BRIEF MEDITATIONS OF the Most Holy SACRAMENT And of Preparation, for receiving the same.  
And of some other things appertaining to the greatness and devotion of so worthy a Mystery.  
COMPOSED in Italian By the REV. FATHER LUCA PINELLI of the Society of JESUS.   

A BRIEF TABLE OF THE CONTENTS OF THIS BOOK.  

OF the Institution of the most holy Sacrament. Cap. 1  
OF the excellency and dignity of the Blessed Sacrament. Cap. 2  
Of the wonderfulness of the Blessed Sacrament. Cap. 3  
Of the Effects of this most Glorious Sacrament. Cap. 4  
Of three divers manners of receiving the Blessed Sacrament.  
A Dialogne betwixt man and his soul.  
When Christ did communicate his Apostles. Cap. 5  
A meditation divided in to two parts upon the antiphona of the Church O Sacrum conuivium. Cap. 6  
Of the end which should move us to receive the Blessed Sacrament. Cap. 7  
A Spiritual exercise for preparation unto the Blessed Sacrament when we go to the Church Cap. 8  
When we remain ready to receive the Blessed Sacrament Cap. 9  
Upon the preparation which Saint Paul teacheth us. 
1. Cor. 11  Cap. 10  
Of the devout soul favoured by Christ in his last supper. Cap. 11  
Of the hestory of zacheus. 
Luc. 16.  Cap. 12  
Upon those words of the Hymn.  
Mors est malis vita bonis. etc. Cap. 13  
Upon those words of the Hymn.  
Ecce panis Angelorun etc. Cap. 14  
Of frequenting the B. Sacrament. Cap. 15  
Of the same Cap. 16  
Of the same Cap. 17  
Of the same Cap. 18  
Upon some defects which hinder the fruit of the B. Sacrament. Ca 19  
Of the holy Sacrament when it is to be given unto the sick for his viaticum. Cap. 20  
A Dialogue betwixt a worlding and a spiritual man, conncerning the most Blessed Sacrament. Cap. 21  
Of spiritual receiving. Cap. 22  
Of seven principal figures which prefigured the most holy Sacrament. Cap. 23  
Of the reverence & devotion which Saints have used towards this most divine Sacrament. Cap. 24  
Of divers fruits of this Blessed Sacrament. Cap. 25  
Of reverential fear which ought to he had of this Blessed Sacrament Cap. 26  
Certain Miracles of this most holy Sacrament gathered forth of approved authors. Cap. 27  
An admonition to the Christ Turrian Reader. Cap. 28  
Hymns gathered out of S. Thomas de Aquino Opusculo. C. 29  
Remembrances of mother Teresa de Giesu, foundress of the barefoot Carmelitan Nuns.    

TO THE DEVOUT READER.  
THIS Sacrament of the most Blessed body and blood of our Lord devout reader being the Sacrament of love & for love left unto us of our most loving Saviour: for avoiding of ungratfulnes, it is very requisite that it should be received and administered with love: we having in this life no other thing to recompense the love which Christ our Saviour hath evidently showed unto us by instituting for our commodity so most lovely a Sacrament, saving love, whereof god hath made us masters & Lords, seeing that we have Power to place it where it best pleaseth us. Wherefore as Christ giving himself unto us for meat, doth give us that which is his own; and likewise the most precious jewel which he hath, even so by giving our love unto Almighty GOD, we give unto him that which is our own & that which is the chiefest treasure which we have. From hence it cometh to pass that God worthily maketh more account of this only thing then of all other things in the world: And this is that which he requireth of us when he sayeth, Praebe, 
Prover. 23.  fili mi cor tuum mihi. Give unto me (my son) thy heart. that is, love, which is thine own. But consider here the marvelous skill and art of our most liberal jesus, who for to give unto thee, the greatest perfection which can be given unto any creature, which consisteth in the perfect union with his creator, giveth thee this most precious Sacrament, & requireth at thy hands no other thing but love, for since that it is the property of love to transform the lover into that which he loveth; which is Almighty God: And being moreover the property of this heavenly Sacrament, as divine meat which converteth into itself him which eateth it to unite us with God himself, it consequently followeth that this Sacrament and our love being after this manner conjoined together doth unite us with Almighty God and maketh us one soul & one heart with him. But because that man's will is not moved to love, if his understanding doth not represent unto him a worthy object, & the obligation which bindeth him to love the same: for this respect I have composed this little book, which shall give thee occasion to know the greatness of the gift which Christ jesus hath bestoed upon thee in leaving unto thee this most marueloes Sacrament it will also declare the obligation whereby thou standest bound to love the gift together with the giver: and this is that which chiefly I desire to the greater glory of our common Lord in this my little work. Therefore I beseech the divine goodness as he hath prevented us with so amiable a gift so to grant us virtue to receive it worthily and to the salvation of our souls. Amen.   

THE FIRST MEDITATION  
OF the institution of the most holy Sacrament. CHAP. I.  

Points to meditate.  
1 CONSIDER how our Saviour instituting for us this most marvelous Sacrament declared the cordial charity which he had towards us, for that he could not give us any thing more great or more precious; as S. john most plainly signifieth saying. Cum dilexisset suos, 
joan. 13.  qui erant in mundo in finem dilexit cos.  
2 Consider how that Christ instituted this most loving Sacrament when he was to pass from this world unto his eternal father, hereby to leave us a lively memory of his passion, suffered for us, which should inflame our hearts with love towards him.  
3 Consider that which S. Chrisostome affirmeth, saying, that our Saviour in the institution of this divine Sacrament showed his desire to make us one thing with himself, for that is such a kind of meat, that it converteth into itself all those which worthily eat the same. 
Luc. 22. Mar. 26.   
4 Consider finally how that when as the jews prepared cords & the Cross to bind and torment our redeemer, and judas went about this treason to deliver our Saviour into the hands of his enemies then did he institute this most gracious Sacrament to bind us with the chains of love.   

The Fruit.  
The friut which ought to be gathered by this meditation is that the person which meditateth, should use acts of love: rendering unto Christ, who hath prevented us with such love, as to feed us with himself in this heavenly Sacrament.   

A discourse in manner of a spiritual speech  
Is it possible my sweet jesus, that love towards us hath brought you to this, that being King of eternal glory & creator of the universal world you would vouchsafe to become meat for your vile and base creature. O love; exceeding great is thy force: I thought that the wise man had spoken sufficiently enough of thy force and power when as he said Fortis est ut mors dilectio. 
Cant. 8.  Love is as strong as death. But now I see full well that of thy force may be spoken much more; for that thy sharp and swift arrows passed through the high heavens and arrived unto the very breast of Almighty God, whither the piercing darts of death could never come nor approach any thing near. And not contenting thyself herewith thou woundest the heart of the lover in such sort, that thou makest him to do what thou list and by transforming him into the thing which he loveth, thou dost not only separate him from all created things as death doth: but also from himself. It would have been sufficient enough my creator that thou shouldest have been given unto us, for our Lord and our God, which thing your holy Prophet accounted for a great blessedness when he said Beatus populus cuius Dominus de us eius. 
Psal. 148  Blessed is the people whose Lord is God. But love hath farther enforced thee to do those things which humane wisdom cannot comprehend. It is verily most true that thou being the God of majesty, Infinite and Immortal, wast made man, not only to suffer and die for us, but farther to feed our souls with thy most pure & sacred flesh. Thanked be love which could so prudently find out this marvelous means. Let therefore worldly wismen go & masure with their small understanding the infiniteness of this divine love. 
Luc. 10  wherefore (my Lord) with very great reason Abscondisti haec a sapientibus, & prudentibus, & revelasti ea paruulis: Thou hast hidden these things from wise and prudent men, and hast revealed them unto little on's. But yet I cannot o my Saviour but remain altogether amazed with the mighty boldness of this your love, since that, at the very time when as the torrents of your tribulation were so maruilously increased, 
Luc. 22.  that the only thinking thereof in the garden made you to sweat blood: it made you so forgetful of yourself and of the torments which were prepared for you that you thought only how to provide for us this most divine meat. O most loving jesus, full well is it written of this your charity. Aquae multae non potuerunt extinguere charitatem, 
Cant. 8.  nec flumina obruent illam. The great waters of your passion, & the fludes of your grieves could not hinder your charity from bestoing upon us, this so precious and so singular a gift. O my soul, 
4. Reg.  the Prophet Elizeus made great account of the cloak which Elias his master at his departure left him, with the which he divided the waters of jordaine and passed through them dry shod: The Lord and God of Elias, being to pass from this world unto his Father, hath left thee not a garment, but his most sacred body: to th'intent he might be thy companion in this painful pilgrimage, thy comfort in tribulation, & a most wholesome meat in spiritual life. judge now therefore what account thou oughtest to make, & with how great devotion thou oughtest to receive him: Pray therefore unto this thy most liberal benefactor that the same may not happen unto thee, which happened unto the people of Israel to whom jesus our Saviour was given for a master and a guide, but they making no account of so worthy a guide nor yet of his heavenly doctrine, remained still with the veal of ignorance over their eyes, and that which is worse, adjoined unto their blindness the vice of ingratitude.    

THE SECOND MEDITATION.  
OF the excellency and dignity of the Blessed Sacrament. CHAP. II.  

Points to meditate.  
1 CONSIDER how this most venerable Sacrament is the beginning of all grace & heavenly gifts; for that in itself it containeth Christ, from whom as from the lively frountaine is derived all grace & all holiness which can be found in the other Sacraments and in the whole Church.  
2 The great miracles wrought by this mysterious Sacrament, & the severe chastismentes where with God hath punished those which unworthily hanled it; do evidently declare the great dignity thereof.  
3 Consider how to receive the other Sacraments, it is sufficient to have contrition, that there may be no let or hendrance of the grace which they confer: But to receive this Sacrament (after that one hath fallen into mortal sin) besides sorrow & reverence, is required another Sacrament, that is, of Confession which is an evedent sign of the greatness thereof.  
4 Finally the magnificence where with the Church keepeth the sacred Eucharist, the solemn processions which are made when it is carried abroad, and the falling down on their knees of all great Princes, at the only sight of this mystical Sacrament; give great testimonies of the dignity and excellency thereof.   

The fruit.  
That which is to be reaped by this meditation is devoutly to reverence, and humbly to honour with affection of heart this so worthy and so excellent a Sacrament not only with internal but also with external acts.   

A discourse in manner of a spiritual speech.  
REJOICE & be glad O holy Church, for this so precious a gift which from heaven hath dscended unto thee, for so great and so worthy is this gift, that neither in earth nor in heaven can be any greater thing since that it containeth in itself him whom the Apostle calleth, 
Heb. 8.  Splendour gloriae Dei: the brightness of the glory of God, although hidden and covered for thy greater favour. Thou knowest very well that when Moses descended from mount Sinai where he had talked with Almighty God, the sons of Isralel could not speak with him for the brightness of his countenance: for which cause the holy Scripture saith that Posuit velamen super faciem suam: 
Exod. 34.  He put a veal upon his face that thereby every one might speak and converse with him. After this sort our heavenly Moses hath done with us, who not contenting himself with delivering of us from the hard servitude of Egypt, hath vealed and covered himself with the accidents and form of bread, that by this means the brightness of his glory should neither fear us, nor make us remain far of from him. O unmesureable love, how much hast thou prevailed with my Lord. Thou holy Church hast good reason to build rich Altars, to erect goodly Tabernacles, and with many lights to honour this most holy & reverend bread. Cloth therefore thy walls with precious tapestries, and make great Pixes of silver and of gold for to keep and place the same: for since that it is the rich jewel of that ring whereby thou art espoused unto Almighty God; it is most fit and convenient that it should be adorned with allkind of rich & precious ornaments Albeit whatsoever thou art able to do, it is all little or nothing in respect of the excellency and merit thereof, yea when thou shalt have done as much as thou knowest, as much as thou canst and as much as thou wouldst: thou shalt never be able to add any one thing to the greatness of this most glorious Sacrament the majesty thereof being such that it rather giveth others reputation than receiveth any from others: wherefore by it and by the presence thereof, priests, Altars, Tabernacles, and Pixes remain honoured and sanctified And no marvel at all, since that it containeth in itself, him who hath created the Universal world, from whom the Angels have had their being, who is the infinite sea of all perfection and so mighty and so great, that he infinitely surpasseth all human capacity. 
Psal. 144.  After this sort the Prophet understandeth him when he saith Magnus Dominus & magnitudinis eius non est finis There is no limits or terms to the greatness of Almighty God and therefore we can not add unto him any perfection at all. And this is the cause my soul, that with the consideration of the excellency of this most mar vailous Sacrament, the eyes of man's mind are dimmed and dazzled, wherefore now, thou hast no more to marvel at the great gifts which king Assuerus bestowed (after that he was married) upon Hester, 
Hest. 2.  because they were earthly gifts which gave no life of spirit. But rather marvel still at the most precious gift, which God hath given unto his millitante Church, after that he was espoused unto the humane nature, for this is a heavenly gift, of infinite valeur, and giveth eternal life to those which worthily receive it. Alas (my Lord) that for to bestow a gift on us conformable unto your magnificence, you have bound us in such sort: that unless yourself help and succour us, we shall remain ungrateful and confused. I know very well (my Lord) that it is not your custom to confound those which desire to serve you, with sincere love; grant me therefore I beseech you that being holpen with your grace I may always hereafter love and serve you.    

THE THIRD MEDITATION.  
Of the wonderfulness of the most holy Sacrament. CHAP. III.  

Points to meditate.  
1 CONSIDER the marvelous wisdom of our Saviour, who determining to become our food and knowing how nature abhorreth to eat humane flesh & to drink man's blood; he left himself under the forms of bread & wine, which are the common nourishments and grateful unto every one.  
2 Consider afterward the infinite goodness of Christ jesus, who communicating himself unto us, under the forms of bred and wine, doth give us cause of merit, for if Christ our Saviour should be seen in the sacred host, our merit would cease: but not seeing him, we exercise our faith, which increasing in us by multiplying of acts, maketh us to increase likewise in grace, & for to merit greater glory.  
3 Consider farther, the great power which Christ our Saviour hath showed in this most marvelous Sacrament, since that by the force of those few words of Consecration, our Saviour coming into the Host, their altogether presently ceaseth the substance of bread, & the accidents which we see and touch above all order of nature are sustained by themselves.  
4 Consider how this heavenly meat is not converted & changed into the substance of him which eateth it, as naturally it happeneth unto other meats; but it converteth us into itself, wherefore because it is a Divine kind of meat, it likewise maketh us divine and the sons of God.  
5. Consider how other meats only sustain the Body, but this meat nourisheth the soul in spiritual life. Moreover when it is received, it is all received, & yet it is not consumed, nor never faileth as other meat doth: & one receiveth as much as a thousand.   

The Fruit.  
The fruit of this Meditation, is to remain with admiration, that GOD moved with pure love, hath given unto us his ungrateful creatures such a worthy Sacrament: and to be confounded for that we have neither been answerable unto the gift, nor yet the love wherewith our Saviour hath bestowed it upon us.   

A spiritual speech.  
It cannot be denied (my Lord) but that the great workmanship of this huge world, by your omnipotency produced of nothing, is a marvelous thing. And more over I confess that the composition of man is a most rare and wonderful matter, since that in him your divine wisdom hath so included all other creatures, that with good reason, man is called of the wise and learned, a little world. And yet ADAM was not God, and the world is neither God, nor man. But that which you have given me in this little HOST, is both God and man together. Truly a most marvelous work. O wonder, above all wonders, how well art thou in few words comprehended of the holy Prophet when he sayeth. 
Psal. 110.  Memoriam fecit mirabilitum svorum misericons & miserator Do●ninus ●scam dedit timentibus se. this meat which our Lord hath given unto those which fear him, is a remembrance and a brief of all his marvelous works. I will say more than this, my Lord, when as with admazement unto the Angels you Clothed yourself with our flesh, You wrought surely a great and marvelous work; but this mysterious meat far exceedeth that other work; for that in your incarnation your Apostle saith, 
Heb. 2  that Semen Abrahae apprehendisti you took human nature mortal & passable, and united the same to yourself. But when I communicate, I receive you my Christ, true God & man, immortal and glorious, by means whereof you unite me, or rather convert me into you. 
Hest. 15.  for the which very well agreeth unto you the saying of Hester. Valde mirab lises Domine & facies tua plena est gratiarum. O Lord thou art exceeding marvelous, and thy Face is full of grace. Yet I will say more than this, when as it pleased you my benign jesus, to snffer and die upon the Cross for those which most grievously had offended your divine Majesty, with great reason you made the Heavens to be amazed with your great humility, & immeasurable love; but if for this respect, that work was marvelous and wonderful yet much more marvelous is this Divine Sacrament in the which you have showed more profound humility, and more unmeasurable love: for that on the Cross once only as the Apostle S. Paul saith, 
Heb. 7 & 5  you offered up yourself for sacrifice unto your heavenly Father, & for the price and redemption of mankind: but in this celestial mystery, you offer and give yourself not once, but many times every day, not unto your celestial Father, but unto ungrateful men; not for price and ransom, but for meat & nourishment. Who therefore now seethe not, that this work far excelleth the other in wonderfulness? O how well said King David Magnus es tu, 
Psa 85  & faciens mirabilia, tu es solus Deus, & non est similis tui Domine. You only my Lord are great & in doing of marvelous works there is none like unto you. Since therefore good Lord, it is proper unto you, to do great and marvelous things, behold me a poor & weak creature, bring to pass I most humble beseech you that I by means of this most glorious Sacrament, become rich with your heavenly gifts, and strong in the adversity of this life.    

THE FOURTH MEDITATION.  
Of the effects of this most glorious Sacrament. CHAP. FOUR  

Points to meditate.  
1 CONSIDER how this glorious Sacrament doth in such sort lighten manes understanding that it maketh him to know God, for which cause those tow Disciples which went to Emaus, 
Luc. 24.  presently as soon as they had communicated, had as the sctipture saith their eres opened, and knew our Saviour.  
2 It remitteth venial sins, & as corporal nourishment, doth restore that which natural heat hath cousnmed; so this heavenly nourishment reneweth that which the soul hath lost by sinning venially through the heat of concupiscence.  
3 It conjoineth us with Christ our head, and with our neighbours which are his members, moving us to love them as we ought for this respect it hath been called of the holy fathers the Sacrament of union, and of charity & therefore S. Augustine affirmeth that for this, it was instituted under the forms of bread and wine, that as bread is made of many corns of wheat, so this Sacrament of many hearts maketh one will.  
4 It giveth us force to walk well in this dangerous pilgrimage: and for this cause it is called our viaticum our voyages provision. It helpeth us likewise to gain eternal felicity, 
joan. 6.  and there fore our Saviour saith He that eateth my flesh hath life everlasting.   

The fruit.  
The profit of this. 4. Meditation shallbe to desire with our whole heart, and to procure most efectually a good disposition to be made partakers of the worthy effcts of this most wholesome Sacrament, and to pray unto God to make us worthy thereof. Adnotations.   

Of three manners of receaviug the blessed Sacrament and of the fruit which is received by every one of these. Taken out of S. Thomas De Aquino. Opusculo. 58. cap. 17.18.19. Of i which the holy Council of Trent likewise entreateth. ses. 13. cap. 8.  
1 SOME communicating do receive only the Sacrament these are notorious sinners, who receiving the Most Holy Sacrament unwhorthely, not only receive not any of the most wholesome effects thereof but) as the Apostle well sayeth) judicium Sibimanducant. 
Cor. 11.  that is, they make themselves whorthy of Damnation this also the Church signifieth when as in her Hun she saith Mors est malis, vita bonis. that is the Sacrament is life unto the good, and death unto sinners: I here call all those sinners which having their conscience defiled with mortal sin, are not confessed, when as they may; or are excommunicated, or else do receive for some evil intention.  
2 There are others which communicate spiritually, and these are such, as with a lively faith do believe that in the consecrated Host, is our Lord jesus Christ, and therefore they desire to be united with him, and so they communicate with affection and desire preparing themselves unto this spiritual receiving with humility and dtuotion such as these, receive not all the effects of this Sacrament, but some part of them.  
3 Others finally, being well prepared, and beawtifully adorned with the wedding garment of charity, and purity, do not only communicate spiritually with desire, but also Sacramentally, by receiving the most sacred body of our Lord. And these together with the Sacrament receive all the effects thereof conformably unto their preparation, the which look how much greater it is, so much more capable the soul is made, of the virtue, gifts, and graces which this Sacrament giveth and conferreth. this Almighty God doth signify when as by his holy Prophet he saith, Dilata os tuum et implebo illud. Open wide the mouth of thy soul and I will fill and replenish it.   

A spiritual speech in manner of a Dialogue, betwixt man and his Soul.  
man.. It is true my soul, that this sacred meat is given thee of our most loving jesus, but tell me truly, what help can meat do unto a dead man, albeit that it were very precious?  
soul. Nothing. M. and therefore the holy Sacrament won't help thee if thou shalt be dead S. It is true, but how can I die being immortal? M. True it is, that thou canst not die of corporal death, as brute beasts do die, but thou mayst die by spiritu all death which consisteth in the separation of the grace of God from the soul as corporal death consisteth in the separation or the soul from the body: S. Then doth the grace of God give life unto the soul? M. Noeorherwise then the soul giveth life unto the body. S. And what can deprive the soul from grace which is her life? M. Mortal sin, 
Ezech. Cap. 18.  wherefore the Prophet Ezechiel saith Anima quae peccaverit, ipsa morie tur. The soul which sinneth shall die. That is, shall be deprived of grace. S. From whence hath sin such power? M. From the ordination of Almighty God, for that the soul consenting unto Mortal sin, rebelleth a 'gainst God. And therefore as a rebel is justly deprived of his goods, so the soul by sinning cometh to be deprived of grace which is an inestimable good given unto the soul by almighty God. S. If therefore to receive the effects of this Heavenly meat, it is necessary, that the soul live in grace, this SACRAMENT doth not revive the soul by raising it from death to life. M. Ordinarily not; but being spiritual meat, it presupposeth spiritual life, and being received by the soul it nourisheth it and preserved it from vice. S. But tell me I pray you, what is convenient to be done for to taste this sacred meat, & to be made partaker of the worthy effects thereof? M. First it is necessary to be hungry because our Lord Animan esurient em satiat bonis, 
Psal. 106  will fill the hungry soul with good things: & afterward with contemplation to ruminat and chew this celestial meat, considering the greatness and excellency thereof. S. Alas, that the poison of pleasures and delights have clean taken away my taste, Alas, that the vanities of the world do so occupy & possess my heart, that they neither suffer me to taste, warrant yet to consider this most marvelous meat wretch that I am wretch that I am. M. Let us torn ourselves my soul, unto him who is able for to help us. To my Most mrcifull JESUS, who will draw forth from this my poor soul all deadly poison, to th'end that I remain not deprived of the taste, and of the effects of so wholesome a SACRAMENT? who will prepare for me this Notable Medicine? O my LORD I will no other help but you, since that your heavenvly Father hath sent you from heaven to be our Physician. O holy King David, how much more great is our favour then thine: when thou were poisoned with thy adultery of Bersabee, 
1 Reg 11. & 12  and with the death of Urias her husband, Nathan the Prophet was sent unto thee for to draw forth from thy soul that poison: but unto us cometh the Lord of all Prophets, who for the exceeding love which he beareth unto us, hath vouchsafed to be both our Physician & our medicine. Praise and glory be therefore unto thee my benign jesus, and since that thou art a Physician no less potent than loving: I hnmbly pray thee that by this sacred medicine of the blessed Sacrament thou wilt make me become an other David, conformable unto thy heart. O heavenvly father, the flesh of the first Adam, is such, that being united with the soul, it in fecteth & impoisoneth the same bring to pass I beseech thee, that the life of the second Adam Christ our saviour being united with my soul may both heal purge and purify the same, this flesh being without all comparison more potent and mighty than the other. Grant me I beseech thee O Lord, that as man being united with old Adam by means of his corrupted flesh is partaker of all his evils; so I being united unto Christ by the new Adam's means of his sacred flesh may be made partaker of the grace & goodness of Christ. Amen.    

THE FIFT MEDITATION.  
When Christ did communicate his Apostles CHAP. V.  

Points to meditate.  
1 CONSIDER how jesus, foreseeing the tribulations of the apostles in his passion; to comfort and strengthen them determined to give them the blessed Sacrament by the virtue where of they should receive help and consolation.  
2 Consider how our Lord for the better disposing of the Apostles to receive worthily such a Sacrament. 
joan 13.  sirs washed their feet and afterwards exhorted them unto humility and charity, for that, the filthiness of the flesh, pride of heart, and hatred of others, are deadly enemies unto this divine mystery.  
3 Consider the wonderful joy & gladness of the Apostles, who having hard the magnificency of this Sacrament and that they were to be the first tasters thereof, by thinking of this most special favour, never granted before to any of the Saints nor yet to the Angels of heaven, they wonderfully exulted in spirit.  
4 Contemplate with what devotion and tears, the Apostles received the blessed Sacrament at our saviours hands, 
Mat. 26  and how only judas remained with his eyes dry with out tears & with his heart wholly attentive to betray christ.  
5 Contemplate the great amazement of the Angels, by seeing, the word incarnate, their Lord & God, beginning to give himself unto man for meat.   

The Fruit.  
The fruit of this meditation, shall be: before thou receive the Blessed SACRAMENT, humbly to beg at God's hands, and diligently to procure chief purity great humility & charity with thy neighbours, unto the which virtues Christ exhorted the Apostles before he did communicate them.   

A spiritual speech.  
I confess my sweet jesus that your love towards us, far exceedeth the limits and signs of all great charity, for that making no account of the torments hanging over your own head, you were wholly attentive at your sacred table, to comfort the Apostles, and us in their persons against the outrages of our enemies. O how well may every one of us pronounce this saying of thy Prophet: Parasti in conspectu meo mensam adversus eos, 
Psa. 22  qui tribulant me. Thou hast prepared a table against those which trouble me. But if it be necessary (my Lord) to come unto this your table with clean feet; who shall wash mine? who shall cleanse me from the filth of earthly affections? which do not only defile my soul, but farther draw me downward: Alas that neither man nor Angel is sifficient to make mundum, 
job 14  de immundo conceptum semine, nisi●●tu qui soluses. You only my redeemer are able to do this, to whom the Father hath given all power. 
Mat. 28  But poor and miserable, that I am, for that when you my Lord of your infinite charity wash my feet, I want the water of tears which is very necessary for such an effect: wherefore I shall be constained with sobs and scythes to cry out with the Prophet High remie. 
Hier. 9  Quis dabit capiti meo aquam et oculis meis fontem lachrimarun? Who will give water unto my head, and a fountain of tears unto my eyes? And when as you my Lord moved with my cries, to compassion will vouchsafe to strike the rock of my hard heart to give me water of tears; how yet shall I presume, although I am washed to approach unto this thy sacred table, for that when as joshua conducted the ark towards jordaine, 
joshua. 5  thou gavest commandment that the sons of Israel should not a proch so near unto the ark as to be within the space of. 2 thousand cubits of it lest thereby they should happen for to die, as in an other voyage it chanced unto Oza who coning unto the Ark & holding it with his hands fearing lest that it should fall down: 
2. Reg. &  presently fell stark dead? which sudden action feared King David in such sort, that he durst not to receive this ark of God into his house. And shall I, who am not like David, agreeable unto the heart of God, presume to approach unto this sacred table, in the which is that chief and supreme Lord for whose honour and reverence the ark was made? How is it possible my sweet jesus that I should be so bold as to touch thee with my sinful mouth, since that you said unto your most dear Disciple Magdalene, 
joan. 20  when she desired for to have touched you: Noli me tangere. Touch me not: And shall I who as yet have shed no tears nor any precious ointment on your sacred feet, not have been at the foot of your Cross on mount calvary nor at your sepulchre with precious ointments, be so bold as to approach & come near unto you? It will be greater security for me good Lord to stay still a while until you shoot at me with one of your darts of love, that being wounded there with, in manner of the heart, I may run unto you the fountain of life.    

THE sixth MEDITATION.  
Divided into two parts upon that Anthem of the Church. O Sacrum Conuivium in quo Christus sumitur, recolitur memoria passionis eius, mens impletur gratia, & futurae gloriae nobis pignus datur. Taken out of S. Thomas Opusculo. 57 CHAP. VI  

Points to meditate in the First part.  
1 CONSIDER five special differences, betwixt this banquet of Christ and those of the world all which are comprehended in the aforesaid Anthem. First the banquets of the world are profane, in the which is given no sacred meat neither are they commonly instituted either for the health of the soul or for the glory of God: but this of Christ is called Sacrun Conuivium. In respect of the holiness of the meat which sanctifieth the soul, to the glory of God the creator thereof.  
2 In the banquets of the world is variety of meats, and the greater that the diversity of meat is so much more sumptuous in the banquet, for that one fort of meat not containing the taste and perfection of the others can not content or satisfy the guests: But in this sacred banquet, In quo Christus Sumitur: In which Christ is received; is present one only kind of meat, which is Christ jesus, who because he is infinite, containeth in himself all perfection; and this alone is able to satisfy and content man: A figure whereof was Manna, the which had all kind of delight and all sweetness of taste.  
3 In the banquets of the world men are accustommed to talk not of death neither of suffering travel and torments, but of joyful & cheerful matters. In this Christ; Recolit ur memoria passionis eius: Is renewed the memory of his Passion, & of the death of Christ suffered for our love and salvation.  
4 Mens impletur gratia the mind is filled with grace. In this banquet of Christ the soul is filled with grace, which bringeth salvation and increase of heavenly gifts; but in the banquets of the world the body is in such sort filled with meats, that often times they bring diseases unto the body, and spiritual damage unto the soul.  
5 The banquets of the world by means of the great disorder and excess which is used in them, send souls into hell and so they are as pledges of eternal pains: But the sacred banquet of Christ, layeth heaven open unto us, being the pledge of eternal felicity: for which cause in the Anthem it is said. Et futura gloria nobis pignus datur: The pledge of future glory is given unto us.   

Points to meditate upon the Second part.  
1 CONSIDER how loving jesus is content that in this his holy banquet we do so much as a guest invited by some Prince unto his banquet is accustomed to do: for this guest be sides the desire which he hath that the time of the banquet should quickly come; endeavoureth to appear decently appareled, & cometh not with a full stomach, that he may better taste the meats: knowing well, that it greatly pleaseth the feastemaker, when his guests eat with good ap etite those meats which he hath prepared for them.  
2 He taketh diligent heed not to do or say any thing which may offend the Prince which hath in vited him: and the banquet being ended: he goeth not presently away but accompanieth the Prince some while in his conversation, some times praising his great liberality, other-times the magnificence of the banquet.  
3 When he is to depart he thanketh again the Prince for this favour which he hath done him and heartily offereth himself unto him to yield him all dewtifull service, If he therefore which communicateth shall perform the like, spiritually with Christ, who hath invited him to this his sacred banquet: I think that he shall satisfy in part his office and duty.   

The Fruit.  
The profit which may be reaped by this meditation, shall be to procure gratefulness towards such a liberal Lord, who honoureth us and bestoweth much upon us, and little requireth at our hands.   

A discourse in manner of a Colloquium.  
It is no marvel my Lord if the magnificency of your sacred banquet do make me remain amazed, since that the Prophet Esay foreseing it many ages before as an shadoed picture stood astonished therewith, & in praising the beawtifulnes thereof said: Facit Dominus exercituum omnibus populis in monte hoc, 
Esa. 25  conuivium ping vium. A great banquet shall this be, O holy Prophet because it shall not be made by a mean person but by the Lord of Hosts: and he will not make it for some particular persons but for all the people of the whole world; neither will he make it in every place, but in the mountain whereon shall stand the Church of God which is Ciutt as supra montemposita, a city placed upon a hill, 
Mat. 5  finally it shallbe a banquet of fat things for Christ our Saviour shallbe the meat who is anointed of the Holy Ghost. Rejoice and be glad therefore O holy Church, because thou art that mountain of God, which he hath chosen for this divine banquet, in thy arms standeth ready prepared this heavenly table, & thy dear sons Sicut vovellae olivarum in circuitu mensae tuae, 
Psal. 127  stand at this table in manner of new Olive plants, Rise up my soul & speedily depart from the obscure valle of thyself, because our Lord upon the mountain expecteth thee to come to his heavenly banquet, 
Exod. 9  not now thundering and lightining as he did in time passed to the children of Israel: but inviting us to come unto him with most benign & loving words saying: 
Mat. 18.  Venite ad me omnes qui laboratis, & oneratiestis & egoreficiā vos: Come unto me all ye that labour & are burdened, and I will refresh you Let us therefore go securely for that law is now no more of force, which said, 
Exe. 19  Qui tetigerit montem morte morietur: He which toucheth the mountain shall die: but rather he which shall come unto this mountain and shall eat of this holy banquet Vivet in aeternum shall live for ever. 
joan. 6  But consider well my soul that not all can ascend but only as the Prophet saith, Innocens manibus & mundo cord, 
Psa. 23  there is need of the Innocency of life and purity of heart: this is the wedding garment, where with we must be adorned in this sacred banquet of Christ. Otherwise we shall hear these terrible and dreadful words Ligatis manibus, & pedibus eius mittite eum in tenibras exteriores. 
Mat. 22.  bind his hands and feet and cast him into utterdarknes. Woe is me, my Lord, that by living licentiously like an other prodigal son, I have defiled and torn the garment of innocency which I received in holy baptism, 
Luc. 15  Alas if you help me not I can not appear at this your sacred banquet, what shall I do good Lord if for my demerits and faults I shallbe rejected by you? what shall I do? shame forbiddeth me to come without apparel. 
Gen. 3  Shall I peradventure make me a garment of leaves as Adam did after he had lost the garment of innocency which God gave him? Alas, this will help me no more than it did Adam himself who daring not to appear before Almighty God with this garment did hide himself: and if I hide myself, shall not I remain deprived of your most wholesome banquet? To you therefore O father of mercy do I convert myself: humbly confessing that I have in such sort offended your divine majesty that Non sumdignus vocari filius tuus I am not worthy to be called your Son. 
Luc. 15  but having only trust in your infinite piety I humbly beseech you not to regard my sins but the greatness of your accustomed mercy: I remember well my Lord that the prodigal son, was not only received of his father but was provided of a garment and adorned with a ring that thereby he might come unto the banquet of the fat calf provided for him.    

THE SEVENTH MEDITATION.  
Of the end & intent which should move us toreecave the sacred Communion. CHAP. VII.  

Points to meditate.  
1 CONSIDER how this most divine Sacrament, being instituted of Christ our Saviour as a medicine both to preserve us from evil, & like wise to nourish our soul in spiritual life; it is very convement, that this self same as the next and proper end do move us to Communicate which afterward we must direct to the glory of God, as to the last end.  
2 Consider how that which God chiefly intendeth by this spiritual nourishment, is, that we by means of the holy Eucharist should be transformed into him, living conformably unto his divine will, which is none other but to have god to live in us  
3 Consider the loving desire which the father and the son have of our salvation, and perfection: the father sent unto us his only begotten son, to the intent that we should imitate him in humility, patience, obedience, in contempt of the world The son left us this most loving Sacrament. to help us to obtain the a foresaid virtues, and to live as Christ lived: and this aught to be the chief end and intent which should move us to communicate. The fruit of this meditation shall be diligently to endeavour to transform ourselves into God, by imitating the virtues and life of Christ: and this was the meaning of Almighty God, when he said unto Moses. 
Exod. 23  Fac secundum exemplar quod tibi in monte monstratum est. do according unto the example which I have showed thee in the mountain.   

An Annotation. Of the end and intention which they ought to have, which do communicate.  
For to receive, to the intent that we may feel comfort and spiritual sweetness, so that this be the principal end of our receiving: it is not well because it proceedeth of self love, yea, we should rather be moved with desire to suffer with Christ, this Sacrament being a memory of his passion.  
Neither is it well ro receive principally for to obtain of god earthly things, for this heavenly SACRAMENT being a spiritual food of our souls ought not to be directed principally unto things of the earth, yet is it not forbidden to demand of God some temporal benefit, and to receive with this intention, conditionally, if it be for the best, and for the greater glory of god  
3 For to receive, thereby to be accounted spiritual, and to get the name of a Saint: is very nought, for it were hypocrisy & an abuse and injury of so great a Sacrament.   

Of the good intentions and ends which may be pretended by those that receive.  
Besides the proper end for which this Sacrament was instituted and for which intent every one ought chiefly to receive this Blessed Sacrament: hath been already declared in the points of meditation: there be ten others are set down of S. Bonaventure. Tom 7. in opusc. de Praeparatione ad Missam. cap 8.  
1 We may communicate to obtain remission of our sins for that this Sacrament is a most grateful sacrifice unto Almighty God, and a very effectual mean to have our sins pardoned.  
2 We may communicate to get remedy of our infirmities and weakness, that by means of this holy medicine, we may be kept and preserved from all kind of great evil.  
To be delivered from any tribulation or tentation.  
4 To impetrate & obtain some grace or spiritual benefit for that in this holy Sacrament is he to whom the heavenly father denieth nothing.  
5 To thank God both for the temporal and spiritual benefits which he hath either bestowed upon ourselves or upon any other: 
Psa. 115  and this is, Sacrificare hostium laudis & pro omnibus, quae retribuit nobis, calicem salutaris accipere, to sacrifice unto God, the Host of praise, & in am of all that which he hath rendered unto us, to take the chalice of health and salvation.  
6 To help our neighbours as well dead as alive: 
Ro. 8.  for that he remaineth in this Sacrament. Qui interpellat pro nobis who prayeth for us.  
7 To praise and honour God & his Saints: this being the greatest and most glorious sacrifice which may be.  
8 For love & affection towards our Saviour, that by receiving of him in this blessed Sacrament we might familiarly converse with him.  
9 For desire of increassing in grace because that the fountain of all grace remaineth in this Blessed Sacrament.  
10 To be united with Christ in such sort, that hereby we may be made all one with him, and may be kept and preserved in his love for ever.   

A Colloquium.  
Very excessive is your love my sweet Saviour, it had been sufficient enough for us if you had provided us some good remedy and help by some one or other of your creatures, and we should have accounted the same for no small favour: but this seemed not to satisfy and content your flagrant and inflamed charity, & therefore you yourself would be the medicine of our souls: for which thing, very well is full filled in you the saying of the wise man. Amicus fidelis medicamentum vitae, & immortalitatis, a faithful friend is a medicen of life and immortality. Who is a more faithful friend than you? And what medicine is of greater force and efficacy than this holy Sacrament which giveth life everlasting; but besides all this, you have showed ever great kindness in that you would that the effect thereof should greatly depend of us: if corporal medicines should work conformably unto the intent and desire of sick and diseased parsons, they would bring forth great effects, and the sick would be greatly beholding and bound unto the composer and maker of them. How great then is our bond unto you, who with such infinite love have provided for us such an effectual and wholesome medicine, that of itself it is able to work much more than we can possibly wish or desire? O my Lord how great is the difference betwixt the rules of humane Philosophy, and between the rules of your charity? What Philosopher of this world would have ever spoken or thought, that God the king of majesty, and the immensible sea of all perfection, would provide for his base and vile creature? What wise man of the earth would have ever imagined that God the Lord of all glory would become meat for man, that thereby he might unite man unto him? But your inestimable charity thought and intended far otherwise. Rise up therefore my soul, and now make an end of these thy mournful tears: & lament not more, thy baseness & debility: for that three dear sisters our advocates, have pleaded our cause before Christ our Saviour. Mercy hath presented our infirmities and hath demanded help: Wisdom hath found out the mean for to help us; Charity hath enforced jesus our Saviour to effect it, the manner is this, that by means of this most potent Sacrament. Christ jesus will so unite us with himself that thereby we become all one with him, for to this end do we receive him. I most humbly thank you our heavenly Adam; who have repaired that, which earthly Adam destroyed, he with his meat made us to be alienated and to stand far of from Almighty God. whereof did arise our baseness, infirmities & other miseries: but you my sweet Saviour by this celestial meat do reunite us with God, from whence ariseth our nobility, our strength and fortitude, & spiritual gifts. I pray you therefore most benign jesus that, this union may be so, and so sure that neither death nor life, nor tribulation nor any creature may be able to separate me from you. Grant me good Lord, that I may in such fort be united with you that I may glory with the Apostle and say: 
Gal. 2  Vino aurem, ●am non ego, vivit vero in me Christus. I live not, but Christ liveth in me.    

THE EIGHT MEDITATION.  
A spiritual exercise to prepare ourselves for receiving, when we go to the Church. CHAP. VIII.  

Points to meditate.  
THAT day wherein thou determinest to communicate in the morning assoon as thou wakest, think that our Saviour with great desire expecteth thee in the Church, that for to come and repose himself in thy soul, wherefore thou like un to a spouse for to please him, oughtest to use more diligence in the inward adorning of thy soul, where with he is well plea sed: then about the external trimming of the body.  
2 By the way as thou goest unto the Church, consider what mirth and cheerfulness thy good Angel keeper feeleth seeing thee go to receive his and thy Lord, and thou shalt pray that he will help thee to receive himworthely.  
3 Being entered in to the Church pray unto the Blessed Virgin, or to some other thy devoted Saint, to accompany thee in receiving of jesus thy Saviour, who will be thy guest.  
4 Assoon as thou beginnest to see the Altar, where the Blessed SACRAMENT remaineth make humble reverence there unto, with thy heart, and esteeming thyself far unworthy of so great a majesty, 
Euc. 18  say with the Publican, Deus propitius esto mibi peccatori. God be merciful unto me a sinner.   

The Fruit.  
The fruit of this eight meditation shallbe to procure a spiritual rejoicing in thy soul, by cause thou art to receive thy heavenly spouse, for this kind of rejoicing greatly pleaseth our Lord.   

A Colloquium. Kneeling down before the Altar make this, or some such like speech unto our Saviour, before thou dost communicate.  
HOW great favour is this my benign jesus, which you now yield me? Am not I that miserable creature which so often and by so many means have most impudently offended you? What goodness is there in me that with particular inspirations you should draw me unto your sacred table, If David O Lord, made lame Miphiboseth to come unto him, & would have him to eat at his Regal and kingly table, 
2. Reg. 3.  and to be used as a kings son: because he was the son of jonathas his special friend, of whom David had received many benefits; But if you my Lord behold me you shall find me lame, both hand and foot, having never done any thing well and worthy of praise and if farther you consider my first father Adam you shall find disobedience & rebellion; Now that you my sovereign Lord, infinitely more wise and more mighty than ever king David was, make me an ungrateful worm of the earth to come unto you, that I might be fed with the most precious meat of your heavenvly table, is a thing of such exceeding greatness, that it confoundeth me overmuch; for that I am not only unworthy to approach near unto your sacred Altar, but also worthily deserve to be repelled far of from you, as one that is cold, and ungrateful behold O Lord I am come to receive you in to the house of my soul. But O Alas, Solomon the wise, having spent many years, & bestowed great charges in building up of a most rich & sumptuous Temple, marveled much with himself, that the God of majesty would vouchsafe to come and dwell therein, wherefore being amazed, and as it were beside himself said Simo enim caelum, & caeli caelorum te capere non possunt, quanto magis domus haec, quam aedificavi? 
3. Reg. 8  If heaven and the heaven of heavens can not comprehend you, how will this house which I have builded for you upon earth, now, what shall I say who have scarcely spent two hours to prepare my soul for you? O my Lord, since that it pleaseth you to come and repose yourself in the house of my soul, I humbly beseech you to make my soul a house of prayer and consecrated to your heavenly father, to th'intent you may repose therein, and I remain comforted: & sing with the Prophet: Virga tua, & baculus tuus ipsa me consola ta sunt. 
Psa. 22.  your rod and your staff have comforted me.    

THE ninth MEDITATION.  
CHAP. IX. When we are ready to receive.  

Points to meditate.  
1 BEFORE that thou dost communicate, consider well these words of the Blessed Virgin, which she spoke unto the Angel when as the son of God was incarnate in her. 
Luc. 10  Ecce Ancil la Domini fiat mihi secundum verbum tuum. Behold the handmaid of our Lord, be it done to me according to thy word. Since therefore that thou art to receive the self same Son of God, thou oughtest to account thyself as a servant, remembering well that the servant dependeth of his master desiring that only which his master desireth, and neither more nor less.  
2 When as thou dost communicate, think that even then, thy LORD doth enter into thy soul, to whom thou shalt do all reverence by adoring of him as thy God and most dear Master.  
3 Consider afterward how thou art compassed round about with Angels, adoring & doing chief reverence unto their Lord, who really remaineth under the form of Bread which thou even then hast received.  
4 Finally think, that now thou art no more thine own, neither art thou to use thyself as a thing of thine own but as a thing of Gods.   

The Fruit.  
The fruit of this ninth meditation shallbe to make a firm purpose to be faithful affectionate, and diligent towards God himself and likewise towards all things which belong unto his divine majesty. For without those qualities no servant can be acceptable unto his Lord & master   

A Colloquium,  
O my Lord, how greatly have you humbled yourself by coming unto the poor house of my soul? it should have been sufficient enough for your love, 
Luc. 2  to cause you to be borne for me in a stable and not so often to make you enter and repose in a stable. That you my beloved jesus, would come down from heaven to rest yourself in the sacred womb of Blessed Marie. was not so marvelous, because it was a virginlike womb and more pure than the most pure Angels of heaven. 
Luc. 1  O holy Elizabeth thou being visited & saluted of the mother of this same Lord considering her greatness criedst out saying Whence is this to me (or how have I deserved this) that the mother of my Lord doth come to me? And now what shall I say to whom the king of Majesty infinitely more worth than Blessed Marie is now come? & he is come not only to visit me but farther to unite me to himself, and to enrich me with heavenly gifts and benefits. O my soul I am glad that willingly thou hast given unto jesus the sceptre and possession of thyself But be thou well advised that by this self same act, thou hast bound thyself to make open war against all sin & iniquity for that they are enemies of this thy Lord, to whom thou hast given thyself; and therefore thou canst not with out plain rebellion permit sin to have any entrance into thy house now devoted and consecrated unto Christ. Be thou also further advised, that it is not Convenient that thou which hast eaten the bread of Angels, 
2. Par. 8.  shouldest now any more eat the meat of beasts. Thou knowest full well, that the wise king Solomon would not permit, that the daughter of Pharaoh (albeit she was his wife) should dwell in the same house whereas remained the ark of God, for that he accounted it for a very unseemly matter that a woman descending from Gentills which were enemies unto God, should abide in place whereas the ark of God had been. But how much more unworthy a thing is it that sin should have any entrance into that place where is GOD himself, the Lord of the ark? It was a special favour, O my soul, that our Lord would accept thee for his servant, wherefore thou oughtest to enforce thyself to be most diligent in his service, as he most worthily deserveth: Call thyself to remembrance, how the Patriarch jacob, 
Gen. 29.  first served Laban seven years that he might have his daughter Rachel for his wife & after that he had married her he served him other seven years, which time seemed unto jacob very short by means of the great love and affection which he had unto Rachel his wife. Muchmore short and little aught that time seem unto thee which thou spendest in the service of this thy Lord, and all labours & travels taken for his sake ought to be accounted as light and easy since that he is infinitely more beautiful & amiable than any creature whatsoever. Happy shalt thou be my soul if thou mayest know what it is to serve this master. Remember how that in times passed when as thou wickedly waitedst upon this vain world thou wert subject to diverse passions tossed with many suspicions tormented with envious emulations & many sharp sour and bitter morsels thou swallowedst up most greedily: But now by the help of this thy heavenly master which this morning thou hast received, thou mayest easily tread under thy feet the vanities of this life, and become Lord and ruler over all thy passions, yea also over the world since that servire Deoregna re est to serve God is to be a King.    

THE TENTH MEDITATION.  
Of the preparation which Saint Paul teacheth us 1. Cor. 11 CHAP. X.  

Points to Meditate.  
1 CONSIDER how the Apostle, requireth, three things for preparation to receiving The First is that every one should well examine his conscience before he goeth to communicate, 
1. Cor. 88  and this is signified by these his words Probet autem seipsum homo & sic de pane illo edat And if he find himself to be defiled with any Mortal sin; let him before he receive go to confession and with tears of his heart cleanse and purge his conscience.  
2 The Apostle would have this sacred Communion to be received worthily, otherwise he saith judicium sibi manducat. That is to say, who soever without humility, or with a guilty conscience, or with evil intention receiveth the sacred body of our Lord, maketh himself worthy of eternal damnation; and this is signified in these words Qui manducat indign, judicium sibi manducat.  
3 Finally S. Paul would, that he which communicateth should make difference betwixt this sacred table and other profane tables; betwixt this heavenly meat and other common or ordinary meats; & this is to judge Corpus Domini the Body of our Lord. For he which truly believeth that in the sacred Host is really present jesus our Saviour true God & true man; will receive it with all humility and reverence, and from his whole heart will say with the good Centurion: 
Mat. 8  Domine non sum dignus ut intres sub tectum meum: Lord I am not worthy that thou shouldest enter into my house.   

The fruit.  
The fruit of this Tenth Meditation, shallbe to make acts of contrition, and to be often sorrowful even from the heart for all sins past, 
Psa. 50  Because Cor contritum & humiliatum Deus non desspiciet: God will not despise a contrite and humble heart: And after this, with most affectual desire to ask of our Saviour an exceeding purity, Crying with the Prophet: Cor mundum crea in me Deus: Create in me (O God a new heart.   

Annotations.  
These three things which the Apostle requireth for preparation unto the sacred Communion, were truly seen in the Prodigal son, when his father received him, to the banquet of the fat calf. 1. First the prodigal son examined himself, and perceiving his unhappy estate rose up sorrowful for the errors which he had committed and of the bade life which he had lead went to his Father, confessed his sin, and making promise to change his life and to be obedient unto him, was reconciled unto his father, in which acts, is very well designed confession.  
2 He was newly apparelled and adorned with a ring, by these ornaments are understood the 〈◊〉 which are necessarily ●●quired for thew orthie recea●ing of the sacred eucharist: as faith, love, humility and devotion.  
3 He sat down at the table & eat of the fat calf, and knowing that it was killed for his sake and that there was difference betwixt that table and others.  
Here, further it is to be noted that he which hath committed a mortal sin, must first be confessed before that he come to receive the most sacred body of Christ, albeit he seem to himself to be contrite: And if any priest upon urgent necessity should celebrate, not having made his confession before hand for want of a confessor, he is bound afterward to go to confession assoon as he can thus the holy Council of Trent hath ordained & decreed. Sess. 13. cap 〈◊〉 And if any one presume to teach●● preach, or obstinately affirm or publicly disputing to defend the contrary he is excommunicated ipso facto that is presently Idem Concil. Trid. Sess. 13. can. 11 Moreover the holy Roman Catholic Church hath appointed for the great respect and reverence which is to be had unto this so worthy a Sacrament, that who soever goeth to celebrate or to communicate, should be fasting that is should neither have eaten or drunk since midnight last passed, so it is ordained De consecrat. d●st. 2. Can. liquido unless it be some sick person when he receiveth this Blessed Sacrament for his viaticum. De consecrat. dist 2. can. Presbyter.   

A Colloquium.  
Although O Lord, your Apostle had never made mention of the purity of conscience which the receiving of this Blessed Sacrament requireth, yet who would not have judged that you the fountain of all purity and cleanness ought to be received with a pure and clean heart. If your most sacred body, 
Mat. 27 Luc. 23  albeit that it was then dead, was wrapped in a clean sheet and buried in a new sepulchre, 
joan. 19  where in none before was ever buried: how much more now that your most holy body is glorious, aught to be received & placed in a clean and pure heart? well was this signified by your prophet when as he said Lavabo inter innocentes manus meas: 
Psa. ●5  & circundabo Altare tuum Domine It be hoveth us first, to wash our hands, that is to cleanse away the faults of our evil works, and after this to approach unto the Altar of God, to taste this heavenly bread But how little O eternal father do you require at our hands the eating of the immaculate Lamb, which you sent us from heaven to redeem us from the servitude of sin? When the jews were to eat the Paschal Lamb which was a shadow and figure of this which lieth hidden under the form of bread; were bound to provide a Lamb, which should be but one year old, and without any spot, to eat him roasted, 
Exo. 12  and in haste with unleavened bread, & with wild and bitter lettesse, with their Loins girded, with shoes on their feet, and with a staff in their hand. Alas how heavy & troublesome a yoke was this? S. Peter saith that it was such a one that Neque patres nostri, neque nos portare potuimus. 
Act. 15.  neither our fathers nor we have been able to bear. But in the law of grace to eat the true Lamb, qui tollit peccata mundi, 
joan. 1  which taketh away the sins of the world, is required no more, but purity of conscience and devotion of heart. O my benign jesus how true is that which you said of this your law: 
Mat. 11  jugum meum suave est, & onus meum leave: My yoke is sweet & my burden light yea it is so light and so sweet, 
Psa 39  that if it were not that Fingis laborem in praecepto, you feign labour in the precept, as your Prophet saith it would not deserve the name of burden nor of yoke O my soul see how little thy Saviour Christ hath bound thee. unto, to give thee in this life by means of the most venerable Sacrament, abundance of grace and afterward to crown thee in Heaven with eternal Glory. Look well therefore unto thyself, that our Lord having of his infinite goodness made this inestimable gain so light and easy for thee, that by thine own negligence i●turne not to thy eternal pain; weigh well that which thou hast in hand: Not to receive such a benign Lord, who cometh to replenish thee with his heavenly gifts, is a great discourtesy unto him, & infinite hindrance unto thyself: and to receive him unworthiely through thy own fault, & recklessness is to do unto him injury and to burden thyself with pains. It will therefore be very good for thee: to do as the poor Country man doth when he understandeth that his King will come to lodge with him in his house: This man with great carefulness doth remove forth of his little cottage all whatsoever may either hinder or offend his King; with great diligence maketh clean his house, and although he cannot possibly adorn it conformably unto the greatness of his guest yet nevertheless he doth do his whole endeavour to receive him worthily. After this with great haste, he goeth forth to meet his King; and having found him out, with all hearty affection he thanketh him for this special favour, and with great cheerfulness he receiveth him into his house: Now than if all this is to be done for an earthly prince, what oughtest thou O my soul to do for the heavenly king, who cometh not to spend thy wealth but to bestow on thee his: Endeavour therefore to the uttermost of thy power, to cleanse and dispose the house of thy heart, for before he cometh he will send his Harbinger with Princely furniture to beautify & adorn the lodging, where he vouchsafeth to rest, and that coming he will say unto thee, Tota Pulchra es Amica mea, & macula non est in te.    

THE. XI. MEDITATION.  
Of a devout person invited by Christ to his Last supper. CHAP. XI.  

Points to meditate.  
1 IMAGINE thyself to have been in the city of Jerusalem, when as Christ our Saviour instituted this precious Sacrament, & that he for a special favour towards thee, would vouchsafe by some one of his Apostles to call thee to be present at this so great a mystery: Now then consider what gladness thy soul would have felt and how willingly thou wouldst have laid a side all other business that thou mightest have gone presently,  
2 Imagine, that coming unto the sacred chamber; our Saviour did presently wash thy feet, and shedding tears upon them, said these words unto thee: I do this to take away the offences which thou hast committed against thy Creator, by walking in the wicked ways. I wash thee also that thou mayst better dispatch the labours which thou shalt undertake for my love by walking in the way of spiritual life. Consider now what streams of tears thou wouldst then have powered forth, what great confusion thou wouldst then have had of thyself, and what courage wouldest thou have had to fulfil always the will of God for the rest of thy life.  
3 Finally, Imagine, how afterwards our Saviour causeth thee to sit down at the table, & often turning unto thee those his loving eyes saith these words un to thee. I have prevented thee with so special favours, and I am determined to bestow on thee far greater, it behoveth thee therefore to persever in my love: Consider now what modesty, thou wouldst then have used at that sacred Table, with what settled attention thou wouldst then have hearkened unto those divine words of Christ jesus, what firm pruposes thou wouldst then have made of executing his counsels, and finally with what devotion wouldst thou then have received?   

The fruit.  
The fruit of this XI. Meditation shallbe with thy whole heart to thank our Lord; and to pray him that he let thee not die ungrateful.   

A Colloquium.  
As with out all doubt my Lord, this would have been such a special favour, and such exceeding love, that it might well have moved thy Angels with great admiration and amazement. So it is very certain, that I should have remained most bound, not only to walk in the ways of your commandments, and to observe your holy counsels, but also for your sake, most willingly to spend my life. But O my Lord, even than you should have given me no better meat nor no greater gift, then that which you now give us in the Blessed Sacrament, since that in this little consecrated Host, which from your holy Altar is given us, miraculously lieth hidden your Divinity, your Soul, and your humanity. If therefore the gift be the same, and from the greatness of the gift, proceedeth the greatness of our bonds and obligations, who seethe not that I am exceedingly bound unto you my Benefactor? And who seethe not that I should be very ungrateful and altogether sottish, if I should not acknowledge so singular and notable a favour. Open wide thyself my heart, and show forth this obligation wherewith thou art bound to love thy loving jesus. O my God how different is the manner of your proceeding from that of worldly Princes; 
4. Re. 20  King Ezechias to do great favour unto the Ambassadors of the king of Babylon, 
Isa. 39  showed them his riches and his treasures without giving them any part or parcel thereof. But you (my Lord) do not content yourself with bare shows, but give most liberally not only your heavenly treasures but likewise yourself: O Love, 
Mat. 6.  O liberality; I see not, O my heart, how thou canst in any wise be answerable unto this inestimable favour. unless thou wholly givest thyself to the love of thy Creator, 
Luc. 16.  seeing that it is not possible for any on with love to serve two masters, as it was not possible for the Idol of Dagon and for the ark of God to remain on foot in one Temple. 
1. Reg. 5.  Resolve therefore, to whom thou wilt wholly give thyself, whether to jesus thy Saviour, who hath first given himself unto thee, being borne for thy guide and companion and diing for thy ransom & redemption: who in this sacred table giveth unto thee himself for meat, and afterwards in heaven will give himself unto thee for reward: Or else altogether forgetting this great obligation thou wilt give thyself to the love of creatures? Alas thou shouldest be over much ungrateful unto thy God, and over hard would be thy servitude besides the great loss which thou shouldest sustain if by loving any creature thou shouldst make thyself subject thereunto. Remember my soul, that we are created to love and serve God, Call to remembrance that by the grace of our Saviour, and by n●eanes of this heavenvly meat we are made sons of God, & partakers of his divinity, it is therefore against all reason, that thou shouldest make thyself slave unto this vain world or settle thy love upon any creature: since that no one of them nor yet all of them together, are able to content thee, seek as much as thou list thou shalt neverfind any thing that can satisfy thy desires, nor shall thy mind be ever quiet, unless by love thou reposest thyself in him which hath created thee.    

THE. XII. MEDITATION.  
Taken out of the History of Zacheus, Lucae, cap. 19 CHAP. XII.  

Points to meditate.  
The first part containeth the history itself.  
1 ZACHEUS being desirous to know Christ our Saviour, when as he could not for the multitude, because he was of a little stature; running before, he went up into a Sycomore tree, that he might see him: because our Saviour was to pass thereby.  
2 Christ passing by & lifting up his merciful eyes upon Zachaeus said unto him, Come down in haste, because this day I will come unto thy house, Zacheus therefore in haste came down & with great rejoicing received Christ into his house, accounting this a special favour.  
3 When the jews saw that Christ was gone in to the house of a sinner, they murmured; which Zacheus perceiving, he turned himself unto Christ and said unto him: behold the half of my goods, Lord, I give to the poor, and if I ●ane defrauded any man of any thing I restore four fold as much, jesus said unto him, this day salvation is made to this house.   

Points for the second part which containeth the application hereof.  
1 Who soever will be made partaker of the spiritual health and salvation which this blessed Sacrament bringeth, it is necessary to desire to know & to taste our Saviour, who is in the Sacred Host: For to know him it is necessary, first that we have our minds lifted up on high, considering the greatness of God: Having for that time, all earthly things under our feet, as Zacheus had, when he was upon the tree, that is, when we are to communicate, we must diligently labour to have our worldly business under us, and not over our heads to distract our devotion.  
2 Secondly, we must receive our Saviour, not with melancolines of mind, or with affliction of scruples, but with cheerfulness as Zacheus did, which proceedeth from a loving affection towards this most blessed Sacrament.  
3 Consider how it sufficeth not to receive our Saviour into our house, & afterwards to remain with our hands in our bosom: but we must accompany our receiving with good works, relieving the necessities of our neighbours as Zacheus did: and who shall do after this manner, shall hear our Saviour saying unto him: hody salus domui huic facta est. This day salvation is made unto this house.   

The Fruit.  
The fruit of this XII. Meditation, shallbe to desire & ask at God's hands great affection towards this Blessed Sacrament, from the which springeth forth spiritual gladness very necessary for receiving.   

A spiritual speech or Colloquium.  
How liberal are you, O my benign jesue, unto those which desire and seek you, Zacheus desired you, but it was only that he might see you, & you did not only show yourself unto him, but farther you called him, you invited yourself unto his house to which, for a special favour you gave salvation: O how well said the holy Prophet of you: Exultent & laetentur super te omnes quaerentes te & dicant, 
Psa. 39  semper magnificetur Dominus, qui diligunt salutare tuum. They may all exult and rejoice who seek you, and do love your salvation. Thou hast good reason O Zacheus to rejoice, for that thou hast received him into thy house who rejoiced the verre Angels. Enjoy therefore thy gladness, & care not a whit although the envious jews do murmur and say, that thou art a sinner; since that he is present with thee who is able to defend & justify thee; adjoin thyself unto him, and he will be thy buckler: and thou shalt withal taste Quam suavis est Dominus How sweet our Lord is. 
Psa. 33.  O my soul thou also hast good cause to rejoice and happily more than Zacheus had since that this morning the fountain of all true joy hath come unto thee; 
Zac. 9  Hear that the Prophet Zacharie saith unto thee: Exulta a filia Zion, iubila filia Jerusalem: Ecce rex tuus venit tibi justus, & salvator. Rejoice O my soul for that the king which is come unto thee this morning, is not come to exact any tributes nor to impose any new taxes up on thee, but for to work thy salvation & to defend thee from the force and fury of thy enemies: nor think that greater favour was showed unto Zacheus then unto thee; for that by receiving of thy Saviour lying hidden under the accidents of bread, besides the great merit of fatih which thereby thou receivest; he giveth thee to understand that he cometh not only to converse with thee and to give thee salvation as he did to Zacheus his household; but farther to unite thee with him self & make thee all one with himself which is the chief affect of this most heavenly meat And who seethe not that this is greater favour. Ah my benign Lord, since that you have vouch safed to enter into this my poor house, 
Mat. 22.  grant me grace that the same may never happen unto me which happened unto the ungrateful jews, who upon Palm Sunday received you into Jerusalem with great joyfulness and triumphs, 
Luc. 23 joan. 19  but with in few days after they cried out unto Pilate Crucifige crucifige Crucify, crucify him and with a Cross on your shoulders they cast you forth of the city let me first die (good Lord) yea die a thousand times, before that I should ever drive you from me, for this would be to drive you from your own house.    

The XIII. MEDITATION.  
Upon these words of the Hymn of the most holy Sacrament Mors est malis, Vita bonis: vide paris sumptionis quam sit dispar exitus. The Blessed Sacrament, is death unto the wicked, and life unto the good. S. Thom. opusc. 57 CHAP. XIII.  

Points for to meditate.  
1 CONSIDER how that this most divine Sacrament, 
Mat. 26.  even from the very beginning of the institution thereof did work these two contrary effects for that in the eleven Apost ●es it brought forth fruits of life 
Act. 5.  but in judas by means of his perverse will, it wrought his ruin death, and damnation.  
2 Consider how that our Lord gave this condition and propriety unto this Blessd SACRAMENT for our great profit; to the intent that this Blessed Sacrament should be both loved and also feared of us, and that Christians should be careful to communicate with great purity and cleanness of conscience.  
3 Consider how the hurt which this sacred meat bringeth unto such as unworthily receive the same, proceedeth not from any defect of this Blessed Sacrament but from the evil disposition of those which receive it, wherefore the Apostle faith unto the Corinthians, 
Cor. 11.  for this cause, there are many amongst you infirm and weak, and many die because they receive this Blessed Sacrament unworthily.  
4 Consider how that albeit the eleven Apostles (as S. john affirmeth) were pure and clean yet nevertheless our Lord would wash their feet thereby to declare unto us the great purity wherewith this holy Sacrament ought to be received, 
cap 13. cap. 15  that it might bring life to the receiver.   

The Fruit.  
The fruit which may be gatheted by this xiii. Meditation shallbe to demand of our Lord a holy fear of reverence which proceedeth from love and is a girt of the holy Ghost; which reti●●th us back from offending of the divine goodness & causeth us forward toremove far from ourselves what soever may be displeasing unto the eyes of this most holy Guest.   

Annotation.  
We ought not to marvel, that this great sacrament which of itself is wonderful, wholesome, and profitable, should nevertheless be occasion unto some of hurt: since that we see the same daily practised in natural things, as for example the warmth and heat of the Sun is profitable unto healthful persons, but the same is hurtful unto sick & aching heads: Again, meat is wholesome unto a good disposed stomach, but it bringeth infirmity and death unto a stomach full of bad humours: In like manner Physic being taken in due time, is very wholesome unto him which taker● it but being received out of feason it is hurtful and dangerous, finally faith a Doctor: Even as the lively and well rooted plant cometh to his perfection, & bringeth forth abundance of fruit, by the been fit of the heat of the son and of the rain of the heavens: Even so the soul which liveth in charity, and is well rooted in Corist by the help of this holy Sacrament, and by the divine grace which it bringeth from heaven, increaseth in perfection and becometh very fruitful: And contranwise, as when a plant is dead of full of worms by the shining of the sone it is sooner dried up, & by the falling of the rain itsover rotteth and becometh fit fuel for the fire: Even so the most Blessed Sacrament coming into a soul which is eaten with the sharp gnawninge worms of sin or else corrupted intentions maketh the same sooner to dry and whither away, and to be apt for nothing else, but to burn eternally in hell fire.   

A Spiritual speech in manner of a dialogue Betwixt, Man, and his Soul.  Soul. 
Shall I be so bold to approach near unto the sacred Altar, and there to receive the Lord of glory?  man.. 
Why not?  So. 
Because I am miserable in firm, wretched & evil inclined. Ma. But he is both the Physician, and the medicine, and he hath said. Non est opus valentibus nyedicus, sea male habentibus: They that are in health, need not a Physician, but they that are ill at ease. 
Mat. 9   So. 
But if he be occasion of death he must be feared and therefore I must not come near him, but abide far of from him: Ma. But he like wise is occasion of life, & therefore thou oughtest to love him and not to fly from him: only dispose thyself to receive him worthily and he will be unto thee salvation; let them fear death who unworthily approach to receive him. 
Mar. 1.   So. 
If S. john Baptist, who was sanctified in his mother's womb, accounted himself not worthy to unloose the latchet of our saviours shoes: 
Luc. 3.  And S. Peter reputing himself unworthy to remain in the presence of Christ, 
Luc. 5.  said unto him: Go forth fromme because I am a sinful man O Lord How shall I being a miserable sinner, presume to receive my Creator, without danger of eternal damnation?  Ma. 
If his coming from heaven was to call sinners unto him for to give them grace, 
Mat. 9  and to work their justification, why shouldest not thou go to him?  So. 
But who will warrant and assure me, that I shall not be punished?  Ma. 
Humility and love will work thy security, through the one thou shalt be exalted, and through the other, thou shalt be rewarded.  So. 
Alas, God severely punished the Bethsamites, 
1. Reg. 6  because they beheld the ark: and shall I be so bold as to receive the Lord of that ark?  M. 
The Bethsamits with great reason were punished, because that for curiosity they beheld the ark and used not due reberence thereunto: but thou my soul, being accompanied with humility and love, 
job. 26.  wilt not do as the Bethsamites did.  So. 
If the Angels of heaven tremble at the presence of this great Lord, how wouldst thou that I a vile creature & worm of the earth, should dare to place him within my body?  Ma. 
If thou likewise considerest well the infinite Majesty of this most Sovereign King which lieth hidden under the form of bread, thou shalt find just cause of fear and trembling, but this fear ought to spring forth from love, that is, thou oughtest to be afraid ever any more to offend so amiable a Lord, and therefore being stirred up with love and accompanied with humility, go on forward a God's name, because thou shalt be so far of, from offending of him thereby, that thy most loving jesus will most benignly entertain thee.  So. 
Aye me, I know myself to be far unworthy thereof.  Ma. 
The Centurion likewise did acknowledge himself unworthy to receive Christ our Soviour into his house; 
joan. 9  But our Lord jesus maketh them worthy to receive him who acknowledging their great unworthiness do come unto him with great humility:  So. 
Who knoweth that in me is no such evil disposition, by means whereof this divine Sacrament may be cause unto me of death.  Ma. 
If thou knowest any such remove it away, but if thou knowest it not, use such diligence that thou mayst know.  So. 
Omercifull jesus, trusting in your infinite goodness, I come unto you humbly befeeching you to anert your eyes from my miseries, 
Psal. 29.  for that Si iniquitates ob seruaveris Domine: Domine quis sustinebit? If thou O Lord wilt observe iniquities who shallbe able to sustain thee? But if it shall please you to behold them do it I pray you not as a judge to punish them, but as a mercrfull physician to heal and redress them, and grant me Lord that these my miseries may serve for your greater glory and honour, 
Mat. 8.  like as the infirmity of the blind-borne man, for by your delinering of me, from them; so much more apparently will your mercy & valour shine in me, by how much more miserable and unworthy I was before.    

THE XIIII. MEDITATION.  
Upon these words of the Hymn Ecce panis Angelorum, factus cibus Viatorun. Behold the bread of Angels, is made meat for travelers. CHAP. 14  

Points for to meditate.  
1 CONSIDER how traivell and tears was the ordinary meat of man, after that for his fin he was cast forth of Paradise.  
Consider the estate in which man was, in this desert of lamenting, for that he was constrained to wander in this world, without any sure guide or sufficient provision, wherefore for want of the one he might easily have gone out of the way: and for want of the other defecisset in via, 
Mat. 15.  he would have fainted in the way.  
3 Consider the loving carefulness, which our most mereifull Saviour had of him, since that he himself would vouchsafe to become a guide and meat for man in banishment.  
4 Consider how that the meat of Angels is no other but God the King of glory, with whom the Angels in heaven are nourished and by contemplating him they enjoy him. Now the self same meat our most loving Redeemer hath made the mere of man, and therefore it is said in the Hymn Eoce panis Angelorum, factus cibus viatorn.   

The fruit.  
The fruit of this xiiii. meditation shallbe to practise loving acts of gratitude towards our Lord who hath so greatly favoured us; and to pray his divine Majesty to make us fully to understand how infinitely we are bound for this unto our Saviour jesus.   

The Colloquium.  
It is possible O Lord that you be so enamoured of man, that you would feed him with the food of Angels? is it possible that you seek by the means of this Angelical meat to make him all one with you? Rejoice O sons of Adam, because this saying of the Prophet is no longer agreeable unto you: Fuerunt mthi lachrimae meae panes die ac nocte, 
Psa. 41.  dum dicitur m by quotidie, ubi est Deus tuus: My tears have been bread unto me day and night, whilst that they said unto me, where is thy god? for that now your meat is no more tears, but the food of Angels; and your god is not angry, nor far from you, but is present under the form of bread which he often giveth. O heavenly spirits assist me, that I may know so great a benefactor. O holy Angels teach me I pray you: (but perticulerlye ye Scraphines) how I ought to love my Redeemer, who by giving me to eat your bread, hath showed me favour far above my desert. O my Lord, your holy Prophet being astonished reioriced saying: 
Psa. 77.  Panen Ange lorun manducauit homo: Man hath eaten the bread of Angels: speaking of Manna which was made by the work of Angels. But what glory and what admiration should I have, who may say with all verity Mauducat Dominum pauper servus & humtlis? Oars mirabilis: The poor and humble servant eateth his Lord. O marvelous matter? What recompense am I able to give you my most benign jesus, for that the more I do for your love, the more favour I continually receive, since that it wholly redoundeth unto my good? Ah, hard and perverse heart how dost thou, being fed with this heavenly meat remain so earthly when wilt thou become heavenly? How art thou so sensual and with out spirit being nourished with Angelical meat? How is it possible that thou art not inflamed and dissolved with the sacred presence of most benign jesus, who is become thy meat and is a flame of love, is it peradventure because thou art of earth? Call to mind O sweet jesus, your own words, 
Luc. 12.  ignem veni mittere interram, & quid volo nisi ut accendatur? I came to cast fire on the earth: & what will I but that it be kindled? Let this fire therefore be kindled within me to the intent that the earthlines of my heart being burned and consumed, I may in manner of a fiery flame, ascend on high to search quae Sursum sunt; 
Col. 3.  the things which are above, for that they only are able to content and quiet me. O my soul how is it possible that thou remainest alive at the coming of so great a Majesty? how is it possible that with the divine presence of the King of glory thou art not dissolved into thy nothing? Ah, Alas from whence cometh this to pass that an Angel coming unto Daniel, 
Dan. 10.  he like unto a withered plant, in such sort fell down upon the ground, that as the Sacred Scripture saith, there remained in him no strength but lay prostrate upon the earth, having lost his speech & his breath: And thou at the coming of the Lord and creator of the Angels dost neither tremble nor shake? The pillars of Heaven (saith job) do tremble and quake at every little look of this self same God: 
job. 26  and thou standest firm and nothing moved? Ah my Lord, you are the cause of this, since that the love which you show us in this Sacrament is so great, that it rather inviteth us to love you again, and to be glad & rejoice, then to be moved with fear & trembling; for that the property of love is, For as mittere timorem: 
1. Io. 4.  to put fear forth of doors.    

THE XV. MEDITATION.  
Of frequenting the Blessed Sacrament. CHAP. XV.  

Points to meditate.  
1 CONSIDER how that in the primitive CHURCH which was governed by the Apostles the Christians did often Communicate, and that from receiving did proceed the great holiness & fervour of spirit which was then: it is most certain for that by experience we have been taught, that as this use began to decrease and be diminished so likewise did sanctity and fervour decay & wax less in the Christian people.  
2 Consider how that in this our again the which God of his goodness hath stirred up greater devotion & more often frequenting of this venerable Sacrament, is seen greater goodness & perfection in those which frequent the same, and the Catholic Church is greatly increased by many new & holy orders of religion.  
3 Consider how that this divine Sacrament being the meat of man's soul which comforteth and sustaineth the same in spiritual life it consequently followeth that the more often the soul is fed with this precious meat, the more strong and more perfect she remaineth in spiritual life.  
4 Consider moreover, that as this heavenly Sacrament is the fountain of all perfection and holiness, & imparteth most wholesome effects to all those which worthily receive the same; so is it certain that the oftener that any person doth communicate, the more he is made partaker of the graces thereof: for this cause all the holy Fathers of the Catholic Church do earnestly exhort us often to frequent this B. Sacrament.   

The Fruit.  
The fruit of this 15 Meditation shallbe to make firm purpose, both of making worthy preparation for this divine Sacrament and alsO of often frequenting the same, for such as the one is, such willbe the effect of the other. In preparing ourselves we ought principally to procure soundness of love, the which will cause out often receiving to be pleasing and grateful unto God.   

A Colloquium.  
O my sweet jesus, what great favour and grace is this which you do unto me, for you vouchsafe not only to discover unto me that precious mineral which remaineth in the field of the holy Catholic Church, & is that Thesaurus absconditus, hidden treasure, which maketh the man which findeth it to sell all that ever he hath for to buy the field: But farther you innite me that I should often dig forth of this mine this most precious treasure, thereby to enrich my soul: And this maketh me to marvel much that for the obtaining of this field, and for taking forth of this treasure as often as I list, you have granted me such a wonderful commodity that I need not to sell any kind of thing for the buying thereof: Blessed be you my SAVIOUR, that for my greater good it hath pleased you to hide your glorious Body under the form and accidents of bread to th'intent that I should often return to taste the same, 
Isay. 45  & should say with your holy Prophet Vere tues Deus absconditus truely you are a hidden God. O my Lord if for the taking forth of this divine treasure, you should have ordained sharp fastings, long pilgrimages, shedding forth of blood & other such like hard penances, yet all these pains & labours should have been well employed to have once only tasted your most sacred body; But O unspeakable charity, you have vouchsafed to make it both eafic and delightful unto me, that by this means I should often come unto this divine mineral. O Adam, how much better is the condition of thy posterity, than was thy own? Thanks be therefore to our benign and liberal jesus: 
Gen. 3.  Thou wert cast forth of Paradish & to the intent that thou shouldst not return to eat of the tree of life thereby to have lived for ever: God most just placed a Cherubin with a fiery sword to keep thee from entering in: but we thy sons and offprings, remaining within the Paradise of the holy Church, are not only not prohibited of an Angel with a fiery sword, but farther, the Lord of the Angels with fire of love, most earnestly inviteth us often ro come and eat of the tree of life, or rather to receive him who gave virtue unto that tree of life, and who giveth us most happy and eternal life, for thus he promiseth us, inviting us to come unto him: Qui manducat meam carnem, 
joan. 6.  vivet in aeternum: He that eateth my flesh shall live for ever. Awake a little my soul and magnify thy God. Qui fecit tibi magna, qui potens est. 
Luc. 1.  Because he that is mighty hath done great things unto thee, dust thou not see how that for enriching of the he hath made himself thy treasure? Come therefore often to dig it forth, for since that he is a most precious treasure he will give thee good contentment, & seeing that he is infinite, he can never by drawing forth, fail or be wanting unto thee.    

THE XVI. MEDITATION.  
Which is the second concerning often Receiving. CHAP. XVI.  

Points to meditate.  
1 CONSIDER how that the Devil in no wise can abide and endure the use and frequenting of this most wholesome Sacrament, for that he knoweth very well, how greatly it helpeth man to the obtaining of eternal blessedness, which he himself lost by his pride. He moreover detesteth it, because it lively representeth the Passion of Christ our Saviour, whereby he was vanquished and spoiled of his dominion which he had over humane kind.  
2 Consider, how that for these causes the devil enforceth himself by diverse means to withdraw men from often teceaving whereby we may well perceive how profitable it is unto our souls often to be fed with this heavenly bread, since that it so much displeseath the Devil, who is a mortal enemy unto our good  
3 Consider, that since our nature of itself is very feeble and weak, ill inclined, and often by the Devil solicited to do evil, the best and surest remedy is often to communicate: it being the property of this blessed Sacrament, to give force unto the soul to resist all kind of temptations and uniting the same with Christ who is the guide and rule of all good, it cometh to be directed by him to good works as is plainly seen in those which often and worthily do receive.   

The Fruit.  
The fruit which ought to be reaped by this XVI. Meditation shall be to demand of Almighty God force against so crafty an adversary, and then to do acts of hamilitie, which doth discover the deceits of the devil, and maketh him with confusion to run away.   

A Colloquium.  
See good jesus by how many means this infernal enemy seeketh to divert me from your most sacred table. Some times he tempteth me in faith concerning the hidden mysteries of this divine Sacrament, some times he tormenteth me with fearful scruples, some times he would draw me back for some humane respect & vain speeches of the world: other times he would entertain me with hope of greater commodity and devotion. And when by these means he faileth of his wicked purpose & intent than he maketh the body lament that it is over troublesome to frequent often the receiving of the most Blessed Sacrament. O my soul if most loving jesus remained not hidden in this holy Host or if it were not profitable unto us, often to be fed with this most holy bread; without all doubt the devil would let us alone or rather he would much rejoice, that herein we should vainly lose our time: But this malign spirit knoweth full well who lieth hidden under the form of bread, he also well knoweth the great profit and commodity which we receive thereby, & therefore being pricked forward with envy and hatred against us he seeketh by all means possible to let and hinder us. And why dost thou (o perverse and deceitful body) murmur and grudge? Is it possible that for obteininge of thy poisoned delights and pleasures, thou regardest no kind of pain or travail, and thou carest not to adventure any kind of danger and becomest thousand and sorrowful to yield unto thy soul so easy and so wholesome a comfort. See good Lord what war the enemies of my salvation do waige against me to skirmish and encounter with them all, I require no other thing of you, 
job. 17.  than that which your faith full servant job demanded and obtained. Pone me tuxta te, & cuiusuis manus pugnet contra me, place me near unto yourself, and then let any fight against me, take thou my part O Lord: and I shallbe secure that nothing can be able to hinder the frequenting and often receiving of this heavenly Sacrament. I pray you therefore my benign jesus, that as by your bounty & goodness you have inspired me to begin for to taste this most precious meat; so you will give me grace to frequent the same with lovely perseverance. Grant me (good Lord) that I never be unmindful of this most holy Sacrament, for else my heart will faint and languish, 
Psa. 101  and with sorrow and bitterness I shallbe enforced to say with your Prophet Aruit cor meum quia oblitus sum comedere panemmeum: my heart is withered away because I huae forgotten to eat my bread, Amen.    

THE XVII. MEDITATION.  
Which is the third concerning often Receiving. CHAP. 17.  

Points to Meditate.  
1 CONSIDER how not without good cause, our Redeemer instituted this divine SACRAMENT under the form of bread; to give us to understand hereby, how that we ought often to be fed therewithal: for as ordinary bread being often received doth maintain our corporal life: so the often receiving of this blessed Sacrament, preserveth our spiritual life, and of this heavenly bread many holy Doctors do understand that, 
Luc. 11.  Panem nostrum quotidianum danobis hody. But if we should receive it seldom how could it be our daily bread.  
2 Consider how that by frequenting of this blessed Sacrament, the party cometh to be devout & spiritual: for besides that which this divine Sacrament worketh of his own nature, hereunto is also adjoined devout preparation which consisteth in acts of virtue, as of Faith of Contrition, of payer, of charity, and of such like; which acts if they be often frequented will bring forth in us many virtues whereby the body will become chaste and obedient unto the soul; and the soul unto Almighty God; and this is to be devout and spiritual, which we obtain not if we seldom communicate.  
3 Consider how that by receiving of Christ in this blessed Sacrament with dew preparation, we do honour unto him and make great account of him; wherefore he which more often receiveth, more often doth honour and reverence him; but he which honoureth Christ on earth shallbe honoured of his father in heaven; and this was pretended by the Blessed Virgin our Lady, who (as some holy fathers affirm & as afterward we will say more at large) did often communicate.   

The Fruit.  
The fruit of this XVII. Meditation shall be to demand grace of our Lord that this heavenly meat may never come to be loathsome unto our soul, as this earthly bread bringeth no fastidiousness unto our body.   

A spiritual speech.  
What shall I do my sweet jesus, since that two most valiant Captains do very fiercely assault me? that is, Fear, & Love; Fear, setting down before my eyes, the greatness of this majestical Sacrament, maketh me to retire; Love, shewing me the importance of the union which this divine Sacrament causeth me to have with you, urgeth me vehemently with loving desire to go forward. But alas what shall I do, if Fear overcome me, and make me remain far of from your most sacred table? and you having said. Nisi manducaveritis carnem filii hominis, 
joan. 6.  non habebitis vitam in vobis: Unless you eat the flesh of the son of man, you shall not have life in you; how shall I live without this vital and wholesome meat? And, if love overcome me, shall I be so audacious as without fear to receive this Sacrament of so great Majesty? I being not worthy to behold it, much less often to receive it? What shall I therefore do O my Saviour? I know very well, 
Mal. 1.  that the one pleaseth not you without the other, for that you being our father, we ought for to love you; and you being also our Lord it behoveth us likewise to fear & reverence you: wherefore I resolve to yield myself overcome unto them both, with this condition that the one and the other do keep me company, Love will cause me to come often and cheerfully: and Fear will make me come considerately. And you (most merciful Redeemer) since that you vouchsafe so often to call me unto your Sacred banquet; grant me this favour, that these two valiant Captains who are under your command, do never leave and forsake me. Oh, heavenly father seeing that you have bound me with such benefits, and with such chains of love; I beseech you for that love, which you always have borne unto your only begotten and beloved son, that you will not leave me thus bound, but that it may please you to draw me unto your soon, because you have so promised me by your Prophet saying: Tra ham c●s in vinculis charitatis. I will draw them with the chains of charity. Remember likewise sweet Saviour that you also promised to draw us unto you, when you said: 
joan. 12.  Ego si exaltatus fuere a terra onnia traham ad meipsum If I shallbe exalted from the earth I will draw all unto me. Now O Lord you have been already exalted; it remaineth therefore that now you draw my heart unto you, who finding no other place to rest itself, like an other Dove returneth unto the ark of salvation. 
Gen. 8.  But if you my Lord do not stretch forth your holy hands, and draw it unto yourself with in your Ark, it will remain abroad & be easily drowned in the stinking waters of this life.    

THE XVIII. MEDITATION.  
Which is the fourth concerning often Receiving. CHAP. 18.  

Points to meditate.  
1 CONSIDER how that be cause this Sacrament is one of the greatest benefits, which God hath bestowed upon us in this life, there is no one thing which can more freely deliver us from ingratitude, than often receiving, for besides this that hereby we do an act most grateful unto God our benefactor, we do farther often hereby renew the memory of him, which thing he requireth of us when as he saith: 
1 C●. 11  Hoc facite in meam commemorationem. Do this for the commemoration of me.  
2 Consider, 
Luc. 22  how that the not frequenting this blessed Sacrament (when opportunity serveth) commonly proceedeth for want of love, because it is impossible that any one doth love Christ truly, 
joan. 6.  and doth not receive him often, especially since that he desireth that we would receive him, and inviteth us so affectuously, that therefore he promiseth us life everlasting.  
3 Consider how that it is proper unto the Grace which this divine Sacrament imparteth, for to unite us with Christ; wherefore the oftener that one receiveth it, the more grace he obtaineth, and so much more firmly is he united with his Creator, than the which, I know not if any greater thing can possibly, be either desired or wished for, in this mortal life.   

The Fruit.  
The fruit of this XVIII. Meditation shallbe to desire and pray our Lord to give us internal affection towards this divine Sacrament, because that from affection proceedeth perseverance in frequenting of it.   

A Colloquium or spiritual speech.  
Rejoice and be glad my soul because we have a Lord who in giving is very liberal, and in exacting is very sparing, Rejoice and be glad for that the magnificence and mercy of our Saviour hath valourously fought for us Magnificence hath brought to pass that our Lord regarding the greatness of his celistiall treasures, & our necessities, hath bestowed most largely and liberally upon us: And mercy hath wrought that the self same Lord considering our weakness and poverty, hath taken compassion of us, and requireth little or nothing at our hands. Who would ever have thought, that a Lord of such majesty, after that he had travailed and spent the whole time of his life for one benefit and commodity, would in the end, not for any interest of his own but for pure love towards us become our meat? Who would have imagined that for recompense of this so worthy a gift he would receive of us, neither jewel nor gold, nor yet any other thing which should cost us labour or sweat: but having given himself unto us for meat, desireth that we should often strengthen ourselves therewithal. O unmeasurable liberality? O charity without bond or limit. Go to my soul be thou not affrighted, for albeit with gifts; bonds and obligations are increased, & the greater that the gift is, so much more dangerous is the abominable vice of ingratitude: yet thy most loving jesus by his infinite grace hath delivered us from such peril and danger by requiring at our hands no other then little & easy things, And this O Lord is nothing else but wholly to confound me, seeing that to receive you often in this venerable Sacrament, is both easy and delightful, and also redoundeth to my good, by getting of great grace on earth, & glory in heaven. And what else is this but to heap one benefit upon an other But what will become of me O Lord, who having received at your hands such benefits do still requited you with ungratefulness? and who for this precious meat which your grace giveth unto me, do render again unto you gall & vinegar? Worthily therefore may you to my confusion object against me, that which by your Prophet Isay you objected against the people of Israel saying Quid est quod debui ultra facere vineae meae & non feci ei? What ought I farther to have done unto my vineyard, & have not done? An quod expectavi, ut faceret vuas, & fecit labruscas? In place of sweet grapes it hath yielded me sour wine. I confess my benign Lord that I justly deserve for my great ingratitude, all those evils wherewith you threatened that ungrateful vineyard of Israel: but remember most merciful jesus, that this vineyard hath cost you dear, for that you have planted it by sustaining infinite labours and pains for the space of thirty three years; and you have watered the same with the sweat of your brows, with the tears of your eyes, and with the most precious blood of your sacred body if therefore you now prohibit the rain to fall from heaven and do tear up the heads thereof. 
Psa. 79.  Suddanly there will come Aper de silva the Boar of the wood to tread it down and root it up, enter rather O Lord yourself & visiting the same Perfice eam quam plantavit dextera tua.    

THE XIX. MEDITATION.  
Upon some defects which hinder the fruit of the blessed Sacrament. CHAP. 19  

Points to meditate.  
1 CONSIDER how that besides mortal sin, there are other impediments, which albeit they take not clean away yet they abate very much the fruit of this divine Sacrament, as for example, to be overmuch employed in business, and to have overmuch conversation before we go to receive, which although they are not of themselves evil, yet notwithstanding they take from us that recollection of mind which is required for so great a mystery, wherefore by these means we remain deprived of the spiritual taste and feeling which God is wont to give unto those which devoutly receive him.  
2 It is also an impediment to go to receive with out making reflection over himself, by considiring whether he goeth, what he pretendeth, whom he hath to receive, and what preparation he hath made. And since that in all our small affairs we consider before hand all the circumstances thereof, it is very convenient that likewise we should well consider all circumstances which appertain to this divine business beelonginge unto our soul.  
3 Finally it is an impediment when as one having scarce received falleth to reasoning or other business, for by these things the spiritual heat and fervour which by receiving we have obtained easily vanisheth away: and we do a certain kind of injury unto the Blessed Sacrament as it would be a great incivility to receive a great Lord into our house and shortly after to go forth of the doors leaving him in our house all alone. In like manner do they who after receiving go to talking or reasoning, either for recreation or for other business.   

The Fruit  
The fruit of this XIX. Meditation shallbe, to be sorry, and to lament these and such other defects, with purpose of amendment.   

A Colloquium.  
Dost thou not plainly see, O my soul, how very little our Lord requireth of us, for to give unto us the great & most wholesome fruit of the venerable Sacrament? it behoveth thee therefore to go thereunto with great devotion & recollection of mind for this he requireth of thee. Remember when God was to speak with Moses in the mountain, 
Exod. 19  he commanded that neither man nor beast should approach near unto the mountain, to the intent that Moses should not be distracted by any kind of creature: yea to the end that Moses should remain with greater attention and recollection, the whole mountain was covered, with a great and obscure cloud: Even so my soul do thou diligently procure that (to the Altar where God expecteth thee) no kind of creature may accompany thee, thereby to distract thy devotion and attention, for that thou hast not only to talk with, but also to receive thy God and thy Creator, and be tho● surely persuaded that he will never desire and love thee, vnle● thou clean forget all created things when as thou comest 〈◊〉 to this sacred Table to receau●● thy Creator, whom only tho●● oughtest then to remember. 
Psa. 44.  hearken what the kingly Prophet saith unto thee. O daughter after that thou shalt forget thy people and the house of thy father, then Concupiscet Rex decorem tuum: will the King desire thy comeliness: And most worthily O Lord, for since that you● are chief goodness, and infinite lie to be beloved, it is not convenient that you should be enamoured of that soul which being entertained of creatures by over much affection towards them, cometh not freely unto you, neither seeketh after you with whole affection of heart. But what shall I do O Lord to obtain this devout attention. My mind by the grievous wound which she received in terrestial Paradise remaineth disordered in such sort, that ordinarily against my will she goeth forth of the doors like a vagabone? What shall I do since that the infernal enemy to with draw me from you and from your holy table doth so overthwart my head with such terrene thoughts, that I can not keep my heart firmly settled upon you? Now you see most merciful JESUS in what state I remain weak by nature and in such sort wrapped & overwhelmed with earthly things, that unless you help and secure me, I shall remain deprived of the comfort of this most holy meat, help I pray you with your grace my weakness, and remove from me all impediments that like a hungry Falcon, I may fly unto your most sacred body, which it hath pleased you to give me for meat,    

THE XX. MEDITATION.  
Of the most holy Sacrament: when it is given unto the sick for a viaticum CHAP. XX.  

Points to meditate.  
1 CONSIDER how that amongst many other most worthy effects of this celestial Sacrament, one is to render those strong and valiant (against e●ptations) which worthily do receive the same: wherefore in ancient times it was given unto those which were to suffer martyrdom, that they might remain firm in the Confession of Christ. And for that in the passage from this life unto the other the devils do assault us with divers temptations, for this respect the holy Church useth to fortify & strengthen us with this most holy Sacrament of eternal life.  
2 Consider how it helpeth likewise to obtain the health of body when it is expedient for the salvation of our soul, for if so be by the only touch of the garment of Christ many received their health, 
Mat. 9 et. 14.  what will Christ himself do, when as by this blessed Sacrament he entereth into the soul of the sick?  
3 Consider finally that Christ having instituted this most holy Sacrament for the spiritual help of our soul, it is to be thought that when we have greatest need (as is went to be in dangerous sicknesses) that then this blessed Sacrament worketh most effectually his most wholesome fruies, for that it is proper unto our Lord which therein lieth hidden to help where is greatest necessity.   

The Fruit.  
The fruit of this last meditation shallbe, to do loving acts of gratefulness, by heartily thanking of our Lord for the great care & solicitude which he hath had over us by helping and relieving our spiritual need and necessity, with this most loving Sacrament.   

Annotation.  
1 Here it is to be noted, that this most holy Sacrament is to be received for a viaticum, when there is danger of death & not to expect, until the sick person be half dead, (so that he is unable to do acts of devotion and contrition) because this Sacrament worketh most effectually when as it is accompanied with our contrition and devotion.  
2 The privilege of this blessed Sacrament, when it is received for a viaticum, is this, that the sick party may communicate at all times, albeit he be not fasting, this the Church granteth De consecr. dist. 2. Caa. Liquido & Can. Presbyter.  
3 If the sickness be long and lingting, the diseased party after that he hath communicated for his viaticum, may often times afterward communicate for devotion: but then he must be fasting from midnight last passed, as I have said before in the tenth meditation.   

The Colloquium.  
A wake O my soul, and contemplate this new favour which thy benign jesus doth unto thee whereby ariseth in thee a new bond. Dost thou not see, how that in this last conflict thou hast to fight & make combat with the hateful enemies of of thy salvation, and since that thou art altogether unable to go unto his holy Altar, there to be armed, fortified and strenghned with heavenly meat, he vouchsafeth to come home into thy house? O loving humility, thou hast good cause to exult and rejoice my soul for that the Lord of Majesty vouchsafeth to come unto my house, to honour thee, to comfort thee, and to be thy companion, as well in this thy last conflict and assault with the devils of hell will give thee to try if they can get thee for their prisoner as also in the last passage which thou hast to make from this life unto the other. Be therefore of good courage, for although thou thyself art weak and infirm and thy enemies strong and mighty, yet nevertheless having received the comfort of this most holy meat thou mayest boldly say with the blessed Apostle S. Paul. Omnia possum in eo qui me conforta●: 
Phillip 4.  I can all things in him that strengtheneth me, place therefore all thy hope in thy jesus, and thou shalt not be overcome nor confounded. 
4. Reg. 13.  Thou knowest well that the dead body of Eliseus brought life unto an other body by only touching of it: But if so be the bones of a dead Prophet had such force and virtue that they were able to recall a dead man unto life, and the thieves which stood about the sepulchre of Elizeus amazed at the matter durst not do him any harm at all? What will not the lively & glorified body of jesus be able to do, coming to dwell and remain within thee? Past all doubt he will give thee far greater force and virtue; he being God omnipotent and Lord of the universal world. And all the devils of hell by his only presence shall remain confounded and vanquished. O holy Daniel instruct me, how I ought to thank my most loving Lord, who seeing me in this my simple bead, compassed round about with fierce lions of hell: altogether fainting for want of food, hath not sent me meat by Abacuc, 
Dan. 14.  his Prophet nor yet by his Angels from heaven: but he himself vouchsafeth to come, and giveth me meat, not prepared by the art of man, nor yet sent for reapers or haruestmen, but prepared by the wonderful work of Almighty God, for his faithful servants and loving fronds Qui de spiritu metent vitam aeternam. 
Gal. 6.  Who of the spirit (of God) shall reap life everlasting. O Marry Mother of my lasting. O Marry Mother of my Lord O my good Angel and keeper, and all other my devoted Saints, since that I neither know how, nor yet can render such hearty thanks (as is convenient) unto this my heavenly benefactor, thank him I pray you on my behalf. And thou my soul never cease from thanking our Lord, 
Luc. 1.  for that Fecit tihi magna qui potens est, he that is mighty hath done great things to thee See and consider that he hath not only loved thee at his own end, when as passing from this life unto his eternal father, he instituted for thee, this so worthy a Sacrament: 
joan. 13.  but farther he most singularly loveth thee at thine own end, when as thou being to pass from this life unto the other, he giveth himself unto thee for meat and a companion. O love without measure. O my Lord, since that in this world I can neither receane nor desire any thing more great and more beneficial; it only remaineth that with holy old Simeon I cry out and demand of you saying Nunc dimittis Ser vum tuum Domine in pace, quia viderunt oculi mei salut are tuum, Now thou dost dimisse, thy servant O Lord according to thy word in peace, Because mine eyes have seen thy salvation. Go to my soul convertere in requiem tuam quia Dominus benefecit tibi, turn quickly unto thy creator because in him thou shalt find such repose that thou mayst justly say Haec requies mea, in saeculum saeculi. This is my rest for ever and ever.    

A DIALOGUE BEtwixt a worldly and a spiritual man, concerning the most blessed Sacrament of the Altar.  
In the which is disputed whether it be better to Communicate often or seldom, supposing that both the one, and the other be duly done; that for love and devotion; and this, for humility and reverence. CHAP. XXI.  WORLDLING. 
I know not for what end & profit thou shouldest so often communicate because that I always see thee with the same defects, often disdainful, and always full of threatenings.  Spiritual. 
I know that others by often receiving are much amended of their defects, and if I should not often communicate, without all doubt I should be much worse, and peradueuture even at this instant I should have been burning in hell fire.  W. 
How knowest thou, that thou shouldest be worse?  S. 
Because experience teacheth me, that when I am shortly to communicate, I am more advised in my actions, and I keep myself more diligently from committing of sins, be they never so small. Contrariwise when as I am not of a long time to communicate, I am not so watchful over my doings, and I find myself slow in my devotions, and easily ready to fall in to imperfections, wherefore if my soul reaped no other commodity, this alone were sufficient enough, to make me to frequent this divine Sacrament.  W. 
I doubt, that by receiving of our Lord so often, I should lose both love and fear of him which commonly proceedeth from over great abundance, of familiarity.  S. 
Nay rather it happeneth clean contrary, for if so be that by familiar conversation, and by often receiving of our Lord, should be laid open and discovered some imperfection of his, you had good reason to think that thereby would be diminished our love & fear of him, as it often happeneth in humane things; but here is no such matter, for that he being the infinite sea of all perfection, by how much more a man converseth with him, so much the more he perceiveth his goodness and his perfection, & therefore so much the more is increased in us our devotion, love and reverence towards, his divine majesty.  W. 
Be it as you would; yet experience teacheth that the often frequenting of any thing, albeit never so good, yet in the end it breedeth loathsomeness.  S. 
This is true in temporal things, and in sensual delights but as S Gregory very well no teeth: In spiru valibus delitijs saturitas appetitum parit In spiritual delights plentifulness causeth appetite, for that then their goodness is better known, & for this cause the more they are possessed, the more they are desired, for this respect also the divine wisdom saith Qui edunt me adhuc esurient, 
Eccle. 24.  & qui bibunt me adhuc sitient. They which eat me shall still hunger after me, and they which drink me, shall still thirst after me.  W. 
Saint Paul saith that he which receiveth unworthily receiveth the same to his eternal damnation, 
1. Cor. 11  but if thou receive every Sunday, it is a sign that thou accountest thyself worthy, but is not this manifest pride? And therefore thou receivest unworthily?  S. 
As though seldom receiving did make us worthy, it is not so, but if by being worthy you understand that one should be equal in perfection with this Sacrament, than it is certain that no creature albeit most holy, no nor yet all creatures together are worthy of this Sacrament. Yea if such worthiness were necessary; no body could communicate; for that no creature can come unto that perfection which should be equal with this Sacrament. In like sort that a man should receive worthily is not necessarily required that he should be of excellent perfection and of rare and singular virtue; for this is obtained by ferquenting this divine Sacrament, therefore for to be worthy, it is sufficient according unto S. Paul that the party which receiveth have that disposition wherewith God is contented; that is beforehand to examine his conscience, to have contrition and to confess his sins; and so to receive the B. Sacrament is not pride.  W. 
If this be sufficient, what is the reason that some Saints for reverence of this so great a Sacrament, refused to be made Priests, as did S. Frances? 
In vita eius.  And Mark a holy Anchorite, out of one of his fingers because he would beunable for priesthood?  S. 
The Saints of God have had diverse gifts of the holy Ghost, from the which gifts have sprung forth diverse deeds, all which are to be praised, but all are not to be imitated of us, that these Saints shunned priesthood for humility was well done. Other Saints have been, who either for devotion or for obedience, or else for some other good end have been made priests, and have celebrated every day; and these also have done well.  
More over those saints did abstain from the dignity of Preisthoode, but not from often receiving whereof we now reason, & it is an ancient use, where with the Church of Christ began; 
Act. 2.  as S. Luke the Evangelist rehearseth.  W. 
Yet nevertheless, because that we have not in these days such fervour and devotion as was then in the primitive Church it seemeth more secure to abstain from the Bressed Sacrament, then to receive often, lest we be not so well disposed to receive our Saviour often & we ought always to follow the secure way.  S. 
Yea rather, because we have not such fervour as they then had, we ought more effectually to be moved often to frequent this most wholesome Sacrament, which is able to heat and inflame our devotion, for that cold people have more need to approach near unto the fire then those which are hot, and every time that we are rightly confessed and go with good intention, there is no danger at all; and therefore we may securely communicate.  W. 
I have always heard say, that the Sacraments were instituted of Christ as medicines, but medicines must not be taken so often.  S. 
If men were seldom spiritually sick your argument were of force, but because our nature is so weak and infirm, that it often fainteth and falleth sick, it is very requisite that it should be often helped and strenghned with this most sacred medicine Moreover for that this holy Sacrament preserveth our soul from spiritual evils, it is much better therewith to prevent those maladies, then after their coming to cure them, finally there is great difference betwixt corporal medicines, and this spiritual medicine, for they expel sicknesses from the body, and often times together with bad humours do take away also the good but this bringeth unto the soul Grace, Fortitude, & other heavenvly gifts. for these respects they ought seldom to be taken and this aught often to be received: Hereunto may be added that not without good cause corporal medicines most commonly are bitter and loathsome that therefore they should be taken as seldom as might be. But this spiritual medicine being both sweet and delightful should conformablle to the institution of Almighty God be often reecaved,  W. 
But can you deny that it is a good and virtuous act to abstain from receiving, for reverence of this most worthy Sacrament?  S. 
I do not say, that this act is not good, but I affirm that to frequent the Blessed Sacrament for devotion and for desire to be united with Christ, is much better, for this springeth forth from love, and that from fear: and every one knoweth that love is more perfect than fear, wherefore you should do very well to begin to communicate also every eight day as many one most worth he do.  W. 
I am altogether unworthy to receive so often,  S. 
Wherefore are you unworthy?  W. 
Because that every day I fall into many sins.  S. 
If the sins of eight days do hinder you from receiving the Blessed Sacrament; much more the sins of a whole month or of a whole year, will let and hinder you, and so you shall never communicate.  W. 
Nay rather by communicating seldom I shall have more time and leisure to examine and prepare myself.  S. 
O Brother thou much deceivest thyself, for since that our nature is of itself inclined unto evil, the longer that sin reigneth in it the worse always it becometh, and the longer time that our reckonings are delayed, the harder they become. Wherefore my dear Brother, if thou wilt provide well for thyself, reform thyself with all speed possible, for the longer that a tree groweth crooked, so much more badly & more hardly is it brought unto any straightness.  W. 
I understand not what deceit this is, for that I see that they which communicate often go coldly thereunto without devotion, & as it were of custom and they which seldom go, communicate with great reverence and devotion, therefore it is better to communicate seldom then often.  S. 
First this is false, for rather many of them, which for folfilling the precept of the Church do receive once a year, do communicate without any affection of love, very coldly, & as it were by constraint. Moreover if there be any which without devotion do frequent the holy Eucharist, they do naughtily: and I reason not of them, but of such as go well disposed to receive.  W. 
If as you say, it be better to receive often then seldom, how happeneth it that some men (which are also learned) do not praise often receiving.  S. 
I have neither seen nor heard that any one of judgement and devotion did ever dispraise this action, so holy, so profitable, and so grateful unto God: But it may well be that some vicious and sensual persons do not praise the often receiving of our Lord, for that thy think him to be unworthily received judging those which frequent this Blessed Sacrament to live as badly as they themselves do.  W. 
You have said well, and I know truly that it is more secure, often to confirm & strengthen the soul with this heavenly bread: but I do it not for avoiding the speech of the world, which useth to scorn & scoff at those which often use to communicate.  S. 
If you will make account of that which the world saith, you shall not only lose your soul, but also your brains and your wit: do you not know how that it is the property of the world, as being ignorant of spiritual things, to cherish the wicked and to bark at the good?  W. 
Nevertheless as long as we remain in the world it is necessary to accommodate and conform ourselves unto the world.  S. 
Now this is mere madness: for if the world be one of thy three deadly enemies, how wouldst thou with out thy own manifest ruin, accommodate thyself unto the world and follow his liking? Dost thou know what a thing it is to with draw thyself from frequenting the Blesled Sacrament for the vain prattling of the world? It is no other than to be ashamed and to account it dishonour unto thee, for to be a good and virtuous Christian, 
Luc. 19  wherefore with good reason Christ will be ashamed to receive then in to heaven.  W. 
If I should often communicate, I must necessarily give good example unto others, I must be watchful over myself, I must deprive myself of recreation and sports, and this would make me lose my liberty, and consequently it would bring me into a consumption, or to be old before my time.  S. 
Albeit you do receive but once a year, yet not withstanding you are bound to give good example unto others, and you know how great offence it is to give scandal unto any one. Moreover often receiving taketh not away recreations and sports but rather it doth bless & allow them, so that they by lawful & honest, and where as you say that thereby we lose our liberty, it is false, for that if you think by not communicating you may lawfully do what you list, you deceive yourself, for whether you receive often or seldom, you are bound to shun and avoid sin, yea rather whosoever for recreation & sporting doth offend his creator looseth true liberty by making of himself a shame unto sin, and he looseth true mirth which proceedeth from a good conscience, which this foolish world understandeth not.  W. 
To receive this holy Sacrament it is necessary that the party which receiveth, should have a quiet and contented mind, but this can not be often had, for the great adversities and manifold troubles of this life, wherefore it is not convenient to receive so often.  S. 
The troubles and adversities of this life & miserable banishment ought rather to prick us farward to frequent this Blessed Sacrament, which amongst many other effects, giveth us force and strength to resist all adversity, as the Kingly Prophet well signifieth saying Parasti in conspectu meo mensam adversus eos qui tribulant me. 
Psal. 22.  Thou hast prepared in my sight a table against those which trouble me for which cause in ancient time the holy Eucharist was given unto such as were to suffer Martyr doom, that they might be valiant in their torments.  W. 
If I should once perceive that God did call me to communicate often, I would do it very willingly.  S. 
But tell me I pray you when you say the rosary of our Blessed Lady, Visit the Churches or else do other your devotions, do you perceive yourself to be called of God to do those devotions  W. 
Noe.  S. 
Why therefore do you them?  W. 
Because these things seem good unto me, & the Preachers do often commend and praise them.  S. 
But receiving the Blessed Sacrament without all comparison, is far better, and more profitable than all these, and it is so greatly praised of all Saints and holy writers and so greatly helpeth us to the obtaining of eternal glory, that most worthily the holy Church calleth it, Pignus futurae gloriae the pledge of future glory, 
Antiph.  what calling would you have more than this.  W. 
Yet notwithstanding I dare not go often unto this sacred table, because I have so many wicked habits, that they make me often to commit a thousand imperfections.  S. 
This I have already answered in my former words: either thou dost truly desire to have those wicked habits taken from the, or not: If thou earnestly desirest it, the most holy Sacrament being received with due preparation will give thee such force and virtue, that thou mayst easily pluck up by the roots all evil and wicked habits, as it is very plainly to be seen in many who by frequenting this beavenly meat, of sensual are become most spiritual persons.  W. 
Your reasons do plainly convince me, and very willingly I would communicate, but I feel inmy self no devotion.  S. 
You would with tenderness of heart sigh, weep, and lament, but this is not altogether necessary, neither in this consisteth true devotion, which maketh any one to receive worthily: tears of heart are sufficient which are sorrow for our offences passed, and a firm purpose of abstaining from them from hence forward: And he is truly devout who in all things conformeth himself to the will of Almighty God, wherefore I would not have you to abstain from receiving because you feel neither scythes nor tears, for these (as before I have said) are not necessary, and God giveth them to whom it pleaseth him.  W. 
To tell you the truth, I rest wholly persuaded that it is much better to receive often then seldom but to speak sincerely that which I think, it is tedious unto me, to go so often unto confession, & to make other preparations to receive worthily the most sacred body of our Lord, moreover my business are many and some hinder me to perform this work.  S. 
This is a manifest temptation of the devil who to deprive you of the fruit of this divine Sacrament maketh both Confession and other preparations for the blessed Sacrament, to seem tedious unto you, furthermore business do not hinder our good works, but when we will ourselves, for when we resolve, to frequent this sacred table, we shall easily find time enough to do our affairs with out abstaining from this blessed Sacrament And when as we should find any difficulty wisdom willeth us, that matters of great importance should always be preferred before things of less moment: now than I leave you to consider with yourself, of what importance it is to receive our Saviour into our soul, Finally remember how that the Kingdom of heaven (as our Saviour himself sayeth) suffereth violence and therefore to obtain the same, 
Mat. 11  we must needs take labour and pains.  W. 
It is true as you say and therefore I yield myself over come: and resolve to frequent this most wholesome Sacrament, but yet I would gladly know your opinion how often Ishould communicate.  S. 
In this you shall do much better to take counsel and advise of your spiritual father, and to be obedient unto that, which he shall advise you, and so doing you shall accompany the receiving of this Blessed Sacrament with the virtue of obedience, which is very grateful and pleasing unto Almighty God.  W. 
But I pray you fail not to tell me your opinion thereof.  s. 
My opinion is all one with that, which is extant in the book de Ecclesiasticis dogmatibus, the author whereof was Alcumus, an ancient writer, and not S. Augustine, as it is commonly cited, where it is written in the 53 chapter after that he had said, to receive every day, I neither praise nor blame, he presently adjoined these words. Omnibus tamen diebus Dominicis Communicandum suadeo, & horror, si tamen mens sine affectu peccandi sit. I persuade & exhort men to receive every Sunday, so that their mind be without affection & purpose of sinning: And thus it seemeth unto me that it should be sufficient for thee to receive every 8. day, and in the more principal feasts which happen within the week. If at other times thou findest devotion and desire of communicating, thou mayest demand leave of thy Confessor, and if he shall deny thee, thou must not be so importunate, as to enforce him thereby to give thee leave; but it shall be much better, by obeying of him promptly to mortify thyself: Other days and less principal feasts, thou mayst communicate spiritually for that thereby thou wilt feel great help for thy soul.   

Of spiritual receiving the Blessed Sacrament of the Altar. CHAP. XXII.  
FOR that spiritual receiving is very fruitful and profitable for souls, I will here briefly entreat thereof; that devout persons knowing what it is, & how it ought to be done, may likewise comfort and profit themselves thereby. I will speak therefore offower things. First where in consists spiritual receiving. Secondly, what fruit it bringeth unto the soul. thirdly, what preparation it requireth, and the manner how to practise it. Fourthly how grateful it is unto Almighty God.  
1 Concerning the first, it is to be noted that as well spiritual receiving, as Sacramental communicating, are gronnded upon faith: because that a party believing that in the Blessed Sacrament remaineth our Lord, author of all our good, he is moved to receive him seeing that for this end he hath left himself under the form of bread that we thereby should feed our souls, wherefore when as really we receive the consecrated Host, it is called Sacramental receiving, but when we receive it only with affection & desire, it is called Spiritual receiving. To receive therefore Spiritually is no other, then to desire with affection of heart the Blessed Sacrament, that by means thereof we might be united and incorporated with Christ our Lord. And after this manner are to be understood these words of S. Ambrose Non manducans manducat. Some which eat not the body of our Lord Sacramentally, do eat the same Spiritually.  
2 Concerning the second, it is to be noted that the fruit which Spiritual receiving bringeth unto our soul, is the grace of the self same Sacrament with some other effects, for as he which being moved by the holy Ghost believeth, repenteth him of his sins, and lovin gof God, desireth to be baptized, receiveth the grace of Baptism, and this desire to be baptized is called of divines, Baptismus flaminis; even so the like is also in this Sacrament. It is very true as the holy Council of Trent noteth, Ses. 13. cap. 8. that he which communicateth spiritually receiveth not all the effects of the blessed Sacrament, as he doth which being worthily disposed and prepared receiveth also Sacramentally, whereof I have spoken before in the Annotation of the fourth Meditation. S. Thom. Opusculo. 58. cap. 19 towards the end maketh mention of three effects of spiritual receiving. The first is remission of sins; The second is, delivery from eternal death. The third is true participation of the sacred body of our Lord to eternal salvation  
3 Concerning the third, it is to be noted that the preparation and manner of spiritual receiving, consists in these 5. points. First when as the party is ready to hear Mass, let him purpose in mind to communicate spiritually praying unto our Lord to vouchsafe to make him partaker of the fruit of this venerable Sacrament. Secondly briefly let him examine his conscience repenting him of his defects, and demanding pardon of Almighty God, with purpose of amending & of confessing of them at due time, and of himself he may do some little penance. Thirdly, when the Priest is at the Offertory, he shall also offer up himself unto our Lord, praying him again to make him partaker of the virtue of the most holy Sacrament, and for this end he shall pray unto the most B. Virgin or some other of his devoted Saints to be his intercessors. Fourthly, when as the Priest is ready to communicate, let him recollect himself as if he would communicate Sacramentally, and afterward with devout affection let him receive the holy Eucharist mentally into his soul. Fiftly & finally, let him give thanks unto Almighty. God. That which is here spoken of the holy Mass, is not said, for that it is necessary for the party which would communicate spiritually, to hear Mass or to do these things in the time of Mass, because that he may do them in his chamber out of Mass, & diverse times in the day. But I have spoken this for that spiritual receiving is more easily done and with greater devotion in the time of the holy sacrifice of the Mass.  
4 Concerning the fourth thing which is, how grateful unro Almighty God is spiritual communicating or desire of Receiving the holy Eucharist, this I say may easily be understood by these miracles.  
1 S. Ambrose drawing near unto death, was much afflicted for that he earnestly desired to communicate, and could not express the same by words, because he had lost his speech: But Almighty God three times in the night called unto Honoratus the Bishop of Vexcells, and willed him to go and give the blessed Sacrament unto Ambrose his servant; who seeing the sacred body of our Lord, exulted in spirit and received the same devoutly.  
2 Marullus writeth in his 4. book and 12 chapter, that when as S. Onufrius lived in the wilderness of Egypt, and was most desirous to communicate: Almighty God every eight day, sen tone of his Angels to bring him the B. Sacrament, and so he communicated at the hand of the Angel with his great contentment and comfort.  
3 A Soldier called Segundo, being converted and baptised of the holy Martyrs SS. Faustinus and jovita, desired most earnestly for to be communicated: these two Saints prayed unto God for him, and behold there came a fair Dove, which brought in her mouth a consecrated Host, which Faustinus (because he was a Priest) took with great reverence, and therewith communicated Segundo the Soldier. Ita Vigl. de fruct. sanct. discor. 27.  
4 jacobus de Voragine in a Sermon of the holy Sacrament, writeth that a certain woman having demanded the blessed Sacrament of her parish Priest and not obtaining it at his hands, remained much discomforted, and retired herself into a corner of the Church, where she wept and lamented bitterly: but behold a venerable Prelate entered into the Church accompanied with divers clerk, who demanded of this woman wherefore she wept, and understanding the cause, he willed her to come unto the place where as the blessed Sacrament remained where taking forth a consecrated Host, he communicated her saying: Let this my body give thee true salvation. By which words the woman understood that this Prelate was Christ our Saviour the Curate coming afterward unto the Altar, & finding in th● Pixe but two little Hosts, wh●● as he had left three: remaine● therewith much amazed, and th●● woman exceedingly comforted Vigl. de fruct. sanct. discor. 27.  
5 It is written in the life of Sai●● Laurence the first Patriarch of ●● nice that the virgins of a certain Monastery having no mean●● to communicate in the feast●● the most holy Sacrament, se●● humbly unto the foresaid Patr●● arch to desire him in his Ma●●● to recommend them unto o●●●● Lord, which thing the Patriar●● most willingly performed, a●●● in the midst of Mass bec●●●● rapt besides himself, without being perceived of the heare●● of his Mass, he went and communicated one of those Virgins who being retired unto her Cell remained in prayer desiring to deceive the holy Eucharist. this Virgin alone received the blessed Sacrament, because the other Virgins were busied with other exercises.   

Of the principal figures of the most holy Sacrament. CHAP. XXIII.  
1 THE first figure of this venerable Sacrament is in the 14. of Genesis when as Abraham had that notable victory over those Kings, and returning victorious, Melchisedech King of Salem being a Priest of Almighty God, offered bread, and wine, & Blessed Abraha: that Melchisedech was the figure of Christ proveth S. Paul Hebre. 7. that the bread and wine which he offered were figures of the body and blood of Christ, that he also (being a King & a Priest Secundum ordinem Melchisedech. Ps. 109.) offered up to Almighty God, and afterwards left unto us his body under the form of bread, and his blood under the form of wine, the holy fathers do generally say. This figure giveth us to understand, that to receive Christ in the most holy Sacrament, and to be blessed of him, it is necessary that we have fought against our inordinate passions, and with Contrition & Confession driven away sin, as valorous Abraham drove away those Kings his enemies.  
2 The second figure of this most holy Sacrament was the bread of proposition, which was kept on the table of the Tabernacle in the sight of god. Exod. 25. Levit 24. It was not lawful for any one to eat of this bread unless he were clean and sanctified, for which cause 1. Reg. 21. Mat. 12 it was called holy bread; and sanctified bread. By the which is signified unto us, that for to eat the most holy meat of the law of grace figured thereby, it is necessary that the party be chaste, & have a pure conscience.  
3 The third figure of this divine Sacrament, was the Subcineritiall bread, which the Angel brought unto Elias, who being comforted with the virtue of that bread, as the scripture saith 3. Reg. 19 walked forty days and forty nights, even unto the mountain of God, Horeb. where afterwards he saw our Lord. This figure signifieth unto us the force and virtue which the Blessed Sacrament giveth unto us, to walk in this laborsom pilgrimage, even unto the mountain where we shall see God to our incredible contentment. Now then, as ordinary and common bread, 1. conserveth our temporal life. 2. augmenteth & strenghtheneth us. 3. albeit we often eat whilst we are in health, yet it is never loathsome: yea rather it is an ill sign when any one liketh not bread 4. without bread the banquet is never perfect although it abound with all other precious meat: Even so this heavenly meat under the form of bread, conserveth our spiritual life 2. conferring or giving grace which is the life of the soul, it augmenteth the same and maketh it more strong against all assaults of the devil 3. this sacred meat is never loathsome unto spiritual men, and if so be that it pleaseth not the sick, it is because that Animalis homo non percipit quae Dei sunt. 1. Cor. 2. the sensual man perceiveth not those things that are of God. 4. Let a Christian have all the goods of this mortal life. yet if he have not there with all, that which is contained in the sacred Host, it is worth nothing, or rather he may truly be accounted most miserable. Finally bread before that it cometh unto his perfection, suffereth very much, for corn which is the matter of bread, first is sown in the ground harrowed & covered with earth afterwards it is reaped, threshed in the flower, winnowed with the sieve, ground in the mill, moulded or made into loaves finally it is baked in the hot fiery oven, wherefore it very well agreeth with this B. Sacrament, which representeth unto us the passion of Christ our Lord which suffered so much for us.  
4 The fourth figure was the paschal Lamb Exod. 12, whose ceremonies were these. The Lamb ought to be without spot, of male kind, and one year old, It was to be eaten roasted, and in haste, with wild lettuce and also with unleavened bread, and they which did eat it, should have their loins girded, with staves in their hand, and with shoes on their feet, by which ceromonies God signified unto the jews that they were pilgrims and waiefairing men  
S. Crisostome Homelia. 83. in Matheum. Inferreth that we also, aught to do after this manner If the jews (saith he) being only to go into Palestine did eat the Lamb with such observances; what vigelance oughtest thou to observe when as thou eatest in this Blessed Sacrament the immaculate Lamb, having to go into heaven? So much the more, (saith the same Saint) in that most great pains are appointed for those which unworthily do eat the same.  
5 The fift figure was the Manna Exod. 16. which God gave to the people of Israel in the desert after they had passed the red sea whilst that they went unto the land of promise.  
S. Augustine Tractatu 10. in joannem writeth, that the holy Eucharist is also given unto us in the desert of this life: whilst that being washed with the water of holy Baptism we go towards heaven which is the land of promise & our country.  
That the Manna was a figure of the most holy Sacrament and the red sea a figure of Baptism S. Paul affirmeth. Cor. 10.  
The Manna had these properties. First, some gathered much and other some gathered little; but yet afterwards all found the self same measure. Even so the self same Sacrament, and the self same virtue is in the whole consecrated Host, and in every little particle thereof.  
Wherefore in the Hymn made by S. Thomas it is said: Tantum esse sub fragmento, quantum toto tegitur. There is as much in every fragment, as in the whole. Secondly, the Manna might be gathered every day, saving the Saboth day: Even so this venerable Sacrament may be received any day whensoever, until the eternal repose, signified by the Saboth, when as with happy quietness we shall see God. Thirdly the Manna had all sorts of taste according as he desired which did eat it. Sap. 16. Angelorum esca nutrivisti populum tuum, & paratum panemde coelo prestitisti illis sine labour, omne delectamentum in se habentem, & omnis saporis suavitatem. O Lord thou hast nourished thy people with the bread of Angels, and without labour thou hast given them food from heaven, which hath in itself all delight and all sweetness of taste.  
4. Many of the jews were punished severely because they despised the Manna, saying. Anima nostra nauseat super cibo isto levissimo. Our stomach loatheth this most light meat. Even so it hath happened unto many, who having despised the most holy Eucharist, are become either heretics or bad Christians: And therefore S. Paul 1. Cor. 11. recounteth that even in his time many died because that of esteeming little this divine Sacrament they received it unworthily.  
6 The sixth figure was the Ark whereof S. Thomas entreating: sayeth. 
I. B. q. 102. ar. 4. ad 6 Exod. 25  Even as the ark was made of wood of Sethim that is of pure & shining Cedar; even so the body of Christ our Lord consists of most pure members. Furthermore the ark was gilted both within & without, the which gilting signified the wisdom and charity of Christ our Lord. In the ark were three things. First there was a golden pot, wherein was kept contained Manna, and was a figure of the soul of Christ which containeth all fullness of sanctity and divinity. secondly, there was the Rod of Aron, the which signified the Preistlike power and authority of CHRIST. Thirdly there were the two tables, which signified that Christ should be a lawgiver. And as the ark stood in the tabernacle covered with a vealc. 
Exod. 26 30.40  Even so Christ lieth hid den in this divine Sacrament, covered with the forms and accidents of bread and wine.  
Two special things besides many others, the holy scripture reherfeth of the Ark, the which are also marvelously seen in this Sacrament.  
The first is, that God by means of the ark bestowed innumerable benefits upon the sons of Israel, not only in particular to that house, which received the Ark worthily, as he did unto the house of Obededom; which by the coming of the ark was blessed of God, 
3. Reg. 6  but also in general to all the whole people, who passed over the river of jordan dry shod, because the Ark going before them made a way for them, and the water which came downwardly at the presence of the Ark remained firm & became like unto a high wall. In like manner this divine Sacrament, not only bringeth blessings to all those which worthily receive the same into the house of their soul, but also to Provinces & whole Kingdoms over whose wicked sins and offences God taketh not general revenge in respect of this most venerable Sacrament.  
The second thing is that God grievously punished those which did not reverence the Ark as in duty they ought: or else used the same undecently, as it is written. 1. Reg. 4.  
The people of Israel having in one battle, which they had with the Philistians, lost four thousand fight men, they made means that the ark should be brought into their tents, thinking that by the presence of the Ark they should get the victory. But it happened clean contrary, for that the ark was taken by the enemies, and of their out army were killed and slain thirty thousand; for punishment of their little devotion and bad life. The Philistians likewise because they used unworthily the ark of God, putting the same in their abominable Temple near unto the Idol Dagon were so grievously punished, especially the Azotians, that the holy Scripture saith. Aggravata est manus Domini super Azotios, & demolitus est eos. 
1. Reg. 5.  In such sort the hand of our Lord was so aggravated upon the Azotians that it ruined them all. Furthermore the Beth samits for that they did not due reverence unto the ark, and because they beheld the same with curiosity, the Scripture saith. 
1. Reg. 6.  Percussit de populo sept vagin ●a viros, & quinquaginta milia plebis. He struck seventy men of account, and fifty thousand of the common people. The self same happeneth unto those which unworthily use and practise this dreadful and Mysterious Sacrament, by receiving the same in mortal sin, which is signified by the Idol Dagon, because these can not dwell together.  
7 The seventh and last figure, was the meal or flower of Elizeus, for that this Prophet having sodden certain herbs to give unto the sons of the Prophets for to eat, 
4. Reg. 4.  and they tasting of them, presently found them so exceeding bitter that they cried out saying unto Elias Mors in olla, vir Dei. O man of God death is in the pot. For which cause the holy Prophet took meal and mingled the same in the pipkin and it took away all bitterness from that meat, Christ of this meal being made bread, and a Sacrament: doth sweetten the bitterness of all our tribulations, and afflictions, and eauseth that they bring unto us not death, but life.   

Of the reverence, and devotion which ancient Saints have used towards this most divine Sacrament. CHAP. XXIIII.  
THAT we may begin with the Queen of all Saints the most B. Virgin Marie, S. Bonaventure writeth that she was most devout towards this divine Sacrament, and that S. john (to whom our Saviour commended the Blessed Virgin his Mother) said Mass and communicated our Blessed Lady, who with great humility and devotion received the most glorious body of our Lord, not for remission of her sins who never committed any one, but to honour and thank our Lord for the innumerable benefits which she had received, and also to impetrate abundance of grace and of celestial gifts, for the new and late made Christians. S. Luke also in the Acts of the Apostles Chapter. 2. very sufficiently declareth the reverence and devotion with those Christians of the Primitive Church, used towards this heavenvly meat of the Altar, for that with great devotion they often used to receive the same: from hence sprang the great holiness and fervour of those Ancient Christians who by this means had gotten a facility and delight, in giving their goods unto the poor in sustaining of injuries, and of shedding forth their blood for the love of Christ.  
It is written, of that, no less godly than valiant Emperor Constantine the Great that he had such devotion and confidence in the virtue of this mysterious Sacrament, that he would never put his soldiers into bartell array for to fight, until they had first done reverence, and had adored the most holy Eucharist which was consecrated in the Mass which he caused to be said unto his whole army upon a portable Altar stone Eusebius in vita Constantini.  
S. Augustinae in Epist. 118. ad januarium, saith that our Saviour for this respect, deferred to institute this Majestical Sacrament until the end of his life, to the intent that the greatness & magnificency thereof should remain better imprinted in the hearts and memory of his Disciples, and herewith should be inflamed with love and devotion towards him.  
S. Hierome a little before his death demanded the most holy SACRAMENT, which being brought unto him, he caused himself to be placed on the ground upon a sack where kneeling, he communicated, with many tears, Eusebius i● eius vita.  
S. john Crysostome in his sixth book of priesthood, writeth that in his time, a venerable and devout old man saw a great multitude of Angels with great brightness to stand about the most holy Sacrament, and bowing down themselves they did reverence thereunto, in manner of soldiers when as their Captain is present with them, or else passeth by them.  
The same S. Crisostome Homelia 60. ad populum Antiochenun speaketh unto us after this manner. Think O man how much thou art honoured of God, and what table thou enjoyest when as thou dost communicate, for that the Angels seeing it do tremble, and by reason of the great brightness which cometh from thence, they dare not freely to behold it: he saith yet farther. unus sit nobis dolour: hac mensa privari: For no one thing we ought to be so much grieved, as when we are deprived of this table.  
And the same Saint Homelia. 61. calleth this Blessed Sacrament, the Miracle of mysteries, of the law of CHRIST in the which our Savionr hath given unto us his body, to show unto us the desire which he hath towards us, for to make us the self same thing with himself which is only proper unto those which love most entirely: And in Homelia 45. in joannem. he saith that by receiving of this blessed Sacrament, we become terrible unto very devils, and that we ought to rise up from this table, in manner of Lions which breatheth forth fire.  
S. Cirill Bishop of Alexandria, In joannem lib. 4. cap. 17. exhorting unto devotion to ward● this B. Sacrament saith: that it doth not only drive away death, but also delivereth us from sickness, quieteth the cruel & disordinate laws of our members, strengtheneth our devotion, and pacifieth the perturbations of our soul. And Christ being received of us, as a good Pastor which yieldeth his life for the safeguard of his sheep, delivereth us from the perils of this trouble some life.  
S. Thomas of Aqu●ne, Opus●. 57 after that he had called the B. Sacrament a precious banquet, marvelous, wholesome, & full of all sweetness, to induce us ●o devotion towards the same, ●e adjoineth these words, sayings that no one Sacrament is ●●ore wholesome than this, for that ●●ereby sins are purged, virtues do increase, and the soul is ●atted with the abundance of ●●ll spiritual goodness, the sweer●es whereof no one is able wor●●ely to express, for that in it spiritual sweetness is tasted in is own proper fountain, He ●aieth moreover, that CHRIST ●nowing that his disciples would ●e sad and sorrowful for his departure from them, he left unto ●hem this Sacrament, as an only ●olace & consolation unto them ●nd also to the whole militant Church. Again he affirmeth, ●hat this Sacrament doth not on●y help the living but also the ●●ead.  
S. Ignatius in Epist. 10. ad Ephes. saith that by this blessed Sacrament is expelled and driven away the power of Satan, who directeth his actions, like so many fiery darts, to induce us unto sin.   

Cap. 25.  
OF the fruits of this marvelous Sacrament, many have written. as Richardus in 4. sent. dist. 11. S. Thomas Opuse. 98. from the 21. chapter until the 25. But yet all may be reduced unto these twelve points. 1. it reviveth, 2. it releaseth, 3. it inflameth, 4. it giveth patience, 5. it nourisheth, 6. it restoreth, 7. it uniteth, 8. it Communicateh, 9 it healeth, 10. it conscrueth, 11. it strengtheneth 12. it conducteth. S. Bernard. saith that it is the propriety of the holy Eucharist, to make man meet to receive correction, patiented in traivells, ardent in love, prompt to obey, and devout in thanks giving.  
S. Vincentius, addeth an other which is, that this divine Sacrament is the best remedy of all others, to escape the pains of Purgatory, for that by frequenting of this blessed Sacrament it diminisheth the pains dew unto sins that are past.  
S. Laurentius justinianus here noteth, that as corporal meat doth nourish us, and causeth us to increase, albeit that we do not perceive it: Even so this divine Sacrament comforteth and strengtheneth oursoule with increase of grace although we perceive it not.   

Cap. 26.  
Now, concerning the reverential fear which ought to be had of this so great & so dreadful a Sacrament, I have have noted some things. First S. Luke in the Acts of the Apostles cap. 1. Math. cap. 27. do write, that sacrilegious judas, having alrea die suiour, and now going about to deliver him into the jews hands, and did not withstanding communicate with his perverse intention, at the end, seeing that christ our Saviour was condemned, Laqueo se suspendet, crepuit medius, & essusa sunt viscera eius. He hanged himself with a halter, burst in the midst, and all his bowels gushed forth, which were so cruel against his benign Master and benefactor.  
S. Paul likewise. 1. Cor. 11. writeth of the Corinthians, that many of them were sick and diseased, and many died (not only spiritually, but also corporally) because they unworthily received the body of our Lord.  
S. john Crisostome. Homeli. 6. Adpopulum Antiochenum. saith If thou art offended against judas, because he betrayed Christ our Saviour, & likewise against the jews because they crucified him: what wilbecome of thee if after so many benefits which Christ our Lord hath bestowed upon thee, by being made man, by suffering and by dying for thy love, thou neucrthe lesie receivest him with a soul defiled with sin? Et Homelia. 83. in Mat. he saith that God will use great revenge, not only against those which unworthily do communicate, but also against them which knowing such to be wicked and unworthy do communicate unto them the blessed Sacrament; furthermore he saith. Eucn as corporal meat finding the stomach full of bad humours doth hurt and greatly offend him, which receiveth it. Euca so the most holy Sacrament being spiritual meat finding malignity and wickedness in the soul, doth ruin and destroy the same; which proceedeth by the fault of him which receiveth the same with an ill disposition. S. Augustine affirmeth the like, in the place before cired; saying, that they sin no less who receive Christ with a heart defiled with sin, than they did, who delivered Christ unto me jews that they should crucify him.  
S. Hierome in a certain Epistle unto Priests, hath these words. Tell me wicked caitiff (saith he) who receivest the B. Sacrament; how darest thou with those lips tokisse the sone of God with the which thou hast kissed a strumpet? O judas, with a kiss betrayest thou the son of man.  
S. Bernard tractatu de modo vivendi ad sororem sermone de communione. Saith: The body of our Lord is life unto them, in whom Christ doth live; and it is death unto them who by their own fault are members of the devil, receiving the blessed Sacrament to their own damnation. Et sermone de caena Domini he saith, they which wickedly do communicate, with judas the traitor receive poison. And an other Doctor saith to communicate in mortal sin is no other, then to kiss Christ, afterwards that he hath sold him for sensual delight.  
S. Thomas opuse. 58. cap. 28 declaring the great ingratitude of those which receive our Lord in mortal sin, speaketh after this manner. Tell me (saith S. Thomas) If a slave had a Lord so loving, that besides other infinite benefits which he had done unto him, should afterwards with his own death deliver him from hanging: and this slave receiving afterwards his Lord into his house, should thrust him into a filthy stable, deliver him unto his enemy, and they together should tread and trample his Lord under their feet, would not this be over exceeding in gtatitude? But the self same doth he which receiveth the B. Sacrament unworthily  
Now. if you ask me, who are they which communicate unworthily? I answer that they are all such, as being in mortal sin, without Confession, or without repenting them of their sins, or without firm puposes of finning no more mortally, or being excommunicated, or else with evil intention do communicate. The reason is, because they do injury unto this so great a Sacrament, which containing Christ, who is the fountain of all holiness & purity, ought to be received with chief sanctity and purity, and this our Lord would signify unto us, when as he washed the feet of his Apostles before that he would communicate them. joan. 13.  
S. Cyprian sermone. 5. de Lapsis rehearseth. 4. Miracles which happened in his time, for chastisement of those which unworthily had received or handled this most divine and venerable Sacrament.  
S. john Chrysostome Homilia 5. in Epist. ad Timothoum. saith to this purpose. Nonest audaciae saepius accedere ad Dominican men same; sed indign accedere, etiam si semel quispiam in toto vitae tempore accedat: It is not presumption to go often unto the table of our Lord; but it is presumption to go unworthily, albeit one go but only once in the whole course of his life. Et in oratione de. B. Philogom, he saith Communionis Tempus non est Festum nec celebritas sed conscientia pura vit aque a peccat is repurgata. The time for to be communicated, is not the feast nor celebrity, but a pure conscience, and a life purged from sin.  
S. Hilarius, ut refertur de consecrat dist. 2. Can. Timendum est. saith, Ne diu abstractus a corpore Christi, alienus remaneat a salute: Under qui peccare quieverit, communicare non desinat. It is to be feared lest that the over long deferring of the blessed Sacrament, should alienate a man from salvation, wherefore let him not fail from communicating, who hath rested from sinning.  
S. Ambrose de Sacrament is: lib. 5. cap. 4. exhorting to fiequent the receiving of this most wholesome Sacrament, saith these words: Sic vive, ut merearis quotidie accipere: qui emm non meretur quotidie accipere, non me retur post annum accipere. Live in such manner that thou mayst deserve to receive every day for he which is not worthy to receive (our Lord) often, shall be less worthy to receive him after a whole year. The very same saith S. Angustine ist Epistola ad januarium, & Sermone 28. de verbis Domini.   

CERTAIN MIRAcles of the most holy Sacrament, gathered out of approved Authors. CHAP. XXVII.  
1 SAINT Gregory the POPE, communicating the people, when as he came unto a certain Matron, and putting out his hand to have communicated her, said (as is also the use at this present) Corpus Domini nostri jesu Christi etc. the woman began for to laugh, but this holy Pope perceiving her laughter, drew back again his hand and placed that Host upon the Altar. when Mass was ended he called the woman unto him, and in the presence of the people he demanded of her, wherefore she laughed in so holy and dreadful an action? She answered that she could not believe how that Host should he the body of our Lord, since that she had made the same with her own hands. Saint Gregore presently kneeled down with the people & prayed unto Almighty God, and suddenly that consecrated Host, was miraculously changed into flesh: wherewith they all were amazed, the woman was converted unto the faith, & the whole people were much confirmed in their faith; afterwards prayer being made again, that same flesh became an HOST again as it was before, and the woman received the same with great consolation. joannes Diaconus in vita Gregory Libro 2. Cap. 41.  
2 S. Gregory Naztanzene in his Oration of the death of Gorgonia his Sister, writeth how that she being sick of an incurable disease and having lost all hope of humane help and remedy went secretly in the night into the Church, where prostrating herself before the most blessed Sacrament, she prayed in such sort, that she rose up again whole and sound with great admiration unto the whole household.  
3 Venerable Bede, in Historia Angl. lib. 4. cap. 22. writeth that a young English man called Imma was taken in a battle, and the man to whom he was prisoner, kept him fast bound in chains until his ransom should be paid him; But yet every day at a certain hour his bands were unloosed of themselves, and Imma with great marvel unto them all remained free. Afterward he understood, that a brother of his being a Priest thinking that Imma had been slain in the battle said Mass every day for the delivery of his soul out of Purgatory, and thereby, at the time of the Elevation of the sacred Host and Chalice, the chains of his brother Imma were loosed.  
4 A noble man of Germany called Oswald Mulcer: When he was to communicate at Easter, was not contented with a little Host as other did communicate, but would needs have: great one. The Parish Priest for fear consented to his demand. But at the very time of hiscommunicating when as the Priest was putting the great Host into his mouth, the Earth miraculously opened under the feet of the noble man and began for to swallow him up, wherewith laying his hand upon the Altar (which was of stone) for to hold up himself, the very stone became so soft that he could take no hold thereby, wherefore this miserable wretch perceiving this revenge of Almighty God, demanded at his hands pardon for his pride and arrogancy, and being not able to swallow down the sacred Host, the Priest reserved the same, and until this day it is kept, being coloured something with blood, having also some sign where his spittle did touch it, and likewise is kept the stone of the Altar wherein is plainly to be seen, the impression of his fingers when as he would have stayed himself thereby. This Miracle happened in the villadge of Stefeild in Germany three miles distant from Oenipont, But some years past, the sacred Host and the Altar stone were transported to Isprug for fear of heretics, who being enemies unto this most venerable Sacrament seek by all means they can to hide & suppress the worthy miracles thereof. Tilmannus Bredenbachius lib. 1. Sacrarun collationum. cap. 35.  
5 When as s. john Chrisostome did convert by his learned Sermons and preaching a chief and principal Heretic, who had so wonderful desire to reduce his wife also unto the true faith, that for seeing her obstinately to resist it, he told her plainly that unless she would become a Catholic he would be separated from her. The wife fearing to be divorced from her husband, feigned herself to be converted, and to show herself a Catholic, went to communicate with other Catholics. But because she was afraid to receive the sacred Eucharist, she procured that a faithful handmaid of hers should secretly bring from her house a particle of bread very like unto that which was given unto the communicantes, and when it was time she covertly took that bread of her servant, and feigning that it was consecrated, she put the same into her mouth, which miraculously was turned into a stone. This woman being affrighted and terrified with this Maracle, went presently unto the holy Bishop S. Chrysostome, made manifest this fact unto him and showed him the stone, in the which was to be seen the biting of her teeth: the substance of which stone was no common matter, but altogether unknown, and the colour thereof was marvelous fair: this woman therefore casting herself down at the feet of this holy Bishop, with tears demanded pardon, and being repentant for her obstinacy and wicked dissimulation, was truly converted, wherefore she was reconciled unto the Church & lived Catholickely with her husband. This miracle is written by Nicephorus Calistus lib. 13. cap. 7. and by Sozomene lib. 8. cap. 5.  
6 Rodolph Conte of Aspurge being one day a hunting, there came a great tempest of rain, and meeting by chance with a Priest that went alone, he asked of him whether he went in that great rain? The Priest answered that he went to carry the Blessed Sacrament unto one of his parishioners lying sick in the country Rodolphe presently dismounted from his horse & kneeling down upon the ground, he humbly adored the most holy Sacrament: Afterwards he took of his own cloak and put it upon the Priest, to whom also he gave his horse and he himself went by a foot to accompany the blessed Sacrament unto the poor sick country man's house. The good Priest, admiring the piety and courtesy of the County, gave him very harry thanks, & humbly beseeched the divine goodness of Almighty God to reward him for it. (a maruailous thing) within a small time after, Radolphe the County was chosen Emperor, his Successors archdukes of Austria, Princes, and Kings of innumerable Countries. Wherefore it may truly be said, that the greatness of the house of Austria sprang forth from devotion and piety towards the most holy Sacrament. Theatr. vitaehum. volum. 27. lib. 3. titulo Sacrorum. 7 Pascasius libro de corpore Dominicap 14. writeth how that a Priest very godly and holy, did pray instantly into Almighty God, that for his own comfort he might see our Lord in the consecrated Host; he obtained this favour, and saw our Saviourin the form of a most fair young child, with which sight he received incredible consolation. The same Paschasius saith that God is wont to do the like miracles, either for the confirmation of simple persons, as was the above said miracle of S. Gregory the Pope; or else for the consolation of those, which love him most ardently, as was the example of this good Priest.  
8 S. Ambrose in the funeral Oration of Satyrus his brother saith, that as Satyrus sailed, the ship being broken, he made shipwreck, fell into the sea, and was accounted for dead, but because he had communicated before, he was embarked, by the virtue of the most blessed Sacrament he was saved, otherwise he would have been drowned, as were the rest of his company.  
9 A jew being desirous to see the mysteries of Christians, went into their Church and heard devoutly the Mass of S. Basill, & at the Elevation of the sacred Host he saw therein the little child jesus, very gracious and amiable to behold, with which vision he was incredibly comforted, and when as the people did communicate, he also did the like, and reserved a piece of the communichine for to show unto his wife, and telling her also the vision which he had seen of the child jesus, and praising the mysteries of the Christians he endeavoured to cause her to bear good affection unto them. The day following without any longer delay, he went forth to seek out Saint Basill, and rehearsing unto him, the whole success of this matter would be baptized of him. Amphilochius in vita Basilis & Cirus Prodroma in his Epigrams  
10 In the time of S. Bernard, there was a poor man, but a good Christian, who by the witch craft of his advoutrouse wife, was greatly tormented both day and night, by means wherofnis flesh was wholly consumed: This poor man was brought unto S. Barnard, who understanding the pain which he suffered took compassion upon him, making his brethren to bring him into the Church. and taking in his hand the Pixe wherein was reserved the B. Sacrament, he put the same upon his head & presently the poor man was delivered from all witchcraft, & made altogether whole that by himself he went well home unto his house. Gulielmus in vita Sancti Bernardi. lib. 1. cap. 10.  
11 In the book called Pratune Spirituale. cap. 30. It is written how that in Dade a city of Cyprus was an hereticl●e called Isidorus, who would by no means that his wife (who was a Catholic) should communicate; for which cause he set spies over her: upon a time he knowing that his wife was gone into the house of one of his neighbours to communicate, the heretical husband ran forth and came unto her, when as she had even then communicated, wherefore being altogether furious, he took his wife by the throat & did so gird the same, that by tousing and tossing of her to and fro he enforced her to cast up the blessed Sacrament, and not contented here withal, for greater contempt & despite, be trod & trampled upon the B. Sacramenn but presently he saw a flame of fire which carried one high the sacred Host. wherewith the Heretic remained somewhat a mazed: Two days after this fact was done, appeared unto him a very black & terrible man, saying unto him. Isidoro. I and thou, are condemned unto the one & self same punishment. But who art thou said Isidorus? he answered and said, I am he which buffeted Christ in the presence of Anna, wherewith Isiderus being afraid, he gave himself to do very hard and sharp penance.  
12 It is written in the life of S. Clare that when as Frederick the Emperor afflicted the Church, the Sarecens entering into Assisia had already scaled the walls of the monastery to have dishonoured those holy Nuns. But S. Clare being advised who was then Abbess of the said Nunnery, albeit she was weak and sick nevertheless with sound and firm faith she took the Pixe wherein was reserved the B. Sacrament, and placing the same towards the place whereas the enemies were to come she prayed after this manner. O Lord preserve these your servants, who for to do you service have forsaken the world, & for your love are here enclosed, defend them yourself good Lord, because that I can not defend them: and she had scarcely said these words when as a voice was heard to say I will guard and defend you, & presently the Saracens began to sly away with such fear and dreadfulness, 
Sur. To. 4. Vial. de fruct. sanct d s. 27.  that many fell down from the walls & others were strooken so blind that they saw not whether they went.  
13 S. Malachia Bishop laboured much with private reasons to convert a Clerk which denied that in the consecrated Host was Christ our Lord: but he prevailed nothing. Afterwards he twice disputed with him, and although that in both of these two disputations the Clerk was plainly convinced, nevertheless he remained obstinate in his errors, wherefore then the good Bishop was constrained to declare him for an heretic: which thing the Clerk taking in great disdain, said that he would never change his opinion, (which he said was the gospel.) Then the holy Bishop with great zeal and with a loud voice said unto him, since therefore thou wilt not confess the truth with a good will, God make the to confess it by force. To whom the Heretic answered, Amen. (A marvelous thing) The self same day the Clerk fell sick unto death, perceived his error, and the chastisement of Almighty God, caused the Bishop to be called for, confessed that in the consecrated Host was Christ our Lord, both God and Man, and receiving absolution, 
In vita S. Malachiaescrip ta per S. Bernard.  and being reconciled unto the Church having bewailed his errors past, & giving God most hearty thanks for this benefit, he ended his life.  
14 Cesarius in sua historia. lib. 9 cap. 12. writeth that in his time certain heretics called Albigenses by their devilish art did work divers stranges things: & amongst others, this was one, that thy walked upon nuers without sinking, and with this wicked art they drew many simple people unto their heresy: wherefore a certain zealous Priest being much moved, took the Pixe, wherein was kept the blessed Sacrament, and with aloud voice spoke these words. I conjure thee, thou wicked Devil, in the power of him which I hold in my hand that thou leave of these thy deceitful illusions wherewith thou ruinest these people. And when as this fervent Priest saw them not with standing to walk ●pon the water, he cast the Pixe together with the blessed Sacrament into the same river. (A mar ●ailous matter) presently after hat the B. Sacrament touched he water, the river opened and wallowed up all those devilish ●nd wicked heretics, by which Miracle, the people remained much confirmed in their faith. But the good Priest remained so browfull, that the whole night ●e lamented his throwing of the blessed Sacrament into the river Yet in the next morning he war greatly comforted, for that entering early into the Church, he found upon the Altar the Pixe with the venerable Sacrament brought thither by a Angel of God, which he with incredible joy saw and adored, and having afterward made a solemn Procession with his whole parishioners, with abundance of joyful tears and admiration, he placed the blessed Sacrament again in the Tabernacle.  
15 In Oruieto a City in Italiey a certain Priest saying Mass doubted whether that in the Host which he had consecrated were our Lord, and going forward with Mass, in the breaking of the Host (as is wont to be done) there issued forth such abundance of blood, that it blooded the whole corporal, by the occasion of this miracle Vrbanus guartus who was then Pope instituted the feast of the most B. Sacrament commonly called Corpus Christi day: which is usually celebrated the next Thursday after the week of Pentecost: and a most fair Church was builded in the sane City, where until this day is kept & often showed with great solemnity, the aforesaid Corporal died with blood.  
16 Nauclerus in the Chronicle. 
Anno Domini 1280.  writeth that in a City of Flaunders, called Mastrich, were about two hundred men and women a dancing upon the Bridge of the river called Mosa, who when as the blessed Sacrament passed by them, did not only keep on their dancing, but farther did no reverence unto our Lord. and behold at the same instant the Bridge fell down, & of all that unhappy multitude, was saved but one man, who was witness of this miracle, all the other were either killed with the breaking of the Bridge, or else drowned in the river.  
17 Optatus Episcopus Milevitanus writeth a marvelous thing which happened in Africa unto Vrbanus Formensis and unto Falix Idecrensis, 
Lib. a in Parmen.  both being wicked Heretics and Donatists: these two wicked caitiffs' thinking to take away from the people all devotion towards the blessed Sacrament, caused before the whole people that the holy Eucharist should be cast unto their dogs, that they should eat the same (a marvelous matter) these dogs by the just judgement of Almighty God, leaving the holy Eucharist untouched, ran presently upon their own masters these two heretics, and most miserably mangled, and killed them, as if they had been thieves and never seen before.  
18 In the city of milan was a woman which was many years possessed with a Devil, which had deprived her, both of her sight and of her hearing, and her tongue came so far forth out of her mouth that it seemed a horrible thing to see it, like unto the trunk of an Elephant. This woman was brought to S. Bernard into the Church, where was ●n very great concourse of people. S. Bernard taking the sacred Host upon the Patene, and holding the same over the head of the possessed party, said these words: Wicked spirit I command thee, in the power of this our LORD, who is thy judge and died for us, to departed and to touch no more this servant of God. 
In vita S. Bernardi lib 2. cap. 3  Presently the Devil departed and the woman was delivered.  
19 Palladius in vita. S. Macharis writeth that a virtuous woman by negligence for some weeks did not communicate as before she was wont to do, in the which time a wicked man did solicit her unto sin, & when as she would not consent unto him, for dispit and disdain thereof, he went to a Nigromant and enchanter to work the woman some mischief This man by his enchantment brought to pass that this woman seemed unto all men sights to be a Mare, and after this manner she remained the space of three days with out eating, wherefore her husband and her kindred brought the woman unto S. Macharius, who first praying for her and afterward by sprinkling of holy water upon her, she presently was free from that illusion, and he exhorted her to frequent the B. Sacrament: telling her, that God had permitted this trouble & affliction to happen unto her, for that she remained .5. weeks without being communicated. 20 Anno Domini 1556. In Sachazeto in the kingdom of Polonia, it happened that a Christian servant called Dorothy Lazezka after that she had received our Lord, she presently took the Blessed Sacrament out of her mouth, put it into her handkerchief & gave it unto her Master that was a jew, who had induced her to do this wicked fact, by promising to give her afterwards a new gown, and some money beside. Now than this jew called unto him .3. other jews Michaleco Sacao and josepho, and these four carrying the sacred Host into their wicked synagogue, there with daggers & knives gave many blows and strokes upon the consecrated Host, from the which miracuously issued forth such abundance of blood that gathering it from the ground with a spoon they filled a great vessel. But this Sacrilegious act was presently discovered and the four perfidious jews were soon apprehended, who by commandment from Sigismond then King of Polon were all burned. At that time in the same country were many which demanded to receive the B. Sacrament, not only under the Host but also in the form of wine, 
Surius in appen dree Cheronologiae Naucleri prope finem.  but the fame of this miracle being spread abroad they desisted from this demand, saying that because in the sacred Host is seen to be blood, it was sufficient for the laity in communicating, only to receive the sacred Host.  
The like miracle happened in Flaunders in a city called Bruscels, 
Anno Domini. 1396.  where in the Church called S. Gudula, is showed a consecrated Host, in the which until this day is to be seen the strokes of a knife which Abraham a jew gave unto the Blessed Sacrament upon good Friday & as yet the blood is to be seen in the Host. Of which Miracle hath also written Guicciardinus in descriptionc Germaniae inferioris: In many other citries of Europe hath happened the like as is noted in Theatro vitae humanae. to. 17. lib. 9 pa. 3225. col. 1  
21 Venerabilis Beda in collecta. neis sub finem. writeth how that Bonifacius the Pope communicating the people, a certain young jew which was there present, did communicate likewise amongst the rest, who presently after that he had received the B. Sacrament, cried out with a loud voice saying, run Bonifacius to baptize me, for that the bread which I have received doth burn & confounded me. The jews hearing of this matter did raise such an uproar that the father of this young child having a house of fagotts, put his son therein and set it on fire, which, his mother seeing began to cry out & call upon the blessed Virgin Marie that she would vouchsafe to help and secure her son: but the furious jews cast likewise the mother into the fire after her son: the rumour hereof presently came unto Saint Bonifacius, who in his priestly vestiments (for as yet he had not put them of) came and entered into the sire delivered the mother & the son safe and sound from all hurt of the fire.  
22 S. Antony of Padova being in the city of Tolosa, disputed with an heretic about the blessed Sacrament, who being altogether unable to answer the arguments of this Saint: spoke these words. O Antony thou confoundest me with thy words and therefore let us now come to some trial of deeds. Let it be done I pray you said S. Antony: the heretic replying said. I have a Mule, whom I will cause to remain three days without eating any meat, & afterward I will bring her into the market place, whither thou shalt come with thy Sacrament, and I with my provender, if my Mule leaving her oats shall come to adore thy Sacrament, I will believe in it, and I promise thee to adore it also: In the name of our Lord let it be done said S. Antony; In the mean time this matter was published through out the whole city and into many places in France. The third day being come, both the parties came into the place appointed with a great multitude of people. Here S. Antony had caused to be made an Altar, upon the which he said Mass having about him very many Lords and noble men, standing with their torches ready lighted and being desirous to see the end of this matter. S. Antony before he did communicate, stood holding the sacred Host in his hand, and then the heretic began to take forth his oats out of his sack and put them before his Mule, who with great greediness began for to eat them: But Saint Antony turning himself about, full of firm faith said unto the Mule, in the power of this Lord which remaineth in this sacred Host I command the to leave thy oats, and to come presently to acknowledge & adore thy Maker. (a marvelous thing) he had scarcely spoken these words, when as the Mule presently left the provender before her, cast forth that which was in her mouth, bowing down her head, approached unto S. Antony, & kneeling upon the ground made reverence and adored our Lord which was in the consecrated Host, 
S. Antonius ●n summa h●st. part 3. tit. 24 Surius Tom. 3  where with the here tick was converted and the Catholics exulted with joy & gladness 23 S. Augustin writeth how that in his time the house of Hesperius Tribunitius was so troubled and afflicted with malign spirits that neither man nor beast could remain therein, 
22. de civitate Dei. c. 8.  and how that a Priest saying Mass therein with the presence of the blessed Sacrament, freed the house altogether from them. The owner of the said house reported this miracle unto S. Augustine.  
24 Cesarius in sua historia writeth that an heretic which was an enchanter being condemned to die, went away laughing, and being bound unto the stake and in the midst of the fire wherewith he was to be burned, He called upon the Devil with his wicked art, who suddenly put out the fire, whereat the Necromancer laughed much more than before he did; But the Bishop being informed of this matter, brought with him the blessed Sacrament and made the fire to be kindled again: wherefore the heretic called upon the Devil again for to help him, but he answered him saying, now I can not help thee, for that he is here present which can do more than I am able to do. 25 In London a city of England it happened that in the Church of S. Paul, a certain Tailor being an heretic was accused before the Archbishop (who then was Thomas Arundel of Canterbury) for that he made not reverence unto the B. Sacrament, the Archbishop most lovingly exhorted him to honour so worthy a Sacrament and the heretic answered him most impudently that the spider was more worthy to be honoured than the Eucharist, which words he had scarcely ended, before that an horrible spider of unmeasurable greatness miraculously fell down from the roof of the church by his thread which he woven, and went towards the sacrilegious mouth of the heretic for to enter therein & to do revenge for such wicked blasphemy, 
Tom. 2 cap. 63 contra Wiclesum.  Thomas waldensis who with diverse other Prelates was than there present writeth this miracle.  
26 In Constantinople it was used that when as any consecrated particles did remain, to call from the school pure and innocent children to whom they gave the particles which were left. It happened upon a time that amongst these children was also the son of a jew a glassmaker a chief enemy unto Christians. This jew understanding that his son had received the most B. Sacrament came to be so furious that being blinded with passion he cast his own son into the furnace of glass which burned extremely, the mother not knowing of this wicked fact of her husband, went up and down the City searching for her son with shedding many tears and making much lamentation, the third day standing at the door of her shop near unto the furnace she be wailed her l●st son, and with sorrowful scythes she often named him: at length the son hearing the voice of his mother answered her out of the slaming furnace, 
This Miracle is written of Euagrius. l. 4. c. 36. & of G. egorius Turonensis & of N●●eph●rus Calistus. li. 17. c. 25.  wherefore the mother ran presently unto him and seeing her son in the midst of the flame miraculously kept and preserved was much moved with this miracle, and knowing the cause thereof she left her judayisme and became a Christian: and this matter being related unto justinian the Emperor, be caused the father being a jew to be punished as a killer of his own sone.  
27 In Bavaria near unto In●olstade was a certain simple country man, but devout, who by means of keeping of his cattle could not go every feast to ●dore the Blessed Sacrament in ●he Mass: wherefore he secretly procured a consecrated particle ●nd put the same into a hole in ●is staff, which he had made ●or this end and purpose, and on ●he feasts when as he could not go unto the Church he sticked ●is staff into the ground, he kneeled down upon the earth with his knees, he adored the B. sacrament, he said the Rosary of our Lady, and did other his devotions: he had also an other ●affe which served him to guide ●nd direct his cattle: It happened upon a time, that the beasts ●hich he kept being moved either with the change of the wether or else by some other accident, did run up and down hither and thither, he for to gather them together first cast after them his ordinary staff & after that hastily the other wherein was the Blessed Sacrament, but presently perceiving of it he became very sorrowful for this fact and kneeling down to take up the staff, the earth where the staff lay sunk lower & lower & the more that he bended himself to it, the more it still did sink, at length sorrowfully raising up himself, he saw all his cattle kneeling round about the ditch adoring our Lord, with which Miracle this good man was much amazed, & with great lamentation went to declare this whole matter unto his Parish Priest, who related it unto the Bishop which presently came with solemn Procession unto the place and with great revetence and humility took up the staff wherein was the blessed Sacrament, and in this place for memory of this Miracle builded a goodly Church, which was called the Church of our Saviour, hither came great concourse of people who took for devotion some small quantity of the earth of the ditch. I know not what Author hath written this history in Italy. But I have been in this place I have seen the ditch, I have visited this Church In the which I think that as yet is painted this miracle.  
28 In the City of Noviamage in Gelderland, In the way as the Parish Priest carried the blessed Sacrament unto a sick woman, were two young heretics playing with eggs of Easter which should more speedily swallow up their eggs. And the blessed Sacrament being passed by, one of these two young men said, I will sooner swallow up this egg than that wench will, that Diastro God: for so in despite he called the B. Sacrament, and presently therewith put the egg into his mouth, which miracuously did stick fast in his throat; and this miserable wretch fearing lest that he should be choked therewith, took a tallow candle & put the same into his throat for to make the egg go down (a marvelous thing) all the tallow of the candle went from the week and was settled round about the egg and moved it nothing at all, 
This miracle happened Anno Domini 1561. 8. die Aprilis, et scribitur a Tillma no Bredenhachio lib. 7. Sacrarum collet. c. 60.  and ass he drew forth again the week this miserable heretic fell down dead, & became so black and so brutish that he seemed to be rather a devil then a man. Afterwards his throat was opened and they found the egg towards the rout of his tongue, with which chastisement Christ showed himself to be the true God, and not a Diastro as that wicked heretic called him  
29 It is written in the book called Promptuarium Exemplorum, and Cesarius rehearseth it also, how that a certain woman perceiving that her Bees did yield her little fruit but died pitifully: through the counsel of an other, she put the Blessed Sacrament into one of her Bee hives and coming afterward to see if her Bees had gathered any more store of honey then before they did: she found in that hive a little Chapel of most white wax which the Bees had made with marvelous art, in the midst whereof was an Altar, with a Pi●e wherein was the Blessed Sacrament. The Bishop being advertised he●e of came in Procession to take forth the Blessed Sacrament, and carried the same in to the Church with common joy & rejoicing of the whole people  
30 Unto that which now last I mean to speak of, I myself have been an eye witness: In Rome Anno Domine 1563. In the Hospital of S. john Lateran A young Turk about twenty years old having remained some years in Ancona with his father a merchant of Turkey, in the end fled from his father unto Rome where finding no other refuge, he put himself to serve a Gentleman, with whom he went to Church, heard Mass, and because he had perfectly gotten the Italian tongue, he was commonly accounted for a Christian: After some few months this young Turk fell sick, and his master sent him unto the Hospital, where he was received and also advised by the master of the Hospital to prepare himself for to be confessed & to receive, for so was the order of that house, The young man for fear lest that he should have been cast of and rejected, promised to do so, and did it without any discovering of himself to be a Turk, (a marucilous matter) presently after that he had received the Blessed Sacrament, he demanded to be baptized, with such zeal and fervour that he could hide himself no longer but publicly affirmed that he was a Turk. The master of the Hospital thinking that he had not been well in his wits, sent me who came as a companion of a Father (which preached on the festival days in the said Hospital) to quiet and pacify him. The young man rehearsed unto me all that which here I have said, and desired me to solicit his baptizing, affirming unto me that he found great burning with in him, and that therefore he was not able to rest or repose himself. The Chapline having well examined the matter, and finding that he had been circumcised, did baptize him, who having received holy Baptism, was quiet & died the next day.   

An Admonition to the Christian Reader. Cap. 28.  
REMEMBER (Christian Reader) that as thou art composed of Soul & of body; even so thou hast two lives; the one temporal subject to a thousand casualties: The other spiritual, subject also to many imperfections and miseries. That consisteth in the union of the soul with the body which was made in the womb of thy mother: when as God creating thy soul, did unite it unto thy body: This consisteth in the union of grace with thy soul, which is made in the lap or bosom of the Church our mother, when as in the Sacrament of Baptism, God infused grace into thy soul. Both the one & the other life, as they have their contraries & enemies so have they convenient remedies. God therefore foreseeing, that the enemies of our spiritual health & life (which are sins) would often times prevail; As a Physician no less skilful than merciful, amongst many other helps hath instituted two Sacraments for remedy of our spiritual life. One of holy Confession, An other of the B. Sacrament; that to give spiritual life (which is none other then to live in the grace of God;) and it is performed by driving away sin and by conferring of grace: This: to conserve the same life; which is done by feeding our soul & by giving it force to resist temptations. But that which now a days is greatly to be lamented, is, that albeit the spiritual life of our soul is more worthy & of greater importance than the temporal life of this miserable body, yet nevertheless men make little account thereof, and diversly prefer the other before it; What ●oth not a sick person for the recovery of his corporal health? He spareth no charges, he regar●eth no traivells, he careth for ●o bitterness of medicines, and ●e easily endureth the lancing ●f sharp razors, and the burning ●f hot irons; he seeketh out and ●ndeth for most skilful Phisiti●ns, and he procureth to have all ●nd of most exquisite medicines: ●nd all this he doth for getting ●f corporal health, which whe●●er he will or no endureth for a small while, and that, with infinite labour and travail. Tell me now therefore O Christian Reader, if for the recovery of our spiritual health thou usest so great diligence? judge then if this be not a matter worthily to be lamented: I will not here by discoursing search and seek out the cause of this great carelessness, whether it be for want of belief or else for want of considering those things which our holy faith teacheth us: But for conclusion of this my small work I do give thee this advise and counsel; if thou desirest as thou oughtest to desire, to obtain spiritual health and life go often to Confession: and if thou desirest to keep and preserve this life, do thou also communicate often: for believe me, in the Church of Christ is no better means, nor yet any more forcible reason, to have security of saving thy soul (as far as possibly it may be had in this dangerous life) then to frequent (as they ought to be) these two Sacraments in conformation whereof I will here set down that which is written in the book called Promptuarium Exemplorum. Two young students, being devout and dear friends, bargained together, that the first of them which died (God permitting of it) should ●ome and give notice unto the other of his estate: One of these happened to die, and seventeen days afterward appeared most ●right unto his Companion saying unto him. I by the grace of God am saved, and enjoy already the glory of heaven: the other saying unto him, in what thing diddest thou please God most whilst that thou livedst upon earth; he answered, in frequenting of the Sacraments, and chiefly by often receiving the B. Sacrament with devotion & being far from all sin. Vigl. de fruct. san. dis. 27.   

THIS WHICH Followeth is taken forth of S. Thomas de Aquino Opusc. 57 In the which is the Office and the Mass of the most holy Sacrament. the one and the other were composed of him by the commandment of the holy Pope Vrban the 4. which instituted the feast of the most holy Sacrament.  

The Hymn at the first Evensong.  

PANGE lingua gloriosi,  
Corporis mysterium,  
Sanguin: sque pretiosi,  
Quem in mundi pretium,  
Fructus ventris generosi,  
Rex effudit gentium.   

Nobis datus, nobis natus,  
Exintacta Virgine.  
Et in mundo conversatus,  
Sparso verbi semine,  
Sui moras incolatus,  
Miro clausit ordine.   

In supremae nocte cenae,  
Recumbens cum fratribus,  
Obseruata lege plene  
Cibis in legalibus,  
Cibum turbae duodenae  
Se dat suis manibus.   

Verbum caro panem verum;  
Verbo carnem efficit,  
Fitque sanguis Christi merum  
Et si sensus deficit;  
Ad firmandum cor sincerum,  
Sola fides sufficit.   

Tantum ergo Sacramentum  
Veneremur cernui:  
Et antiquum documentum  
Novo cedat ritui:  
Prestet fides supplementum  
Sensuum defectui.   

Genitori, genitoque  
Laus, & iubilatio,  
Salus, honor, virtus quoque,  
Sit, & benedictio,  
Procedenti ab utroque  
Compar sit laudatio. Amen.    

The same in English.  

OF Christ his body glorious  
Sing my tongue the mystery  
And also of his precious blood,  
Which the world's price to be,  
The king of nations did shed forh  
Fruit of noble womb was he.   

On us bestowed & for us borne,  
Of a maid untouched indeed,  
Conversant upon the earth,  
Sowing of his word thee seed,  
And of his time of being here,  
Strangely he the end decreed.   

The night he with his brethren sat:  
And his supper last did make:  
In full observance of the law,  
Law-assigned meats did take,  
Himself food to Apostles twelve  
With his hands he did betake.   

The word now being flesh become,  
So very bread flesh by the word  
And wine the Blood of Christ is made,  
Though our sense it not afford:  
But this in heart sincere to fix:  
Faith sufficeth to accord.   

Wherefore a Sacrament so great,  
Humbly prostrate we adore,  
And unto rites begun of late,  
Saws must yield that were before:  
And where our sense is seen to false  
There must faith supply restore.   

Unto the Father and the Son  
joy and praise ascribed be,  
And saving health honour and power,  
As also benedicite:  
And to him that from both proceeds,  
Praises like acknowledge we.   
Amen.   

The Hymn at Matins.  
SAcris solemnijs juncta sint gaudia,  
Et ex praecordijs sonent praeconia,  
Recedant vetera, nova fint omnia,  
Corda, voces & opera.  
Noctis recolitur cena novissima,  
Qua Christus creditur agnum, azima  
Dedisse fratribus, juxta legitima  
Priscis in dulta patribus.  
Post agnum typicum expletis epulis,  
Corpus dominicum datum discipulis,  
Sic totum omnibus, quod totum singulis,  
Eius fatemur manibus.  
Dedit fragilibus corporis ferculum,  
Dedit, & tristibus sanguinis poculum,  
Dicens, Accipite quod trado vasculum,  
Omnes ex eo bibite.  
Sic sacrificium istud instituit,  
Cuius officium committi voluit  
Solis presbyteris, quibus sic congruit,  
 sumant, & dent caeteris.  
Panis angelicus sit panis hominum:  
Dat panis caelicus figuris terminum,  
O res mirabilis manducat Domi num,  
Pauper servus, & humilis.  
Te trina deitas, unaque; poscimus  
Sic nos tu visita, sicut te colimus,  
Per tuas semitas duc nos, quo tendimus,  
Ad lucem quam inhabitas.  
Amen.   

The Hymn at the Laudes.  

VERBUM supernum prodiens,  
Nec patris linquens dextram  
Ad opus suum exiens,  
Venit od vitae vesperam.   

In mortem a discipulo,  
Suis tradendus emulis,  
Prius in vitae ferculo,  
Se tradidit discipulis.   

Quibus sub bina specie,  
Carnem dedit, & sanguinem,  
 duplicis substantiae,  
Totum cibaret hominem.   

Se nascens dedit socium,  
Conuescens in edulium,  
Se moriens in pretium.  
Se regnans dat in praemium.   

O salutaris hostia,  
Quae coelis pandis ostiume  
Bella praemunt hostilia,  
Da robur, fer auxilium.   

uni trinoque domino,  
Sit sempiterna gloria:  
Qui vitam sine termino,  
Nobis donet in patria. Amen.    

The sequence after the Epistle of the Mass.  

LAUDA Sion salvatorem,  
Lauda ducem & pastorem,  
In hymnis, & canticis.   

Quantum potes, tantum aude,  
Quia maior omni laud,  
Nec laudare sufficis.   

Laudis thema specialis,  
Panis viws, & vitalis,  
hody proponitur.   

Quem in sacrae mensa cenae,  
Turbae fratrum duodenae,  
Datum non ambigitur.   

Sit laus plena, sit sonora,  
Sit jucunda, sit decora,  
Mentis iubilatio.   

Dies enim solemnis agitur;  
In qua mensae prima recolitur  
Huius institutio,   

In hac mensa novi regis,  
Nowm Pascha novae legis,  
Phase vetus terminat.   

Vetustatem novitas,  
Vmbram fugat veritas,  
Noctem lux eliminat.   

Quod in cena Christus gessit,  
Faciendum hoc expressit,  
In sui memoriam.   

Docti sacris institutis,  
Panem vinum in salutis,  
Consecramus hostiam.   

Dogma datur Christianis,  
Quod in carnem transit panis  
Et vinum in sanguinem.   

Quod non capis, quod non vides,  
Animosa firmat fides,  
Praeter rerum ordinem,   

Sub diversis speciebus;  
Signis tantum, & non rebus,  
Latent res exineiae.   

Caro cibus sanguis potus,  
Manet Christus tamen totus,  
Sub utraque specie.   

A sumente non concisus,  
Non confractus, non divisus,  
Integer accipitur.   

Sumit unus, sumunt mill,  
Quantum isti, tantum ille;  
Nec suptus consumitur.   

Sumunt boni, sumunt mali,  
Sorte tamen inaequali,  
Vitae, vel interitus.   

Mors est malis vitabonis.  
Vide paris sumptionis,  
Quam sit dispar exitus.   

Fracto demum Sacramento,  
Ne vacilles, sed memento,  
Tantum esse sub fragmento,  
Quantum toto tegitur.   

Nulla rei fit scissura,  
Signi tantum fit fructura  
Qua nec status, nec statura,  
Signati minuitur.   

Ecce panis Angelorum,  
Factus cibus viatorum:  
Vere panis filiorum,  
Non mittendus canibus.   

In figuris praesignatur,  
Cum Isaac immolatur:  
Agnus Pascha deputatur,  
Datur manna patribus.   

Bone pastor panis vere,  
jesu nostri miserere:  
Tu nos pasce, nos tuere:  
Tu nos bona fac videre,  
In terra viventium.   

Tu qui cuncta scis, & vales,  
Qui nos pascis hic mortales,  
Tuos ibi commensales,  
Cohaeredes, & sodales,  
Fac sanctorum civium. Amen.    

The same in English translated by the Reu. Fa. R. S.  
PRaise, O Zion, praise thy Saviour,  
Praise thy Captain and thy pastor,  
With hymns and solemn harmony.  
What power affords perform indeed,  
His works all praises far exceed,  
No praise can reach his dignity.  
A special theme of praise is read  
A living and life giving bread,  
Is on this day exhibited  
Within the supper of our Lord,  
To twelve disciples at his board,  
As doubtless 'twas delivered.  
Let our praise be loud and free,  
Full of joy and decent glee,  
With minds and voices melody,  
For now solemnize we that day,  
Which doth with joy to us display,  
The privy use of this mystery,  
At this board of our new ruler,  
Of new Law, new paschal order,  
The ancient rite abolisheth,  
Old decrees by new annild,  
Shadows are in truth fulfilled:  
Day former darkness finisheth.  
That at supper Christ performed  
To be done he straightly charged,  
For his eternal memory,  
Guided by his sacred orders,  
Bread and wine upon our Altars  
To saving host we sancttifie,  
Christians are by faith assured,  
That to flesh the bread is changed,  
The wine to blood most precious,  
That no wit nor sense conceiveth,  
Firm and grounded faith believeth,  
In strange affects not curious.  
Under kinds two in appearance  
Two in show but one in substance  
Be things beyond comparison:  
Flesh is meat, blood drink most heavenly:  
Yet is Christ in each kind wholly,  
Most free from all division.  
None that eateth him do chew him,  
None that takes him, doth divide him,  
Received he whole persevereth,  
Be there one or thousands how sole,  
One as much as all received,  
He by no eating perisheth.  
Both the good and bad receive, him,  
But effects are divers in them  
True life, or true destruction,  
Life to the good, death to the wicked:  
Mark how both alike received  
With far unlike conclusion.  
When the Priest the host divideth,  
Know that each part abideth:  
All that the whole host covered,  
Form of bread not Christ is broken,  
Not of Christ but of his token,  
Is state or stature altered.  
Angel's bread made Pilgrims feeding,  
Truly bread for children's eating  
To dogs not to be offered:  
Signed by Isaake on the Altar  
By the Lamb and paschal supper,  
And in the manna figured,  
jesus food and feeder of us,  
Hear with mercy feed and friend us,  
Then grant in heaven felicity,  
Lord of all whom here thou fee dost,  
Fellow heirs, guests with thy dearest,  
Make us in heavenly company.   


Antiphona.  
Ego sum panis viws, qui de coelo, descendi, si quis manducaverit ex hoc pane, vivet in aeternum.  
V. Panem coeli dedit eis.  
R. Panem Angelorum manducavit homo.   

Oratio.  
ECclesiae tuae quaesumus Domine unitatis, & pacis propitius dona concede: quae sub oblatis muneribus mystice designantur. Per Dominum nostrum jesum Christum, etc.   

Antiphona.  
O sacrum conuivium, in quo Christus sumitur; recolitur memoria Passionis eius; mens impletur gratia, & futurae gloriae, nobis pignus datur.  
V. Educas panem de terra.  
R. Et vinum laetificet cor hominis.   

Oratio.  
FAc nos quaesumus Domine divinitatis tuae sempiterna fruitione repleri, quam pretiosi corporis, & sanguinis tui temporalis per ceptio praefigurat. Qui vivis & regnas cum Deo Patri, etc.    

ANima Christi sanctifica me Corpus Christi salva me, Sanguis Christi inebria me, Aqua lateris Christi lava me, Passio Christi conforta me: O bone jesu exaudime, intra vulnera tua absconde me, ne permittas me separari a te, Ab hoste maligno defend me, In hora mortis meae voca me, & iube me venire ad te, ut cum sanctis tuis laudem te in saecula saeculorum. Amen.    

REMEMBRANCES OF Mother Teresa di jesus: who was foundress of the barefooted Carmelitan Nuns for her monasteries translated first out of Spanish into Italian, and now in to English for the profit of every devout Soul.  
1 THE earth untilled being never so fertile bringeth forth but brambles and thorns: even so is the understanding of man.  
2 To speak well of all spiritual things: as of Religious persons and Priests.  
3 Amongst a multitude to speak always little.  
4 To be modest in every thing which thou shalt do, or manage.  
5 Never to be earnest in things of small importance.  
6 To reason with every one with moderate cheerfulness.  
7 To scoff or jest at nothing.  
8 Not to reprehend any, without discretion humility, and thy own confusion.  
9 To accommodate thyself to the Complexion of the party with whom thou hast to deal, for the service of God, with the cheerful to be merry, with the melancholy, sad; finally to be all, unto all, to gain all.  
10 Never to speak unless thou hast first well thought of it, and commended unto God our Lord what thou mindest to say, to the intent that thou speakest nothing that may offend him.  
11 Never to excuse thyself without very probable cause.  
12 Never to speak any thing of thyself that may deserve praise, as of thine own knowledge, virtue, lineage, unless thou hast some probable hope to reap thereby some commodity; and then do it with humility, and consideration, because they are gifts which come from the hands of God.  
13 Never to amplify any matter, but moderate to speak what thou thinkest.  
14 In all thy conferences and conversations, to mingle always some spiritual thing, & so thou shalt avoid many idle words, and murmurations.  
15 Never to affirm any thing before thou knowest well.  
16 Never to intermeddle to give thy opinion in any thing, unless thou art desired: or else charity requireth it.  
17 When as any one speaketh of spiritual things, to hearken unto it with humility, and like a scholar to learn that for thyself which he shall speak well and maketh for thy purpose.  
18 To discover and open unto thy Confessor and Superior all thy temptations, imperfections & repugnances, that he may give the remedy and counsel to overcome them,  
19 Never to remain out of the Cell, neither to go forth thereof without cause, and when thou goest forth to demand help of Almighty God that thou mayest not offend him.  
20 Never to eat nor drink but at thy usual times, and then to give great thanks unto Almighty God.  
21 To do all things as if thou wert in the presence of Almighty God, and by this means thou shalt gain much unto thy soul.  
22 Never to hearken unto him, which speaketh ill of any one, neither to say evil of any but of thyself, and when thou rejoicest rhereat, it is a good sign that thou dost profit.  
23 To direct every work which thou shalt do, unto Almighty God, by offering it up unto him, and desiring that it may be to his honour and glory.  
24 Let not thy mirth be with immoderate laughing; but with cheerfulness, that is humble, modest, affable, and of good edification.  
25 Always to imagine that thou art a servant unto all men, and in all and every one to consider the person of Christ our Lord; that thereby thou mayst bear respect and reverence towards all.  
26 To be always ready to do obedience, as if Christ jesus in the person of thy Prior or Prelate should command thee.  
27 To examine thy conscience in every work which thou shalt do, & in every hour, & knowing thy defects, to procure with the help of God, to amend them, and by this way thou shalt arrive unto perfection.  
28 Not to think of others imperfections, but to consider their virtues, and thy own defects.  
29 To have always a great desire to suffer some thing in every matter & occasion, for the love of Christ.  
30 Every day to offer up thyself many times unto Almighty God, and this with great fervour and desire of God.  
31 That which thou meditatest on, in the morning to have it present with thee, the whole day afterwards, and to use all diligence herein, because it is a thing of great profit.  
32 To conserve diligently those good motions which our Lord doth send thee, and to put in execution those desires, which he shall give thee in prayer.  
33 Fly always singularity as much as is possible, because it is a great hurt for the whole commonalty.  
34 To read often times the orders and rules of thy Religion, & to be very careful to observe them.  
35 To consider in all created things the providence & wisdom of God, and in them all to praise him.  
36 To separate thy heart from the love of all things, and to endeavour to find Almighty God  
37 Never to make show outwardly of devotion which thou hast not inwardly: thou mayest very well keep secret thy inward devotion.  
38 Never to show but in case of necessity thy internal devotion because as S. Frances and S. Bernard do say, Secretum meum mihis My secret is to myself.  
39 Not to complain if thy meat be not well dressed, rembringe the gall and vinegar of CHRIST JESUS.  
40 Sitting at the Table not to speak to any person, neither to lift up thy eyes to behold others.  
41 To consider the table of heaven and the meat thereof, which is Almighty God, & the guests which are holy Saints and Angels, to cast up thy eyes unto this table and earnestly desire for to sit thereat.  
42 In the presence of thy Superior (in whom thou oughtest to consider Christ jesus) not to speak, but for necessity, and with great reverence.  
43 Never to do any thing, which may not be done before all men.  
44 Not to make comparison betwixt this man, & that man, because comparisons are odious.  
45 When thou shalt be reprehended by any: to hearken unto him with humility both internally & externally, and to pray for him that hath reprehended thee.  
46 When one Superior commandeth any thing, not to say that an other hath commanded the contrary, but to think that both of them have good intentions, and obey them both as much as thou canst.  
47 Not to be curious in speaking or demanding of things which belong not unto thee.  
48 Let thy life passed be present before thy eyes, for to lament it, and also thy present coldness, & how much thou wantest to be fit for to go to heaven, because these are causes of great goodness.  
49 To do always what those of the house shall require thee; so that it be not against obedience; and to answer them always with humility and meekness.  
50 Never to demand without great necessity, any particular things, either in eating or clothing.  
51 Never to cease from humbling and mortifying thyself in all things until death.  
52 To get a custom to do mame acts of love towards thy Neighbour and God, because they inflame and make tender thy heart, and to do the like of all other virtues.  
53 To offer up all things unto the eternal Father, in union of the merits of jesus Christ, his only begotten son.  
54 To be meek and courteous with all others, and sharp and rigorous unto thyself.  
55 In the feasts of Saints to consider their virtues, and in grace to demand them at God's hand.  
56 To have great care every evening to examine well thine own conscience.  
57 The prayer which thou hast to make the morning before that thou receivest, shall be to consider how that thou which art a most vile & miserable creature, hast nevertheless to receive thy God: and the night following it shall be to remember how that thou hast received thy Lord and maker.  
58 If thou art a Superior never reprehend any one in choler but when as it shall be passed, and by this means thy reprehension will be profitable.  
59 Earnestly to procure to get perfection & devotion, & therewith to dispatch all affairs.  
60 To exercise much thyself in the fear of God, and it will bring thy soul to compunction and humility.  
61 To consider well how av men's minds are changed, and how little thou oughtest to trust unto them, and therefore to have great confidence in God, who is never changed.  
62 To deal those things which belong unto thy soul, with thy Spiritual and learned Confessor and to communicate with him all: following his advise & counfaile in all things.  
63 Every time that thou dost communicate to demand of God some gift, for that his great mercy's sake wherewith he vouchsafe to come unto thy soul.  
64 Albeit thou hast many holy Saints for thy Advocates, yet in particular be thou devoted unto S. joseph who will obtain of God great grace for the  
65 In time of melancholines & perturbation, never to leave of thy accustomed good works of penance & prayer and such like: because the Devil will disquiet thee to th'intent that thou shouldest leave them: wherefore follow them more at such times, & thou shalt see that our Lord will soon favour thee.  
66 Not to communicate or impart thy temptations and imperfections with weaklings and imperfect persons in the house; because it will harm thyself and hurt others, but with those which are the most perfect.  
67 Remember that thou hast but one soul, that thou art to die but once, that thou hast but one short life and that particular to thyself, neither is there more than one glory, which is eternal.  
68 Thy desire shall be to see God; thy fear shall be to lose him; thy grief shallbe that thou dost not possess him: and thy joy in that which bringeth thee unto God; and so thou shalt live in great peace.  
He that will reap fruit by these Documents, must read them once over every week.   

Certain jaculatory prayers written by the Reu. Fa. R s.  
Gracious Lord and sweet Saviour, give me a pure intention a clean heart, and a regard to thy glory in all my actions  
jesus possess my mind with thy presence, and ravish it with thy love that my delight may be to be embraced in the arms of thy protection.  
jesus be thou light unto mine eyes, music to my ears, sweetness to my taste, & contentment to my heart.  
jesus I give thee my body, my soul, my substance, my fame, my friends, my liberty, and life, dispose of me & all that is mine as shall be most to thy glory.  
jesus I am not mine but thine, claim me as thy right, keep me as thy charge, love me as thy child.  
jesus fight for me when I am assaulted, heal me when I am wounded, revive me when I am spiritually killed, receive me when I fly, and let me never be quite confounded.  
jesus give me patience in trouble, humility in comfort, constancy in temptations, & victory against my ghostly enemies.  
jesus give me modesty in countenance, gravity in my behaviour deliberation in my speeches, purity in my thoughts, righteousness in my actions.  
jesus be my sun in the day, my food at the table, my repose in the night, my clothing in nakedness, my succour in all needs.  
jesus let thy blood run in my mind as water of life, to cleanse the filth of my sins, & to bring forth the fruit of life everlasting.  
jesus stay my inclinations from bearing down my soul: bridle mine appetites with thy grace, and quench in me the fire of all unlawful desires.  
jesus keep my eyes from vain sights, my ears from hearing evil speeches, my tongue form talking unlawful things, my senses from every kind of disorder  
jesus make my will pliable to thy pleasure, & resigned wholly to thy providence, and grant me perfect contentment in that which thou allottest.  
O Lord make me strong against occasions of sin, & stead fast in not yielding to evil, yea rather to die then to offend the.  
jesus forsake me not lest I perish, leave me not to my ownenes, lest I fall without recovery.  
jesus grant me an earnest desire to amend my faults, to renew my good purposes, to perform my good intentions, and to be gin a fresh in thy service  
jesus direct mine intention, correct my errors, erect my infirmities, protect my good endeavours.  
jesus make me humble to my Superiors, friendly to my equals charitable to my inferiors, and careful to yield due respect to all sorts.  
jesus grant me sorrow for my sins, thankfulness for thy benefits, fear of thy judgements, love of thy mercies, and mindfulness of thy presence. Amen.  
Laus Deo Opt. Max. Bea. Virg. Mariae omnibusque Sanctis. Amen.