forte deficiam in via, si fuero cælesti fraudatus alimonia. Sic enim tu, misericordissime Jesu, prædicans populis, et varios sanans languores, aliquando dixisti:Nolo eos dimittere jejunos in domum suam, ne dificiant in via. Age igitur hoc modo mecum, qui te pro fidelium consolatione in Sacramento reliquisti.

2. Give yourself to me, and it is enough: for besides you no consolation avails, without you I cannot be and without your visitation I cannot live. Therefore it is necessary that I frequently approach you, and receive you for the remedy of my salvation, and receive you for the remedy of my salvation, lest perhaps I fail on the way, if I am deprived of heavenly sustenance. For thus you, most merciful Jesus, preaching to the peoples and healing diverse ailments, once said:I will not send them away fasting to their home, lest they faint on the way. Do therefore thus with me, you who for the consolation of the faithful did leave yourself in the Sacrament.

Tu es enim refectio sauvis animæ, et qui te digne manducaverit, particeps et hæes erit æternæ gloriæ.

For you are indeed the refreshment of saved souls, and whoever has worthily eaten you will be a partaker and heir of eternal glory.

3. Necessarium quidem mihi est, qui tam sæpe mihi labor et pecco, tam cito torpesco et deficio, ut per frequentes orationes et confessiones, ac sacram tui Corporis perceptionem me renovem, mundem et accendam, ne forte diutius abstinendo a sancto proposito defluam.Proni enim sunt sensus hominis ad malum ab adlescentia sua, et nisi succurrat divina medicina, labitur homo plus ad pejora. Retrahit ergo sancta Communio a malo, et confortat in bono.

3. It is indeed necessary for me, who so often labor and sin, who so quickly grow torpid and fail, that by frequent prayers and confessions, and the sacred reception of your Body, I renew myself, make myself clean and enkindle myself, lest perhaps by longer abstaining from the holy purpose I drift away.For the senses of man are prone to evil from his youth, and unless divine medicine comes to succor, man slips further toward worse things. Therefore holy Communion withdraws from evil, and strengthens (conforts) in good.

Si enim modo tam sæpe negligens sum et tepidus, quando communico aut celebro, quid fieret si medelam non sumerem et tam grande juvamen non quærerem? Et licet omni die non aptus, et ad celebrandum bene dispositus, dabo tamen operam congruis temporibus divina percipere mysteria, ac tantæ gratiæ participem me exhibere vel præbere. Nam hæc est una principalis fidelis animæ consolatio, quamdiu peregrinatur ad te in mortali corpore, ut sit sæpius memor Dei sui, dilectum suum devota suscipiat mente.

For if even now I am so often negligent and tepid when I communicate or celebrate, what would happen if I did not take the remedy and seek so great an aid? And although I am not fit every day, nor well disposed to celebrate, I will nevertheless strive at suitable times to receive the divine mysteries, and to exhibit or render myself a sharer of so great a grace. For this is one chief, faithful consolation of the soul, so long as it sojourns to you in a mortal body, that it may be more often mindful of its God, and receive its beloved with a devoted mind.

4. O, mira circa nos tuæ pietatis dignatio: quod tu, Domine Deus, creator et vivificator omnium spirituum, ad pauperculam dignaris venire anima, et cum tota divinitate tua ac humanitate ejus impinguare esuriem. O, felix mens, et beata anima, quæ te, Dominum Deum suum, meretur devote suscipere, et in tua susceptone spirituali gaudio repleri. O, quam magnum suscipit Dominum, quam dilectum inducit hospitem, quam jucundum recipit socium quam fidelem acceptat amicum, quam speciosum, et nobilem amplectitur sponsum, præ omnibus dilectis, et super omnia desiderabilia amandum.

4. O, wondrous toward us is the condescension of your piety: that you, Lord God, creator and vivifier of all spirits, deign to come to a poor little soul, and with your whole divinity and his humanity to enrich/sate its hunger. O, happy mind, and blessed soul, which deserves to receive you, the Lord God its own, devoutly, and to be filled in your spiritual reception with spiritual joy. O, what a great Lord it receives, what a beloved guest it brings in, what a delightful companion it receives, what a faithful friend it accepts, what a fair and noble spouse it embraces, to be loved above all beloved ones, and above all desirable things.

Sileant a facie tua, dulcissime dilecte meus, cælum et terra, et omnibus ornatis eorum, quoniam quidquid habent laudis et decoris, ex dignatione tuæ est largitatis, nec ad decorem tui pervenient nominis, cujus sapientiæ non est numerus.

Let heaven and earth, and all their ornaments, be silent before thy face, O sweetest my beloved, for whatever they have of praise and of beauty is from the dignity of thy largess, nor will they attain to the splendor of thy name, whose wisdom has no number.

Cap. 4. Quod multa bona præstantur devote communicantibus.

CHAPTER 4. That many good things are bestowed on devout communicants.

1. Domine Deus meus, præveni servum tuum in benedictione dulcedinis tuæ, ut ad tuum magnificum Sacramentum digne ac devote merear accedere. Excita cor meum in te, et a gravi torpore exue me. Visita me in salutari tuo ad gustandum in spiritu tuam sauvitatem, quæ in hoc Sacramento tanquam in fonte plenaire latet. Illumina quoque oculos meos ad intuendum tantum mysterium, et ad credendum illud indubitata fide me robora.

1. Lord my God, go before your servant with the blessing of your sweetness, that I may be worthy to approach your magnificent Sacrament worthily and devoutly. Awaken my heart in you, and strip me of heavy torpor. Visit me in your salvation that I may taste in spirit your sweetness, which in this Sacrament lies hidden fully as in a fountain. Also enlighten my eyes to behold so great a mystery, and strengthen me to believe it with undoubting faith.

Est enim operatio tua, non humana potentia: tua sacra institutio, non hominis adinventio. Non enim ad hæc capienda et intelligenda aliquis idoneus per se reperitur, quæ Angelicam etiam subtilitatem transcendunt. Quid ergo ego peccator indignus, terra et cinis, de tam alto secreto Sacramento potero investigare et capere?

For it is your operation, not human power: your sacred institution, not a man's invention. For no one is found fit by himself to seize and understand these things, which even transcend Angelic subtilty. What then shall I, a worthless sinner, earth and ashes, be able to investigate and grasp of so high a secret Sacrament?

2. Domine, in simplicitate cordis, in bona et firma fide et in tua visione ad te cum firm spe et reverentia accedo, et vere credo, quia tu præsens es hic in Sacramento Deus et homo. Vis ergo ut te suscipiam et me ipsum tibi in charitate uniam. Unde tuam precor clementiam, et specialem ad hoc imploro mihi donare gratiam, ut totus in te liquefiam, et amore pereffluam, atque de nulla alia consolatione amplius me intromittam.

2. Lord, in the simplicity of heart, in good and firm faith and in your vision I approach you with steadfast hope and reverence, and truly I believe that you are present here in the Sacrament as God and man. Will you therefore that I receive you and unite myself to you in charity? Wherefore I beg your clemency, and specially implore you to grant me for this purpose the grace, that I may be wholly liquefied in you, and overflow in love, and admit myself to no other consolation henceforth.

Est enim hoc altissimum et dignissimum Sacramentum, salus animæ et corporis, medicina omnis spiritualis languoris, in quo vitia mea curantur, passiones frænantur, tentationes vincuntur ac minuuntur, gratia major infunditur, virtus accepta augetur, firmatur fides, spes roboratur, et charitas ignescit ac dilatatur.

For this is the highest and most worthy Sacrament, the salvation of soul and body, the medicine of all spiritual languor; in which my vices are cured, passions are bridled, temptations are overcome and diminished, greater grace is poured in, received virtue is increased, faith is strengthened, hope is reinforced, and charity kindles and expands.

3. Multa namque bona largitus es, et adhuc sæpius largiris in Sacramento dilectis tuis devote communicantibus, Deus meus susceptor animæ meæ, reparator infirmitatis meæ, et totius dator consolationis internæ. Nam multam ipsis consolationem adversus varias tribulatones infundis, et de imo dejectionis propriæ ad spem tuæ protectionis erigis atque nova quadam gratia eos intus recreas et illustra, ut qui anxii primo, et sine affectione se ante Communionem senserant, postea refecti cibo potuque cælesti, in melius se mutatos inveniant. Quod idcirco cum electis tuis ita dispensanter agis, ut veraciter agnoscant, et patenter experiantur, quam nihil ex semetipsis habeant, et quid bonitatis ac gratiæ ex te consequantur. Quia ex semetipsis frigidi duri ac indevoti, ex te autem serventes ac devoti et alacres esse merentur.

3. For you have bestowed many goods, and still more often you bestow in the Sacrament upon your beloved who devoutly communicate, my God, receiver of my soul, restorer of my infirmity, and giver of all inward consolation. For you pour much consolation into them against various tribulations, and from the very bottom of their own dejection you raise them up to the hope of your protection and with a certain new grace inwardly recreate and enlighten them, so that those who at first felt anxious and without affection before Communion, afterward, refreshed by the heavenly food and drink, may find themselves changed for the better. Which thing therefore you so dispensed among your elect, that they may truly acknowledge and plainly experience that they have nothing from themselves, and what goodness and grace they obtain from you. For from themselves they deserve to be cold, hard, and undevout, but from you they deserve to be saved, devout, and alacritous.

Quis enim ad fontem suavitatis humiliter accedens, non modicum suavitatis inde reportat? Aut quis juxta ignem copiosum stans, non parum caloris inde percipit? Et tu fons es semper plenus et super abundans, ignis semper ardens et nunquam deficiens.

For who, humbly approaching the fountain of suavity, does not carry away from it not a small amount of suavity? Or who, standing beside a copious fire, does not receive from it not a little heat? And you are a fountain ever full and superabundant, a fire ever burning and never failing.

4. Unde si mihi non licet haurire de plenitudine fontis, nec usque ad satietatem potare, apponam tamen os meum ad foramen cælestis fistulæ, ut saltem inde guttulam modicam capiam, ad refocillandam sitim meam, ut non penitus exarescam. Et si necdum totus cælesti, et tam ignitus, ut Seraphim et Cherubim esse possum, conabor tamen devotioni insistere et cor meum præparae, ut vel modicam divini incendii flammam ex humili sumtione vivifici Sacramenti conquiram. Quidquid autem mihi deest, bone Jesu, Salvator sanctissime, tu pro me supple benigne ac gratiose, qui omnes ad te gratiose vocare dignatus es, dicens:Venite ad me omnes qui laboratis et onerati esti, et ego reficiam vos.

4. Therefore, if it is not permitted me to draw from the fullness of the fountain, nor to drink to satiety, I will nevertheless set my mouth to the opening of the heavenly pipe, that at least from there I may take a small drop, to refresh my thirst, so that I do not utterly parch. And if not yet wholly celestial, and not so inflamed as to be able to be Seraphim and Cherubim, I will yet strive to persist in devotion and prepare my heart, that I may even win a little flame of the divine fire from the humble reception of the life-giving Sacrament. Whatever, however, is lacking to me, good Jesus, most holy Savior, kindly and graciously supply for me, who deigned to call all to thee graciously, saying:Come to me all who labor and are burdened, and I will refresh you.

5. Ego quidem laboro in sudore vultus, mei, dolore cordis torqueor, peccatis oneror, tentationibus inquietor, multis malis passionibus implicor et premor, et non est qui adjuvet, non est qui liberet et salvum faciat, nisi tu, Domine Deus, Salvator meus, cui committo me et omnia mea, ut me custodias et perducas in vitam æternam. Suscipe me in laudem et gloriam nominis tui, qui Corpus tuum et Sanguinem in cibum et potum mihi parasti; præsta, Domine Deus Salutaris meus, ut cum frequentatione mysterii tui crescat meæ devotinis affectus.

5. I indeed toil in the sweat of my brow, I am tormented by the pain of my heart, I am burdened with sins, I am disturbed by temptations, I am entangled and pressed by many evil passions, and there is no one to help, no one to free and make safe, except you, Lord God, my Savior, to whom I commit myself and all that is mine, that you may guard me and lead me into eternal life. Receive me to the praise and glory of your name, who prepared your Body and Blood for me as food and drink; grant, Lord God my Savior, that with frequent reception of your mystery my devotional affections may increase.

Cap. 5. De dignitate Sacramenti, et statu Sacerdotali.

CHAPTER 5. ON THE DIGNITY OF THE SACRAMENT, AND THE SACERDOTAL STATE.

1. Si haberes angelicam puritatem, et sancti Johannis Baptistæ sanctitatem, non esses dignus hoc Sacramentum accipere nec tractare. Non hoc meritis debetur hominum, quod homo consecret et tractet Christi sacramentum et sumat in cibum panem Angelorum. Grande myterium et magna dignitas Sacerdotum, quibus datum est, quod Angelis non est concessum.

1. If you had angelic purity, and the holiness of Saint John the Baptist, you would not be worthy to receive nor to handle this Sacrament. It is not owed by the merits of men that a man should consecrate and handle Christ’s sacrament and take as food the bread of Angels. A great mystery and great dignity of the Priests, to whom has been given that which is not granted to Angels.

Soli namque Sacerdotes in Ecclesia rite ordinati potestatem habent celebrandi et Corpus Christi consecrandi. Sacerdos quidem minister Dei est, utens verbo Dei per jussionem et institutionem Dei. Deus autem ibi est principalis auctor, et invisibilis operator, cui subest omne quod voluerit, et paret omne quod jusserit.

For only priests duly ordained in the Church have the power to celebrate and to consecrate the Body of Christ. The priest indeed is a minister of God, employing the word of God by the command and institution of God. God, however, is there the principal author and the invisible operator, to whom all that He wills is subject, and all that He has commanded is obeyed.

2. Plus ergo credere debes Deo omnipotenti in hoc excellentissimo Sacramento, quam proprio sensui aut alteri signo visibili. Ideoque cum timore et reverentia ad hoc opus est accedendum. Attende igitur et vide cujus ministerium tibi traditum est per impositionem manus Episcopi.

2. Therefore you ought to believe more in Almighty God in this most excellent Sacrament than in your own sense or in any other visible sign. And for this reason the work must be approached with fear and reverence. Attend therefore and see whose ministry has been entrusted to you by the imposition of the Bishop’s hands.

Ecce Sacerdos factus es, et ad celebrandum consecratus: vide nunc ut fideliter et devote in suo tempore Deo sacrificum offeras, et teipsum irreprehensibilem exhibeas. Non alleviasti onus tuum, sed arctiori jam alligatus es vinculo disciplinæ, et ad majorem teneris perfectionem sanctitatis. Sacerdos debet esse omnibus virtutibus ornatus, et aliis bonæ vitæ exemplum præbere.

Behold, you have been made Priest and consecrated to celebrate: see now that faithfully and devoutly, in its proper time, you offer sacrifice to God, and present thyself irreprehensible. You have not lightened your burden, but are now bound by a stricter bond of discipline, and are held to a greater perfection of sanctity. A priest ought to be adorned with all virtues, and to give others an example of a good life.

Ejus conversatio non cum popularibus hominibus, sed cum Angelis in cælo, aut cum perfectis viris in terra.

His conversation is not with popular/common men, but with Angels in heaven, or with perfect men on earth.

3. Sacerdos sacris vestibus indutus Christi vices gerit, ut Deum pro se et pro omni populo suo suppliciter et humiliter roget: habet ante se et post se Dominicæ Crucis signum ad memorandam jugiter Christi passionem. Ante se Crucem in casula portat, ut Christi vestigia diligenter inspiciat, et sequi frequenter studeat. Post se cruce signatus est, ut adversa quælibet illata ab aliis clementer pro Deo toleret.

3. The priest, clothed in sacred vestments, bears the vicarious office of Christ, so that he may beseech God for himself and for all his people with supplication and humility: he has before him and behind him the sign of the Lord’s Cross to call continually to mind Christ’s passion. He carries the Cross before him on his chasuble, that he may diligently contemplate Christ’s footsteps and often strive to follow them. Behind him he is marked with the cross, that he may kindly endure for God’s sake whatever adversities are inflicted by others.

Ante se Crucem gerit, ut propria peccata lugeat;post se, ut aliorum etiam commissa per compassionem defleat, et se medium inter Deum et peccatorem constitutum esse sciat, nec ab oratione, nec ab oblatione sancta torpescat, donec gratiam et misericordiam impetrare mereatur. Quando Sacerdos celebrat, honorat Deum, Angelos lætificat, Ecclesiam ædificat, vivos adjuvat, defunctis requiem præstat, et sese omnium bonorum participem efficit.

Before him he bears the Cross, that he may mourn his own sins; behind him, that he may also bewail by compassion the faults committed by others, and know that he is constituted a mediator between God and the sinner, nor may he grow numb from prayer nor from the holy oblation, until he deserves to obtain grace and mercy. When the Priest celebrates, he honors God, gladdens the Angels, edifies the Church, aids the living, grants rest to the departed, and makes himself a partaker of all good things.

Cap. 6. Interrogatio de exercitio ante communionem.

Chapter 6. Question concerning the exercise before communion.

1. Cum tuam dignitatem, et meam vilitatem penso, valde contremisco, et in me ipso confundor. Si enim non accedo vitam fugio; et si indigne me ingesserio, offensam incurro. Quid ergo faciam, Deus auxiliator meus et consiliator meus in necessitatibus?

1. When I weigh your dignity and my vileness, I tremble greatly, and am confounded in myself. For if I do not draw near, I flee life; and if I behave unworthily, I incur offense. What then shall I do, God my Helper and my Counsellor in necessities?

2. Tu doce me viam rectam, propone aliquod breve exercitium sacræ Communioni congruum. Utile est enim scire, qualiter scilicet devote et reverenter tibi præparare debeam cor meum ad recipiendum salubriter tuum Sacramentum, seu etiam celebrandum tam magnum et divinum sacrificium.

2. You teach me the right way; propose some brief exercise suitable to the sacred Communion. For it is useful to know how, namely devoutly and reverently, I ought to prepare my heart to receive healthfully your Sacrament, or even to celebrate so great and divine a sacrifice.

Cap. 7. De discussione propriæ conscientiæ et emendationis proposito.

CHAPTER 7. On the examination of one's own conscience and the purpose of amendment.

1. Super omnia cum summa humilitate cordis et supplici reverentia, cum plena fide et pia intentione honoris Dei, ad hoc Sacramentum celebrandum, tractandum et sumendum oportet Dei accedere Sacerdotem. Diligenter examina conscientiam tuam, et pro posse tuo vera contritione, et humili confessione eam nuda e clarifica, ita ut nil grave habeas, aut scias, quod te remodeat et liberum accessum impediat. Habeas displicentiam omnium peccatorum tuorum in generali, et pro quotidianis excessibus magis in spirituali doleas et gemas; et, si tempus patiturum, Deo in secreto cordis cunctas confidere passionum tuarum miserias.

1. Above all, with the utmost humility of heart and supplicatory reverence, with full faith and a pious intention of honoring God, a Priest must approach God to celebrate, to handle, and to receive this Sacrament. Diligently examine your conscience, and, as far as you are able, with true contrition and humble confession lay it bare and make it clear, so that you have nothing grave, nor know of anything that will disturb you and impede free access. Hold a displeasure at all your sins in general, and for daily excesses grieve and lament more spiritually; and, if time allows, in the secrecy of your heart confide to God all the miseries of your passions.

2. Ingemisce et dole, quod adhuc tam carnalis sis et mundanus, ita immortificatus a passionibus, tam plenus concupiscentiarum motibus, tam incustoditus in sensibus exterioribus, tam sæpe multis variis phantasiis implicatus, tam multum inclinatus ad exteriora, tam negligens ad interiora, tam levis ad risum et dissolutionem, tam durus ad fletum et compunctionem, tam promtus ad laxiora et carnis commoda, tam segnis ad rigorem et fervorem, tam curiosus ad nova capienda et audienda, et pulchra intuenda, tam remissus ad humilia et abjecta amplectenda, tam cupidus ad multa habenda, tam parcus ad dandum, tam tenax ad retinendum, tam inconsideratus in loquendo, tam incontinens ad tacendum, tam incompositus in moribus, tam importunus in actibus, tam effusus super cibum, tam surdus ad Dei verbum, tam velox ad quietem, tam tardus ad laborem, tam vigilans ad fabulas, tam somnolentus ad vigilias sacras; tam festinus ad finem, tam vagus ad attendendum, tam negligens in horis pervolvendis, tam tepidus in celebrando, tam aridus in communicando, tam cito distractus, tam raro tibi vene collectus, tam subito commotus ad iram, tam facilis ad alterius displicentiam, tam pronus ad judicandum, tam rigidus ad arguendum, tam lætus ad prospera, tam debilis in adversis, tam sæpe multa bona proponens, et modicum ad effectum perducens.

2. Lament and grieve that you are still so carnal and worldly, so unmortified by passions, so full of motions of concupiscence, so unguarded in the outward senses, so often entangled in many diverse phantasies, so much inclined to externals, so negligent toward interiors, so light to laughter and dissipation, so hard to tears and compunction, so ready to looser things and the comforts of the flesh, so sluggish to rigor and fervor, so curious to seize and hear novelties, and to behold the beautiful, so remiss to embrace the lowly and abjected, so desirous to have many things, so sparing in giving, so tenacious in retaining, so inconsiderate in speaking, so incontinent in keeping silence, so uncomposed in manners, so importunate in actions, so profuse over food, so deaf to the word of God, so swift to rest, so slow to labor, so wakeful for tales, so drowsy at sacred vigils; so hasty for the end, so wandering in attention, so negligent in passing the hours, so tepid in celebrating, so arid in communicating, so quickly distracted, so seldom collected unto yourself, so suddenly moved to anger, so prone to displeasure with another, so ready to judge, so rigid to rebuke, so glad at prosperity, so weak in adversities, so often proposing many good things and bringing few to effect.

3. His et aliis defectibus tuis cum dolore et magna displicentia propriæ infirmitatis confessis ac deploratis firmum statue propositum semper emendandi vitam tuam, et in melius proficiendi. Deinde cum plena resignatione, et integra voluntate offer te ipsum in honore nominis mei in ara cordis tui holocastum peretuum, corpus tuum scilicet, et animam mihi fideliter commitendo, quatenus sic digne merearis ad offerendum Deo sacrificium accedere, et Sacramentum Corporis mei salubriter suscipere.

3. With these and other defects of yours, having confessed and deplored with sorrow and great displeasure at your own infirmity, firmly establish a resolution always to amend your life, and to advance for the better. Then, with full resignation and an entire will, offer yourself in honor of my name on the altar of your heart as a perpetual holocaust, namely your body and your soul, faithfully committing them to me, so that thus you may worthily merit to approach to offer sacrifice to God, and to receive the Sacrament of my Body in a salutary manner.

4. Non est enim oblatio dignior, et satisfacio major pro peccatis diluendis quam se ipsum pure et integre cum oblatione Corporis Christi in missa et in communione Deo offerre. Si homo fecerit quod in se est, et vere pœnituerit, quotiescumque pro venia et gratia ad me accesserit:Vivo ego, dicit Dominus qui nolo mortem peccatoris, sed magis ut convertatur et vivat, quoniam peccatorum suorum non recordabor amplius, sed cuncta sibi indulta erunt.

4. For there is no offering more worthy, and no greater satisfaction for the washing away of sins than to offer oneself purely and wholly to God with the oblation of the Body of Christ in Mass and in communion. If a man does what is in him, and truly repents, whenever he approaches me for pardon and grace:I live, says the Lord who do not will the death of the sinner, but rather that he be converted and live, because I will remember his sins no more, but all things will be granted to him.

Cap. 8. De oblatione Christi in Cruce, et propria resignatione.

CHAPTER 8. On the oblation of Christ on the Cross, and on one’s own resignation.

1. Sicut ego me ipsum expansis in cruce manibus et nudo corpore pro peccatis tuis Deo Patri sponte obtuli, ita ut nihil in me remaneret, quin totum in sacrificium divinæ placationis transierit: ita debes et tu temetipsum mihi voluntarie in oblationem uram et sanctam quotidie in Missa cum omnibus viribus et affectionibus tuis, quanto intimus vales, offere. Quid magis a te requiro, quam ut te studeas mihi in exintimo resignare? Quidquid præter teipsum das, nihil curo; quia non quæro datum tuum, sed te.

1. As I myself, with hands outstretched on the cross and my body naked, voluntarily offered myself to God the Father for your sins, so that nothing remained in me but that all passed into a sacrifice of divine propitiation: so you ought likewise to offer yourself to me voluntarily as a pure and holy oblation daily in the Missa with all your powers and affections, as intimately as you can. What more do I ask of you than that you strive to resign yourself to me from your inmost being? Whatever besides yourself you give, I care nothing for; for I seek not your gift, but you.

2. Sicut non sufficeret tibi omnibus habitis præter me, ita nec mihi placere poterit quidquid dederis te non oblata. Offer te mihi, et da te totum pro Deo et erit accepta oblatio. Ecce ego me totum obtuli Patri pro te, dedi etiam totum corpus meum, et sanguinem in cibum, ut totus tuus essem, et tu meus permaneres.

2. Just as it would not suffice you to possess all things except me, so neither can anything please me that you give which is not offered of yourself. Offer yourself to me, and give yourself wholly for God, and it will be an accepted oblation. Behold, I offered myself wholly to the Father for you; I likewise gave my whole body, and my blood for food, that I might be wholly yours, and that you might remain mine.

Si autem in teipso steteris, nec sponte te ad voluntatem meam obtuleris, non est plena oblatio, nec integra erit inter nos unio. Ideo omnia opera tua spontanea præcedere debet tui ipsius in manus Dei oblatio, si libertatem consequi vis et gratiam. Ideo tam pauci illuminati, et liberi intus efficiuntur, quia se ipso ex toto abnegare nesciunt.

But if you remain in yourself, and do not of your own will offer yourself to my will, there is not a full oblation, nor will the union between us be whole. Therefore all your works must spontaneously precede the oblation of yourself into the hands of God, if you wish to attain freedom and grace. Hence so few are illumined, and made free within, because they do not know how to renounce themselves entirely.

Est firma sententia mea: Nisi quis renunciaverit omnibus quæ possidet, non potest esse meus discipulus. Tu ergo si optas meus esse discipulus, offer teipsum mihi cum omnibus affectibus tuis.

My judgment is firm: Unless anyone renounce all that he possesses, he cannot be my disciple. Therefore, if you desire to be my disciple, offer yourself to me with all your affections.

Cap. 9. Quod nos et omnia nostra Deo debemus offerre, et pro omnibus orare.

CHAPTER 9. That we and all our possessions ought to be offered to God, and to pray for all.

1. Domine, omnia tua sunt quæ in cælo sunt et in terra. Desidero me ipsum tibi in spontatneam oblationem offerre, et tuus perpetuo permanere. Domine, si in simplicitate cordis mei offero me ipsum tibi hodie in servum sempiternum, in obsequium et in sacrificium laudis perpetuæ. Suscipe me cum hac sancta oblatione tui prætiosi Corporis, quam hodie tibi in præsentia Angelorum invisibiliter assistentium offero, ut sit pro me et pro cuncto populo tuo in salutem.

1. Lord, all things that are in heaven and on earth are yours. I desire to offer myself to you in a spontaneous oblation, and to remain yours perpetually. Lord, if in the simplicity of my heart I offer myself to you today as an everlasting servant, in obedience and as a sacrifice of perpetual praise, receive me with this holy oblation of your precious Body, which today I offer to you in the presence of the Angels invisibly assisting, that it may be for me and for your whole people unto salvation.

2. Domine, offero tibi omnia peccata mea et delicta mea, quæ commisi coram te et sanctis Angelis tuis, a die qua primum peccare potui usque ad diem hanc,super placabili altari tuo, ut te pariter omnia incendas, et comburas igne charitatis tuæ, et deleas universas maculas peccatorum meorum, et conscientiam meam ab omni delicto emundes, et restituas mihi gratiam tuam, quam peccando amisi, omnia mihi plene indulgendo et in osculum pacis me misericorditer assumendo.

2. Lord, I offer to you all my sins and my delicts, which I committed before you and your holy Angels, from the day on which I first could sin until this day, upon your placable altar, that you likewise may set all aflame in me, and burn them with the fire of your charity, and erase all stains of my sins, and cleanse my conscience from every offense, and restore to me your grace, which by sinning I lost, fully pardoning me in all things and mercifully receiving me into the kiss of peace.

3. Quid possum agere pro peccatis meis, nisi humiliter ea confitendo et lamentando et tuam propitiationem incessanter deprecando? Deprecor te, exaudi me propitius, ubi asto, coram te, Deus meus. Omnia peccata mea mihi maxime displicent; nolo ea nunquam amplius perpetrare, sed pro eis doleo, et dolebo, quamdiu vixero, paratus pœnitentiam agere, et pro posse satisfacere.

3. What can I do for my sins, except by humbly confessing and lamenting them and incessantly beseeching your propitiation? I beseech you, hear me graciously, where I stand, before you, my God. All my sins greatly displease me; I do not wish ever to commit them again, but I grieve for them, and will grieve as long as I live, ready to do penance, and, as far as I am able, to make satisfaction.

Dimitte mihi, Deus, dimitte peccata mea, propter nomen sanctum tuum, salva animam meam, quam prætioso sanguine redemisti. Ecce committo me misericordiæ tuæ, resigno me in manibus tuis: age mecum secundum bontiatem tuam, non secundum meam malitiam et iniquitatem.

Forgive me, O God, forgive my sins, for thy holy name’s sake; save my soul, which thou didst redeem with thy precious blood. Behold I commit myself to thy mercy, I resign myself into thy hands: deal with me according to thy goodness, not according to my wickedness and iniquity.

4. Offero etiam tibi omnia bona mea, quamvis pauca et imperfecta, ut tu ea emendes et sanctifices, ut ea grata habeas et accepta tibi facias et semper ad meliora trahas, nec non ad beatum et laudabilem finem: Domine, me pigrum et inutilem homuncionem perducas.

4. I also offer to you all my goods, though few and imperfect, that you may amend and sanctify them, that you may hold them pleasing and make them acceptable to you and always draw them toward better things, and likewise to a blessed and laudable end: Lord, lead me, a lazy and useless little man, onward.

5. Offero quoque tibi omnia desideria devotorum, necessitates parentem, amicorum, fratrum, foroum, omniumque chariorum meorum et eorum qui mihi vel aliis propter amorem tuorum benefecerunt: qui orationes et Missas pro se, suique omnibus dici a me petierunt et desideraverunt, sive in carne adhuc vivant, sive jam sæculo defuncti sint, ut omnes sibi auxilium gratiæ tuæ, opem consolationis, protectionem a periculis, liberationem a pœnis advenire sentiant et ut ab omnibus malis erepti, gratias magnificas læti persolvant.

5. I also offer to you all the desires of the devout, the necessities of parents, friends, brothers, of the forum, and of all my dear ones and of those who have shown kindness to me or to others for the love of you: those who have asked and desired that prayers and Masses be said by me for themselves and for all their own, whether they still live in the flesh or are already dead in this world, that they may feel come to them the assistance of your grace, the help of consolation, protection from dangers, deliverance from punishments, and that, having been rescued from all evils, they may gladly render magnificent thanks.

6. Offero etiam tibi preces placationis, pro illis specialiter qui me in aliquo læserunt, contristaverunt, aut vituperaverunt, vel aliquod damnum vel gravamen intulerunt, pro his quoque omnibus quos aliquando contristavi, conturbavi, gravavi, et scandalizavi, verbis vel factis, scienter et ignoranter, ut nobis omnibus pariter indulgeas omnia peccata nostra, et injurias et offensiones. Aufer, Domine, a cordibus nostris omnem suspicionem, indignationem, iram et discrepationem, et quidquid potest charitatem lædere et fraternam dilectionem minuere. Miserere, Domine, miserere misericordiam tuam poscentibus, da gratiam indigentibus, fac nos tales existere, ut simus digni gratia tua perfrui, et ad vitam proficiamus æternam.

6. I also offer to you prayers of placation, especially for those who have in any way injured me, saddened me, or reviled me, or have inflicted any harm or burden; and likewise for all those whom I have at any time saddened, disturbed, burdened, and scandalized, by words or deeds, knowingly and unknowingly, that you may grant to us all alike the indulgence of all our sins, and injuries and offenses. Remove, Lord, from our hearts every suspicion, indignation, anger and discord, and whatever can wound charity and lessen fraternal love. Have mercy, Lord; have mercy on those who ask for your mercy; give grace to the needy; make us to be such that we may be worthy to partake of your grace, and may advance to eternal life.

Cap. 10. Quod sacra Communio de facili non est reliquenda.

Chapter 10. That the sacred Communion should not be lightly relinquished.

1. Frequenter recurrendum est ad fontem gratiæ et divinæ misericordiaæ, ad fontem bonitatis et totius puritatis, quatenus a passionibus tuis et vitiis curare valeas, et contra universas tentationes et fallacias diaboli fortior atque vigilantior effici merearis. Inimicus sciens fructum et remedium maximum in sacra Communione positum, omni modo et occasione nititur fideles et devotos quantum prævalet retrahere et impedire.

1. Frequent return must be made to the font of grace and of divine mercy, to the font of goodness and of entire purity, so that you may be able to guard against your passions and vices, and may be made stronger and more vigilant against all the temptations and deceits of the devil. The enemy, knowing the great fruit and remedy placed in the sacred Communion, by every means and opportunity strives to withdraw and to hinder the faithful and devout as far as he prevails.

2. Cum enim quidam sacræ Communioni disponunt, pejores Satanæ immissiones et illusiones patiuntur. Ipse namque Spiritus, ut in Job scribitur, venit inter filios Dei, ut solita ejus nequitia perturbet, aut timidos nimium reddat et perplexos, quatenus fructus eorum affectuum minuat vel fidem impugnando auferat, si forte aut omnino Communionem relinquant, aut cum tepore accedant. Sed non est quidquam curandum de versutiis et phantasiis illius quantumlibet turpibus et horrendis, sed cuncta phantasmata in caput ejus sunt retorquenda.

2. For when some neglect the sacred Communion, they suffer worse incursions and illusions of Satan. For that same Spirit, as is written in Job, comes among the sons of God, that his accustomed nequity may disturb them, or render them overly timid and perplexed, so that he may diminish the fruit of their affections or, by assailing, snatch away their faith, if perchance they either altogether abandon Communion or approach with tepidity. But there is nothing to be feared concerning the craftings and phantasms of that one, however foul and horrid, but all such phantasms must be hurled back upon his head.

Contemnendus est miser, et deridendus, nec propter insultus ejus et Commotiones, quas suscitat, sacra est omnittenda Communio.

The wretch is to be contemned and derided, and the holy Communion is not to be omitted on account of his insults and commotions, which he raises.

3. Sæpe etiam impedit nimia sollicitudo pro devotione habenda et anxietas quædam de confessione facienda. Age secundum consilium sapientum; et depone anxietatem et scrupulum, quia gratiam Dei impedit et devotionem mentis destruit. Propter aliquam parvam tribulationem vel gravitatem sacram ne dimittas Communionem; sed vade citius conteri et omnes offensiones aliis libenter indulge.

3. Often also excessive solicitude about having devotion and a certain anxiety about making confession obstructs. Come, act according to the counsel of the wise; and lay aside anxiety and scruple, for it hinders the grace of God and destroys devotion of the mind. On account of some small tribulation or severity do not abandon the sacred Communion; but go quickly to be broken, and willingly pardon all offenses of others.

Si vero aliquem offendisti tu, tu veniam humiliter deprecare: et Deus libenter indulgebit tibi.

If, however, you have offended anyone, you yourself humbly beg pardon: and God will willingly grant it to you.

4. Quid prodest diu tardare confessionem, aut sacram differre Communinem? Expurga te quam primum; exspue velociter venenum, festina recipere remedium, et senties melius, quam si diu distuleris. Si hodie propter istud distuleris, cras fositan illud magis eveniet, et sic diu posses a Communione impediti et magis ineptus fieri.

4. What avails to delay confession long, or to defer the sacred Communion? Purge thyself as soon as possible; spit out quickly the poison, hasten to receive the remedy, and thou shalt feel better than if thou dost delay long. If today on account of this thou dost delay, tomorrow perhaps it will come about more, and thus long thou couldst be impeded from Communion and made more unfit.

Quanto citius vales, a præsenti gravitate et inertia te excutias, quia nihil importat diu anxiari, diu cum tribulatione transire et ob quotidiana obstacula se a divinis sequestrare, immo plurimum nocet diu Communionem: protelare: nam et gravem torporem consuevit induceret. Proh dolor, quidam tepidi et dissoluti moras confitendi accipiunt libenter, et Communionem sacram idcirco differre cupiunt, ne ad majorem sui custodiam se dare teneantur.

The sooner you recover, shake off present gravity and inertia, for it profits nothing to be anxious long, to pass long with tribulation and to withdraw oneself from the divine on account of daily obstacles; indeed to delay Communion does very great harm: to postpone it — for it is wont even to induce a heavy torpor. Alas, some lukewarm and loose ones gladly accept delays of confessing, and therefore desire to defer the sacred Communion, lest they be held to give themselves to a greater keeping of their own self-discipline.

5. Heu, quam modicam charitatem, et debilem devotionem habent, qui sacram Communionem tam faciliter postponunt. Quam felix illle et Deo acceptus habetur, qui sic vivit, et tali puritate conscientiam suam custodit, ut etiam omni die communicare paratus et bene affectatus esset, si ei liceret, et sine nota agere posset. Si quis interdum abstinet humilitatis gratia, aut legitima impediente causa, laudandus est de reverentia.

5. Alas, what little charity, and what weak devotion they have, who so easily postpone the sacred Communion. How happy that man, and acceptable to God is he reckoned, who lives thus, and with such purity keeps his conscience, that he would be ready and well disposed even to communicate every day, if it were permitted him, and he could act without reproach. If anyone sometimes abstains for the sake of humility, or from a legitimate hindering cause, he is to be praised for his reverence.

Si autem torpor obrepserit, seipsum excitare debet et facere quod in se est, et Dominus aderit desiderio suo pro bona voluntate, quam specialiter respicit.

But if torpor has crept in, he ought to rouse himself and do what is in him, and the Lord will be present by His desire for good will, which He especially regards.

6. Cum vero legitime præpeditus est, habebit semper bonam voluntatem et piam intentionem communicandi: et sic non carebit fructu Sacramenti. Potest enim quilibet devotus omni die et omni hora ad spiritualem Christi Communionem salubriter et sine prohibitione accedere. Et tamen certes diebus statuto tempore Corpus sui Redemntoris cum affectuoso reverentia sacramentaliter debet suscipere et magis laudem Dei et honorem prætendere, quam suam consolationem quærere.

6. When, however, he is legitimately impeded, he will always have a good will and a pious intention of communicating; and thus he will not lack the fruit of the Sacrament. For any devout person can salutarily and without prohibition approach the spiritual Communion of Christ every day and every hour. And yet certainly on days at the appointed time he ought sacramentally to receive the Body of his Redeemer with affectionate reverence, and to set forth the praise of God and honor rather than to seek his own consolation.

Nam toties mystice communicat et invisibiliter, reficitur, quoties incarnationis Christi mysterium passionemque devote recolit, et in amorem ejus accenditur.

For as often as he mystically and invisibly communicates, he is refreshed, whenever he devoutly recalls the mystery of Christ’s incarnation and passion, and is kindled into his love.

7. Qui autem se non præparat aliter, nisi instante festo vel consuetudine compellente sæpius imparatus erit. Beatus, qui se Domino in holocaustum offert, quoties celebrat, aut communicat. Non sis in celebrando nimis prolixus aut festinus; sed serva communem bonum modum eorum, cum quibus vivis.

7. But he who does not prepare himself otherwise, except when urged by a feast or by custom, will more often be unprepared. Blessed is he who offers himself to the Lord as a holocaust, whenever he celebrates or communicates. Be not, in celebrating, overly prolonged nor hasty; but keep the common good measure of those with whom you live.

Non debes aliis generare molestiam et tædium, sed communem serva viam secundum amorem institutionum, et potius aliorum servire utilitati, quam propriæ devotini, vel affectui.

You must not cause others molestation and tedium, but keep the common way according to love of the institutions, and rather serve the usefulness of others than of your own devotion or affection.

Cap. 11. Quod Corpus Christi, et sacra Scriptura sunt animæ fideli necessaria.

CHAPTER 11. That the Body of Christ and Holy Scripture are necessary for the faithful soul.

1. Dulcissime Domine Jesu, quanta est dulcedo devotæ animæ tecum epulantis in convivio tuo. Ubi ei non alius cibus manducandus proponitur nisi tu unicus dilectus ejus, super omnia desideria cordis desiderabilies. Et mihi quidem dulce foret in præsentia tua ex intimo affectu lacrymas fundere, et cum pia Magdalena pedes tuos lacrymis irrigare.

1. Most sweet Lord Jesus, how great is the sweetness of a devout soul feasting with you at your banquet. Where to it no other food is set forth to be eaten except you, its only beloved, desirable above all desires of the heart. And for me indeed it would be sweet in your presence from inward affection to pour forth tears, and with pious Magdalene to water your feet with tears.

Sed ubi est hæc devotio? Ubi lacrymarum sanctarum copiosa effusio? Certe in conspectu tuo et sanctorum Angelorum tuorum cor meum ardere deberet et ex gaudio flere.

But where is this devotion? Where the copious outpouring of holy tears? Surely before your sight and the sight of your holy Angels my heart ought to burn and to weep for joy.

Habeo enim te in Sacramento vere præsentem, quamvis aliena specie occultatum.

For I have you truly present in the Sacrament, although hidden under an alien appearance.

2. Nam in propria et divina claritate te conspicere oculi mei ferre non possunt, sed neque totus mundus in fulgore gloriæ majestatis tuæ subsisteret. In hoc ergo meæ imbecillitati consulis, quod te sub Sacramento abscondis. Habeo vere et adoro, quem Angeli adorant in cælo; sed ego interim adhuc in fide, illi autem in specie et sine velamine.

2. For my eyes cannot bear to behold you in your proper and divine clarity, nor indeed could the whole world endure in the radiance of the glory of your majesty. In this therefore you regard my weakness, that you hide yourself under the Sacrament. I truly have and adore him whom the Angels adore in heaven; but I meanwhile still in faith, they however in sight and without a veil.

Me oportet contentum esse in lumine veræ fidei, et in ea ambulare, donec aspiret dies æternæ claritatis, et umbræ figurarum inclinentur. Cum autem venerit, quod perfectum est, cessabit usus Sacramentorum, quia Beati in gloria cælesti non egent medicamine sacramentali. Gaudent enim sine fine in præsentia Dei, facie ad faciem gloriam ejus speculantes, et de claritate in claritatem abyssi Deitatis transformati, gustant verbum Dei, carnem factum; sicut fuit ab initio et manet in æternum.

I ought to be content in the light of true faith, and to walk in it, until the day breathes of eternal brightness, and the shadows of figures are laid aside. But when that which is perfect has come, the use of the Sacraments will cease, because the Blessed in celestial glory will not need sacramental medicine. For they rejoice without end in the presence of God, beholding his glory face to face, and, transformed from glory into glory by the abyss of Deity, they taste the Word of God made flesh; as it was from the beginning and remains for ever.

3. Memor horum mirabilium, grave mihi sit tædium, etiam vel quodlibet spirituale solatium, et quamdiu Dominum meum aperte in sua gloria non video, pro nihilo duco, omne quod in mundo conspicio et audio. Testis es, mi Deus, quod nulla potest me res consolari, nulla creatura quietare, nisi tu, Deus meus, quem desidero æternaliter contemplari. Sed non est hoc possibile durante me in hac mortalitate: et ideo oportet ut me ponam ad magnam patientiam, et meipsum in omni desiderio tibi submittam.

3. Remembering these wonders, let it be a heavy weariness to me, even any spiritual consolation, and so long as I do not plainly see my Lord in his glory I count all that I behold and hear in the world as nothing. You are witness, my God, that no thing can console me, no creature can quiet me, unless you, my God, whom I desire to contemplate eternally. But this is not possible while I remain in this mortality: and therefore it is fitting that I set myself to great patience, and submit myself in every desire to you.

Nam et Sancti tui, Domine, qui tecum jam in regno cælorum exultant in fide et patientia magna, dum viverent, adventum gloriæ tuæ expectabant. Quod illi crediderunt, ego credo; quod illi speraverunt, ego spero; quo illi pervenerunt, per gratiam tuam me venturum confido. Ambulabo interim in fide, exemplis confortatus Sanctorum.

For even your Saints, Lord, who with you now in the kingdom of heaven exult in faith and great patience, while they lived awaited the coming of your glory. What they believed, I believe; what they hoped, I hope; to which they attained, by your grace I trust that I shall come. Meanwhile I will walk in faith, strengthened by the examples of the Saints.

Haeo etiam libros sanctos pro solatio et vitæ speculo, atque super hæc omnia sacratissimum Corpus tuum pro singulari remedio et refrigerio.

These holy books also for solace and as a mirror of life, and above all these things your most sacred Body for singular remedy and refreshment.

4. Duo namque mihi necessaria permaxime sentio in hac vita, sine quibus mihi importabilis foret ista miserabilis vitia. In carcere corporis hujus detentus egere duobus fateor, cibo scilicet, et lumine. Dedisti itaque mihi infirmo sacrum Corpus tuum ad refectionem mentis et corporis, et posuistilucernam pedibus meis verbum tuum. Sine his duobus bene vivere non possem: nam verbum Dei lux est animæ, et Sacramentum tuum panis vitæ. Hæc possunt etiam dici mensæ duæ, hinc et inde in Gazophylacio sanctæ Ecclesiæ positæ. Una mensa est sacri altaris, habens panem sanctum, idest Corpus Christi prætiosum.

4. For I deem two things to be above all necessary in this life, without which these miserable vices would be intolerable to me. Detained in the prison of this body I admit I lacked two things, namely food and light. Therefore you gave to me, weak, your sacred Body for the refreshment of mind and body, and you have placedyour word as a lamp to my feet. Without these two I could not live well: for the word of God is the light of the soul, and your Sacrament the bread of life. These may also be called two tables, placed on either side in the treasury of the holy Church. One table is of the sacred altar, having the holy bread, that is, the precious Body of Christ.

Altera est divinæ legis continens doctrinam sanctam, erudiens fidem rectam, et firmiter usque ad interiora velaminis, ubi sunt sancta sanctorum, perducens.

The other is of the divine law, containing holy doctrine, instructing right faith, and firmly leading up to the inner parts of the veil, where the holy of holies are.

5. Gratias tibi, bone Jesu, lux lucis æternæ, pro doctrinæ sacræ mensa, quam nobis, per servos tuos Prophetas, et Apostolos aliosque Doctores ministrasti. Gratias tibi, Salvator et Creator hominum, qui ad declarandam toti mundo charitatem tuam cœ nam parasti magnam, in qua non agnum typicum, sed tuum Corpus sanctissimum, et Sanguinem proposuisti ad manducandum: læ tificans omnes fideles convivio sacro, et calice inebrians salutari, in quo sunt omnes deliciæ Paradisi; et epulantur nobiscum Angeli sancti, sed suavitate feliciori.

5. Thanks to thee, good Jesus, light of lights eternal, for the table of sacred doctrine which thou didst minister to us by thy servants the Prophets, and the Apostles and other Teachers. Thanks to thee, Savior and Creator of men, who prepared a great supper to declare thy love to the whole world, in which not a typical lamb, but thy most holy Body and Blood thou didst set forth to be eaten: gladdening all the faithful with the sacred banquet, and inebriating with the saving chalice, in which are all the delights of Paradise; and the holy Angels feast with us, yet with a more blissful sweetness.

6. Q. quam mangum et honorabile est officium Sacerdotum, quibus datum est Dominum majestatis verbis sacris consecrare, labiis benedicere, manibus tenere, ore proprio sumere, et cæ teris ministrare. O, quam mundæ debent esse manus illæ , quam purum os, quam sanctum corpus, quam immaculatum cor Sacerdotis, ad quem toties ingreditur Auctor puritatis. Ex ore Sacerdotis non nisi sanctum, nisi honestum et utile procedere debet verbum qui tam sæ pe Christi accipit Sacramentum.

6. O how great and honorable is the office of Priests, to whom it is given to consecrate the Lord of Majesty with sacred words, to bless with their lips, to hold with their hands, to take with their own mouth, and to minister to others. O, how clean those hands ought to be, how pure the mouth, how holy the body, how immaculate the heart of the Priest, into whom so often enters the Author of purity. From the mouth of the Priest there ought to proceed nothing but holy, nothing but honorable and useful speech, who so often receives the Sacrament of Christ.

7. Oculi ejus simplices et pudici, qui Christi Corpus solent intueri. Manus puræ et in cæ lum elevatæ , quæ Creatorem cæ li, et terræ solent contractare. Sacerdotibus specialiter in Lege dicitur:Sancti estote, quoniam ego sanctus sum, Dominus Deus vester.

7. His eyes simple and modest, who are wont to behold the Body of Christ. Hands pure and in cæ lum elevatæ , which are wont to touch the Creator of cæ li, and of terræ. To priests specially in the Law it is said:Be holy, for I am holy, the Lord your God.

8. Adjuvet nos gratia tua omnipotens Deus, ut qui officium sacerdotale suscepimus, digne ac devote tibi omni puritate et conscientia bona famulari valeamus. Et si non possumus in tanta innocentia vitæ conversari ut debemus, concede nobis tamen digne flere mala quæ gessimus, ut in spiritu humilitatis ac bonæ voluntatis proposito tibi ferventius de cætero deservire valeamus.

8. May your grace help us, almighty God, that we who have undertaken the priestly office may be able to serve you worthily and devoutly with all purity and good conscience. And if we cannot live in such innocence of life as we ought, grant us nevertheless to bewail worthily the evils which we have done, that in a spirit of humility and with a purpose of good will we may be able henceforth to serve you more fervently.

Cap. 12. Quod magna diligentia se debeat communicaturus Christo præparare.

CHAPTER 12. That he who is about to communicate to Christ ought to prepare himself with great diligence.

1. Ego sum puritatis amator, et dator omnis sanctitatis. Ego cor purum quæro, et ibi est locus requietionis meæ. Para mihi cœnaculum grande stratum, et faciam apud te pascha cum discipulis meis. Si vis, veniam apud te, et apud te manebo; expurga vetus fermentum, et munda cordis tui habitaculum.

1. I am the lover of purity, and the giver of all holiness. I seek a pure heart, and there is the place of my resting. Prepare for me a large cenacle, spread, and I will celebrate the Passover with you and my disciples. If you will, I will come to you, and I will remain with you; purge away the old leaven, and cleanse the dwelling of your heart.

Exclude totum sæculum et omnem vitiorum tumultum; sede tamquam passer solitarius in tecto, et cogita excessus tuos in amaritudine animæ tuæ. Omnis namque amans suo dilecto amatori optimum et pulcherrimum præparat locum, quia in hoc cognioscitur affectus suscipientis dilectum.

Exclude the whole world and all the tumult of vices; sit like a solitary sparrow on the roof, and ponder your excesses in the bitterness of your soul. For every lover prepares for his beloved the best and most beautiful place, because in this the affection of the recipient for the beloved is recognized.

2. Scito tamen te non posse satisfacere huic præparationi, ex merito tuæ actionis, etiamsi per integrum annum ita te præparares, ut nihil aliud in mente haberes. Sed ex sola pietate et gratia mea permitteris ad mensam meam accedere, ac si mendicus ad prandium vocetur divitis et ille nihil aliud habeat ad retribuendem beneficiis ejus, nisi se humiliando, et gratias sibi agendo. Fac ergo quod in te est, et diligenter facito, non ex consuetundine, non ex necessitate, sed cum timore et reverentia et affectu, accipe Corpus dilecti Domini Dei tui dignantis ad te venire.

2. Know, however, that you cannot satisfy this preparation by the merit of your action, even if for a whole year you so prepared yourself that you had nothing else in mind. But by my mere piety and grace you will be permitted to approach my table, as when a beggar is invited by a rich man to a meal and has nothing else to repay his benefactor with except by humbling himself and giving thanks. Therefore do what is in you, and do it diligently — not out of custom, not out of necessity, but with fear and reverence and affection; receive the Body of the beloved Lord your God who deigns to come to you.

Ego sum qui vocavi, Ego jussi fieri, Ego supplebo quod tibi deest. Veni et suscipe me.

I am he who called, I commanded it to be made, I will supply what you lack. Come and receive me.

3. Cum gratiam devotionis tribuo, gratias age Deo tuo, non quia dignus es, sed qui tui misertus sum. Si non habes devotionem, sed magis te aridum sentis, insiste orationi, ingemisce, pulsa, nec desistas donec merearis micam, aut guttam gratiæ salutaris accipere. Tu mei indiges, non ego tui indigeo, nec tu me sanctificare venis, sed ego sanctificare venio et meliorare.

3. When I bestow the grace of devotion, give thanks to your God, not because you are worthy, but because I have had mercy on you. If you do not have devotion, but rather feel yourself dry, insist upon prayer, groan, knock, and do not cease until you deserve to receive a crumb or a drop of saving grace. You are needy of me, I am not needy of you, nor do you come to sanctify me, but I come to sanctify and to make better.

Tu venis ut ex me sanctificeris et mihi uniaris, ut novam gratiam recipias a Deo et de novo ad emendationem accendaris. Noli negligere hanc gratiam, semper præpara cum omni diligentia cor tuum, et introduc ad te Dilectum tuum.

You come that from me you may be sanctified and be united to me, that you may receive a new grace from God and be kindled anew to amendment. Do not neglect this grace; always prepare your heart with all diligence, and introduce to yourself your Beloved.

4. Oportet autem ut non solum te præpares ad devotionem ante communionem, sed etiam ut te sollicite conserves in ea post Sacramenti perceptionem. Nec minor custodia post exigitur, quam devota præparatio prius. Nam bona postmodum custodia optima iterum est præparatio ad majorem gratiam consequendam.

4. Moreover it is necessary not only that you prepare yourself for devotion before communion, but also that you diligently preserve yourself in it after the reception of the Sacrament. No less care is required afterward than devout preparation before. For a good later custody is again the best preparation for attaining greater grace.

Ex eo quippe valde indispositus quis redditur, si statim fuerit nimis effusus ad exteriora solatia. Cave a multiloquio; mane in secreto et fruere Deo tuo. Ipsum enim habes quem totus mundus tibi auferre non potest.

For from that indeed how greatly a man is made indisposed, if he has immediately been too lavish toward external consolations. Beware of loquacity; remain in secrecy and enjoy your God. For you possess the very One whom the whole world cannot take away from you.

Ego sum, cui te totum dare debes, ita ut jam ultra non in te, sed in me absque omni sollicitudine vivas.

I am he to whom you must give yourself entirely, so that now no longer in yourself, but in me, you may live without any solicitude.

Cap. 13. Quod toto corde anima devota Christi unionem in Sacramento affectare debet.

CHAPTER 13. That with the whole heart the soul devoted to Christ ought to seek union in the Sacrament.

1. Quis mihi det, Domine, ut inveniam te solum, ut aperiam tibi totum cor meum, ut fruar te sicut desiderat anima. Et jam nemo me despiciat, nec ulla creatura me moveat vel respiciat; sed tu solus mihi loquaris, et ego tibi, sicut solet dilectus ad dilectum, loqui et amicus cum amico convivari? Hoc oro, hoc desidero, ut tibi totus uniar, et cor meum ab omnibus creatis rebus abstraham; magisque per sacram Communionem, ac frequentem celebrationem cælestia et æterna sapere discam.

1. Who will give me, Lord, that I may find you alone, that I may open to you my whole heart, that I may enjoy you as my soul desires. And now may no one despise me, nor any creature move or look back at me; but you alone speak to me, and I to you, as is wont the beloved to the beloved to speak, and the friend to banquet with the friend? This I pray, this I desire, that I be wholly joined to you, and withdraw my heart from all created things; and moreover through the sacred Communion, and frequent celebration, may I learn to taste heavenly and eternal things.

At, Domine Deus, quando ero tecum totus unitus et absorptus, meique totaliter oblitus? Tu in me et ego in te et sic nos in unum pariter manere concede.

But, Lord God, when shall I be with you, wholly united and absorbed, and altogether forgetful of myself? Grant that you be in me and I in you, and that thus we may equally remain together as one.

2. Vere, vere tu esdilectus meus, electus ex millibus, in quo complacuit animæ meæ habitare omnibus diebus vitæ suæ. Vere tu es pacificus meus, in quo pax summa et requies vera, extra quem labor et dolor et infinita miseria. Vere tu es Deus absconditus, et consilium tuum non est cum impiis, sed cum humilibus et simplicibus sermo tuus. O, quam suavis est, Domine, spiritus tuus, qui, ut dulcedinem tuam in filios demonstrares, pane suavissimo de cælo descendente illos reficere dignaris.

2. Truly, truly you aredilectus meus, electus ex millibus, in whom it pleased my soul to dwell all the days of his life. Truly you are my peace, in whom is highest peace and true rest; outside of whom are toil and pain and endless misery. Truly you are Deus absconditus, and your counsel is not with the impious, but your word is with the humble and the simple. O, how sweet is your spirit, Lord, who, that you might show your sweetness to your children, deign to refresh them with the most sweet bread descending from heaven.

Vere non est alia natio tam grandis, quæ habeat Deos appropinquante sibi, sicut tu, Deus noster, ades universis fidelibus tuis: quibus ob quotidianum solatium, et cor erigendum in cælum, te tribuis ad edendum et fruendum.

Truly there is no other nation so great, that has gods drawing near to it, as you, our God, are present to all your faithful: to whom, for daily consolation and to lift the heart to heaven, you grant yourself to be eaten and enjoyed.

3. Quæ est enim alia gens tam inclyta, sicut plebs Christiana? Aut quæ creatura sub cælo tam dilecta ut anima devota, ad quam ingreditur Deus, ut pascat eam carne sua gloriosa? O, ineffabilis gratia.

3. For what other people is so illustrious as the Christian people? Or what creature under heaven so beloved as a devoted soul, into which God enters that he may feed it with his glorious flesh? O, ineffable grace.

O, admirabilis dignatio. O, amor immensus, homini singulariter impensus. Sed quid retribuam Domino pro gratia ista?

O, admirable dignation. O, immense love, singularly bestowed upon man. But what shall I repay to the Lord for this grace?

pro charitate tam eximia? Non est aliud quod gratius donare queam, quam ut cor meum Deo meo totaliter tribuam, et intime conjungam. Tunc exultabant omnia interiora mea, cum perfecte fuerit unita Deo anima mea.

For charity so surpassing? Is there anything else that I can more gladly give than to bestow my heart wholly upon my God, and to unite it intimately? Then all my inward parts exulted, when my soul had been perfectly united to God.

Tunc dicet mihi: Si tu vis esse mecum, ego volo esse tecum. Et ego respondebo illi: Dignare, Domine manere mecum, ego volo libenter esse tecum. Hoc est totum desiderium meum, ut cor meum tibi sit unitum.

Then he will say to me: If you wish to be with me, I wish to be with you. And I will answer him: Deign, Lord, to remain with me; I will gladly be with you. This is my whole desire, that my heart be united to you.

Cap. 14. De quorumdam devotorum ardenti desiderio ad Corpus Christi.

CHAPTER 14. On the burning desire of certain devout ones for the Body of Christ.

1.Quam magna multitudo dulcedinis tuæ, Domine, quam abscondisti timentibus te. Quando recordor devotorum aliquorum ad Sacramentum tuum, Domine, cum magna devotione, et affectu accendentium, tunc sæpius in memetipso confundor et erubesco, quod ad altare tuum et sacræ Communionis mensam tam tepide et frigide accedo, quod ita aridus sine devotione et affectione cordis maneo, et quod non sum totaliter accensus, coram te, Deo meo, nec ita vehementer attractus et affectionatus, sicut multi devoti fuerunt, qui præ nimio desiderio Communionis et sensibili cordis amore a fletu non potuerunt se continere. Sed ore cordis et corporis pariter ad te, fontem vivum, medullitus inhiabant, suam esuriem non valentes aliter temperare nec satiare, nisi Corpus tuum cum omni jucunditate et spirituali aviditate accepissent.

1.How great the multitude of your sweetness, Lord, which you have hidden from those who fear you. When I remember some of the devout at your Sacrament, Lord, kindled with great devotion and affection, then I am oftentimes ashamed and blush within myself, because I approach your altar and the table of holy Communion so tepidly and coldly, because I remain thus dry without devotion and affection of heart, and because I am not wholly kindled before you, my God, nor so vehemently drawn and affected as many devout ones have been, who, through excessive desire for Communion and a sensible love of the heart, could not restrain themselves from weeping. But with the mouth of heart and body alike they gaped toward you, living fountain, from the marrow, not being able otherwise to temper or sate their hunger unless they had received your Body with all joyfulness and spiritual avidity.

2. O, vere ardens fides eorum probabile existens argumentum sacræ præsentiæ tuæ. Isti enim veraciter cognoscunt Dominum suum in fractione panis, quorum cor tam valide ardet in eis de Jesu ambulante cum eis. Longe, proh dolor, est a me sæpe talis affectus, et devotio tam vehemens ardor. Esto mihi propitius, bone Jesu, et dulcis et benigne; concede pauperi mendico tuo vel interdum modicum de cordiali affectione amoris tui in sacra Communione sentire, ut fides mea magis convalescat, spes in bonitate tua proficiat, et charitas semel perfecte accensa et cæleste manna experta, nunquam deficiat.

2. O, truly burning faith of theirs, a probable argument of your sacred presence. For these truly recognize their Lord in the breaking of bread, whose heart so strongly burns in them concerning Jesus walking with them. Far, alas, is such an affection and so vehement a devotion and ardor from me often. Be propitious to me, good Jesus, both sweet and kind; grant to your poor mendicant at least sometimes a little of the cordial affection of your love in holy Communion to feel, that my faith may more greatly grow strong, hope may profit in your goodness, and charity, once perfectly kindled and having tasted the heavenly manna, may never fail.

3. Potens est autem misericordia tua etiam gratiam desideratam mihi præstare, et in spiritu ardoris, cum dies beneplaciti tui adveniret, me clementissime visitare. Etenim licet tanto desiderio tam specialium devotorum tuorum non ardeo, tamen de gratia tua illius magni inflamati desiderii desiderium habeo: orans et desiderans omnium talium fervidorum amatorum tuorum participem me fieri, ac eorum sancto consortio annumerari.

3. Moreover thy mercy is powerful to grant even the grace desired to me, and in a spirit of ardor, when the day of thy good-pleasure shall come, to visit me most mercifully. For although I do not burn with so great a desire for those special devotees of thine, yet concerning thy grace I have the desire of that great inflamed longing: praying and desiring to be made a partaker of all such fervent lovers of thine, and to be numbered in their holy consort.

Cap. 15. Quod gratia devotionis humilitate, et sui ipsius abnegatine acquiritur.

CHAPTER 15. That the grace of devotion is acquired by humility and by one's own self-denial.

1. Oportet te devotionis gratiam instanter quærere, desideranter petere, patienter et fiducialiter exspectare, gratanter recipere, humiliter conservare, studiose cum ea operari, ac Deo tempus et modum supernæ visitationis, donec veniat, committere. Humiliare præcipue te debes, cum parum, aut nihil devotionis interius sentis, sed non nimium dejici, nec inordinate contristari. Dat sæpe Deus in uno brevi momento, quod longo negavit tempore.

1. You must urgently seek the grace of devotion, ask for it with desire, wait patiently and trustfully, receive it gratefully, keep it humbly, work diligently with it, and commit to God the time and manner of the heavenly visitation until it comes. Above all you should humble yourself when you feel little or no devotion inwardly, but do not be overly cast down, nor be disorderly sorrowful. God often gives in one brief moment what He denied for a long time.

Dat quandoque in fine, quod in principio orationis distulit dare.

He sometimes gives at the end what at the beginning of prayer he deferred to give.

2. Si semper cito gratia daretur, et pro voto adesset, non esset infirmo homini bene portabile. Propterea in bona spe et humili patientia exspectanda est devotionis gratia. Tibi tamen, et peccatis tuis imputa, cum non datur vel etiam occulte tolitur.

2. If grace were always given quickly, and were present according to our desire, it would not be well bearable for a weak man. Therefore the grace of devotion must be awaited in good hope and humble patience. Yet attribute it to yourself and to your sins, when it is not given or is even secretly withdrawn.

Modicum quandoque est quod gratiam impedit et abscondit, si tamen modicum et non potius grande dici debeatur, quod tantum bonum prohibet. Sed si hoc ipsum modicum vel grande amoveris et perfecte viceris, erit quod petiisti.

Sometimes there is a little thing which impedes and conceals grace, if indeed it ought to be called little and not rather great, which forbids so great a good. But if you remove that same little or great thing and have perfectly overcome it, you will obtain what you sought.

3. Statim namque ut te Deo ex toto corde tradideris, nec hoc vel illud pro tuo libitu seu velle quæsieris, sed integre te in illo posueris, unitum te invenies et pacatum, quia nihil ita tibi sapiet et placebit, sicut beneplacitum divinæ voluntatis. Quisquis ergo intentionem suam simplici corde sursum ad Deum levaverit, seque ab omni inordinato amore, seu displicentia cujuslibet rei creatæ evacuaverit, aptissimus gratiæ percipiendæ, ac dignus devotionis munere erit: dat enim Dominus ibi benedictionem suam, ubi vasa vacua invenerit, et quanto perfectius infimis quis renunciaverit, et magis sibi ipsi per contemtum sui moritur, tanto gratia celerius enit, copiosius intrat, et altius cor liberum elevat.

3. For immediately as soon as you have given yourself to God with your whole heart, and have not sought this or that according to your own pleasure or will, but have placed yourself wholly in Him, you will find yourself united and pacified, for nothing will so taste and please you as the good-pleasure of the divine will. Therefore whoever lifts his intention with a simple heart upward to God, and empties himself from every inordinate love, or from displeasure toward any created thing, will be most fit to receive grace and worthy of the gift of devotion: for the Lord gives His blessing where He finds empty vessels, and the more perfectly one renounces the low things, and the more he dies to himself by contempt of himself, the more quickly grace struggles in, enters more abundantly, and lifts the free heart higher.

4. Tunc videbit et affluet et mirabitur et dilatabitur cor ejus in ipso, quia manus Domini cum illo est, et ipse se posuit totaliter in manu ejus usque in sæculum. Ecce sic benedicetur homo, qui quærit Deum in toto corde suo, nec in vanum accipit animam suam. Hic in accipiendo sacram Eucharistiam magnam promeretur divinæ unionis gratiam, quia non respicit ad propriam devotionem et consolationem, sed ad Dei gloriam et honorem.

4. Then he will see and will overflow and will marvel and his heart will be enlarged in Him, because the hand of the Lord is with him, and he has placed himself entirely in His hand unto eternity. Behold thus shall be blessed the man who seeks God with his whole heart, nor does he receive his soul in vain. He who, in receiving the sacred Eucharist, will greatly deserve the grace of divine union, because he does not look to his own devotion and consolation, but to the glory and honour of God.

Cap. 16. Quod necessitates nostras Christo aperire debemus et ejus gratiam postulare.

CHAPTER 16. That we ought to open our necessities to Christ and to request his grace.

1. Dulcissime atque amantissime Domine, quem nunc devote desidero suscipere, tu scis infirmitatem meam et necessitatem quam patior, in quantis malis et vitiis jaceo; quam sæpe sum gravatus, tentatus, turbatus et inquinatus. Pro remedio ad te venio, pro consolatione et sublevamine te deprecor: ad omnia scientem loquor, cui manifesta sunt omnia interiora mea, et qui solus potes me perfecte consolare et adjuvare. Tu scis quibus bonis indigeo præ omnibus et quam pauper sum in virtutibus.

1. Most sweet and most loving Lord, whom I now devoutly long to receive, you know my weakness and the necessity which I suffer, in how many evils and vices I lie; how often I have been burdened, tempted, disturbed, and defiled. For remedy I come to you, for consolation and relief I beseech you: to you, all-knowing, I speak, to whom all my inner things are manifest, and who alone can perfectly console and help me. You know which goods I need above all and how poor I am in virtues.

2. Ecce sto ante te pauper et nudus, gratiam postulans et misericordiam implorans: refice esurientem mendicum tuum, accende frigiditatem meam igne amoris tui, illumina cæcitatem meam claritate præsentiæ tuæ. Verte mihi omnia terrena in amaritudinem, omnia gravia et contraria in patientiam, omnia infima et creata in contemtum et oblivionem. Erige cor meum ad te in cælum, et ne dimittas me vagari super terram. Tu solus mihi ex hoc jam dulcescas usque in sæculum, quia tu solus cibus et potus meus, amor meus et gaudium meum, dulcedo mea et totum bonum meum.

2. Behold I stand before you poor and naked, seeking grace and imploring mercy: refresh your hungry beggar, kindle my coldness with the fire of your love, enlighten my blindness with the brightness of your presence. Turn all worldly things to bitterness for me, all heavy and contrary things into patience, all low and created things into contempt and oblivion. Lift up my heart to you into heaven, and do not let me wander upon the earth. You alone may become sweet to me henceforth for ever, for you alone are my food and drink, my love and my joy, my sweetness and my whole good.

3. Utinam me totaliter ex tua præsentia accends, comburas, et in te transmutes: ut unus tecum efficiar spiritus per gratiam internæ unionis, et liquefactionem ardentis amoris. Ne patiaris me jejunum et aridum a te recedere, sed operare mecum misericorditer, sicut sæpius expertus es cum Sanctis tuis mirabiliter. Quid mirum si totus ex te cognoscerem, et in me ipso deficerem, cum tu sis ignis semper ardens et nunquam deficiens, amor corda purificans et intellectum illuminans.

3. O that you would wholly kindle me from your presence, burn me up, and transmute me into you: that I might become one spirit with you by the grace of inward union and by the melting of ardent love. Do not permit me, hungry and dry, to withdraw from you, but work mercifully with me, as you have oftentimes wondrously dealt with your Saints. What wonder if I, being wholly from you, should know (all) and fail in myself, since you are a fire ever burning and never failing, love purifying hearts and illuminating the intellect.

Cap. 17. De ardenti amore, et desiderio vehementi suscipiendi Christum.

CHAPTER 17. On burning love, and on the vehement desire of receiving Christ.

1. Cum summa devotione et ardenti amore cum toto cordis affectu et fervore desidero te, Domine; quemadmodum multi Sancti et devotæ personæ in communicando et desideraverunt, qui tibi maxime in sanctitate vitæ placuerunt, et in ardentissima devotione fuerunt. O Deus meus, amor æternus, totum bonum meum, felicitas interminabilis: cupio te suscipere cum vehementissimo desiderio et dignissima reverentia, quam aliquis Sanctorum unquam habuit et sentire potuit.

1. With utmost devotion and ardent love, with the whole affection of my heart and fervor I desire you, Lord; just as many holy and devout persons in receiving communion have desired you, who most pleased you in the holiness of life and were in most ardent devotion. O my God, eternal love, all my good, endless happiness: I long to receive you with the most vehement desire and the most worthy reverence that any of the saints ever had and could feel.

2. Et licet indignus sum omnia illa sentimenta devotionis habere, tamen offero tibi totum cordis mei affectum, ac si omnia illa gratissime inflammata desideria solus haberem. Sed et quæcumque potest pia mens concipere et desiderare, hæc omnia tibi cum summa veneratione et intimo servore præbeo et offero. Nihil opto reservare mihi, sed me et omnia mea tibi sponte et libentissime immolare.

2. And although I am unworthy to possess all those sentiments of devotion, yet I offer to you the whole affection of my heart, as if I alone held all those most gladly inflamed desires. But whatever a pious mind can conceive and desire, all these I with highest veneration and inward servitude present and offer to you. I wish to reserve nothing for myself, but to sacrifice myself and all that is mine to you willingly and most gladly.

Domine Deus meus, creator meus et redemtor meus, cum tali gratitudine, dignitate et amore, cum tali spe, fide, et puritate affecto te hodie suscipere, sicut te suscepti et desideravit sanctissima Mater tua, gloriosa Virgo Maria, quando Angelo evangelizanti sibi incarnationis tuæ mysterium humiliter et devote respondit: Ecce ancilla Domini, fiat mihi secundum verbum tuum.

Lord my God, my Creator and my Redeemer, with such gratitude, dignity, and love, with such hope, faith, and purity of affection I receive you today, as your most holy Mother, the glorious Virgin Mary, received and desired you, when to the angel announcing to her the mystery of your incarnation she humbly and devoutly replied: Behold the handmaid of the Lord; let it be to me according to your word.

3. Et sicut beatus Præcursor tuus excellentissimus Sanctorum, Johannes Baptista, in præsentia tua lætabundus exultavit in gaudio Spiritus Sancti, dum adhuc maternis clauderetur visceribus. Et postmodum cernens inter homines Jesum ambulantem, valde se humilians, devoto cum affectu dicebat:Amicus autem sponsi, qui stat et audit cum gaudio, gaudet propter vocem sponsi: sic et ego magnis et sacris desideriis opto inflammari, et tibi ex toto corde me ipsum præsentare. Unde et omnium devotorum cordium jubilationes, ardentes affectus, mentales excessus, ac supernales illuminationes et cælica visiones tibi offero et exhibeo cum omnibus virtutibus et laudibus, ab omni creatura in cælo et in terra celebratis et celebrandis, pro me et omnibus mihi in oratione commendatis, quatenus ab omnibus digne lauderis, et in perpetuum glorificeris.

3. And just as your blessed Precursor, most excellent of the Saints, John the Baptist, in your presence rejoiced exulting in the joy of the Holy Spirit, while yet enclosed in his mother's womb. And afterwards, seeing Jesus walking among men, greatly humbling himself, with devout affection he said:But the friend of the bridegroom, who stands and hears him, rejoices because of the voice of the bridegroom: thus I too desire to be inflamed with great and sacred longings, and to present myself to you with my whole heart. Wherefore I offer and exhibit to you the jubilation of all devout hearts, ardent affections, mental ecstasies, and supernal illuminations and heavenly visions, together with all virtues and praises celebrated and to be celebrated by every creature in heaven and on earth, for me and for all entrusted to me in prayer, that you may be worthily praised by all, and glorified for ever.

4. Accipe vota mea, Domine Deus meus, et desideria infinitæ laudationis et immensæ benedictionis, quætibi secundum multitudinem ineffabilis magnitudinis tuæ jure debentur. Hæc tibi reddo et reddere desidero per singulos dies et momenta temporum, atque ad reddendum mecum tibi gratias et laudes, omnes cælestes spiritus et cunctos fideles tuos precibus et affectibus invito et exoro.

4. Receive my vows, O Lord my God, and the desires of infinite praise and of immense blessing, which to you, according to the multitude of your ineffable greatness, are rightfully due. These I render to you and desire to render through each day and every moment of time, and that to render with me to you thanks and praises I invite and beseech all heavenly spirits and all your faithful by prayers and affections.

5. Laudent te universi populi, tribus, et linguæ, et sanctum et mellifluum nomen tuum cum summa devotione et ardenti jubilatione magnificent. Et quicumque reverenter ac devote altissimum Sacramentum tuum celebrant et plena fide recipiunt, gratiam et misericordiam apud te invenire mereantur, et pro me peccatore suppliciter exorent. Cumque optata devotione ac fruibili unione potiti fuerint, et bene consolati, ac mirifice refecti de sacra mensa cælesti abscesserint mei pauperis recordari dignentur.

5. Let all peoples, tribes, and tongues praise you, and magnify your holy and mellifluous name with highest devotion and ardent jubilation. And whoever reverently and devoutly celebrate your most high Sacrament and receive it with full faith, may they deserve to find grace and mercy with you, and supplicantly pray for me, a sinner. And when, having attained the desired devotion and blessed union, and being well consoled and wondrously refreshed from the sacred heavenly table, they depart, may they deign to remember me, your poor one.

Cap. 18. Quod homo non sit curiosus scrutator Sacramenti, sed humilis imitator Christi, subdendo sensum suum sacræ fidei.

Chapter 18. That man should not be a curious scrutinizer of the Sacrament, but a humble imitator of Christ, submitting his understanding to sacred faith.

1. Cavendum est tibi a curiosa et inutili perscrutatione hujus profundissimi Sacramenti, si non vis in dubitationis profundum mergi.Qui scrutator est majestatis, opprimetur a gloria. Plus valet Deus operari, quam homo intelligere potest. Tolerabilis est pia et humilis inquisitio veritatis, parata semper doceri, et super sanas Patrum sententias studentis ambulare.

1. Beware for yourself of curious and useless probing into this most profound Sacrament, if you do not wish to be plunged into the abyss of doubt.He who is an examiner of majesty will be overwhelmed by glory. God is more powerful in working than man can be in understanding. A pious and humble inquiry after truth is tolerable, always ready to be taught, and to walk upon the sound sentences of the Fathers as one who studies.

2. Beata simplicitas, quæ difficiles quæstionum relinquit vias, et plana ac firma pergit semita mandatorum Dei. Multi devotionem perdiderunt, dum altiora scrutari voluerunt. Fides a te exigitur et sincera vita, non altitudo intellectus, neque profunditas mysteriorum Dei.

2. Blessed simplicity, which abandons the difficult ways of questions, and proceeds by the plain and firm path of God’s commandments. Many have lost devotion while they would fain examine loftier matters. Faith and a sincere life are required of you, not the height of intellect, nor the profundity of God’s mysteries.

Si non intelligis nec capis quæ infra te sunt, quomodo comprehendes quæ supra te sunt. Subdere Deo et humilia sensum tuum fidei, et dabitur tibi scientiæ lumen, prout tibi fuerit utile et necessarium.

If you do not understand nor grasp those things that are beneath you, how will you comprehend those things that are above you. Subject yourself to God and abase your sense to faith, and the light of knowledge will be given to you, according as it shall be useful and necessary to you.

3. Quidam graviter tentantur de fide ac Sacramento, sed non est hoc ipsis imputandum, sed potius inimico. Noli curare, noli disputare cum cogitationibus tuis, nec ad immissas a diabolo disputationes et dubitationes responde. Sed crede verbis Dei.

3. Some are gravely tempted concerning faith and the sacrament, but this is not to be imputed to them, rather to the enemy. Do not be anxious, do not dispute with your thoughts, nor answer the disputes and doubts cast in by the devil. But believe the words of God.

Crede Sanctis ejus et prophetis, et fugiet a te nequam inimicus. Sæpe enim ultum prodest, quod sustinet talia servus Dei. Nam infideles et peccatores non tentat, quos secure jam possidet: Fideles autem devotos variis modis tentat et vexat.

Believe his saints and prophets, and the wicked enemy will flee from you. For often in the end it profits that the servant of God endures such things. For he does not tempt the unfaithful and sinners, whom he already securely possesses: but he tempts and vexes the devout faithful in various ways.

4. Perge ergo cum simplici et indubitata fide, et cum simplici reverentia ad Sacramentum accede. Quidquid intelligere non vales, Deo omnipotenti secure committe. Non fallit te Deus; fallitur qui sibi nimium credit.

4. Proceed therefore with simple and undoubting faith, and with simple reverence approach the Sacrament. Whatever you cannot understand, confidently entrust to God Almighty. God does not deceive you; he is deceived who trusts too much in himself.

Graditur Deus cum simplicibus, revelat se humilibus, dat intellectum parvulis, aperit sensum puris mentibus, et abscondit gratiam curiosis et superbis. Ratio humana debilis est, et falli potest; fides autem vera falli non potest.

God walks with the simple, reveals himself to the humble, gives understanding to the little ones, opens perception to pure minds, and hides grace from the curious and the proud. Human reason is weak, and can be deceived; true faith, however, cannot be deceived.

5. Omnis ratio et naturalis investigatio fidem sequi debet, non præcedere, nec infringere. Nam fides et amor ibi maxime præcellunt, et occultis modis in hoc sanctissimo et superexcellentissimo Sacramento operantur. Deus æternus, et immensus, infinitæque potentiæ, facit magna et inscrutabilia in cælo et in terra; nec est investigatio mirabilium opera ejus.

5. All reason and natural investigation ought to follow faith, not precede it, nor infringe it. For faith and love there most excel, and in hidden ways operate in this most holy and super‑excellent Sacrament. God eternal, and immense, of infinite power, does great and inscrutable things in heaven and on earth; nor is there investigation of his wondrous works.

Si talia essent opera Dei, ut facile ab humana ratione caperentur, non essent mirabilia nec inscrutabilia dicenda.

If the works of God were such that they could easily be grasped by human reason, they would not be called wondrous nor inscrutable.