GODLY Meditations upon the most holy Sacrament of the lords Supper. With many things appertaining to the high Reverence of so great a Mystery. In the end.  
De Eucharistia controversia, admonitio brevis.  
LONDON Printed by I. W. and are to be sold at the Exchange by Cuthbert Burby. 1601.   

To the virtuous and modest Gentlewoman Mistress ELIZABETH SOUTHWELL, one of the Maids of Honour attending upon the Queen's Majesty.  
THat desire you have to serve GOD, in holiness of life, and very towardly disposition even from tender years so appliable to virtue & learning, (wherein you may wax old by the grace of God,) have often moved me, to beseech him, who hath began this good in you, to continue the same, even unto an aged, and happy end. For assuredly our religious duty, and respective devotion to God, is worth all the worlds dignity beside, nay without this, all the dignity of this world is nothing worth. Is not godliness the flower of all our actions? Yes verily. Do but try me (saith the Lord) if I will not pour out a blessing? Malach 3.10. hath he not said, I will honour them that honour me. 1. Sam. 2.30. Et diligentes me diligo, & I love them that love me, Prou. 8.17?  
To exercise your devotionate duty to God, so often, (and therefore often) as you prepare yourself unto the Blessed Sacrament (that high mystery of human salvation) I commend unto you, the Meditations hereafter following: which Meditations, in part gathered out of the ancient Fathers, & some late reverend writers of this age, as Luc. Penel. & others translated, augmented, & brought to a method, I offer withal (as a testimony of my dutiful regard towards you) unto your sober and gentle patronage, wherein, what is performed you may happily by observing find. The occasion first moving me to gather somewhat tending to devotion upon this subject, I mean the use of the most holy Sacrament was the necessity I found, of some good means, to stir v● at times beseminge men's best, and best disposed considerations, towards the high mystery they had in hand. With discourse of controversy now a long time, no less learned, then large writing, we have had in our English tongue▪ but all this while, we have not much extant appertaining to the substance of the mystery itself, and our Christian devotion towards the s●me.  
In the old Law the Levites must first be sanctified, and then they sanctify the people, the priests prepare themselves. and others: but unto this passover every one with all prepares himself, for that every one hath a soul to save.  
God saith unto the people of Israel▪ when your children shall say unto you. Quae est ista religio, Exod. 12.16. What means this religion o● what is this solemn observation we keep? you shall s●y unto them, this is the Lords passover etc. which, as it had a memorial of a great deliverance past, so was it a most lively type and figure of the true passover that was to come, wherein the blood of that most innocent Lamb of God, that took away the sins of the world, was in love, shed, for the redemption of us all. And therefore, of all in general may that of Ezechiath, 2. Cron. 30. be well inferred. The Lord be merciful unto them, that prepare themselves hereunto etc. And to yourself (most virtuous gentlewom●n) I may more properly apply the same in particular, the Lord evermore be merciful unto you, in preparing your whole heart to keep this passover, unto the Lord your God, who, of his infinite mercy, grant you a prosperous course of life, for the time present, and for the time to come, I see everlasting.  
Yours in all humble manner Christopher Sutton   

A preface to t●e Christian Reader.  
IN perusing the controversies of these times (good Christian Reader) with a mind desirous afterward to satisfy the honest Christian, in some questions, (wherein without question, we are mistaken, and are not according to right, rightly understood) in perusing these controversies, I say (to speak a plain truth as in the sight of God) I found them ●n both sides so full of invective discourses, as I was then sorry to read, and am now loath to mention. But amongst other entering into the controversy of the holy Sacrament, me thought I was entered into a tempestuous Sea of all contention, for there I saw most unnatural bitterness amongst Christians, schisms in the church, factions in common wealths, all tossing, and turmoiling about this sacred mystery, as is wonderful to consider.  
2 I began at first to admire the patience of God, to see this heavenly league of human salvation, lest unto the world, by him who did redeem the world, as a seal of mercy, as a pledge of peace and love between God, and man, to become by the contentious humours of many a very subject for all dissension.  
3 At the beholding hereof, might not the prophet jeremy wish, (did he live) That he had water enough, and that his head were even a fountain of tears jeremy: 9: 1? Did the son of God institute this most divine ordinance to exercise our overrunning fantasies, an● not rather to nourish, and grace our redeemed ●oules?  
4 In that almighty God put enmity between the seed of the woman and the seed of the serpent▪ we may gather, that as the seed of the woman should be at ●●nitie with the seed of the serpent, so should it be at unity with itself. We have enemies enough abroad in the world, though Christians be not at variance with in themselves, and that which is most to be lamented, about some principals points of their Christian profession. But of all other, this sacred institution of Christ our Saviour should be farthest off from the contentious humour of any, upon pain and peril of being a worthy receiver of this so holy a mystery any more, and of true obedience to the author thereof, who left this his ordinance not to raise matter of contention, but to continue a joyful remembrance of his love in suffering and dieinge for the sins of the world until his second appearance or coming again in glory.  
There is a far better, and safer course then to contend any longer, if men would at last set themselves on all parts to follow it, which is, to reverence the son of God in the unsearchable mysteries of his wisdom which are past finding out; and not to stand weigheinge them in the light scales and balance of their own reason, to draw a vail over them, or say with the woman of Samaria Puteus est altus: this well is deep  
5 When we have done striving, and even wearied ourselves in a thousand difficulties, brought our minds into a labyrinth of doubts; to draw at last to an issue; the faithful receive the Blessed Sacrament, well, what do they receive, certainly Christ jesus, truly▪ Reallye, to make farther scruple is needless curiosity, to give lightly credence, here vnt● is in part incredulity. What the elements of bread and wine are in themselves is on● thing, what they are being now consecrated to so holy a use, and received of the spiritually minded, as the spiritual food of their souls is an other, what they are (I say) Christ's own words are sufficient warrant for a beeleeving world until the worlds end. Wherefore to be overwasted in seeking, or doubting how thi● should be, is no way agreeable to that faith and obedience that beecometh Christians. Rerum absentium (saith an ancient Father) presence est fides, rerum impossibilium possibilis est fides; of things absent faith is present, of things impossible faith is possible. Panem vides, verbum audis, cui potius credis sensui vel Christo? thou se●ste the bread, thou hearest the word to which rather dost thou give credit whether to thy sense or to Christ? cur non potius gaudes quam quaeris why dost thou not rather rejoice then question?  
6 In this case, that of the Blessed virgin spoken of Christ at the marriage at Cana in Galelee would be remembered. Quodcunque dixerit vobis facite: whatsoever he shall say unto you do it; when sathan said unto Eve, cur praecepit vobis Deus ut non comederetis why hath God commanded you not to eat? had she answered, Scio quod praecepit, non spectat ad me investigare causam: quare praecepit: I know he hath commanded me so, to seek a reason why, or the cause wherefore, I need not, I ought not, had she not done far better? some have faith saith S. Austen in his 139. S●r. de tempore, which have not art to defend it or skill to show a reason thereof, he which hath, is not the faithfuller but a little the learneder.  
We have many things in Christianity offered unto us as objects of our faith when we most hold captive human reason. Et Deus erat, et homo erat, et matererat, et virgo erat. There was a God, and yet a man, a mother and yet a virgin, that it is so we know it, how, or after what manner this is brought to pass, know, we cannot. Of those things which may be known, S. Berna●de speaking of the blessed Sacrament serm: de coena Domini, Mira sunt saith he quae de Sacramento dicuntur fides est ncessaria, scientia ratioms superuacua, sc●entia ratione et intellectu colligitur, fides sola authoritate inducitur: Wonderful things are they which are spoken of the Sacrament, here faith is necessary, needless is the science of reason, this science is gathered by discourse, and the understanding, faith is brought in by authority only, and going forward, he addeth, haec su●t, quae expetunt simplicem creditorem, ar●nunt impium di cussorem, credi opo●tet simpliciter, quod investigari non potest vti●iter, nolite quaerere quomodo fiat, nolite quaerere utrum fiat, these things require an humble bel●euer, and not an ungodly discusser, that which curiously may not be sought, may be beeleeved with safety, seek not how this should be done, doubt whether it be done or Noah. We have scope sufficient to exercise our Christian consideration if we call to mind the ineffable wisdom and love of God, who like a most provident Father was not only content to provide costly benefits for his children, but hath also found out so beehovefull a mean for their participation of the same as is this holy mystery.  
8 We will not ask our physician how it shall come to pass, that this, or that potion, should do us good, and should we be more busy when Christ himself doth minister so precious a receipt, so heavenly phiscicke for the health of our souls, God forbid? they were of the Capernaites men without faith, and love in Christ who in murmuring manner said quomodo potest, how or which way can he do this, it was a faithful and loving disciple that answered, Tu Domine habes verba utae, Lord thou hast the words of life.  
10 The people as we read in the Gospel who were cured by our Saviour, they came not unto him to know, or inquire by what mean, virtue should proceed from him, it sufficed them to receive health and therefore without more ado, they gave glory unto God who had showed such mercy unto men.  
11 There is both Docta ign●r●ntia and indocta scien●ia, a learned ignorance, and an unlearned science, the one, when men keep themselves within the lists and limits of obedience and faith, the other when they neither respect, neither hearken to the counsel of the holy Ghost, be wise according to sobriety.  
12 Was not the Aposttles O Altitudo? O the depth, better than the search of the world in so unsearchable a mystery where he made silence the safest eloquence?  
13 Without all question the church of Rome hath erred, in meddling too much with this sacred mystery, and troubling the world with a multitude of unprofitable and endless disputes about Transubstantiation, and the like, for which, as for there half communion, let them show there Accepimus a Domino: as we have received from the Lord, or else we plainly tell them, their plea is not sufficient in law, and will not hold for good.  
14 Let the world in name of God now judge of both, which give greater reverence to the most divine institution of the Son of God, whether they who too busily talk of changing the substance of the elements into other, or they, who hear conceive more and with more reverence than words can mention. They who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is a great mystery, or they who labour to search out the power and virtue unsearchable. In a word, they who will needs set down a manner how Christ is present in the Sacrament, or they who acknowledge his presence there after a manner explicable. 15 All this while our due estimation of this so high a mystery is not fully understood (as I suppose) of many, who refuse our Christian assemblies in times beeseeming. We honour the passion of Christ our Blessed Saviour in this most holy ordinance (I trust) with as dutiful hearts as any christians in the world. The heat of some fanciers we wish it were more temperate, and there zeal more according to knowledge, who ever love to be fishing in troublesome waters, we confess that all the devotion a Christian heart can yield is no way answerable to the depth & dignity hereof.  
16 God said unto Moses put off thy shows, for the ground where thou standest is holy ground, how reverently therefore we esteem of this sacred institution God knoweth, and what we hold let men consider, the state of the controversy itself is laid down at the end in a brief admonition to the godly Reader, which admonition (some special reasons moving me thereunto) I have written in the latin tongue, unto which I refer the learned: but chiefly I commend unto every honest Christian in general, the tract itself, which only tendeth to devotion. For when we have all done striving about a hundred difficulties, it must be our devotion to God that must do us good in an other world.  
17 It were to be wished we had less contending in matters of controversy, which avail little to godliness, and more sincere following the actions of Christian piety, which are much decried in these sinful times (we see it too apparently before our eyes) that we had less questioning in general, & in particular, l●sse curious prying into this Sacred mystery, and more religious preparing ourselves to a due and dutiful participation of the same; we may consider that after all the stir about this controversy, the devotion of most is but So, So, for the heap of volumes that treat of this subject how they all in a manner tend only unto matter of contradiction, wherefore beseech we God to increase in us reverence more, and more, towards this most holy ordinance of Christ jesus his Son, that preparing ourselves dutifully to receive him in the state of grace, we may be received of him into the state of glory: To sit at his table in his Kingdom, to live with him, and reign with him.   

The Contents of this tract following.  
1 
OF the Institution of this most holy Sacrament.  2 
The first Meditation concerning this Institution with the fruits thereof.  3 
Of the love of Christ showed in ordaining this most holy Sacrament.  4 
The excellency and worthiness hereof.  5 
Of the wonderful things contained in this Sacrament.  6 
The manifold effects and fruits of this holy Institution.  7 
A Dialogue between Man, and the Soul.  8 
Of the principal causes which may move man to come to this Sacrament.  9 
Of frequenting the most holy Communion.  10 
Of the impediments which detain men from coming thereunto.  11 
A Dialogue between the distressed sinner, and faith.  12 
A Conference between the soul and faith.  13 
Of Removing the dangerous effects which hinder the worthy receiving of this most holy Sacrament.  14 
Of Preparing ourselves before we come to this most holy Sacrament.  15 
A Form of confessing ourselves.  16 
An Exhortation upon these words: whence cometh this that my Lord cometh to me.  17 
A Meditation upon the words of the Centurion Math. 8.9 Non sum dignus ut intres sub ●ectum meum I am not worthy that thou enter under my roof.  18 
A Meditation upon that which followeth dic verbum & sanabitur anima mea, but only say the word and my soul shall live.  19 
A Meditation upon these words of Christ veniam curabo eum, I will come and heal him.  20 
A Meditation upon that which S. Paul teacheth 1. Cor: 11.  21 
A Meditation of the Prodigal Son when he was received of his Father.  22 
A Meditation for the day we are to communicate in.  23 
A Meditation of the history of Zacheus Luke. 19.2  24 
An Application of this history.  25 
A Meditation upon the words of Christ following hody oportet me manner indomo tua This day I must abide in thy house.  26 
A short form of confession to be made in private before the receiving of the Blessed Sacrament.  27 
An Admonition moving all to reconcile themselves and forgive their enemies before they be partakers of the most holy Sacrament.  28 
A Prayer before the holy Communion.  29 
Of the devout man to whom Christ in his last supper showeth favour.  30 
Certain Meditations upon some special sayings of holy Scripture to be used when you are about to communicate.  31 
Of the reverence and devotion given by the ancient Fathers to this most holy Sacrament.  32 
A Prayer, with thanksgiving after the receiving of the most holy Communion.  33 
An other form of thanksgiving.  34 
A General meditation after the receiving of the Blessed Sacrament.  35 
Considerations to be remembered of the devout Christian after his receiving.  36 
Names of excellency attributed unto the holy Sacrament.  37 
A Short meditation upon the names of Excellency.  38 
Certain meditations upon the passion to be used after the receiving of the holy Communion.  39 
A Prayer upon the passion used by S. Austen.  40 
Concerning the spiritual Communicating.  41 
That this holy Sacrament is given to the sick as necessary for the time of any visitation.  4● 
What he ought to do who is to communicate.  43 
The manner of Communicating used by a certain virgin.  44 
Brief Questions and answers concerning the Blessed Sacrament.  45 
Certain short observations to be remembered before our access to the lords supper.  46 
A Dialogue between a worldly man and a spiritual wherein is disputed whether it be better often to communicate or abstain from the holy Communion, how, & after what manner both may be done.  47 
An other Dialogue wherein is touched the Doctrine and benefit of the Blessed Sacrament.   
The end of the Table.   

Godly Meditations upon the most holy Sacrament of the lords Supper.  

Of the Institution of this most holy Sacrament.  
Amongst other parts of divine worship & religious actions of a Christian life, which knit men in love and duty unto God (for who should have the fruit but he that planted the tree) there is none more solemn, more divine, then is our reverent access to the most holy Sacrament, where we present ourselves before God, where, we honour him in the mystery of human redemption, where by a spiritual union with Christ himself we become partakers of our greatest good. Fasting humbleth, prayer beseecheth, repentance bewaileth, charity worketh, faith believeth; but the holy Sacrament applieth all to the salvation of our souls.  
2 If any ask (saith an ancient Either) the jews why they keep there passover, all that they will answer is to relate of a bondage in Egypt, of Pharoe their oppressor, of a Moses God's servant their deliverer: But if any ask me which am a Christian of our heavenly passover, I can show him, not of Moses a servant, but of Christ jesus the only son of God; of a more terrible Pharoe the prince of darkness, of a more woeful bondadge, the shadow of death, and last of all, of a deliverance indeed, by the blood of that Immaculate Lamb, once offered for the sins of the world. Heb. 9.28.  
2 For our comfortable access to this most holy mystery, we have Christ's own precept, and his promise, Math. 26.26. Luke. 22.19 His precept, hoc faci●e do this: His promise, hoc est corpus meum, hic est saenguis me●us, This is my body, which was given for you, this is my blood, which is shed for you; as if, hear I offer you the benefit of all my sufferings, & leave you a pledge at parting, of my dearest love, Nowm Testamentum, a new Testament, a new league or covenant, between God, and man, that he will now think upon your sins in justice no more.  
4 S. Austen in his 118. Epistle Ad januarium saith, our Saviour deferred the institution of this most divine Sacrament, to the end of his life, as his last farewell, that the dignity and excellency thereof, might make the more deep impression in his disciples hearts, increase in them greater love, and devotion, after his departure from them.  
5 In the 14. and 16. of Exodus, God gave the people of Israel for the time of their abode in the wilderness Manna from heaven, which manna, they gathered until they came unto the land of promise: in like manner, so long as we remain in the wilderness of this world; we are gathering this our heavenly mana but when we come unto that promised Chanaan, then need we gather Manna, no more.  
6 Christ our Saviour when the time drew near that he should be betrayed and delivered up unto death, he communeth with his disciples after this manner Luk: 22.15. I have earnestly desired to eat this passover with you before I suffer; In consecrating the elements of bread and wine, his prayers went up to heaven, his benefits remain with his church here on earth, the visible signs which he took, and gave declare two things, the one that he would the morrow following make himself an oblation for the redemption of many upon the altar of the Cross, the other that he would become unto the faithful by this means a divine sustenance for their souls And thus he provideth for himself an altar, for his, a table in both, Gods is the glory, and man's the benefit.   

The first Meditation of this Blessed Institution.  
COnsider how God created the world for man, and man only to worship his Creator: A most excellent part of which worship, is the holy Sacrament.  
2 Consider how the Lord jesus forseeinge the good of his church, and the affliction of his Apostles, to follow after his passion, decreed to leave unto them the holy Eucharist, that they might receive help and strength by virtue thereof.  
3 Consider how he now departing from this life unto the Father, did institute this beloved Sacrament, that he might leave unto us, a lively remembrance of his passion.  
4 Consider how this remembrance is had by a spiritual repast, that as nurrishmentes and the body nurrished become one, so Christ, and the faithful receivers: And what more heavenly then to become one with the son of God?  
5 Consider Christ in his passion as a Testator his inheritance given is heaven, his legaces are his graces, the executor is the holy Ghost, his testament or will, promises of life laid down in his word, the seals are the two Sacraments confirming these promises   

The fruit of this Meditation.  
The fruit of this Meditation is this: that every one dispose himself with all devotion to this holy mystery, that he leave all earthly cogitations beneath, as Abraham in the 22. of Genesis did his servants when he went up to the mount to do sacrifice unto God.   

A Spiritual Soloquie or meditation of the Soul.  
O Omnipotent & everlasting God, make me, I beseech thee, 〈◊〉 in the performance of this so high a part of thy most holy worship. I come Lord as the sick to the Physician of life, as an offender to the fountain of mercy, as the blind to the light of the eternal sun, as the poor and needy to the Lord of heaven and earth, therefore O Lord, cure my infermitie, pardon my offences, lighten my blindness, every my poverty, grant that I may reverence this heavenly manna with such reverence, and humanity, with such contrition and devotion, with such purity and faith, with such a purpose and intent, as is expedient for my salvation, and grant that at last I may behold perpetually thy beloved son with face revealed, whom now I receive in the way by faith only: who liveth and reigneth with thee for ever and ever Amen.   

Of the love of Christ showed in ordaining this most holy Sacrament of his last Sup●per.  
FOr that this Sacrament is a Sacrament of love, and left unto us as the love of our beloved Saviour, it is convenient that to put a way the suspicion of ingratitude it be received and handled with love chiefly, seeing we can requite in no other thing the love declared in ordaining this Sacrament so full of love, then by love, of which love God would that we should dispose, and so change it into what we see most pleasing to him, whereupon, as Christ while he giveth himself to us for meat, giveth us a token of his highest love, with his grace▪ with so many merits of his preachings, labores, fastings, prayers▪ so we, when we give to God our love, do● give him all things which we have most precious, hence it cometh that God doth more esteem and that more worthily too, of this one love them of all other things in the world, neither doth he require any other thing of us. When else where saith, Proverb: 23.26: My Son give me thy heart, that is to say the love which is thine. When Christ our Saviour humbled himself to be baptized of john the Baptist Math: 3.14: it made john more humble himself to Christ: his love should wound our hearts, and make us love him who is love itself, and this love of his is manifest unto us by instituting this holy Sacrament.  
When Nathan the Prophet would show King David in the 2 of Samuel 12.3: what love the poor man bore to that sheep which he nourished in his bosom, he gave him saith he of his own morsels to eat, and of his own cup to drink: Christ to show his love towards us hath given us of his own bread, and of his own cup, nay he hath given his own body as bread, his own blood as wine for the nourishment of our souls.  
David wondered at the exceeding love of God 1. Samuel: 1.18: saying who am I, O Lord God that thou hast brought me to this? Lord what is earth and ashes that thou hast exalted man to this dignity?  
God did highly honour josua in that he made the sun to stay until he had the victory, but what honour had it been, had he brought it down from heaven this hath he done for us by the son of righteousness who exiled himself 33. years from the throne of glory & became the son of man that we might be made the sons of God.   

The Second Meditation.  
COnsider how in this holy mystery thou art bound to love the gift, with the giver: If when the people would have made Christ a King john: 6.15: he had then sought to requite their favour it had not been so much: but when they gave him gale to eat, and vinegar to drink, then to leave this testimony of favour and love, it was love without example, had he bestowed this foe great: gift on the Saints or Angels it had not been so wonderful, but bestowing it on poor sinners it was most admirable.  
2 Consider how great care our Saviour hath showed to●wards us in instituting this sa●crament seeing nothing could be given more excellent more dear. When he loved his which were in the world he loved them unto the end. Io: 13 1.  
3 Consider that Saint Chrysostome saith our Lord instituted this divine Sacrament that we might be made one with him, for as much as he is such a meat as doth turn itself into the worthy receiver. So hereby Christ doth draw us unto him with the bonds of love, and doth in this gift allure us to love him, heat doth turn the nourishmentes into the body nourished, the same is done by fervency of love in faithful receivers.   

The fruit of this Meditation.  
The fruit of this Meditation is that every one meditate of the love of Christ, say with the Prophet in the 116. & 11: Quid rependam, what shall I give unto the Lord for all the benefits he hath done unto me? I will take the cup of salvation, and call upon the name of the Lord.   

A Spiritual soloquie upon this meditation.  
O Swerte jesus could it be that such was thy love towards us, that when thou wast the King of glory and creator of all the world, thou wouldst thyself be meat for thine own creatures. O Love, thy power is too too great; for I thought sufficient that which the wise man speaketh of thy power: Thy love is as strong as death. But I see much more may be spoken of it for thy arrows overcoming heaven do penetrate the very love of God, where death doth not come nor approach, neither staying thyself here, thou dost fix this love in the heart of man, and not only pluck it away from all things created, but even from itself.  
It was sufficient that thou wast given to us for a Lord and God, in which thing th● Prophet hath placed thi● blessedness: Psalm. 145 ●6 Blessed are the people whose God is the Lord. But lou● hath drawn thee to t●●● which the wisdom of man cannot comprehend, and it remaineth most true that thou when thou wast God of all majesty infinite, and immortal wert made man, didst die and suffer for us.  
When I consider that thou in the self-same time wherein the streams of thy tribulations did overflow, wherein thy only thought constrained a bloody sweat out of thy body, forgetful of thine own self, and all the torments which were preparing, wast careful of procuring such a meare for us as might strengthen us in the state of grace, until we see thee in the state of glory, O amiable jesus how truly is it written of thy love in the 8. of the Canticles & 6 verse. Many waters could not extinguish this love, nor floods overwhelm it, namely many waters of thy passion, and floods of thy grief, could not with hold thee whereby thou wouldst not provide and impart this singular and precious gift for us, O sweet jesus it had been enough to call us brethren when thou wert humbled on earth▪ but wilt thou so call us in thy throne in heaven? Math: 25: 50:  
The Prophet Elisha in the second of the Kings 2.8. greatly esteemed the cloak of his Master Eliath, left him at his departure wherewith he divided the waters of jordaine and passed over on dry foot; But the Lord and God of Eliath hath left unto thee not any garment but his most sacred body that he may be a companion with thee in this laboursome pilgrimage, strength in tribulation, and wholesome food in a spiritual life.  
judge now then how much thou oughtest to reverence him, and with what ●●dent affection receive him? In the mean time beseech this benefactor that it happen not unto thee as unto the people of the jews to whom when our Lord jesus had offered himself for their Master and Captain they renouncing his doctrine and mastership, keep still the covering of their eyes, and which was worse joined to their blindness the sin of unthankfulness.   

The excellency and worthiness of this Sacrament.  
MOst high and sumptuous is that preparation which wisdom hath ordained, bounty furnished & Christ himself with his honourable presence beautified. This preparation is not as that in times passed in the wilderness, or in the movable Tabernacle of Moses, or the fixed Temple of Solomon but in a great chamber, a large upper room, in the most ample church dispersed far and wide upon the face of the earth, here Christ himself is the giver and the gift, the feeder and the food.  
It is said of Ezechiah in the second of Chronicles 30. that he kept a passover and such a passover as never was there any the like before; but much more may be said of Christ's holy supper. Admire not any longer the greatness of the gift, of the King, Assuerus in the 4. of Hester after he betrothed unto him Hester in marriage for those gifts were earthly and could not give life and spirit, admire rather th● precious gift of Christ given unto his church after he had espoused unto himself the nature of man which gift is heavenly, and of infinite value, giveth life to the● that worthily receive it, ma●ny are the nourrishmentes of the body, but this of th● soul doth exceed them all▪   

The third Meditation.  
COnsider the great excellency of this holy and heavenly feast where Christ is received, the memory of his death & passion recounted the mind filled with grace, and a pledge o● future glory given unto us.  
2 Consider these 5. diffe●rences which are between this feast and the feasts of the world.  
1 These feasts are profane for in them neither is there holy meat, neither are the ordained for the health of the soul, but this feast is a sanctified feast, and ordained principally for the health of the soul.  
2 In the feasts of the world there is variety, and by how much the more the variety is the greater, by so much the more is the feast commended: in this spiritual banquet it is not so, wherein Christ being infinite containeth in him all perfection and can alone satisfy the soul.  
3 In the feasts of the world there is little speech had of death, suffering affliction, and tribulations, rather discourse is had of matters of pleasures: but in this feast of Christ the memorial o● his death and passion, his sufferings of love for our salvation is remembered.  
4 In this banquet the mind is filled with the grace of Christ which bringeth salvation and the increase of heavenly gifts: but in the banquets of the world, the body is replenished with meats that often bring diseases to the body and spiritual destruction to the soul.  
5 In the feasts of the world for the great excess used in them they open a way to hell: but this holy feast of Christ sets open unto us the ready way to heaven.   

Farther considerations of this heavenly banquet.  
COnsider how well pleasing it is to the Lord jesus that we do all those things in this his feast which guests invited of the prince to some solemn preparation, are wont to do.  
1 First they expect with great desire the hour of this banquet, and give their diligent attendance that they come in decent and seemly manner, well adorned.  
2 Secondly, they knowing that nothing is more acceptable unto the prince who inviteth them, then to feed heartily on the meats prepared, they come with empty stomachs and a desire to be satisfied.  
3 Thirdly, they diligently beware that they neither do or speak any thing which may be offensive to the person which hath called them.  
4 Fourthly, they do not by and by depart but stay awhile and enterchaung familiar conference with the prince at one time praising his liberality, at on other the magnyficencie of the feast.  
5 Fiftly, at there departure they yield reverence, & give humble thanks for the favour vouchsafed them, acknowledging their bounden duty unto so noble a prince, they offer themselves to be ready at his pleasure, to perform any service he shall command them.  
These properties of good and thankful guests should much rather be performed in this heavenly feast whereunto we are called by the son of God himself, and therefore we should expect, receive with joy: yield thanks for this heavenly banquet.   

The fruits of these considerations.  
The fruit of these considerations may be drawn from a meditation the of greatness, & magnificency of this so holy a mystery, which greatness may stir us up to be thankful to so liberal a Lord who calleth us to so great honour, and bestoweth so many benefits, yet requireth so few of us again.   

A Spiritual Soloquie.  
IT is no marvel O Lord if the bountifulness of thy holy feast do make us astonished, for Esaias in the 25. Chap. of high prophecy foreseing it many ages before as a picture shadowed overstood amazed thereat, and saith to the praise & glory thereof: the Lord of hosts shall make to all people on this hill a feast of fatlings. Esa: 25.6: Great shall this feast be O holy prophet, for that not every one but the Lord of hosts shall ordain it, and that not to certain men alone, but to all people of the world, neither in every place but on a hill, lastly it shall be a feast of fatlings, yea of the most heavenly food that ever was.  
Be glad O holy church for that thou art that holy hill chosen of God for that heavenly banquet, in thee doth stand the table prepared, thy dear children are like the olive branches in the compass thereof.  
Arise O my soul and depart from thyself forthwith out of this dark valley, for the lord doth expect thee at his feast, not thundering & lightning as he did to the children of Israel in the 19 of Exodus, but he inviteth thee wi●h loving words Math: 11. 2●: come unto me all ye that labour and are heavy laden and I will refresh you. We may now go in safety. That law doth not any longer stand in force, he that toucheth the hill shall die the death, Exodus: 19.23: but rather he that cometh to the hill and eateth of this Sacrament shall live for ever.  
But mark my soul that all cannot ascend to this hill, but only as the kingly Prophet speaketh Psalm: 15.4: the harmless and pure in heart this is the wedding garment Math: 22.16: wherewith we ought to be decked at Christ's feast, otherwise we shall hear those terrible words: cast him bound hand foot into utter darkness.  
Woe be to me O Lord, who like the Prodigal son Luke 15.23: by luxurious living have bewrayed and torn the garment of innocency received in holy baptism woe wretched creature that I am if thou help me not O Lord I dare not appear at thy holy feast what shall I do? if for my sins I shall be refused of thee, what shall I do when with shame I am forbidden to come without a garment? happily I may sow me a garment of leaves as Adam did after he lost the garment of innocency given him of God, but alas that will little profit me as it profited Adam when he durst not come into God's sight with that garment but hid himself: but if I hide myself shall I not be deprived of thy heavenly and healthsome feast.  
I turn me therefore to thee O Father of mercy, and I confess that I have offended thee after that manner that I am no more worthy to be called thy son, but trusting to thy infinite goodness I beseech thee that thou wilt not respect my offences but the greatness of thy mercies. I am not worthy to be called thy son make me O Lord as thy meanest servant.   

Of the wonderful things of this Sacrament.  
wonderful is God in all his works, but in none more to be admired, then in the reverent Sacrament of the body and blood of our Lord, wherein the blessed son of God giveth many high mysteries unto his church.  
Amongst other names of excellency which the Prophet Esay att●●buteth to the second person in Trinity, this is one: his name is wonderful Esa. 9.11. How truly this is verified in this holy Sacrament may be left unto the contemplation of faith which is then most strong when reason stands mute.  
When as almighty God reigned down Manna amongst the people of Israel the people being amazed at the sight thereof, said, Manhu: that is, what is this? and the thing seemed so wonderful that they beholding it truly admirable passed over as it were unto us the first word manhu, Lord what is this? what is this that the son of God should undertake the nature of man and after a spiritual and heavenly manner be given for meat to a new people, to whom all things are manifest in truth?  
What is this? that he which dwelleth in heaven, sitteth amongst the quire of Angels, would come into the world and after a wonderful and admirable manner dwell with the sons of men?  
What is this? that the Lo●d of majesty who is of the same substance with the the Father and the holy Ghost, will be made one with man and take up his mansion with him.  
What meat is this which doth cleanse our leprosy, comfort the conscience, and cure our souls?  
What is this? what piety is this? what bowels of mercy are these? surely the gift is worthy of the giver. Solomon broke out into a certain kind of admiration, speaking of the Ark of covenant in ●he first of Kings 8.27. Er●one putandum est quod vere Deus habitet super terram s●●im caele & coelicoelorun capere non possunt quanto minu●●l●nus haec. And is it true in deed that God will abide o● earth whom the heavens, no●●he heavens of heavens ca●●ot contain, much less thi● house? O the depth of th● wisdom of the most high●st? thy judgements are pas●●inding out but should we proceed to lift up our eie● against those glistering beams wherewith the shar●pest Eagle may be dazzled 〈◊〉 surely: for then there woul● be no end of admiration▪ superfluous were it to wad● far, we best know God● mysteries when with all thankfulness we admire them, & say blessed be God in all his works.  
Saint Chrysostome in his 61 Homily to the priests of Antioch calleth this Sacrament the miracle of the mysteries of the Christian law, wherein our Saviour imparteth his body and blood thereby to declare the desire wherewith he burneth of uniting himself unto us which is proper to them that love ardently, here Sampsous riddle is solved de comedente exi●uit cibus de forti egressa est dulcedo, out of the strong come sweetness, what is stronger than the Lion? what sweeter than honey? Christ is the Lion of the tribe of juda, honey, the sweetness of the holy Eucharist.   

The fourth Meditation, of the wonderful things of this Sacrament.  
LEt us behold with the eyes of our faith one of the greatest works o● God under heaven and for this inestimable mystery laud and praise his holy name.  
2 Let us with thankful hearts wonder at the love of God, who after he received us into his family, there placed us, not as servants but as sons, and that he might show the part of a careful father, doth provide a mean to nourish us, and not content with that, would have his own son to institute that mean by the spiritual participation of himself.  
3 Consider, the divine wisdom of the son of God, who respecting our weakness hath conveyed unto us his body and blood after a divine & spiritual manner, under the forms of bread and wine.  
4 Consider, how by this mystical Communion, occasion is given to exercise our faith, and to prepare our souls which live by grace, as our bodies do by food.  
5 Consider the high and worthy effect of this heavenly food, which is not so much changed into the substance of the eater, as it doth rather change us to a divine essence, the meat being divine doth make us also divine, O the omnipotent wisdom, and power, & love of God?   

The Fruit.  
The fruit of this meditation is to lift up ourselves above ourselves, and bless God for this wonderful benefit, without curious searching, and needless questioning after the manner how, but to give God thanks and be ashamed rather at ourselves that neither the wonderfullnes of his power, nor the greatness of his benefits, can make us no more to love him then we do.   

The spiritual Soloquie.  
O my soul thou art happy which hast prepared for thee so wonderful and so high a repast as there can be found none either in heaven or earth more, for in it is contained that which the Apostle in the 1: & 3. to the Hebr. calleth the brightness of the glory of God, but hidden, that he might heap on thee the more benefits, thou know'st Moses descending from the mount Sinah on which he had talked with God, the children of Israel could not talk with him for the brightness of his face, wherefore as the Scripture saith he put a covering before his face: Exodus 34.16: that all might speak with him, in like sort our heavenly Moses hath done, who not content with thy deliverance from the hard servitude o● Egypt and spiritual Pharoe, but that thou shouldest not be terrified with the great brightness of his glory, after an ineffable manner doth come unto thee, and commune with thee. jacob said, surely God was in this place & I was not aware of it. Gen. 28: 16.  
O wonderful love how far hast thou gone with my Lord? Just cause hast thou O my soul to rejoice, and in rejoicing to admire the goodness of thy blessed Saviour: cease to measure the greatness of this work by the weakness of thine own understanding, say rather with the Prophet Psalm 111 Memoriam facit mirabilium suorum, The merciful Lord hath made a memorial of his wonders, he hath given meat to them that fear him.  
When the son of God clothed himself with our nature it was a work very admirable, for therein he assumed human nature mortal, and passable, but when the faithful receive the holy Eucharist man doth participate a divine nature immortal, & heavenly: Hence was it said of God, Psal. 86.9. Tu es magnus faciens mirabilia, Lord thou art great and doing wonderful things.   

The manifold effects and fruits of this holy Sacrament.  
We may remember, which we cannot forget, that as man consisteth of soul and body, so doth he also lead a twofold life, the one temporal, ready to fall into a thousand dangers and casualties. The other spiritual, subject to as many and more. The life of the body consisteth of the union of the Soul with the body. The life of the soul consisteth of another union, with grace in Christ. Both these, as they have their defects and casualties, so have they also their remedies and sustentations. For the life natural, God hath ordained natural sustenance; for the life supernatural, supernatural nourishment, which is this most holy Sacrament. But that which at all times is most to be lamented is, whereas the spiritual life is far more excellent than the temporal, notwithstanding is more regarded and preferred. For what thing doth not a sick body do, to recover his health, he neglecteth all charges and griefs, he esteemeth nothing of the bitterness of medicines, he contemneth the sharpness of pains: the most experienced Physicians, the best preservatives are sought for, and all for bodily health, which endureth for a little time And are we so careful for the health of our Soul? would to God we were, than would we repair with more devotion▪ unto this most holy Sacrament, where our spiritual life is preserved and strengthened.  
Three things there are saith one, necessary for the life of man, the mother which brings him forth, the meat which sustaineth him, and the Physician that cures him when he is sick.  
The same three are necessary for the life spiritual. The mother is Baptism, the meat is the holy Eucharist, the Physician to cure is repentance. Now then, as the body without meats cannot endure labours and live, no more can the Soul without this spiritual repast, sustain the labours of this Pilgrimage, the assaults of her enemies and live. The air being corrupted when we go forth of doors, we fortify us with some preservative. This world is corrupted, our preservative against temptations, is this holy Eucharist.  
Men entering a way possessed by the enemy, arm themselves with weapons, get them good company: seeing we have in all the way of our life many enemies visible and invisible, shall we not arm ourselves, & take unto us Christ our Captain.   

Of the most principal effects of this Sacrament.  
THe first is, as we may so speak to Deify, that is, to make man divine, or like unto God himself, here in the state of grace, and hereafter in the state of glory, and for this cause it is instituted in form of nourishments. For as nourishments and the body nourished, become one so Christ and the faithful receivers. Other meats receive life of the body, this giveth life to the Soul.  
2 A second effect is, that with Christ are given us all his merits and rewards, which he hath purchased, here the hive is given us with the honey.  
3 The third effect of this Sacrament, is, that hereby a continual and constant remembrance of Christ jesus our Saviour is continued, whereby we show his death until he come, and therefore he saith, Math. 26.26. Hoc facite in mei memoriam, Do this in remembrance of me.  
4 The fourth effect is to stir up in us the love of God, and our neighbour. Of God, who first loved us, of our neighbour, for his sake that said, He that loveth God, should love his neighbour also, 1, joan. 4. 21.  
What should we enter into ●hat sea of the manifold ef●fects of this Sacrament: If I ●m sick, here I may cure me, if I am whole, here I shall keep me, if living, here I shall comfort me, if dead in sin here I shall raise me, if I burn with the love of God▪ here I may inflame me, if I am cold in devotion, here I may warm me, if I am blind, here I may enlighten me, if spotted, here I may cleanse me. I will not fly as Adam sometime did from the presence o●●od, because here I can coue●●ne, nor run away for fear of ●he enemy, for here I shall find grace to strengthen me.  
Cyrill in his 4. book vpo● john, saith, here not only ●eath is put to flight, but als●●pirituall diseases that caus●●ath, are expelled, the cruel● and inordinate love of our members is repressed, and the perturbations of the mind quieted.  
Tho. Aquinas calleth this Sacrament a precious banquet, admirable, wholesome, & full of all sweetness, & to provoke us the more to lou● it, he addeth, Here sins are cleansed, virtues increased the mind made fertile with all spiritual graces, and that when Christ saw his Disciples to waxy sad for his departure, he left unto them this Sacrament for a singular comfort.   

The fruits of this Sacrament.  
The fruits hereof may be reduced to these 12. properties: the first is to quicken, 2. To set at liberty, 3. To inflame, 4. To give patience in trouble, 5. To nourish. 6. To restore, 7. To unite, 8. To communicate, 9 To make whole, 10. To preserve, 11. To strengthen, 12. To conduct through, and therefore this Sacrament is called Viaticum, the provision for the way, as Elias passed his journey in the strength of his meat.  
It is written of Obededon in the second of Sam. 3. that he and his did prosper, because he received the Ark of God into his house: how much more shall this be accomplished in those, who receive Christ jesus truly into their souls, the manifold effects whereof by increase of grace, from grace to grace, the faithful feel and find as much.   

The fifth Meditation. Of the fruit and effect of this most holy Sacrament.  
COnsider that as the soul newly created of God, so soon as it co●meth in●o the body, which descended of Adam, is forthwith contaminated & made per●●aker of the whole evil and misery, wherein he enwrapped mankind by his transgression▪ So likewise, as soon as the soul receiveth Christ it i● forthwith made partaker of his merits and righteousness. And this is one cause why his Sacrament is called a Communion.  
2 Consider that as he bringeth unto thee the fruit of his life and death, his re●surrection and ascension: so also he desireth to communicate thee unto his members.  
3 Consider that the understanding is so lightened by this holy Sacrament, that it easily cometh into the knowledge of God, whence those 2. Disciples going to Emans' strait after the receiving of bread, as the Scripture saith, their eyes were opened, and they knew the Lord.  
4 Consider that it was not the hem of the garment, for what virtue could there be in so mean a subject to procure health, but it was the hem of Christ's garment. So it is not bread and wine, but this bread, this wine that sanctifieth our souls.  
5 Consider how it reneweth God's grace, that like as bodily food doth renew that which natural heat had consumed. So this heavenly nourishment, restoreth that which the Soul through the heat of evil desires, had lost.  
6 Consider it joineth us to Christ our head, & to our neighbours, who are Christ's members, provoking us to love them with true charity: and therefore this Sacrament is called of the Fathers, the Sacrament of union & love. For Christ by giving his the same food, uniteth them in one divine essence. S. Augustine writeth that this Sacrament is instituted under the form of bread and wine. For as bread is made of many grains, and the wine one, of many grapes, so the faithful by love and unity, are made one in Christ their head one, by consent and concord amongst themselves.  
7 Consider the great peace and tranquillity of the mind, which cometh by this sacrament, that as the ship was tossed & troubled before, but when Christ came into it, all was calm: so in this world we are often troubled, but when Christ comes, all is quiet: he would have his Disciples say unto what house they entered, Peace be unto this house, Luc. 10.5. How much more may it ●e● said to that heart, where this holy mystery is truly & worthily received: Peace be unto this heart.   

The fruit of this Meditation.  
The fruit is to desire with our whole hearts to have par● in these effects, to hunger and thirst after righteousness. To remember that of the woman of Sam●ria, Io●. 4.25. who when she heard Christ spea● of the waters of life, said Give me Lord of this water So, O Lord, give us of th●● food, which may work in our Souls these so many, and so worthy effects.   

The Soloquie.  
DOst thou desire to know O my soul, with what good things Christ in this holy mystery hasteth unto thee? how he cometh loaden and enriched with so many merits and rewards? whatsoe●er he brought into the world▪ all these he exhibiteth in this most divine Sacrament. He that ministereth such food to him that figh●teth, what doth he keep in store for him that overcometh? Surely in that immortal life, in that land of pro●mise, he will fill thy desires with all happiness, which in this wilderness giveth thee such heavenly Manna. And what doth he so much covet of thee my Soul, by this most noble food, the● that he may plentifully reward thee with unspeakable graces. Mark what he bringeth, more I assure thee ●hen thou canst wish or de●ire. Behold, saith he, Apoc. 3.21. I stand at the door and knock, if any hear my voice, and shall open to me the gate, I will enter in unto him, and sup with him.  
What w●lt thou do O my soul in so great abundance of all good things▪ do what thou art able, & do it quickly. Be thou enlarged to receive such mysteries. Make clean the place of thy heart▪ Prepare the upper room o● thy best, & best disposed devotion. Exclude a mind beating upon vain & idle cogitations. Exclude an entrance to evil desires, yield acceptable passage to the bridegroom Christ jesus, to whom be praise for ever and ever, Amen.   

A Dialogue between Man and the Soul.  man.. 
IT is true my soul, that thi● heavenly food doth bring with it many great & excellent effects to the living, but tell me, what doth it profit one dead?  Soul 
Nothing.  man.. 
Then will not this Sacrament do thee any good if thou be dead.  Soul. 
But how can I die being immortal▪  man.. 
It is sure thou canst not be extinguished with bodily death, like beasts without reason, but thou mayest die well enough with spiritual death, which is a separation of God's grace from the soul, as the death of the body consisteth in the separation of the soul from the body.  Soul. 
Doth the grace of God give life to the soul?  man.. 
Yea, even as the soul giveth life unto the body.  Soul. 
But who can deprive the soul of grace which is the life thereof?  man.. 
Sin, As the Prophet Ezechiel saith 18.6. That soul that sinneth that soul shall die, that is, shall be deprived of grace, and which is more, of future glo●rie.  So. 
From whence hath sin that power▪  Ma. 
From God's just decree▪  Sou. 
Well seeing sin is so dangerous I will not continue in the unseemly actions thereof any more.  Ma. 
Surely then shalt thou be happy in the end, & we shall be blessed partakers together of Christ's inestimable benefits both in this world, and in the world to come.   

Of the principal cause which may move v● to come to this holy Sacrament.  
THe obedience we all owe unto the author of this sacred ceremony, who in the ordaining thereof had no other end but the glory of God his father, with man's true and perfect good, and a consideration of our own weakness, who stand in need of so many assistant helps, as we do, cannot but move us to use with all reverence and desire, with all our heart's affection this holy mean of receiving grace, left unto us by the giver of grace: For we do not celebrate a remembrance only of some thing past, but we are partakers also of grace present which grace though not from, yet by the Sacrament. As water from the fountain by the cunduit pipes is conveyed and derived unto us: That we offer unto God the sacrifice of laud and praise, give testimony unto men we are members of that mystical body whereof Christ is the head, show evidently unto the world, how desirous we are to continue in that holy union with God, and 〈◊〉 the only celebration of ●his most holy Sacrament doth well declare and show, & the sundry and manifold effects thereof do give sufficient testimony in the behalf of the faithful receiver.   

The sixth Meditation.  
COnsider that the union of the body and soul is near▪ but the union of Christ and the faithful nearer; that separable, this inseparable.  
2 Consider that this most divine Sacrament is ordained by Christ our Saviour, as a mean to derive his grace unto us, to preserve us from evil and also spiritually to sustain & nourish our souls.  
3 Consider he hath left unto us this meat that by the benefit thereof we might be transformed into him by living according to his will, which is no other thing, than God to live in us.  
4 Consider how much it concerneth us to return unto Christ, to exercise religi●ous actions of our Christian duty, to offer God the sacrifice of thanksgiving for the inestimable benefit of our redemption, to observe and keep with all reverence this high and holy ordinance left unto us.   

The Fruit.  
THe fruit of this meditation is to apply our diligence in the performing of this excellent part of God●●eruice, to remember that which was said to Moses. D●●ccording to the example which I showed thee in the Mount. Exod. 25.6.   

The Soloquie.  
THou art too loving (O my saviour,) it had been sufficient to procure some remedy for us of thy creatures, and we had taken it in great savour, but it was not sufficient for thy burning love but thou wouldst be thyself a remedy for overrules, that the saying of the ●iseman, Eccles. 6.4. migh●●e accomplished in thee. A faithful friend is the medi●●ine of life and immortality: ●hat friend more faithful ●hen my blessed Saviour ●hat medicine of more efficacy than this divine Sa●crament? but that thou wouldst that the effect thereo●●hould in part depend of us that was an argument of love indeed.  
If bodily medicines should work according to the in●●ent and desire of the sick, immould be very acceptable ●nd all sick folks woul●●hinke themselves bo●nd to ●he authors thereof, how much more are we behold●●ng to thee who with so great ●oue hast provided for us ● medicine of such efficacy & so wholesome that doth work more of itself than we can desire.  
How much O Lord doth the laws of human Philosophy differ from the lawe● of thy love? what philosophy of the world hath ever written, or thought, that a king of all majesty, the infinite sea of all perfectness would leave himself for food to so mean a creature? What wisdom of this world had ever been able to conceive that God the king of all glory, to the intent he might couple & unite man unto himself, would be willing to become his meat. O my soul stand amazed at the love of thy Saviour! make an end of tears, bewail not any longer thy own vileness and weakness, for three loving sisters and advocates have pleaded our cause, and found favour. Mercy hath presented our infirmity, and found grace: wisdom hath invented the means to obtain help, love hath constrained Christ to put it in excecution: This is the mean that jesus by the benefit of this most powerful Sacrament would unite us unto himself, that we might be made one with him, and to this end we receive him.  
We give thee thanks O heavenly Adam, which hast restored that which the earthly Adam had destroyed. He by his meat caused us to depart from God, and thou by thy meat to be united to God, I pray thee my loving jesus that this union may be firm and sound, that neither life nor death, neither tribu●lation may separate us from thee. Cause me O Lord that I may be wholly joined to thee, that I may glory with thy Apostle and say, Galat. 2.21. I live, but now not I, but Christ liveth in me.   

Of frequenting the holy Communion.  
IT hath been showed, that the holy Eu●charist is th● sustenance of the soul as bread and wine are the sustenance of the body, but the soul▪ being of far more excellency than the body, it were then most unseemly that the body which is transitory should be carefully feed, and the soul which is according to the image of God should be neglected, and little respected meat unless it be taken in due season doth not profit the receiver, treasure that is not employed, doth turn us to no benefit. The use and frequent use of this heavenly repast is very godly & Christianlike, we have no more special means to relieve our infirmities, no more profitable and effectual remedy & direction to guide us through the way and passage of this wearisome life.  
There are (saith one) three things amongst the rest, which do always hold man bound to God: The first i● the multitude of his benefits for which we ought to give thanks, the second is the multitude of our sins, for which we ought to ask mercy. The third is the multitude of miseries and infirmities for which we are bound to seek a remedy, now for the acknowledgement of our duty. The blotting out our offences, the relief of our miseries, there is at once no more strong & forcible a mean then this most holy sacrament, wherein we offer praise upon the altar of our hearts, beg remission in his merits, who died for us, receive strength against all distress of this troublesome world. Wherefore man which oweth so great and many things for benefits received, which so often laboureth under the burden of his sins, whom so many necessity's do environ, what better course then to approach unto this divine mystery, which is saith Saint Bernard, physic to the sick. The way to the traveler, strength to the weak, joy to the hole, refuge to the poor, counsel to the rich, help to them that are in danger, the consideration whereof should somewhat quicken up our slowness in this case.  
It is the manner of merchants to frequent those places where greater hope of gain groweth: the poor are wont to flock thither where larger alms are given, and should not the Christian repair thither where great & gainful gifts are distributed, when he findeth himself in misery, poor, and distressed.  
The love of God may move and invite some, the beholding of their own miseries should urge others, some the conscience of sin should induce, others a desire of obtaining grace, but the honour we all owe unto God should solicit all seeing we have not a more high and excellent means of performing the same.  
One friend doth willingly come unto another: It is a sign of small love to Christ, when we come so seldom to his holy Passeover, as on the contrary his love is augmented more & more in us, by often communicating. A great and loving remembrance of his blessed passion, we celebrate in the frequent participation of this holy mystery, so often saith the Apostle, 1. Corinth. 11.26. And therefore often you show the Lords death until he come.  
Last of all we see in winter when the S●nne is farther off barrenness followeth, in the coldness of our devotion when this mystery is neglected, what ensueth but looseness of life and an unaptness to all piety.   

The seventh Meditation.  
COnsider that in the Primitive Church which was governed of the Apostles themselves the Christians often communicated, which did show that great devotion and ferventness of spirit did possess the minds of men: and evident it is that by how much the more that godly custom did wax more cold by so much the ferventness and holiness of Christian people did wax less & less.  
2 Consider that by often communicating piety and perfection of life is augmented, the Christian man is made more religious, the body made chaste and obedient to the soul, the soul to God.  
3 Consider, that to receive Christ in the sacrament with due preparation, is no other thing then to worship him with great reverence: he therefore which by this divine communicating doth often receive him, doth oftener also praise him and worship him with divine honour, but he which honoureth Christ in earth shall be likewise honoured of his heavenly father in heaven. Luc. 9.26  
4 Consider seeing this divine sacrament is the meat of the soul, wherewith it is strengthened and maintained in a spiritual life, it doth manifestly follow, by how much the more often the soul is nourished with this meat, by so much the perfecter it is made in a life spiritual.   

The fruit.  
THe fruit of this seventh Mediation is to make a firm purpose of applying ourselves to this frequent and often communicating, to beseech the Lord, that the soul may never loathe this heavenly food, but with an inward affection desire it, from which affection springeth perseverance & a readiness to sanctimony & holiness of life, a longing to walk before   

The Sol●quie.  
WHat is this grace O sweet jesus, which thou dost affect me with? for thou not only vouchsafest to open unto me the precious mine of gold lying in the field of the holy Church, that is the hidden treasure for which the man that found it, sold all that he had to buy that field: but also dost often invite me to dig so precious a treasure that thou mayest enrich my soul. But that which draweth me into admiration is, that to the purchasing of this field and digging this treasure as often as I will thou hast added so great a commodity that I need not sell any of my goods much less all that I have.  
Lord if to obtain this treasure thou hadst ordained hard fasts, long pilgrimages, shedding of blood, and other sharp penances, all these labours & afflictions ought worthily to have been suffered to taste even but once thy sacred body: but O love unheard of that had hadst rather make the entrance easy and delectable that I might often return to this mine. O Adam how much better is the condition of thy posterity, than was thine which is now brought to pass by the mean of our loving and liberal jesus: thou wert driven out of paradise, and that thou shouldst not return thither to eat of the tree of life and live, one of the Cherubins armed with a fiery sword, was set of the righteous God to keep it: But we thy children living in the Paradise of the holy Church, are not only not driven away by an Angel with a fiery sword, but are invited of the Lord of Angels, by the fire of his love to taste often the fruits of the tree of life, yea to receive him who hath given all strength to the tree of life that giveth a blessed and everlasting life: for so he inviting us, hath promised. He which eateth of this bread shall live for ever. Ioh 6.58.  
O my soul be somewhat stirred up, and magnify thy God, for he which is mighty hath done great things for thee: dost thou not see him that he is made thy treasure to make thee rich, return often to dig it, it is a precious treasure, & therefore it will satisfy thy desires, it is infinite, and therefore will never decay.   

Of the impediments which detain men from the blessed Sacrament.  
IN the second of Exod. and 6. Pharaoh to withhold the people from doing sacrifice, causeth his Taskmasters to set them about drudgery. It is the wiliness of the old serpent to draw us from performing this holy service unto God, to make the world and the flesh, distract our thoughts and desires so to keep us from this spiritual part of God's worship, either by remiss and careless neglect, or at least by a timorous conceit of our unfitness: this careless and remiss neglect ariseth of our many encumbrances and businesses in the world. We can find time to follow profits and pleasures, but for to enter into this so serious business of our soul we are not at leisure.  
Esau to satisfy his appetite left his patrimony: The Gregesems respecting their swine neglected Christ's heavenly presence. What great indignity was offered unto the rich man, Luk. 14.16. who prepared a great supper, sent his servants to call them that were bidden to come in, when the unthankful guests returned answer they were otherwise employed, in deed they cared not for coming.  
If fear keep any away because it may seem presumption to approach unto so holy a place as the altar of the Lord, let it be remembered that Christ calleth all that be weary & heavy loaden to refresh them. Mat. 11. & 28.  
If sloth and negligence, let a carefulness of our estate to come stir us up. If the affairs of the world, cast them all a●ide. If any find himself cold and slow without desire and devotion towards this heavenly meat, he ought not therefore to abstain from the holy communion, for he shall here find sensible devotion, when all the powers of the soul & dispersed appetites are gathered together, when our will & strength is forcibly carried to God & we marvelously moved to honour the passion of our blessed Saviour. The impediments therefore considered we may endeavour then to avoid them, that so we may come & offer our souls & bodies a sacrifice to God, that neither by the subtleness of Satan, the affairs of this world, the pleasures of the flesh, we be drawn away from so high and heavenly a repast prepared for us, as is this great mystery of salvation.   

The eight Meditation.  
COnsider that the Devil can not endure the use of this profitable sacrament, for he knoweth how much it is of force to attain blessedness, from whence he for his pride fell. And he hateth the Sacrament, for in it is represented the passion, by force whereof he is bound, and thrust from the tyranny which he would evercise upon mankind.  
2 Consider for what causes the devil doth labour by divers means and arts to withdraw men from often communicating, whence we may gather how profitable this holy Sacrament is to the Soul, when it is manifest, it so much displeaseth Satan the Capital enemy of our good.  
3 Consider that our nature is of itself prone to evil, how the allurements of the flesh the affairs of the world, are ready to carry us away from God's worship, and therefore by so much the more we should shake off all impediments, and receive this holy Eucharist, whereby we are strengthened to resist temptations, united unto Christ, armed with his grace, which shall protect and save us.  
4 Consider that whereas this sacrament is numbered amongst the greatest benefits given to us of God in this life, that we do in nothing more avoid the tokens of ungratefulness, then by often communicating: for besides that it is most acceptable unto God, the memory also of Christ is often renewed, which he also desireth to be done▪ saying: Do this in remembrance of me.  
5 Consider how the intermission of this holy institution, doth make men in time less religious, how it proceedeth for the most part of want of love. For it cannot be that one should love Christ, and yet neglect this his holy ordinance.   

The Fruit.  
The fruit of this Meditation, is first to beg of the Lord an inward affection and devotion to this sacrament: next, strength against the temptations and allurements, which are ready to withdraw us from the same.   

The Soloquie.  
BEhold now O good jesus, by how many means my infernal enemy endeavoureth to draw me away from thy heavenly table: At one time he assaileth me in the faith of this most holy and hidden Sacrament: at another time he tortureth me with scruples, very often he striveth to pull me back from many human respects and that he may effect his purpose, he laboureth that the world may withdraw me, by the affairs thereof, and that the flesh should complain, her repentance and turning unto God is grievous unto her. O my soul, if there were not an inestimable benefit received by this holy Sacrament, the devil would not be troublesome unto us; yea, he would rejoice in the time misspent herein. But the enemy of man is not ignorant of the great good that hereby cometh to a man.  
Now behold O Lord the assaults of this adversary of our Souls, I desire no other thing of thee, then that thy servant Ilb desired, and obtained, job. 19.3. Place me by thee, and let the hand of whomsoever fight against me, stand on my part O Lord, and I shall be safe. None shall st●y me from frequenting this heavenly Sacrament, I pray thee therefore my merciful jesus, that like as thou hast inspired me of thy merciful goodness, that I might beg the taste of this precious meat, so thou mayst bestow on me grace to frequent the same with joyful perseverance. Cause O Lord, that the memory of this holy Sacrament fall not from me, otherwise I know that my heart will wax faint, and I shall be constrained to say with the Prophet: my heart is withered within me, that I forget to eat my bread. Let not the distrust of my own vileness, deter and fray me from such a heavenly meat, so full of comfort.   

A spiritual complaint of the Soul.  
WHat shall I do my sweet jesus, for two most strong Captains do greatly assault me, that is to say, Fear and Love? Fear objecteth to my mind, the highness of this most honourable Sacrament, which doth make me draw back my foot. But love showeth me the excellency of that vnion', which this admirable mystery doth procure, makes that with pleasant desire I dare come into thy sight O what shall I do? if overcome with fear, I depart further from thy holy table, when thou hast said: Unless ye eat of the flesh of the Son of Man, you shall not have life in you?  
If ● be overcome with Love, shall I be so bold without fear to receive the Sacrament of so great a Majesty? What then shall I do O my saviour? I know well the one cannot please thee without the other: for seeing thou art our Father, lou● is worthily due unto thee, & seeing thou art our Lord, fear and reverence.  
Wherefore I determine to give my dilig●̄ce to both, to receive both into my company. Love shall cause that I come often and willingly. Fear that I come renerently, and with diligent preparation. And thou my most gentle Redeemer, seeing thou vouchsafest to invite me so often to thy sacred feast, bring to pass that these two Captains may not forsake me. Oh my heavenvly Father, for that thou hast bound me with so many benefits unto thee, and tied me with so great bonds of Love, I beseech thee by the same love, wherewith thou dost always prosecute thy only begotten and beloved son, that thou wilt not leave me so bound, but rather draw me to thy son, seeing thou hast promised it to me by the Prophet Osea, when thou sayst, I will draw them unto me with chains of love. Remember also (O my blessed Saviour) that thou hast promised this drawing, when thou saidst: When I am lifted up from the earth, I will draw all things unto myself. Now O Lord thou art exalted, it remaineth that thou dra●●y heart unto thee, and wh●●●t cannot find where it may ●est, like the Dove it may return to the Ark of Saluati●●n. But if thou O Lord, dost ●ot stretch forth thy hand t●●raw it unto thee into the Ark, it shall stay withou●●oores, and soon perish in ●he waters.   

A Dialogue betwixt the disstressed Sinner and Faith.  Sinner. 
I Am not worthy to approach unto 〈◊〉 high a place as the table o● the Lord, and therefore I come so seldom as I do.  Faith. 
Didst thou do this of true humility, and not of negligence rather, it were well. But I doubt thou dost it of sloth, because thou wilt not take pains to repent as thou oughtest.  Sinner. 
The very truth is I am afraid.  Faith. 
Why man, let the love of him that so lovingly calleth thee, abandon fear.  Sinner. 
But I am sinful in my own conscience.  Faith. 
Who can say his heart is clean? all have sinned, and all have gone astray.  Si. 
But my sins are grievous, and therefore I absent my s●lfe?  Fai. 
Are they grievous? and therefore thou shouldst the rather seek a remedy where it may be had.  Sinner. 
But I have not sensible devotion to seek.  Fa. 
Though we cannot be as strong as Samson, we must not let all alone, Christ will accept a good heart.  Sin. 
But I cannot so well dispose myself yet▪ by reason of the affairs of this world?  Faith. 
Christ wills us to cast our care of earthly things upon him, because we should cast our care about heavenly.  Sin. 
But may I be so bold as to come, and be partaker of so holy a mystery.  Fai. 
Thou mayst, and therefore prepare a penitent heart, and come in the name of God.   

Another conference between the Soul and Faith.  Soul. 
SHall I be so bold as to approach to this sacred Ark, and receive the Lord of glory.  Faith. 
Why mayst thou not be so bold?  Soul. 
For because I am weak, miserable, and ill inclined.  Faith. 
He is both the Physician and the medicine, he himself hath said, The whole need not the Physician, but the sick.  Soul. 
If john the Baptist sanctified in his mother's womb, reputed himself unworthy to lose the latchet of Christ's shoes: And S. Peter thinking himself unworthy of his presence, saith: Go from me O Lord, for I am a sinful man, how shall I, being a miserable sinner, without the danger of eternal punishment, dare receive unto me so high a mystery?  Fai, 
If he descended from heaven to save sinners, if he call unto him all that ate weary and heavy loaden, shall he not accept of thee if thou come unto him?  Sou. 
What shall make me secure of punishment?  Fa 
Humility & love. By humility thou shalt be exalted, by love thou shalt be rewarded. Come therefore unto him by this holy mean left unto thee.  Sou. 
But if the Bethshamets' in the first of Sam. 6. were so sharply punished for looking into the Ark, how may I presume to receive the Lord of the ark himself?  Fai. 
The Bethshamits were worthily punished, for that they looked into the Ark of Curiosity, they did not honour & reverence it as they ought. Wherefore if thou hast humility & love, thou needest not fear the punishment of the Bethshamits.  Sou. 
But I cannot choose but acknowledge with the Centurion, that I am not worthy to receive Christ under my roof.  Fa. 
The Lord maketh them worthy, who acknowledge their own unworthiness. Wherefore with all humble submission say: O Lord jesus I come unto thee, beseeching thee to turn away thine eyes from my sins: if thou wilt behold them, behold them Lord not as a judge to punish them, but as a Physician to cure them. 'Cause I beseech thee, that my infirmities may happen to thy greater glory, as the infirmity of him did, that was borne blind, joh. the 9.3. Thou delivering me, by so much the more shall thy glory shine, by how much the more I am unworthy and miserable.   

Of removing the dangerous effects which hinder the worthy receiving of this holy Sacrament.  
THere is, saith the Wiseman, a word clothed with death, God grant it be not found in the house of Israel. And there is too saith the Apostle, an unworthy receiving of Christ unto condemnation. 1. Cor. 11.27. And God grant it be not found amongst the society of christians. That which is to some the savour of life unto life, and these are the worthy receivers: the same may be unto others the savour of death unto death, and these are the unworthy.  
What is therefore more needful then to remove all dangerous defects, which may hinder the fruit and efficacy of so high a mystery, to remove, I say, all sensual desires, faithless cogitations, impenitent affections, and all other evils whatsoever, which may withdraw the heart of man from God, and hinder the good of this most excellent medicine of our souls.  
The sun to them which are in health, is wholesome, but unto those who are pained in the head, it falleth out to be far otherwise. A potion received in due season, doth help the Patient. The showers & dews of heaven, make the tree well planted to prosper & fructify, but that tree which hath some worm at the root, & doth wither upward, doth more and more decay by all this moisture. The soul rooted in faith and charity, is as a good plant, whom this heavenly dew doth nourish. the corrupt heart is that worm which maketh the withered tree to fade away so long, until the master of the vineyard say, Cut down the unprofitable tree. Now therefore, that the faithful Christian may be as the tree planted by the water's side, Psalm. 1. which shall bring forth his fruit in due season, let him in the name of God remove all dangerous defects, as envy, evil concupiscence, infidelity, and the like, that he eat not of this bread, and drink not of this cup unworthily.   

The ninth Meditation.  
COsider that to come unworthily to the holy Eucharist, as without Faith, without devotion, without repentance, without reverence, is very dangerous.  
2 Consider how respective we should be in coming to this holy mystery, how careful, how religious.  
3 Solomon saith, when thou sittest to eat with a Ruler, consider diligently what is set before thee, Prou. 24.1.  
4 Abraham when he was making his offering to God, Gen. 15.11. the fowls came to hinder Abraham's offering, as wandering thoughts would do ours: Abraham rose and drove them away.   

The fruit.  
The fruit of this Meditation is to prepare ourselves in the best and most reverent manner we can, that we eat paenem Domini, contra dominum, the bread of the Lord against the Lord, as S. Austen speaketh, to remove all dangerous defects, to be sorry for our sins past, and resolve upon amendment, for the time to come.   

The Soloquie.  
SEest thou not my soul that it is thy part to come with all devotion and attention of mind unto this holy ●acracramēt▪ Remeber that when God, Exo. 19.1.3. was to talk with Moses upon the mount, how he commanded the neither man nor beast should approach to the Mountain, lest Moses by the sight of any creature, should be disturbed: yea, that he should have fitter opportunity of attention, without distraction, the whole hill was covered with a great & dark cloud. No otherwise, my soul, do, that no evil affection come with thee to the holy Altar, which may draw thee from devotion: here God doth expect thee. Consider with thyself that he can never be truly desired and loved of thee, unless in coming to this sacred table, thou clean forget all earthly things. Hear what the Kingly Prophet saith, Psa. 45.11. My daughter hearken and consider, incline thine ear. Forget also thine own people, and thy Father's house, so shall the King have pleasure in thy beauty, for he is thy Lord God, and worship thou him. But O Lord, what shall I do to attain this devotion? for my mind doth remain so corrupt, since that general fall of our first Father Adam that often times against my will, it wandereth vagrant where it should not, what shall I do when my infernal enemy either endeavoureth by many earthly occasions to draw me away from this heavenly table, or to come (which is no less fearful) unworthily unto the same. Thou seest O merciful jesus, in what state I stand, that is to say, how weak I am by nature, help I beseech thee, my weakness with thy holy grace, that all defects removed, I may approach unto thy heavenly table, with heart and soul prepared.   

Of preparing ourselves before we come to the most holy Sacrament.  
IF in our earthly affairs, we often times forget heavenly, good reason is it that in our heavenly we should much rather forget all earthly business whatsoever, and prepare ourselves to this so solemn a ceremony, which doth consecrate man unto God. Christ sent 2. of his Disciples before to make ready the upper room, where he would keep his mandy with his Apostles: our faith & repentance as 2 messengers may prepare before the upper room of our souls. The Israelites keeping their Passeover, put leaven out of their houses. Christ washeth his Disciples feet, & the Prophet David saith, I will wash my hands in innocency, & so will go to thy Altar. Psa. 26.6. Hester coming to find grace & favour in the sight of Ahashuerath, first humbleth herself by fasting and prayer. jacob coming for a blessing, putteth on Esau's garment. We are approaching to the Lords Altar, coming for a blessing, seeking favour, what should we else but wash our hearts by faith in the blood of the Lamb, humble our souls: Take unto us the garment of Christ's righteousness.  
Again, it behoveth every one that will safely come to this table to direct all his affections and desires to God only. To do nothing, to affect nothing but God's pleasure respected and his heavenly grace now offered.  
For him which will rightly be partaker of this holy mystery: First, faith is necessary, whereby he believeth remission of his sins in Christ's merits.  
2 Secondarily repentance is necessary, whereby he acknowledgeth the greatness of his sin.  
3 Thirdly, charity is required whereby the mind is at peace and quiet with men, he that dwelleth in charity (saith S. john) dwelleth in God, and God in him: dwelleth in God, what more secure, and God in him, what more sweet?  
4 Fourthly, attention must be had, that he be not carried away from respective devotion, and chiefly from the meditation of Christ's passion, his resurrection the third day, his descension into hell, his ascension up into heaven, his glorious sitting at the right hand of God, from whence he shall come at the end of the world to judge both the quick and dead.  
5 Fiftly, fasting is necessary, where by the Prophet David humbled his soul, Psal. 35.13. Hester by fasting disposed herself to God, and found grace in the sight of Assuerus, Hest. 4 16.   

The tenth Meditation.  
COnsider how busy & careful Martha was, Luk. 10.40. to receive Christ into her house, and therefore much more careful should every one be to receive him into his heart.  
2 Consider, what reverence and devotion is meet by that of the Prophet of Christ's entrance into heaven: Be ye lifted up ve everlasting gates, and the king of glory shall come in, Psa. 24.6  
3 Consider, that to entertain an earthly prince all things are made decent and clean.  
4 Consider, it was said to him that came unto the marriage feast after an unseemly manner, friend, how camest thou in hither, and hast not on a wedding garment. Mat. 22.12.  
5 Consider how the Apostle S. Peter, when Christ would wash his feet, thought himself unworthy that so great honour should be done unto him said within himself what am I worm that the Lord of light should do this unto me.   

The fruit.  
THe fruit of this Meditation: The first is, to prepare us with all humble reverence, but chiefly to offer unto God the sacrifice of a broken and contrite heart, that as his body was broken for us, so should our heart be broken.  
2 The second is to cry out with the Prophet, Crea in me Domine nowm cor: Create in me O Lord a new heart.  
3 The third is to become surveyors of ourselves, and call a little consistory in our own souls.   

A form of confessing ourselves before we come to receive the most holy Sacrament.  
O Lord thou art not wont to drive away sinners, but callest them, and convertest them to thee: Thou art he that hast said, Mat. 11.26. Come all that are weary and heavy loaden: It was publicly spoken of thee, that thou didst receive Publicans and sinners, and didst tate with them: O my Lord thou art now at the throne of mercy, and therefore hast not changed thy nature, which thou hadst sometimes here in the world. Thou called'st them from heaven whom thou didst call on earth: wherefore comforted with this remembrance of thy love I come unto thee loaden, and labouring & burdened with my sins, I come as the sick to the Physician, beseeching thee to heal me: As a sinner to the wellspring of righteousness, beseeching thee to justify me, I acknowledge I acknowledge, my great unworthiness.  
If thine own holy Apostle, or as he seemed, prince of the Apostles, could cry out and say, Go from me O Lord for I am a sinful man: how much more shall I who am an unhallowed creature and prince of sinners say: I am not worthy to whom thou shouldst come, nay, I am not worthy to come to thee, much less to receive thee.  
It was lawful for none to taste of the show bread which was only a shadow of this profound mystery but only for him who was clean and sanctified, how shall I eat thereof, who am so far removed from true holiness? It was so great an offence to touch thy sacred Ark that Vzzah stretching out his hand to touch it. The 2. of Kings, 6.7. was suddenly stricken, how can I not but fear & tremble in this case? O Lord as I fear thy greatness. So do I also fear the multitude of my sins. I am that fool, Psal. 14 1. that said in his heart there is no God. I lived so dissolutely as (by my manners I professed as much) I feared not thy justice, I dreaded not to transgress thy laws, I rendered not thanks as I ought: What other thing hath my life been then a daily war against thee? What other thing have I done by my sins and careless coming to this mystery of former times than offered thee open wrong, stricken thy blessed head with a reed? My sins have been the spear that gored thee, the thorns that pierced thee: How therefore shall I be so bold as to come unto thee? Shall I repose thy sacred body in a den of Dragons, a nest of Scorpions? what other thing is a soul full of sin? wherefore dost thou cast thy children's bread unto dogs, and thy precious Margarite to swine? How wilt thou rest with me O my Lord which art the purity of a virgin, the fountain of all pulchritude? Thy most holy body taken from the cross, was wrapped in fine linen, laid in a new Sepulchre, wherein never any was laid, but what part of my soul is clean, what new? How then shall I receive thee O my Saviour and redeemer? I am ashamed so often as I behold myself in such a state, I blush considering, what I am, and whether I am about to come, my refuge is to fly unto thy mercy according to which mercy O Lord look upon me, did the stones cleave asunder when thou suffered'st thy passion & shall my stony heart be nothing moved for whom thou didst suffer? did the earth move, and shall my earthly mind stand unmovable like a dead centre? noe Noah, I am moved O my Saviour.   

Another form of co●●fession.  
TAke it not heinously, O my Lord, that being such a one as thou seest me to be, dare presume to come into thy sight? I remember thou wast not offended with the poor woman which had the issue of blood, Matth. 9 But didst accept her, saying, be of good comfort daughter, thy faith hath made thee whole, I have a greater issue, and come unto thee to be cured. I call to mind Marie Magdalene, who washed thy feet with her tears, and wiped them with the hair of her head who had much forgiven her. Behold here lieth a sinner which hath more sins, but fewer tears, she was not the first nor the last whom thy mercy received, receive me O Lord though I have not shed so many tears as may wash thy feet, yet hast thou shed as much blood as can wash my sins O my Lord thou hast not changed thy office and nature though thou seemest to be far away.  
I read in the holy Gospel that all that were diseased did resort unto thee, and that the multitude, Luk. 6.19. sought to touch thee for there went virtue from thee, the lepers came unto thee, and thou stretching forth thy blessed hand didst heal them, thou gavest unto the blind their sight, unto the lame their limbs. Thou didst cure the sick, disposses●e the devil, raise the dead, and canst thou not forget to show mercy which art mercy itself? I come unto thee O my Redeemer, I come unto thee O eternal creator of heaven and earth beseeching thee, that as the holy king David did accept at his table, and show favour unto Mesph●bosheth, 2. Sam. 9.11 though of himself deformed, yet for the love of jonathan of whom he came willing, thereby to honour the son for the father's sake. So may it please thee to admit me, though of myself most deformed, in the love of him in whom thou art well pleased.  
I offer unto thee an humble heart, and had I many hearts, I would offer them all unto thee, Lord I can be no more without thee, nor live without thee then can this body of mine remain when life is taken from it. Wherefore necessity driveth me unto thee, and mercy ministereth boldness, by how much the more unworthy I am, by so much the more art thou glorified in showing mercy.   

A Meditation upon these words. Whence cometh this that my Lord cometh unto me.  
HE bringeth himself that sendeth not an other, he which hath so many spirits his ministers, cometh himself unto his servants, visiteth the sick, lifteth up, and comforteth the fallen, helpeth the afflicted, refresheth the hungry with his own body and blood, who aboundeth with so many, so divers means, & medicines, as to whom the fullness of the whole earth doth appertain. He bring●●● himself unto thee, O 〈◊〉 soul as a father, when he prosecuteth thee with love as a brother, when he maketh thee by adoption the son of God, as a fellow when he appointeth thee a coheir of his heavenvly kingdom, as a heavenly repast, for thy eternal safety, as an intercessor for the remission of all thy sins. O the wonderful love of the son of God unde ve●it. from whence cometh this that my Lord cometh unto me.   

A Meditation upon these words of the centurion. Mat. 8.8 Non sum dignus ut intres sub tectum meum. Lord I am not worthy that thou enter under my roof.  
O Lord hadst thou rather be at an other man's house with dishonour then at thine own with honour? at least O good jesus, if thou hadst no respect of thine honour if thou castest under foot all praise & renown, if thou takest unto thee every vile sinner, yet have regard to my estate: Lord I confess I am not worthy thou shouldest come under my roof: Thou knowest my poverty and need I have this poor cottage far unmeet to cetertain so great a guest as thou O my Lord: This body is not compact of gold & silver, but of dust & ashes, and also subject to infirmities, diseases and death. This soul joined to my body is far from that holiness it should be endued withal, far unmeet a place is it for such a parsonage, I am altogether confounded, I tremble & shake at the coming of so great a guest into so poor a house as myself.   

Tantum dic verbum & sanabitur anima mea. But only say the word and my soul shall live.  
ANd art thou ignorant O my Lord who thou art, what a one, and how great. Thou art God omnipotent, thou art Lord of all, thou art the Creator of heaven and earth, & whatsoever is contained in the vast compass thereof, thou hast raised me up as all other things else of nothing: Thou hast clothed me with this body, and hast given me a right & and righteous soul: thou hast restored this soul fallen from the state of innocency. Thou hast illuminated it by grace, and washed it in the sacred font of baptism, O my Lord thou art he that rulest and governest me, thou wouldst for my sake become man, die for me, suffer for me the very death of the cross, so much could love and charity prevail with thee, Lord, thy grace is sufficient, and wilt thou turn then into my house to refresh my faint soul, to cure me being weak, and heal me being sick? will not thy only word suffice where with thou hast cleansed the lepers, dispossessed the Devils, raised the dead, it will suffice O my Lord, Dic verbum, & sanabitur anima mea, say the word & my soul shallbe healed.   

A Meditation upon those words, Veniam & curabo eum I will come and cure him. Mat 8.7.  
IF it please thee so, neither wilt thou have it otherwise, behold thy servant? Be it unto me according to thy word. Come down Lord jesus, or ever my soul dieth. Now a way lieth open unto thee my soul, O my soul I will show the great joy, rejoice and be glad, for thy Creator cometh unto thee, thy Saviour cometh unto thee, who hath fought with thy enemies, sustained wounds, spent his life for thee: Behold how he desireth to enlarge thee with the most ample gift of his most blessed divinity? Where wilt thou lay up these things my soul? How great is he to whom the thrones and dominations serve, on whom the holy host of heaven do attend?  
O my soul admire the wonderful piety, and ineffable dignity wherewith he hasteth to visit thee, and maketh speed to come unto thee? But arise, run forth to meet him, hasten this meeting, rejoice and congratulate for the coming of such a guest, cry with a devout heart: Lord what is man that thou art so mind full of him? Psalm 8.2. and say with the same Prophet who am I that thou hast brought me to this? 2. Sam. 7.18.   

The Soloquie.  
Lord, how much dost thou submit thyself while thou dost not disdain to enter into the vile cottage of my soul? It was sufficient for thy love to be borne for me in a stable? That thou descendest from heaven to rest in the womb of the blessed virgin was not such a marvel for that it was the womb of a most pure creature, O holy Elizabeth who being visited and saluted by the mother of this Lord considering the dignity of this majesty didst say whence cometh this unto me, that the mother, of my Lord cometh to me? Therefore what shall I say to whom the Lord himself cometh by infinite parts, far above Marie? he cometh unto me not only to visit me, but also to unite me to him, and enrich me with heavenly gifts. O my soul, I greatly rejoice that thou hast delivered to jesus of thine own will the government & possession of thyself? but understand that by this act thou are bound to proclaim open war to all sins the capital enemies of thy Lord to whom thou art delivered, neither canst thou any more without manifest offence of rebellion give an entrance of sin into thine house now dedicated unto Christ. O my soul enter into consideration, see with what bond of reloving jesus who hath loved thee, first thou art bound; O God, how unlike are thy doings to the actions of the princes of this world?  
King Ezechias. 2. King. 20.13. that he might declare his favour unto the Ambassadors of the k. of Babel, showed them all his riches & treasures, not giving them any part thereof. Thou dost O most gracious Lord not only show us thy treasures, but freely bestow them upon us, I see not O my soul how thou art able to recompense so great good will only yield thyself wholly to the love of thy redeemer, for it cannot be thou shouldest serve two masters: It cannot be that the Ark of God, and the idol Dagon, 1. Sam. 5.4. should stand in one temple: If thou prostrate thee to the love of creatures, thou shalt undergo a hard servitude; but if thou follow Christ thou shalt find rest and quiet. O my soul we were created to serve and worship God: what higher part of this worship then to come and be partakers of his deity. O my soul be prepared.   

A meditation upon that which Saint Paul teacheth in the first to the Corinthians, Chap. 11.  
COnsider that the Apostle in the preparation to the most holy Communion, requireth three things: the first is, that the Communicant examine his own conscience, which is signified in these words, Let a man prove himself, and so let him eat of this bread, and drink of this cup. If he find his conscience defiled with some mortal sin. let him make a most humble and penitent confession thereof.  
2 Secondarily, the Apostle would that the holy Eucharist be received worthily, otherwise the danger is great: for he which with a corrupt mind and evil intention, approacheth unto the lords table, eateth and drinketh his own judgement.  
3 Thirdly▪ S. Paul would that a difference be made between these holy Elements, consectated to a most divine use, and the profane repasts of the body only.   

A Meditation upon that of the Prodigal Son, when he was received of his Father. Luke 15.20.  
THese three things which the Apostle requireth in this preparation, may be considered in the receiving of the Prodigal son.  
First he feeleth with grief his own misery, he acknowledgeth his own unthriftiness, confesseth his sin, whereby inclusively he craveth pardon, which done, his father receiveth him.  
2 Secondly, he is clothed with a new garment, which may signify the clothing of righteousness, which is made white in the blood of the Lamb, Apoc. 7.14.  
3 After all he sitteth down at the table, catcth the fat calf, or that blessed sacrifice that was once offered for all, is entertained with mirth and melody. For is there not joy in the presence of the Angels of God in heaven, over one sinner that repenteth? Luc. 15.10.   

The Soloquie upon this preparation.  
Lord although thy Apostle had never mentioned the purity of conscience, which is required to this divine sacrament, who would not judge that thou the fountain of all purity, oughtest to be received with a pure & clean heart. O most merciful Lord, how little dost thou require of us, to eat of that Lamb sent of thee from heaven, by whose offering we are delivered from the servitude of sin.  
The jews to eat their Paschal Lamb, which was but a shadow and figure of this, aught to provide them a Lamb of a year old, Exo. 12.13. without blemish, which roasted by fire, should be eaten hastily of them with sweet bread and wild Lettuce, with their loins gi●t, their shoes on their feet, their staves in their hand. O how grievous and troublesome was this burden, (containing the force of the law.) It was of that sort which S. Peter witnesseth, Neither your Fathers nor you were able to bear. But to the eating this true lamb, which taketh away the sins of the world, thou dost require no other thing in the law of 〈◊〉, but the purity of conscience, and devotion of heart. O how true is it my loving jesus▪ which thou hast said of the law, Math. 11.28. My yoke is sweet, and my burden light, yea truly, so light and sweet, that if there were not that would imagine a labour in the precept, it should not deserve the name of a burden or yoke.  
O my soul, now thou seest to how few things Christ hath bound thee, and how he hath given thee abundance of his grace in this life, by the benefit of this most holy Sacrament, & in the other life eternal. Only take heed to thyself, that seeing the Lord of his infinite goodness, hath given thee so easily this inestimable commodity, thou dost not again relapse into destruction.  
Consider earnestly what thou shouldst do, not to receive so gentle a Lord, which cometh to enrich thee with his gifts, were great inhumanity, very pernicious unto thyself. But to receive him unworthily by th● default, were mere slothfulness, which procureth injury to him, and punishment unto thyself.  
Thou shalt do well to imitate the example of the poor country man, who understanding that the King would rest in his house, removed all things which he thought might offend the kings eyes, diligently swept all his house, and although he could not beautify it according to the worthiness of such a guest, yet he did as much as he was able, to receive him in seemly and decent manner, he goeth to meet the king with all speed, receiveth him with great joy, giveth him many thanks for this so great favour. If then so many things are done to an earthly King, what wilt thou do O my Soul, to the King of heaven, who cometh not to live at thy cost, but to impart his goods unto thee? Labour therefore in cleansing and decking thyself, hang the chamber or upper room of thy best devotion, with the Tapestry of holiness, and welcome him with love, who of Love saith, My delight is to be with the sons of men, Prou. 8.31.   

A Meditation for the day we are to Communicate in.  
IN what day you communicate, as soon as you awake early in the morning, think that the Lord doth expect you this day at his heavenly table. Think of putting on the inward ornaments of the Soul, as Faith, Repentance, Devotion, Charity, Humbleness of mind, & such like.  
1 Consider how Christ in his conception, took our nature, and that we in this spiritual conception of him, should express many divine qualities of his nature.  
2 Consider you are to receive him this day in the state of grace, who shall one day receive you in the state of glory.  
3 Consider that of the first eating it was said, that day thou eatest thou shalt die, but by this eating, that day thou eatest thou shalt live, joh. 6.  
4 Esteem thyself unworthy, and say, Sweet jesus what love is this thou pursuest me withal, behold Lord I prepare myself this day to receive thee into the poor Cottage of an humble heart, but alas. the Wiseman Solomon himself, when he had in many years, and by much cost built thee a Temple, 1. Kin. 8. Did notwithstanding marvel that thou the God all Majesty, wouldst vouchsafe to abide and dwell in it. what shall I say, who have bestowed so little pains. so small cost, in preparing thee a Temple, I beseech thee to turn my Soul into a house of prayer, to whip out all evil affections, that it may be rightly said to be Domus tuae, Thy house.  
4 Make one repentance with Mary Magdalen, one hearty repentance for all that is past.   

A Meditation taken out of the History of Zacheus. Luke 19 2.  
ZAcheus desirous to see jesus, but for that he was of a low stature; he could not see him for the multitude of people, he went up into a tree where Christ should pass by.  
2 Christ passeth by, and casting his merciful eyes on Zacheus, said, Zachee, make haste to come down, for today I must abide in thine house. He came down then all rejoicing, and receiveth him into his house, thinking that he was greatly rewarded.  
3 Thirdly, the jews when they saw Christ turn into the house of a sinner, they murmured, which Zacheus perceiving, turning to Christ, said, Behold, half of my goods I give to the poor, and if I have defrauded any thing from any man, I restore four fold. But jesus said unto him, Salvation is come unto thy house.   

The application of this History.  
THat thou mayst be partaker of salvation, which is offered in this sacrament, it is necessary that thou be desirous to know and taste Christ, which is contained in this holy mystery. And to know him, it is necessary first, that thou lift up thy mind on high, and consider the greatness of God, keeping in the mean while, the ground under thy feet, as Zacheus kept it, when he stood upon the tree, that is, to procure that our temporal business be then under us, and not over our head, by distracting us in devotion.  
2 We must receive our Lord not with melancholy or anguish of doubts, but as Zachee did with joy, which springeth from a vehement affection towards this holy Sacrament.  
3 Consider that it is not sufficient to receive Christ into our house, & then to put the hand in the bosom, but we must furnish the sacred Communion with good works, by relieving the necessities of our neighbours, after the example of Zacheus,: and he which doth so, shall hear that comfortable voice, This day salvation is come into thine house.   

The fruit.  
THe fruit of this Meditation, shall be to desire and ask of God, an affection to this Sacrament, from which affection springeth spiritual consolation, necessary to the Communion.   

The Soloquie.  
O My bountiful jesus, how liberal art thou towards him, who doth desire and seek thee? Zachee was held with desire of thee, but of seeing thee only, and thou not only didst show thyself to him to be seen, but also called'st him, and inuitedst thyself into his house, on whom to augment thy favour, thou bestowedst Salvation. Oh how well hath the Prophet said of thee, All Nations seeking thee, shall rejoice and be glad And let them say always which love thy saving health. The Lord be magnified.  
Zachee thou worthily reioycedst, because thou hast him in thine house, which maketh all Angels to rejoice. Only rejoice and esteem as nothing, if the jews murmur and call thee sinner, since he is at hand for thee, which can defend and justify thee, join thyself to him, and he will be as a buckler for thee, and thou shalt also understand how sweet the Lord is. O my soul, thou hast also cause of rejoicing, and peradventure greater than Zacheus had, seeing to thee also this day cometh the fountain of all joy and gladness Hear what the Prophet Zacharie saith unto thee: Rejoice O daughter Zion, and be glad O daughter jerusalem, behold thy righteous King and thy Saviour cometh unto thee, nor cometh he to exact a tribute, or to command any task, but only for the cause of saving thee, & defending thee from the rebuke of thine enemies. Think not that a greater benefit showed to Zacheus then to thee, for while thou dost spiritually receive him under the accidents of bread and wine by faith, and after a most heavenly manner, he showeth that he is come unto thee, not only to converse with thee, & bestow salvation, as he did to the house of Zachee, but also to unite him self to thee, that thou mayst be one certain thing with him, which is the effect of this heavenly meat.  
Who doth not see then that this is a far greater benefit? oh my gracious Lord, seeing thou hast vouchsafed to enter this poor house of mine, give me grace that it happen not to me, as to the ungrateful jews, who in the day of Palms, received thee with great joy and triumph into jerusalem, but a little after they cried to Pilate, crucify him, crucify him, & casting thy cross upon thy shoulders, cast thee forth of this city. Let me die O Lord before, yea, let me die a thousand deaths, then that I cast thee out of me. For that were to thrust thee out of thine own house.   

A Meditation upon those words of Christ, Luk. 19.5. hody oportet me manner in Domo tua. To day I must abide in thine house.  
WHo am I O most bountiful jesus, that thou desirest to abide with me? who am I that may deserve to entertain thee the Lord of heavens? What dost thou find in me ', that doth so much delight thee, and invite thee to come under my roof? art thou ignorant of my most vile beginning? I am not of the number of that celestial and divine Legion, I am not a Seraphin, not an Archangel, not an Angel, nor any of the Thrones, or other most sacred Spirits, my being differs much from them, freed are they from all admixtion of body, pure, and innocent, I was born in sin, drawing my beginning from the earth, so mean a subject, I am not worthy. O my Saviour, of thy divine presence, happily thy delight is to be with the sons of men, true, but I am not Abraham, I am not Moses, I am not as the blessed virgin, no, I bear not the least similitude of these blessed Saints in heaven, while they remained in the world, What shall I say? I am sorry O my Lord, I am no more worthy to receive thee then I am, but my comfort is, thou tookest mercy on the woman of Canaan, and all distressed people that came unto thee.   

A short form of confession to be made in private, before the receiving of the blessed Sacrament.  
I Miserable sinner, confess & acknowledge with bended heart, and hands lifted up in the presence of Almighty God, my many and manifold sins, and that I have transgressed sundry ways against the precepts of the first and second table, I am sorry from the bottom of my heart, and it grieveth me that I have so often offended thee, I come unto thee as an humble suitor, to obtain mercy and pardon for all my offences, I beseech thee to sanctify me by thy holy spirit, to strengthen my faith against all assaults, so seal up in me by this holy mystery, that comfortable hope of the life to come. Direct me, I beseech thee, now approaching to thy holy table, that I may abide with thee, and be a fit habitation for thy holy presence, both now and for evermore, when I consider thou didst create me, not being asked, redeem me, not being required, it turned my tears of sorrow into tears of joy, my tears of fear, into tears of love. O my Saviour show mercy, for with such great sinners as I am, thou gettest greatest honour, as thou didst by Mary Magdalen.   

An admonition moving all to reconcile themselves, and forgive their enemies, before they be partakers of the most holy Sacrament.  
WHen thou bringest thy gift to he altar. (saith Christ our Saviour, Matthew 5.25.) and there rememberest that thy Brother hath aught against thee, leave thy offering before the Altar, & go thy way, first be reconciled to thy brother, & then come and offer thy gift. In the 11. also of Saint Mar. and 25. he saith unto his Disciples: When you shall stand to pray, forgive, if you have aught against any man, that your Father which is in heaven may forgive you your trespasses. By both which testimonies of holy Scripture, we learn, that all our oblations and prayers, (otherwise in themselves amongst the best actions of a Christian life) are in no case acceptable unto God, without our reconcilement & charity first had with men. The Wiseman, Eccl. 28.2.3. could think it unmeet in very reason, to ask mercy, when we ourselves deny mercy. We may remember, that the unthankful debtor that would not remit his f●llow servant. Mat. 18.30. for his uncompassionate usage of his fellow: found himself the like measure, that is, judgement without mercy, at his masters hand.  
With what countenance (saith one) can we look up to heaven and say, Lord forgive us our trespasses, and yet revenge with all extremity the least offences offered unto ourselves. No, no, he that seeketh vengeance, shall surely find vengeance, Mihi vindictam, ego retribuam vengeance is mine, saith the Lord, I will revenge. We must let God alone to right our wrongs, unless we will usurp that poor which is only proper unto hi●, for ourselves we should not forget the Wiseman's counsel. Forgive thy neighbour the hurt that he hath done thee, so shall thy sins also be forgiven thee when thou prayest: should a man bear hatred against man and desire forgiveness of the Lord? Peter saith unto Christ, master: how often shall my brother sin against me, and I forgive him? until seven times, no Peter (saith our Saviour) I say not unto thee, until seven times, but until seventy seven times, that is, quoties tot●es, how often soever he sin against thee, so often shalt thou forgive.  
The offering up of sacrifices in the old law was a special part of that worship the people were wont to perform unto Almighty God as an acceptable service unto him. But the prophet Esai tells them, Esa. 1.11. all their offerings were utterly displeasing unto him, for why? they were all set on cruelty, and revenge, their hands were full of blood and therefore God would accept of no sacrifice at their hands. Our oblations that are done in love with God, and man: these ascend like the smoke of Abel's sacrifice, and are well pleasing unto the most highest.  
But how should flesh and blood forgive, where wrong and injury hath been offered? that which Adam cannot bea●e, Christ can, that which to nature is so much against nature, and therefore difficulty, is to grace nothing so, that which heathen men will so hardly brook, is to Christians who have, or should have a further perfection, more facile and easy. Wherefore our Saviour tells his disciples▪ of somewhat more th●n loving them, who love first, Ego dico, vobis diligite inimicos, I say unto you love your enemies, do good unto them that hurt you, pray for them that persecute you, we forgive, we love our very enemies for his sake who hath done far more for us. What greater love (saith Saint john) then for one to give his life for his friend? yet greater was Christ's love who gave his life for us that were his enemies, we have some reason to help the distressed, to relieve the poor & needy, for the very beholding of their necessity doth often move compassion: but to love our enemies we have no reason in the world, but only for his sake who hath commanded all those who profess his name, and expect his kingdom saying, Diligite inimices, love your enemies. We forgive, and why? Christ hath forgiven us, we show mercy, and why? Christ jesus hath showed mercy unto us. Quid contra nos proximus, saith an ancient father, shall we see what our neighbour hath done against us, and shall we not see what Christ hath done for us? God forbid? All that we do, or can forgive are pence only, Christ he forgives tallentes, we some few, he ten thousand; we show love, but Christ showed love in deed, love without example. Were we as ready to remember benefits as we are injuries, we would be more charitable than we often are.  
But being ready to revenge, do we know how soon we may stand in need of God ourselves? no verily? and therefore we had need to show compassion to others.  
When as now jacob their father was dead, Joseph's brethren thought joseph would revenge all the wrong they before unjustly offered their brother they were deceived, joseph tells them he meant nothing less. Am not I (saith he) under God? as if he should have said myself am reedy to ask forgiveness of God and should I not from ●y heart forgive you my brethren? I do, I do. Wherefore one saith, Qualem erga te Deum habere vis, talem te erga proximum ostendas, as thou wouldst have God be unto thee, so be thou to thy neighbour that hath offended thee.  
To move Christians to this love, Christ our Saviour goeth further and sayeth: forgive, that you may be children of your father, which is in heaven, for he causeth the Sun to arise on the just, and on the unjust. It was a token that David was of the stock of jesse when he would not only not hu●t King Saul his enemy when he was alive, but would even show mercy unto his offspring when he was dead; they give testimony that that they are his followers who prayed for his enemies (father forgive them) who show themselves ready to remit, and can find in their hearts to forgive offences offered. S. Am●rose told a great Emperor of the world how Christians did avenge themselves: our weapons (saith he) are our prayers & our tears: we weep for our persecutors, we pray for them.  
Neither shall our forgiving go away empty for this active mercy showed unto men, shall be rewarded with passive mercy by him, who hath said: Blessed are the merciful for they shall obtain mercy. Hence it cometh to pass, that our enemies may do us as much good as the best friends we have in the world: whereas in forgiving them we receive forgiveness of God: but for one drop of water given, we receive by a gainful interest a whole ocean sea, for our two mites, the whole treasure of the temple. We give and forgive some small benefits, trespasses, but with God there is no depth of his bounty, no number of his mercies.  
If at any time we are justly moved (as we often are) to use that Quid rependam, as of the Prophet, Psal. 116.11. what shall we do unto the Lord for all the benefits he hath done unto us? then most especially approaching to these holy mystery: which the old Christians in the Primitive Church well remembering, gave evident testimony at this solemn occasion by their liberality to the poor, their visiting the sick, and other like works of mercy.  
And besides their charitable relief of the needy; it is wonderful to consider, and it may do a good man's heart good to call to mind the uniform peace, and peaceable union, they retained amongst themselves all assembled in one communion of Saints, to worship him in earth, with whom they hoped shortly to rejoice in heaven. They forgot not that charge left by Christ at his departure from the world: by this shall men know that you are my Disciples that you love one another, nor that loving entreaty of Abraham had with Lot, Gen. 13 11. Let there be no strife between thee and me, between thy herdmen and my herdmen, for we are brethren.  
Be of one mind saith the Apostle, 2. Corinth. 13. live in peace, and the God of love and peace shall be with you: and to the Ephesians he saith, let all bitterness, and anger, and wrath, be put away from you, with all maliciousness be courteous one to another, forgiving one another, even as God for Christ's sake forgave you. There is but one body, one spirit, on faith, one baptism, one God which is above all, through all, and in us all.  
In this mystery as the faithful find, wrought tranquillity of conscience within: So also find that the spreading of charity towards men abroad, which charity thinketh no evil, believeth all things, hopeth all things, endureth all things.  
When as Christ our Saviour was now to celebrate his last supper, he washeth himself his disciples feet, wipeth them with a towel, giveth a precedent of humility, & love admitteth judas that bore an evil mind towards him to his owne-dish, giveth him a sop, speaks mildly unto him, which all were tokens of love: should we not take example by our Lord and master? When may we more fitly use that hymn of the Angels respecting the common cause of joy: we have Glory be to God on high, in earth peace, towards men good will: and not good will in show, but even in singleness of heart. Wherefore to conclude with that of the Apostle, Philip. 3.1. If there be any consolation in Christ, any comfort of love, any fellowship of the spirit, be we of one accord, let the same mind be in us that was in Christ, who humbled himself: wherefore God hath highly exalted him, and given him a name above all names, that at the name of jesus every knee should bow, Philip. 2.10.   

A Prayer before the holy Communion.  
O Lord jesus Christ which art the only Son of God the most high king of kings, Lord of Lords, the image of the Father, the brightness of eternal light, whom the Angels do only desire to behold, who after all thy suffering, praying for thine enemies, now sittest at the throne of glory, who am I that do presume not only to behold thee my God, but also to take and receive thy body into the lodging of my body, and house of my soul, contaminated sinner. O miserable that I am, and most unhappy of all men which do this so exceeding great injury to thee my God and Saviour? for when a thousand years of tears are not sufficient to receive at the least but once worthily this reverent and most precious Sacrament, so high and divine a mystery, I wretched and unworthy creature daily offending and adding sin unto sin, unprepared, and of a heart less contrite and purged, do notwithstanding take upon me often to receive it. But for because thy mercy is greater by infinite then my misery, neither hath it been heard from the beginning of the world that thou hast ever despised the prayers of the humble, which savest them that trust in thee, and which hast shed thy precious blood for our salvation, and the salvation of the world, & for an everlasting pledge of thy love towards us hast ordained this Sacrament, trusting in this thy unspeakable love, I most humbly think of coming to thy table, of putting out from the house of my soul, the sour leaven of hatred and evil will towards all, that I may keep this holy passover with the sweet bread of sincerity and love.  
Grant me thy grace, that this holy mystery may turn and become effectual to the life and salvation of body and soul, that I may firmly abide in thee, which intent to receive thee into me.  
Let my mind be confirmed amongst so great mysteries with thy comfortable presence, that it may understand thou art present with her, and rejoice perfectly before thee, the fire which always burneth, the brightness which always shineth, sweet jesus, good jesus, the bread of life which refreshest us ever, and yet never decayest, which art always eaten, and remainest always whole, inflame and sanctify thy vessel, purge it from malice, fill it with thy grace, and being filled, preserve it evermore in thy holy love, which livest, and rugnest one God world without end. Amen.   

Of the devout man, to whom Christ in his last supper, showeth favour.  
IMagine thou hadst been at jerusalem when this noble Sacrament was instituted by Christ, that thou hadst been invited by some of the Apostles to be present, consider with what joy thy soul had rejoiced at this message, and how hastily all businesses laid aside thou wouldst have run thither.  
Imagine, that as soon as thou hadst come to the supper the Lord had washed thy feet, and said with tears falling on them, I do this to wash away many sins committed against thy Creator, by walking through ungodly ways, I wash thee also for the labours which thou shalt suffer for me in a spiritual li●e.  
3 Lastly, imagine how he biddeth thee sit down at the ●●ble, casting his most loving eyes upon thee saying, Desiderio desaderau●, with a a 〈…〉 I desired to eat this passover with you. I have prevented thee with great benefits, and will hereafter enrich thee with greater, only continue in the love of me. Consider what modesty thou wouldst have used at that holy table, with what attention thou wouldst have received the words of jesus.   

The fruit of this Meditation.  
THe fruit is to give the Lord hearty thanks for this inestimable benefit now ready to be received, to beseech him that he would not suffer thee to die ungrateful, to call to 〈◊〉 that Christ kept the best wine until the last, lest this holy repast as sweet remembrance of his love at parting: that this love of h●s was a motion natural, which motion (say the Philosophers) is most forcibly towards the end.   

The Soloquie.  
O My soul how lovingly doth the Lord knock at thy door with a desire of entering in, and resting with thee: arise O my soul, and Christ shall give thee light, not only the shepherds of Bethleem had cause of joy who found as it was told them, but thou hast cause of joy too, who shalt find the joy of Isra●l, no marvel though Martha and Mary went forth to meet the Lord, knowing how he would fill their minds with celestial consolation, go forth O my soul to meet him that cometh unto thee who is the stay, yea the whole stay of all thy being. The water that is separated from the fountain vanisheth, the bough that is cut from the tree withereth, the body from which the soul is gone dieth, depart not therefore O my soul from the soul of thy soul, but embrace with all gladness. Lord as there is no doubt but that such was the excess of thy love & favour, whereat even the Angels were amazed: so is it sure that I was most bound not only to run the way of all thy commandments, but also to spend my life for the love of thee, Thou hast bestowed on me this so excellent a gift more noble than human understanding is able to conceive, from whence springeth an obligation which doth bind me unto thee. Who doth not see that I shall be most unthankful if I acknowledge not thy singular love, O my heart open thee & show with what bond of reloving jesus, loving thee thou art bound.   

When you are about to communicate, and are now receiving the most holy Eucharist meditate upon these sayings of holy scripture.  
ECce spous●s venit: Behold the bridegroom cometh, go forth to meet him. Mat. 25.6.  
2 Ecce ancilla Domini: behold the handmaid of the Lord, be it unto me according to thy word, Luc. 1.38.  
3 Dic verbum & vivet anima: I am unworthy etc. do but say the word and my soul shall live. Mat. 8.29.  
4 Lift up your heads O ye gates, & be ye lift up ye everlasting doors, & the k. of glory shall come in. Psal. 24.7.  
5 Taste and see how gracious the Lord is, Blessed is the man that putteth his trust in him, Psal. 34.8. saying:  
O good jesus join me inwardly unto thee, to the glory of thy name, and the salvation of my soul.   

In the time of communicating say.  
O Most loving and sweet jesus, the love, and sweetness of my heart, the life of my soul, my mellifluous and everlasting good, have mercy upon me, be with me O Lord now and for ever.  
Immediately after say the 103. Psalm. Praise the Lord O my soul, and all that is within me praise his holy name, praise the Lord O my soul, and forget not all his benefits, which forgiveth all thy sins, and healeth all thy infirmities which saveth thy life from destruction, and 〈◊〉 thee with mercy and loving kindness, which satisfieth thy mouth with good things, making thee ●ong and lastie as an Eagle. Wherein we acknewledge these six benefits: first, the forgiveness of our sins: secondly, the healing of our infirmities: thirdly, our protection from evil: fourthly, our adorning by grace: five, the receiving of food temporal: sixtly, the effect of that food which is spiritual.   

Of the reverence and devotion given by the ancient Fathers, to this most holy Sacrament.  
WIth what charity of body and purity of mind, ought I to receive that mystery, where thou O Lord art the feeder, and the food, the giver, and the gift. Ambrose, in oratione aut. sac. caen.  
Saint Jerome a little before his departure, being about to receive, humbly kneeling, did communicate with many tears. Euseb. in vita S. Hieronimi.  
It is written of Constantine, no less godly than mighty, an Emperor, that with great reverence and devotion, before any attempt against his enemy, his wont was to receive the holy Eucharist. Euseb. in vita Constantin.  
By the force of this Sacrament, the force of the devil is rebated. Ignatius ad Ephes.  
Saint Cyprian calleth this blessed Sacrament, a joyful solemnity. Cypria. de caena. Dom.  
Of the old Christians it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an assembly of love, Charity itself.   

A prayer of thanksgiving, after the receiving of the most holy Communion.  
I Give thee thanks O most loving jesus Christ, who hast vouchsafed to admit me a sinful creature, to the magnificent and quickening feast of thy sacred table.  
Thou wouldst that I should be as the Ark of Covenant, where thou thyself vouchsafest to abide. Thou wouldst that in this Ark M●nna should be kept, wherewith thou didst feed thy people▪ until they entered into the Land of Promise. 'Cause I beseech thee, that this Manna now received, whereof that was but a figure, may be preserved in my Soul, that I may feel the effectual fruit of thy passion, for the remission of my sins, the merit of righteousness, and reward of everlasting glory. cause also, that like as in the Ark the Tables of the Law were kept, so a desire of fulfilling thy will, may be contained in my Soul. Grant that I may honour, love, and obey thee▪ that I be separated from this love, by no allurement whatsoever of my ghostly enemy. Tarry with me O blessed jesus, until the evening of my age, and when the night of death approacheth, I will not let thee go till thou hast blessed me, and yielded to this petition of my sobbing soul. O Lord fulfil her desire, never depart from her.  
What blessing shall I give unto thee, O my dear Saviour? where shall I begin to express by love and duty towards thee, which hast said, Behold I am with you even unto the end. My soul desireth to be satisfied in the beholding of thy countenance, even as the heart longeth for the fountains of water. Turn thee O my soul into thy rest, for the Lord hath done well for thee, he hath showed thee marvelous great kindness in the land of the living. F●r this cause also shall my flesh rest in hope, Bless thou the Lord O my Soul.   

Another form of thanksgiving.  
OMnipotent & most loving father, I cannot give thee thanks worthy inogh, according to the desire of my mind, for the treasure of this heavenly food, which thou hast now given me in this heavenly mystery ineffable, that is to say, the true bread of heaven, that everlasting meat that aabideth for ever, thy blessed Son our Lord and Saviour Christ jesus, in whom I have obtained, by the gift of this h●ly Communion, a pledge of an inheritance to come. Grant, O Lord, that I may daily profit in virtue & godliness, that this sacred union with Christ, may be of such force in me, that rejecting all evil ways, I may go forward in piety towards God, instruction towards myself, charity towards my neighbour, to thy good pleasure, through the same our Lord & saviour jesus Christ, Amen.   

The Soloquie.  
AWake O my ●oule, and behold the new ●●uor wherewith loving 〈…〉 prosecute thee. Thou hast good cause to rejoice that the Lord of Majesty vouchsafeth to come unto thee, to comfort thee. Continue only a good will for all this bounty. Be not as the nine unthankful Lepers, who forgot their cu●ing. Cast all thy care upon him, who careth for thee, cease not to magnify him O my soul, for he that is mighty hath magnified thee, and done great things for thee. Thou knowest how the son of God loved thee, when departing out of this world unto the Father, he left so comfortable a remembrance and seal of all his mercies. O love without measure, return O my soul unto thy rest, for the Lord hath blessed thee. Return unto thy gracious Saviour, of whom thou mayst say, Here will I rest, here will I dwell forever.  
Can it be O Lord, that thou wouldst follow man with such love, as to unite thyself unto him? Rejoice O ye sons of Adam, for no longer shall that of the Prophet be applied against you. My tears have been my meat day and night, whilst they yet daily said, where is now thy God? Tears are now no longer your mere, but the gladsome food of Angels, your God is with you even unto the end. The poor do eat and are satisfied. O Lord grant me the grace of Devotion and thankfulness, that I may ask it instantly, expect it patiently, receive it gratefully, conserve it humbly, use it diligently, to the glory and honour of thy holy and blessed name Amen.  
I desire to offer myself, my soul and body, a sacrifice unto thee, nay, I offer up all my sins, both original and actual, upon the acceptable Altar of thy mercy, consume them with the sacred fire of thy love, and let this offering as Abel's offering, be well pleasing in thy sight, but to return unto this heavenly food now offered. Ah hard and perverse heart of mine, how canst thou continue earthly, when as thou art fed with the bread of heaven? When at length wilt thou become heavenly? How is it that thou dost remain sensual and alienated from the spirit, which art spiritually conserved? Is it because thou dost consist of earth? O jesus remember here what thou hast else where said, I come to send a fire, and what is my desire, but that it be kindled: Let it be kindled in me, that I may be carried upward, and seek the things where Christ sitteth at the right hand of God, that though my body converse here in earth, my affections may be in heaven, that from henceforth not so much I live, as thy grace may be said to live in me.   

The eleventh general Meditation to be used after the receiving of the blessed Sacrament.  
COnsider with what labours & tears Adam, after he was cast out of Paradise, did eat the bread of carefulness, all the days of his life. But now man received into the state of grace, is come to feed on the bread of life itself.  
2 Consider that as the Israelites when they had eaten the Paschal Lamb, were delivered from Pharaoes' bondage, made no stay in the darkness of Egypt, but set forward forth with towards the Land of Promise. So after this our Passeover, wherein a mighty deliverance from the hands of our spiritual Pharo is signified, were to depart from the works of darkness, to go forward without delay from grace to grace, from virtue to virtue, until we come to our heavenly Canaan.  
3 Consider how the wisemen, when they had seen Christ at Bethlem, and there done their humble reverence, Math. 2.12. they returned not by ambitious and cruel Herod, nor by troublesome jerusalem but Per aliam utam, another way. So we having visited Christ at our Bethlem, which signifieth the house of bread, and there offered our Souls and bodies a sacrifice unto him, should return towards our own country, which is above, not by the ambitious and troublesome desires of this world. but pass along peaceably anew, another way.  
4 Consider how just Noah was an hundred years together, labouring to frame and build an Ark to save him from the flood, and should we not endeavour for the time to come, to spend it wholly in framing a good conscience before God and man, which shall one day save us from a flood of miseries?  
5 Consider that a Publican, Luc. 19.3. who before did exact by extremity from others, but having received Christ into his house, became beneficial unto the poor, & was ready to make restitution for all the wrong he had offered.  
6 Consider the admonition and absolution that Christ gave unto him that was lately cured, joh. 5.14. Behold thou art made whole, sin no more  
7 Consider how God doth complain by his Prophets against the ingratitude of his people, and how he accepteth those who are thankful unto him.  
8 Consider how to make an Apostatie from this calling of grace, were great indignity offered unto God, and hurt ourselves.   

The fruit of this Meditation.  
The fruit hereof, is first to acknowledge all thankfulness, secondly to apply ourselves wholly for the time to come to serve God in holiness and righteousness all the days of our life, that we may proceed from grace to grace, until we come to the state of glory.   

The Soloquie.  
REmember O my Soul, that thou hast been fed with the food of Angels, and therefore shouldest not now turn to feed on the husks of sensual affections. Thou knowest that wise king Solomon, 1. kin. 7.8 would not that his own wife, who was Pharaoh's daughter, should dwell in the house where the Ark of God was, for he counted it wickedness, that a woman descending from the stock of the Gentiles, enemies unto God and his people, should inhabit so holy a place. How great wickedness th●n should it be, to receive sin, where God himself, the Lord of the Ark, is conversant? When the God of all power & majesty, hath made thee his handmaid, is it not a sign of singular love & favour? oughtest thou not to render him again all service and duty? The Patriarch jacob was content to serve 7. years, & after that 7. more, & all for Rachel, which time notwithstanding seemed short unto jacob himself, for the love he bore to Rachel. Much shorter should the time seem to thee, wherein thou servest this Lord, all labours may be accounted light for his love, who is more to be beloved then any earthly creature, by infinite degrees. Thou shouldest be happy O my Soul, if thou knewest what dignity it is to serve so high a Lord. Call to mind how thou hast served in times past this vain world, whereby thou hast been subject to many perturbations, how many bitter crosses hast thou sustained in this service, now by the help of thy heavenly Lord, whom thou hast this day received, thou art able to tread under foot all the allurements of thy ghostly enemies, and become mistress of thy own passions. Consider that now to serve God, is to bear rule. Think thou art no longer thy own, but Gods, to whom thou hast consecrated thyself. His will, not thine, ought ever to be fulfilled, that in all things thou yield humble obedience. And reply with the Apostle, Quid vis me facere, Act. 9.6 Lord what wilt thou that I do.   

Considerations to be remembered of the devout Christian after his receiving the holy Sacrament.  
THat thou be no les●e careful now after this heavenly repast, in the exercises of devotion, than he was before in preparing himself.  
2 That he use much silence, and some solitariness, the same day that he be primate sibi & Deo, to himself and God.  
3 That he retire himself from worldly affairs.  
4 That he often determine of his ●uture conversation, to be religious and fearing God.  
5 That he resolve with the Prophet, Psa 39.1. Dixi custodiam ●ias meas I said I will take heed unto my ways.  
6 That he resign himself wholly to God's pleasure.   

The chiefest Figures of the most holy Sacrament.  
THe first Figure of his reverent Sacrament, is mentioned in Genesis 〈◊〉 14.18, when Abraham obtained a noble victory against those Kings there spoken of, Abraham returning from the victory (saith the Scripture) Melchisedech the King of Salem, for that he was a King of the most high God, offered bread and wine, and blessed Abraham. But that Melch●sedech was a Figure of Christ, Saint Paul to the Heb. proveth▪ chap. 7. And that the bread and wine offered of him, were a figure of the body & blood of Christ, which (he being a King and priest after the order of Melchisedech, Psa. 109) offered to the most high God, and afterward left to us his body spiritually under the show of bread, and his blood under the form of wine, the holy fathers with one consent do teach. But of this Figure we learn, as in the most holy Sacrament, we fruitfully receive Christ, and obtain a blessing of him, so it is necessary that first we prepare a fight against the unruly motions of our mind, and put away our sins by the works of contrition and confession, as that valiant Abraham cast out the King his enemies.  
2 A figure of this most royal Sacrament was the show bread, which was kept on the table of proposition in the sight of God, Exo. 25. Levit 24. none could eat of this bread, but those which were clean & sanctified, and therefore it was called the holy & sanctified bread, 1. Ki. 21. Math. 12.4. By which is signified, that if we be fed with the sacred bread of the law of grace, prefigured by that bread, it is necessary that we be chaste, and that we have a good conscience.  
3 A figure of this divine Sacrament, was the cake baked under the ashes, which the Angel brought to Elias, by virtue whereof he being strengthened, as the holy Scripture in the 3. Kin. 10. Cha▪ doth testify, walked 40. days & 40. nights, even to the mount of God, Horeb, where afterward he saw the Lord. This figure doth signify the power and effecacy, which the holy communion doth yield us, to finish the troublesome peregrination of this life, even until we come to the heavenly hill, where we shall see God with incredible pleasure.  
1 Now as common bread doth procure the preservation of the life temporal, 2. doth augment & strengthen it. 3. although often eaten, yet it doth not breed loathsomeness, yea, rather it is an evil sign when bread doth not relish to any one. 4. A feast▪ without bread, although it abound with most costly dishes, is unperfect. So this heavenvly meat under the form of bread▪ 1. doth preserve a spiritual life, 2 By conferring grace, which is the life of the soul, it augmenteth the same, and maketh it strong against the devil. 3. This sacred meat to men spiritually minded, never bringeth loathsomeness but it pleaseth not the sick, that is for because the natural man perceiveth not the things which are of God. 1. Cor. 2.4.  
Let the Christian man have all the goods of this mortal life, if that be wanting him which is contained in the holy Sacrament lie hath nothing▪ yea rather he may truly be called miserable. 5. Lastly the bread before it cometh to his perfection it suffereth many things; for the grain of corn which is the matter thereof, is first sown & is covered in the earth, them is cut, bound as a malefactor, imprisoned in the barn, is threshed out, winnowed, grounded in the Mill, is bolted, scorched with fire so that it may very well agree with this Sacrament, wherein the elements are, not whole, but broken, powered out wherein also the passion of Christ our Lord his suffering so great things for us, is represented, before he become this divine food of our souls.  
4 The Pas●all Lamb was a figure of this Sacrament, Exod. 12.3. of which this was the ceremony. It must be a Lamb without blemish, of a year old, it must be eaten at jerusalem roasted, and in haste with wild Lettuce, and sweet bread: those who should eat thereof must have their shoes on their feet, by which ceremony God signified to the jews that they were strangers. Saint Chrysostome in his 83. Homely upon Matthew, applieth in this manner that ceremony unto us: If (saith he) the jews about to go only through Palestina, were fed with a Lamb after so curious an order, with what vigilancy ought we to be fed in this Sacrament, with the true immaculate Lamb, which have our journey to heaven? do eat thereof in his church, heat with charity, going forward to our land of rest, in 15. of Leuit. God saith, you shall eat of the old fruit, until the new come, so did his people of the old passover, the same day they were delivered from Egypt had we deliverance from a worse servitude of the Paschal lamb a bone must not be broken; those parts of this lamb are the faithful, as if it were from God sacrificate filium, sacrifice my Son, Sinite hos abine, let these go john 18.  
5 A Figure of this, was Manna, given to the people of Israel in the desert, Exo. 10.15. Saint Paul saith that the red Sea was a figure of Baptism, and Manna of this holy Sacrament, which Manna had these properties.  
First although some gathered much, and others less yet there was one sufficient measure for all, so in this Sacrament of the lords Supper there is no less virtue in the least part thereof then in the whole.  
2 Manna might be gathered any day except the Saboth, and when the sun arose it vanished. So this venerable Sacrament serveth us until the everlasting Saboth of the life to come, and when the Son of glory shall appear, it shall then cease.  
3 Manna did give taste of all kind according unto the will of the eater. This Manna hath sweetness unto the faith of the faithful receivers so and so disposed.  
4 Many of the jews were grievously punished, for that they contemned Manna, saying our soul loathed this light meat. Numb. 21.5. So S▪ Paul showeth 1. Cor, 1●. & 30. That in his time many were weak and sick among them, for that this most divine Sacrament was despised and many unworthily communicated.  
6 The sixth Figure was the Ark, for like as the Ark saith, Th. Aquinas was made of Shitim wood, Exod. 25.10. that is to say, of shining and pure cedar: so was this of the most pure body of the Son of God. Again, the Ark was guilded within & without, which may resemble the wisdom & love of Christ. there were 3. things in the ark of special note, The golden pot, the rod of Aaron, and the two tables of the law.  
The golden pot containing Manna may betoken the soul of Christ containing the fullness of the deity: The rod of Aaron his priestly power, the two tables, that he was the eternal lawmaker.  
But the holy scripture maketh mention of two things principally concerning the Ark which do marvelously appear in this Sacrament.  
The one, that by the befit of the Ark the people were not only preserved. but much pestered. The other, that God grievously punished those who unworthily entreated this A●ke, or gave not worthy reverence unto the same: we read Samuel 1. & 4. when the people of Israel in one war against the Philistines had lost four thousand men, they procured that the Ark was brought into their tents, hoping that by the presence thereof to obtain the victory. But the contrary happened, for the Ark of God was taken by the enemy, and 30000. men perished of the host of Israel for their perverse▪ life, and small piety.  
The Philistines also which unworthily handled the Ark setting it with their idolatry so sharply were they punished, but chiefly the men of Ashdod, as that the holy scripture saith, 1. Sam. 5. The hand of God was grievous upon them.  
7 A figure of this Sacrament was the meal of Helizeus, 1. King. 4. when the prophet commanded that certain herbs should be sodde for the children of the prophets, they tasting them found that they were so bitter, that they cried to Helizeus, O man of God death is in the pot? Wherefore the holy prophet cast meal into the pot, wherewith he took away the bitterness: So Christ by meal or bread of the Sacrament taketh away the bitterness of our afflictions, & causeth that they bring us life and not death.  
8 A figure of this most holy institution was that great Passeover which K. Hezechiah kept, 2. Chron. 30.17. when he prayed for the people that God would be merciful unto him, that prepared his heart to seek the Lord God of his Fathers though he were not cleansed according to the purification of the sanctuary, when he spoke comfortably unto the levites, & the whole multitude kept the feast with great joy. Our Hezechiah hath not only prayed for the purifying of his people, but hath sanctified them, spoken comfortably, kept a joyful passover, such as never was in Israel.   

Names of excellency attributed unto the holy Sacrament, and gathered out of the writings of ancient Fathers.  

O Great Sacrament.  
O Inestimable Sacrament.  
O Divine Sacrament.  
O Most noble Sacrament.   

O Pure Mystery.  
O Venerable Mystery.  
O Eternal Mystery.  
O Laudable Mystery.   

O mystery of Piety,  
O mystery of Peace.   

O Holy of holies.  
O Blessing.  
O Hidden Manna.    

A short Meditation upon these names of excellency.  
WHat couldst thou do most merciful Lord for us and our good that thou hast not done? Thou hast taken our frail nature upon thee, and given us thy divine, thou hast freely offered unto us the riches of thy mercy, the treasures of thy grace, the abundance of thy love, by this great inestimable, and most divine Sacrament, by this blessed, pure, and venerable mystery, the mystery of peace and piety, the holy of holies, the hidden Manna, whereby it is evident, with what flames of love thou didst burn, whose delight is to show mercy: And because the fire of this love could no longer be hid, it must needs break out by this holy mystery left unto us, For which O Lord we give unto thee honour, praise, power, and dominion, now and for evermore, Amen.   

Certain short meditations upon the passion to be used before and after the receiving of the holy Communion.  
O Good and gracious jesus, thou didst eat the Paschal Lamb in jerusalem, with thy dear beloved disciples, and arising from supper didst gird thyself about with a towel, and pouredst water into a basin, and kneeling upon thy knees, thou meekly didst wash the feet of thy disciples, and wipedst them with a towel.  
O most good & gracious jesus, thou before thou shouldest suffer, didst bequeath a most excellent good thing unto thy children, leaving for us thy most sacred body to be our meat, and thy most precious blood to be our drink, there can no wit nor understanding penetrate and thoroughly see the bottomless depth of thy charity.  
O most good and gracious jesus, thou coming to the garden of Oliver, begannest to fear, and to be heavy, whereupon y● saidst to thy disciples▪ My soul is sorrowful unto death. And then divided and sundered from them, thou setst thyself upon thy knees, and falling upon the earth flat on thy face, thou prayedst unto thy Father, and fully and wholly resignedst and yeeldedst thyself unto him, saying, Father, thy will be done, and at length through most painful agony, wherewith thou was grievously oppressed & afflicted, thou sweatest throughout all thy body a bloody sweat.  
O good & gracious jesus, thou kindled & burning with an ineffable desire to redeem me, went'st to meet thine enemies, & suffered'st judas the traitor to kiss thee, thyself to be taken, & to be bound with all confusion & shame, & most unworthily to be led unto Annas, where thou suffered'st most meekly to be stricken on thy most innocent face.  
O good & gracious jesus, thou being fast bound like a notorious malefactor, wast led unto the house of Cayphas the high Priest, where the jews most unjustly accused thee, most spitefully struck & buffeted thee, scornfully wast thou mocked, & blindfolded, being bidden to prophesy who struck thee, doing to thee innumerable injuries all the night.  
O good & gracious jesus, thou in the morning wast brought before Pilate, & with most sweet & pleasant countenance casting thine eyes down, stoodst before him in the judgement hall, & when thou wast most falsely accused of the jews, & many a rebuke & reproach was given thee, thou meekly heldst thy peace, and madest no answer.  
O good and gracious jesus thou was sent from Pilate to Herode: this Herode of a very curious and vain mind coveting to see some miracle at thy hand, asked & demanded many things of thee; the jews cried out against thee, but thou amongst all these most wisely heldst thy peace: For this cause Herod and all his despised thee: O how unmeasurable was this humility and obedience▪ at the will & pleasure of thine enemies thou went'st forth, thou returnest again, suffering them to do to thee what they would.  
O good and gracious jesus thou in the judgement hall stripped naked, and without all compassion being bound fast to a pillar, wast most cruelly scourged, there was thy virginal and tender flesh cut with whips, and torn with stripes, altogether mangled, and deformed, with black & blue, and many a wound, so that the streams of thy most precious blood ran down on every side upon the earth.  
O good and gracious jesus after that sore and sharp scourging of thine, to put thee to more shame thou waste clothed with a purple red garment, vile and torn: They also making a crown of thorns painfully pressed the same upon thy most holy head: and while the sharp thorns pricked grievously, & wounded sore thine head, thy most pure blood ran down abundantly over all, thy lovely face & neck, than they putting a reed into thy right hand, and kneeling down before thee, in scorn saluted thee saying, All hail King of the jews.  
O good and gracious jesus, thou wast brought forth by Pilate unto the furious jews, to be gazed & looked upon, wearing thy crown of thorns & purple garment, but they cried out with more cruelness to have thee crucified.  
O good & gracious jesus, thou wast delivered up unto the will & pleasure of the jews, which by and by led thee to be crucified, laying thy heavy cross upon thy sore and bloody shoulders: thus didst thou bear most meekly thine own cross, whose great weight pained thee full sore, & coming unto the place of thy suffering, all weary and breathless with pain, for my sake thou didst not refuse to taste wine mingled with gall and myrrh, which was there given unto thee. O good & gracious jesus when thou wast stripped naked then were thy sore wounds by the violent plucking of thy clothes renewed, O what a bitter and cruel pain didst thou suffer when thy tender hands & undefiled feet were with blunt and rough nails fast nailed to the cross, and when the joints of thy limbs were loosed, oh with what love and sweetness of charity didst thou offer thy hands & feet to be bored through? Then out of the wounds of thy hands & feet as it had been out of the wells of thy precious blood plentifully gushed out. O good & gracious jesus, thou hanging upon the cross between two thieves, wast assailed with blasphemies, but thou praiedst unto thy father the while, saying: Father forgive it them, they wot not what they do. Then didst thou promise Paradise unto the thief: then gavest thou thy dear beloved Mother (who pierced with the sword of sorrow stood by the cross) unto thy disciple john; and after thou hadst suffered three long hours intolerable pains, and thirsted very vehemently, they gave thee eisell to drink, which when thou hadst tasted bowing down thy venerable head thou yeeldedst up thy spirit  
O good and gracious jesus, O good shepherd thus thou bestowedst thyself for thy sheep: the right side of thy body was opened with a spear, out of which flowed both water and blood, for us thou wouldst that thy loving and tender heart should be wounded, for my sake af●terward thy immaculate body was taken down from the cros●e, joseph & Nichodemus wound it up in sindon or clean linen, laid it in a sepulchre. My dear beloved, yea the dear beloved of all my desires, thou didst vouchsafe thus to die & be buried for my sake, which livest and reignest blessed, & glorious, for ever and ever, world without end, Amen.   

A Prayer.  
O Son of the living God, most highest God, which for thy exceeding great charity that thou didst bear towards me hast vouchsafed to be made man, thou wouldst for my sake be borne in a stable, and laid in a manger, to be fed with the little milk of the maiden thy mother, to suffer neediness and poverty, to be sore troubled three & thirty years with manifold labours and careful pains, thou wouldest for very inward pain & agony be all in a bloody sweat, and to be apprehended and taken, shamefully be bound, unworthily to be condemned, unjustly to be stricken with buffets and blows, to be clothed in purple by way of mockage, thou wouldst be beaten & torn most cruelly with stripes, crowned with thorns, overladen with a painful & heavy cross, be nailed & fastened to the same cross: Thou the clother and garnisher of the stars hangest all naked, despised, wounded. And with innumerable sorrows afflicted upon the cross for my sake: Thou shedst for me thy most pure & precious blood; all this thou didst for me. I embrace in the arms of my soul thy venerable passion, I forsake and renounce all sensual pleasure, I resign all, put me wholly into thy hand and pleasure: thine only will, thine only will be done in me.  
O most sweet and merciful jesus, mortify whatsoever liveth sensually in me, garnish and adorn me with thy merits and virtues, Oh prepare Lord a delectable and pleasant habitation for thyself in me, renew my spirit, my soul and my body with thy excellent grace, knit me unto thee most nearly, change & transform me altogether into thee, that thou mayest have delight in me. Hear me graciously O Lord, hear me graciously, not at my will, but at thy blessed pleasure. O Lord teach me, direct me that I may do nothing, speak nothing, think nothing desire nothing, but that which may be acceptable before thee, Amen.   

A prayer of S. Augustine, Meditat. 1.7.  
WHat hast thou committed most sweet child, that ●hou shouldest be so judged? What hast thou offended most loving innocent, that thou shouldst be so hardly entreated? what is thy offence? what is thy fault? What is the cause of thy death, and occasion of thy condemnation? For I it is that am the wound of thy sorrow, the cause of thy slauter, I am the desert of thy death, the wickedness of thy punishment, the stroke of thy passion, the labour of thy torment. O wonderful manner of correction, and order of unspeakable mystery, the wicked offendeth, & the just is punished, the guilty transgresseth and the innocent is beaten, the unjust sinneth, and the just is condemned, that which the evil man deserveth, the good suffereth and what the servant committeth, the Lord discharg●th, what man hath offended, God satisfied. Whether O Son of God, whether hath thy humility descended? whether hath thy charity burnt? whether hath thy pity proceeded? thy benignity increased? whether hath thy love attained▪ whether hath thy compassion extended? for I have done wickedly, and thou art punished, I have committed the offence, and thou art chastened, with revenge I have done the fault, & thou art subjecteth to torment, I have waxed proud, & thou art humbled, I am puffed up, and y● art diminished, I became inobedient, & thou paidst the punishment of inobedience, I gave myself to gluttony, and thou art afflicted with hunger. The tree carried me to unlawful desire, perfect charity led thee to the tree of the cross, I tasted of the forbidden fruit, and layedst under the torment, I am delighted with meat, and thou labourest at the door, I enjoy delicates, and thou art torn in pieces with nails, I the sweetness of an apple, thou tastedst the bitterness of gall. Eve rejoiceth laughing with me, Mary suffereth wailing with thee, Behold the king of glory, behold my impiety, and thy pity shineth, behold my unrighteousness, and thy righteousness appeareth. What O my King and my God, what shall I render thee for all thy benefits which thou hast bestowed on me? for there cannot be found in man's heart, which may worthily be rendered for such rewards, can the sharpness of man's wit devise whereto the mercy of God may be compared. Nor is it the part of the creature to recompense the sufficiency of the Creator. But there is O Son of God, there is in this so admirable despensation, to which my weakness may in s●me things rely. If my mind pricked with thy visitation crucify her flesh, with the vices and concupiscences thereof, and this thing when thou hast granted, it beginneth now as it were to suffer with thee, for that thou hast vouchsafed to die for my sin. And so by the victory of the inward man▪ by thy conduct, it shall be armed to the outward triumph, for as much as this spiritual persecution overcome, it may not fear for thy love, to yield itself to the material sword. And so the smallness of my condition, if it please thy goodness, shall be able for her power, to answer the greatness of the Creator. I pray thee for thy accustomed mercies, power into my wounds, that the rancour of my viperous infection cast forth, may restore me to my wonted health, that tasting the nectar of thy sweetness, it may cause me to despise with all my heart, the pleasant allurements of this world, and to fear no adversity thereof for thy sake, & mindful of my eternal nobility, I may loath the winds of this transitory fear. Let nothing be sweet I pray thee unto me, without thee, nothing please me, nothing precious, nothing beautiful beside thee. Let all things I beseech thee be vile unto me, without thee, let them be of no account: that which is contrary to thee, let it be troublesome unto me, and let thy good will be my continual desire. Let it grieve me to rejoice without thee, and delight me to be sorrowful for thee. Let thy name be my comfort, & the memory of thee my consolation. Let tears be my bread day and night, in searching out thy judgements. Let thy law be better unto me, than millions of gold and silver. Let it be delightful unto me, to walk in the way of thy commandments unto the end.   

The twelfth Meditation. Concerning the spiritual communion of Christ.  
FOr that the spiritual Communion also is profitable unto souls, it is necessary that we enter into some consideration of the same, and therein observe these circumstances.  
First what it is, secondly, after what means it may be used, thirdly, what profit we reap by it, fourthly, how acceptable it is to God. For the first, we must know that as the Sacramental Communion, hath worthily the first place amongst all the spiritual exercises of a Christian life. So also, the spiritual Communion hath a very godly and divine use. When the devout man (saith Gerson) doth every day receive spiritually the body of his Redeemer, so often doth he mystically communicate the mystery of Christ's birth and passion▪ is inflamed in his love, and revolved in his devotion: so when we receive Christ in affection and desire of mind (which the faithful often should do) this is called our spiritual Communion.  
For the second, what commodity this bringeth to the Soul, we may gather by the manifold effects thereof. For as he which moved by the holy Ghost believeth, sorroweth for his sins, and by loving God, desireth to be baptized, doth obtain the grace of Baptism, which desire of Baptism is called by the Divines, Baptisma spiritus, the Baptism of the Spirit, so doth it also happen in this spiritual Communion.  
3 The third, how we reap profit by receiving Christ into the holy desires of our Soul, it may be easily understood by the increase of love, While I was musing saith the Prophet, the fire kindled. The elevation of the mind unto God, doth take us away from earthly affections, and carry us unto him, on whom our desires are fixed  
4 How acceptable this is unto God, we all know, he that accepted the intention of Abraham, and said unto Solomon, because this was in thine heart, doth not only accept of our good desires, to embrace him in the arms of our affection, hut also doth reward this desire as the deed done. But we are to consider, that we must not only stay upon the desire of our will, and receive Christ spiritually, but we must proceed farther, to receive him together, both spiritually and sacramentally. For it is not enough to follow Christ in our intention, but we must also receive him in this holy mystery, wherein we show reverence unto his blessed institution, and that we are become his Temple, as the Apostle speaketh, 1. Cor. 6. wherefore that we may be partakers of so great a blessing, as is our union with Christ, we may not omit this special part of our Christian duty, which he who will please God, and proceed to the perfection of a Christian life, must often use, that so he may go forward in all virtue and holiness of life, yea, even unto the end.   

That this holy Sacrament is given to the sick, as necessary for the time of any visitation.  
COnsider, that amongst the effects of this heavenly Sacrament, that to be chee●ely numbered, that it maketh those strong in enduring temptations▪ which worthily receive it. Whence it is, that in times past it was given to men in places of visitation, or danger of death, that they might be constant in the confession of Christ, and able to withstand the temptations of the devil.  
2 Consider that it also profiteth to attain the health of the body, seeing it is so available to the salvation of the soul. For if at the only touch of Christ's garment many received health, what cannot Christ himself do, entering into the Soul of the sick?  
3 Consider that Christ, foreseeing our conflict to come, ordained this most holy Sacrament, for the spiritual help of our souls, we must think by how greater necessity we labour, by so much this sacrament doth exercise more effectually his wholesome effects, seeing it is proper unto the Lord to help more readily, then when greater necessity doth require.  
4 Consider, that here the distressed either in body or mind, may apply unto himself in particular, the merits of Christ's passion, and raise up himself by a comfortable participation of this holy mystery, and say: Thou hast good cause to rejoice O my Soul, that the Lord of majesty cometh unto thee, that he may comfort thee departing this world, and by thy assistant help against the assaults of Satan, who endeavoureth to draw thee away from the reward of life, continue only a good will for all, though thou art faint and feeble, though thy enemies be many and mighty, yet having received divine strength, thou shalt say, I can do all things in him that strengtheneth me. Cast all thy hope on jesus, and thou shalt neither be overcome of them, nor put to shame, thou knowest well that the body of a certain dead man was restored to life, 2. Kin. 13. by the only touch of the body of Elizeus. If the bones of a dead Prophet had so great virtue, that they restored one from death to life, and the thieves amazed by the miracle of the thing, durst do no evil, what will not the living and glorious body of jesus doe● entering into thee, I doubt not but it will exercise greater might in thee, seeing he is God omnipotent, and Lord of all, and the devil shall be overcome and confounded at his presence. O holy Daniel, teach me how I ought to give thanks to my loving Lord, who seeing me in time of need beset with infernal Lions, doth send me food not by the Prophet Abacuk, Daniel. 14. or by any heavenly Angel, but himself cometh to be my food. O Love without measure. Consider O my Soul, this unspeakable mercy, thou knowest thou wast loved of him in his greatest extremities, when he departing out of this life unto the Father, did institute this holy sacrament for thy welfare. Thou seest also he loveth thee in thy extremities, it remaineth, that crying out with the Prophet David, Psal. 8. Lord what is man that thou art so mindful of him, or with the Apostle, Rom. 14. If I live, I live unto the Lord, if I die, I die unto the Lord, to whom be praise and honour for ever, Amen.   

What he ought to do, who is to communicate before he come to the holy table of the Lord.  
HE who will do the thing which he ought concerning this Sacrament, and that which the dignity of such a mystery doth require, must lot out a certain space of time to himself, wherein he may perform those things which pertain to the preparation thereof.  
And that we may discourse more at large of this matter, and more familiarly with them which do often communicate, I say they shall do very well▪ if as Moses commanded the people, that three days before they were to receive the Law, they should prepare themselves. So also they should prepare themselves in three days, that they may be apt and disposed to receive the Lord, which bringeth a Law, not of death, but of life, not of the letter, but of the spirit, not of fear, but of love  
The holy Scriptures do testify, that the maids of the king Assuerus, Hest. 2.12. coming only into his sight but once in six months, prepared them with oil of myrrh, and other six months with certain sweet odours. If these did do this that they might find favour with an earthly man, what preparation shall be required of v●, that we may find favour in the sight of the true God▪  
One of the chiefest praises of the blessed Virgin Mary, for which the Angel did commend her, he showeth, when he s●ith. Thou hast ●ound favour with God, and ought it to seem a hard and troublesome thing unto us to do, for so great glory and dignity, that which this women hath done for such vanity? With what face I pray, will we refuse labour? yea, although all the powers, & strength of our souls & bodies were to be employed that we may come at least but into the grace & favour of God, specially when we hear that these miserable maids spent their whole life, that they might come into the favour of one mortal man. But because this is an hard thing for us to do, at least let us prepare ourselves in those three days whereof I have spoken, doing all that which in us lieth. But if you shall ask me what that is, I say that the first thing is that thou walk carefully all this time, that with the holy man job thou fear all thy works, that thou have diligent regard of thyself, & thoroughly examine thy conscience, and that thou take heed in all thy conversation, that thou commit nothing, which may offend the eyes of God, not only mortally, but negligently, also, as much as thou canst. Neither only aught we to decline from the sins themselves, but also from the occasions of them, as immoderate laughing, pastimes, and wanton sports, and all vain conversation, and all those exercises which are seldom done without sin, no otherwise, saith a learned man, than a handsome and adorned woman, when on the Saboth day she hath put on clean apparel, and goeth forth abroad, doth most diligently beware that she handle not those things, wherewith she may be contaminated▪ So we in this time ought to walk more carefully then at another, and to be 〈◊〉 loathed, that we may be worthy to come to receive the King of Angels, and sit at his Table. Before all things the tongue must be kept with all diligent care all this time: in the old law, the vessels without cover were counted unclean. Let regard be had, that the mouth utter no vain & idle words, much less offensive, that the door may be kept pure and clean, through which that heavenly food shall enter to our Soul. No less diligently let the heart be kept pure from all vain, unclean, and unquiet cogitations. For an unseemly thing is it, that in the place where GOD should take up his mansion, to leave any thing offensive to his clean and heavenly sight. And because the place of his abiding is peace, for in peace saith the Psalmist, is his staying. Let us therefore put far from us all unquietness of mind, and perturbations whatsoever.  
The evening being come when as thou shouldst Communicate, early in the morrow following, very laudable is it either to miss a meal, or else at the least to be content with a small or light Supper, after which thou mayst not either betake thee to pleasurable delights, or be present in the concourse of mam●, but that thou mayst be quiet, and more fit to spend a good part of the night in preparing thy mind for the day following. When thou art laid in thy bed, before sleep doth close thy eyes, persevere & continued in good thoughts, beseeching God that he deliver thee from all idle fantasies and illusions of the devil, that thou mayst the next day go unto the Lord's table, with more purity both of body and Soul. So often as thou awakest in the night, by and by call to mind the same thoughts in prayer.  
Very early in the morning, thy eyes not yet fully opened, think thou art lying in the arms of Christ crucified, exercise thy mind in the remembrance of his passion, about which we spend the day following, sometime thinking of his ineffable Love, sometime of his extreme suffering, in a word, because this sacrament was instituted in remembrance of his Passion, most profitable and acceptable unto God, is our devout remembrance of the same, that by this means we may accomplish also the will of the Testator.   

The manner of communicating used by a certain virgin.  In prax. vit. spirit. 
BEfore the communion I prepare myself after this manner some two days before, I examine mine own conscience, I humbly confess me, and am heartily sorry for my sins: when I may not fast, at the least I eat and drink sparingly.  
2 The next morning I begin sooner than at other times a prayer in my mind, therein desiring grace of God to be communicate and that he make me such a one as I ought to be, coming to his holy table, that this most holy Sacrament may obtain in my heart that fruit which it obtaineth in the hearts of them which worthily communicate.  
3 Then I consider how great a thing it is to be partaker of so holy a mystery, to receive him whom the Angels adore, the Prophets have desired, the Apostles loved, the martyrs imitated, and all holy men coveted with unspeakable desire, to honour, love and unite them unto him by this holy Sacrament.  
4 Moved with this desire, I study to inflame my soul more largely, by considering Christ's unspeakable love by calling to mind the manifold graces this sacrament bringeth with it to the soul of the devout communicant.  
5 When I come to communicate I exerecise my heart in these contemplations. 1. I call to mind my own vileness, 2. I cast myself down at the fe●t of ●esus by humility. 3. I make a short confession of my faith, as I believe that thou art the very Saviour of the world O blessed Son of ●od▪ which wast crucified for me, dead and buried, descendedst into h●ll and didst rise again. 4. I am sorry that I come so little prepared as I do, but ever hoping he will accept my humble intention, I put my trust in his mercy and merits.  
6 Sometimes I talk thus with my soul, saying: behold my soul thy Lord and God, love him whom thou desirest with such care, account thyself happy if thou acknowledge him, love him, desire him to dwell with thee.  
7 La●●ly, I lay before him all my sins and infirmities had in the depth of my heart, and I most fervently desire, that he would pardon them all, & I purpose earnestly to amend and so with all humble reverence I come to the Lords table.   

My demeanour after the Communion.  
AFter the communion I betake me to some secret place that I may talk only with my Lord, whom I have by faith received into the house of my soul, and first I set before God the Father the holy sacrifice of Christ our Lord, and I set before him whatsoever he hath suffered for me, using these or the like words.  
Behold O eternal Father thy son whom of thy infinite love thou hast sent from heaven unto the earth, that he might take flesh of man, be borne in a stable, fly into Egypt by the persecution of Herod, & should be in great poverty. Behold O Father, what great things he hath done and suffered for me in the wilderness, in preaching, in fasting, in praying, in iourning, in persecutions of the jews, in hearing blasphemies, sustaining injuries, and reproaches; all which he suffered at the hands of the ungrateful jews, see him, betrayed and sold for thirty pence, I offer him to thee O holy Father bound in the garden, lead away to Annas, beaten and buffeted in the house of Caiphas, accused before pilate, mocked of Herod, scourged and crucified of the jews. Behold, O Father his head hanging down, his face pale with death, his hands and ●eete pierced through, his most sacred side opened.  
Behold the heavens and earth mourning after their manner, the sorrowful mother, the dear disciples bewailing him, and the ungrateful jews by so much the more to wax mad against him: I offer him unto thee anointed with myrrh, wrapped in clean linen, buried in a new sepulchre. These things done, I make an end, praising, blessing, and giving thanks to God that he hath loved us, so that he gave his only son for our salvation.  
2 Secondly, I turn me unto Christ with all thankfulness for his benefits▪ and I open unto him as unto a most holy physician my infirmities, and all my faults as to a most gentle Lord, I open unto him all my defects into which I am wont to fall, desiring him to minister a remedy that I relapse not so often, and specially I pray that he would grant me grace to receive him hereafter worthily.  
3 I purpose to amend, wherein I am wont to offend, and namely, I decree to root out some one sin, in the place whereof, to insert some virtue, whereof I have need, that I may always go forward from better to better, and I humbly pray his divine majesty, that he grant me strength to execute that thing.  
4 Last of all, I diligently keep my heart all that day, thinking that the Lord resteth therein as his house, wherefore I give my in 〈◊〉 that I may use all modesty, as well in speaking, seeing, & walking, as in all my outward conversation, often I say with myself: This day O Lord, thou hast come▪ to me a sinner, this day thou hast renewed my heart by thy holy Passion, I pray thee abide with me, go not from me. And so applying myself unto the prayers of the day, I use the same prayers with greater devotion then ordinary, I give thanks for all benefits, especially for those received by this most high and holy Sacrament.   

Certain brief questions and answers concerning the blessed Sacrament.  

Question.  
FOr what cause do you receive the blessed Sacrament?   

Answer.  
First that I may observe and dutifully keep Christ's most holy institution. Secondly, that I may show myself a member of that body whereof he is the head. Thirdly, that I may receive this sovereign repast to the health of my sinful soul.   

Question.  
What do you receive?   

Answer.  
The very body and blood of Christ, after a most divine & heavenly manner.   

Question.  
What profit have you by receiving?   

Answer.  
Increase of grace, of love with God and man.   

Question.  
Why do you often communicate?   

Answer.  
Because my hope is I am one of God's children, and therefore desire to come often unto him as to a loving father.   

Question.  
After what manner come you?   

Answer.  
By faith and repentance, having a full purpose to serve him in holiness and righteousness all the days of my life.    

These few observations may be observed before our access unto the Sacrament of the Lords Supper.  
YOu must steadfastly believe in Christ crucified.  
2 You must humble yourself by a serious consideration of your manifold sins.  
3 You must think Christ worketh in you that which his words do promise.  
4 You must prepare your soul to receive the body and blood of our Lord jesus.  
5 You must meditate of Christ's passion, his resurrection, and your own rising again to a better life to come.  
6 You must give yourself both before and after this most holy Sacrament, to prayer and devotion.  
7 You must apply yourself to meditation, and open to God the closet of your heart.  
8 You must bear sincere affection and love, both to God and man.   

A Dialogue of the most holy Communion, between a worldly man and a spiritual.  
Wherein is disputed whether it be better often to communicate or abstain from the most holy Communion, how & after what manner both may be done, that of love, and devotion: this of humility, and reverence.  Mundanus: Spiritualis. MVndan. 
I know not truly what fruit there is by often communicating, for I see thee continue subject to the same vices, to be often angry and threaten▪  Spirit. 
But I know certainly that by the benefit of often communicating I have rooted out some evil manners, and unless I should often communicate without doubt I should be worse and worse, and happily at this hour I should burn in hell fire.  Mu. 
Whence know'st thou that thou shouldst be worse.  Spir. 
For that I have experience in myself when the time of communicating is at hand, to bethink myself more and more carefully to abstain, yea from the least sins. chose when the time of communicating is farther off, I am not so collected in mind, I wax also faint in devotion, I am prone to vanities and trifles, and if no other profit should come unto my soul, that profit alone ought to be sufficient to move me to frequent this divine Sacrament.  Mund. 
But I fear not a little lest if I come too often to the Lords table I make shipwreck both of love and fear, for that is wont to fall out by too often use and familiarity.  Spirit. 
Yea rather the contrary doth often fall out, for if of the often and familiar custom and frequentation of the communion any imperfection were therein covered there were just cause to diminish our love and fear towards him as it cometh to pass in human things: But that thing is not so: for when he is a certain infinite sea of all perfection, by how much one useth this often familiraitie, by so much the more he declareth his goodness & perfections, and causeth that love, fear, and reverence towards his divine majesty, do equally increase.  Mund. 
Let it be as it is, daily experience teacheth that the often use of a thing although the best doth breed contempt & loathsomeness.  Spir. 
But that is in things temporal, and in sensual pleasures, but in spiritual delights (as Saint Gregory hath well observed) satiety doth breed a desire, for then the goodness of them are made known, and therefore by how much the more surely they are possessed, by so much the more ardently they are desired, whence the heavenly wisdom saith: They which eat me do still hunger, and they which drink me do still thirst.  Mund. 
But Saint Paul saith, He that eateth and drinketh unworthily, eateth and drinketh his own damnation, but if thou communicate often, it seemeth thou thinkest thyself worthy, and is not this pride? Thou also dost unworthily Communicate.  Spirit. 
As if to Communicate seldom, doth make a man worthy. It is not so. But hear me, if thou call'st him worthy, whose perfection doth equal the worthiness of this Sacrament, them no creature, although the holiest, yea, nor all creatures put together, were worthy of this Sacrament. And if such worthiness were so necessary, none should communicate, for that none can attain perfection equal to thi● sacrament. But neither that any be worthy is it necessary, that he attain some excellent perfection, or be endued with rare virtues, for these are acquitted by the rare virtues of this sacrament, and frequenting thereof. Therefore that a man be worthy according to that of the Apostle S. Paul, it is enough that he bring that preparation wherewith God is contented, that is, that first he examine his conscience, be sorry for his sins committed, humbly confess them with a penitent heart, & with this preparation to come to the communion is no pride.  Mun. 
If this be sufficient, wherefore then did certain godly men of reverence spoke so often of effectual preparing themselves as they have done?  Spirit. 
These of humility & reverence to this holy mystery have spoken in deed of solemn preparation, which assuredly is meet, but frequenting of this holy communion is a most ancient custom, wherewith the church of Christ first sprang, as S. Luke the Evangelist in the Acts of the Apostles showeth.  Mund. 
But in the Primitive Church the ferventness of Christians was great, which when it is not now in us, it seemeth more safe to abstain from often communicating: for if it be otherwise it is in danger that we come not so disposed to communicate as we ought. The safer way is, rather to be held then the less safe.  Spir. 
Yea the self same thing for that so great desire is wanting in us aught to drive us to frequent this wholesome Sacrament, for by the benefit thereof, we may both wax hot, & be set on fire. For he which is cold, ought rather to betake himself to the fire, then he which is hot. So often as one humbleth himself before God, & hath a good intention there is no danger.  M. 
I have often heard the Sacraments are instituted of Christ as medicines, but we use not medicines often.  S. 
If a man were spiritually sick, but sometimes then the argument were available, but whereas our nature is weak. For the just falleth 7. times a day (saith the Wiseman) our nature therefore often needeth help, & so the use of a spiritual medicine. Moreover, whereas this sacrament is of force ●o draw away all these evils both pre●ent & to come from the soul, it is better to prevent infirmity, then to cure it once contracted. Lastly, there is a great difference between corporal medicines and this spiritual, for they only put away bodily diseases, & often with evil humours, take away the good also, but this bringeth to the soul, grace, strength, & other heavenly gifts, and therefore these seldom, this often is to be used. Add that for the most part bodily medecins are bitter & loathsome, to the intent that as seldom as may be we use them. But this sweet and delightful▪ and therefore God would that it be often received of us.  Mun. 
But thou canst not deny to abstain from the holy Communion, for reverence of so great a Sacrament, to be a good act, and agreeable to virtue.  Spi. 
I deny nor but that it is good to give reverence to it, yet this I say that to frequent this communion of devotion & desire of uniting himself with Christ is a better action, for because this springeth of love, but that of fear, and it is manifest to all, that love is better than fear, wherefore it argueth a religious mind to communicate often.  Mun. 
But I am unworthy so to do.  Spirit. 
Wherefore.  Mund. 
Because I fall daily into many sins.  Spir. 
If sins de●aine thee then shouldst thou never communicate because thou never ceasest to sin.  Mundan. 
But communicating seldom I have more time to examine myself.  Spiritual. 
Thou art deceived, for seeing our nature is prone to evil, by how much the more grievously sins reign in it, by so much the harder they are to be begun: for a crooked tree the longer the turning thereof is deferred, by so much the more hardly, & with greater pain is it made straight.  Mun. 
I do not well understand what this my error is▪ for I see daily with mine eyes those which often communicate, to come coldly and without devotion, and as it were customarily to the holy table, and no more ado, but they which come seldom, come with far greater devotion and reverence as seemeth to me, wherefore it is better to communicate seldom then often.  Sp. 
First that is false Mundanus, which thou affirmest, yea rather many of them which come so seldom, come most coldly without devotion, without feeling of love, rather indeed of custom and constraint, then of love.  Mund 
If it be better to communicate often then seldom, how cometh it to pass that this often communicating is not praised of some learned men?  Spirit. 
I never saw nor heard of any learned man, endued with judgement & virtue, that reprehended this action, so holy, so profitable, so acceptable unto God, but that it is dispraised of some carnal men it is no marvel, for they think others unworthily communicate this Sacrament, for as they live evilly themselves, so they think that those live evil also, who often Communicate.  Munda. 
You say true, I acknowledge that it is more safe, often to strengthen the soul with this heavenly food, but I do it not, lest I give occasion to the world, of whom those that often Communicate, are had in derision.  Spirit. 
If in this matter thou wilt have a regard of the world, than hast thou not only lost thy soul, but also thy wit. Art thou ignorant that it is the property of the world, to fly from all spiritual things, to favour the wicked, and speak evil of the good?  Munda. 
As long as we are in this world▪ we ought to frame ourselves, and conform our manners to the world.  Spirit. 
But that is manifest foolish●nesse. If the world be one of thy three Capital enemies, how mayst thou apply thee to it, and obey the will thereof, without manifest and apparent ruin: knowest thou what it is to abstain from the sacred Communion, for the obliquys of the world. No other thing then to be ashamed, and to account it a reproach, if thou art a good Christian, and endued with virtue, wherefore & worthily too, may Christ be ashamed to receive thee into heaven.  Mund. 
If I should often communicate, I must repent often, become a good example to others, keep me at home. Cast off all recreations, which were to take away all my liberty from me, and so I should pine away and wax old before my time,  Spi. 
Although thou Communicate but once in a year, thou art bound to repent, to give good example to others, neither art thou ignorant how great a sin it is to give a scandal to others. And the often communicating, doth not take away recreations, but doth allow them, so they are lawful & honest. In that thou sayst thy liberty is taken away, it is not true, for if thou dost think any thing forbidden lawful unto thee not Communicating, thou art deceived, for whether thou communicate often or seldom, thou art bound to abstain from sins. He which for recreation offendeth his creator, looseth true liberty, when he maketh himself a servant of sin, yea, he looseth true joy, which springeth of a good conscience, & this the foolish world doth not understand.  Mund. 
To the receiving of this most holy Communion, it is required that a man be of a quiet mind, which cannot be commonly brought to pass, for the adversities and perturbations of this world, it is not convenient therefore often to Communicate.  Spirit. 
Yea, rather the afflictions of this world, and this wretched place of exile, aught to drive us to communicate often. For amongst the effects thereof, this one is mentioned, that it giveth strength in adversity, as the Prophet signifieth, when he said. Thou hast prepared a Table in my sight against those that trouble me.  Mun. 
If I did perceive I were called of God to communicate often, I would willingly obey,  Spirit. 
I pray when thou comest to thine ordinary prayers thou goest to the Church, dost thou perceive thou art called of God?  Mund. 
No.  Spirit. 
Why then dost thou these things?  Mun. 
For that they seem to me good things, and are laid down as parts of God's worship.  Spirit. 
But the holy Communion without question is better than all, and more commended, and is so profitable, as it is called of the Church the pledge of future glory.  Mund. 
Howsoever the matter is, to say truth, I dare not come often to this heavenly table, by reason of my manifold imperfections that I often fall into.  Spirit. 
It hath been answered to this before, either thou desirest to be delivered from these evils, or not, if thou desirest to be rid of them, this most holy sacrament received with due preparation, will minister such strength, that thou mayst by little and little remove them, as it is evident many have done, who by the use of this spiritual meat, of carnal have been made spiritual.  Munda. 
I yield to thy reasons, and would gladly communicate, but I feel no devotion.  Spir. 
Perchance thou thinkst thou hast no devotion, unless thou shed forth tears, that is not absolutely necessary, neither in these consisteth all devotion. The tears of the heart may suffice. That is sorrow for thy sins past, and a purpose to prevent those to come. Moreover he is called devout, which in all things conformeth himself to Gods will, wherefore I would not that thou shouldest therefore abstain, because tears and sighs are wanting, for these are not always necessary, God giveth them to whom he pleaseth.  Mund. 
To say what I think, and that I may confess a truth▪ thou hast plainly persuaded me that it is better to communicate often, then to abstain, but one thing yet remaineth, I am loath to acknowledge my sins,  Spirit. 
If we acknowledge our sins, God is merciful to forgive us our sins, be not loath.  Munda. 
Many businesses do occur, which hinder this so weighty a matter, I mean the works of repentance.  Spiritual, 
This is the, temptation of the Devil who that he may spoil thee of the fruit of this divine sacrament, causeth that repentance seemeth troublesome unto thee, and the whole preparation to the communion. Furthermore, businesses do not hinder good works, the businesses of greater moment are to be preferred before the less. There is time to dispatch earthly affairs in good order. When the Son of God standeth and knocketh at the door of thy heart, open unto him, let him not knock in vain. To conclude, remember that the kingdom of heaven, suffereth violence, when we see, we must labour to attain the same.  Mund 
It is even so, I must needs confess I am overcome, wherefore my resolution is, with God's good grace, to repair oft to the blessed Sacrament.   

Another Dialogue wherein is discussed the doctrine and benefit of the blessed Sacrament.  The Speakers. Catechumenus. Doctor. Catechumenus. 
I Desire to be instructed in the Doctrine of the holy Sacrament.  D. 
I confess in regard of the spiritual consolation we reap by this holy mystery, thou mayst well desire to be instructed in this doctrine, but for my part, there is no doctrine wherein I more fear to deliver my mind, than this, because the more I consider of it, the more I admire the excellency thereof, which to me is more than words can express.  Catecu. 
I can be content to submit myself to the judgement of the learned, without curious questioning.  Doctor. 
'tis well as thou sayst, I had rather by far commune with the humble in this case, than any other. The goodness of God herein, should with reverence be admired  Catecu. 
I rest satisfied in this case, but I would learn of you what might move me to love the Giver of so great a gift.  Doc. 
The means to love the Author of this gift, is to consider his bounty, how he doth herein offer himself unto us and all the benefits of his suffering,  Catecumenus. 
I am moved with incredible joy, to think of the innumerable benefits, we receive hereby, and it stirreth me up to devotion and reverence.  Doct. 
It may well so do, for what joy is here offered unto the faithful the faithful shall find, what may they not hope for at his hands who hath given himself unto them, what provokements to love and hope we have, there need no long discourse to manifest and show.  Catecum. 
I acknowledge myself satisfied beseeching God to make me a dutiful receiver of this most holy mystery.   
Lau● Deo.   

PIO LECTORI, DE EUCHARISTIAE CONTROuersi●, contra nonnullas Roberti Bellarmini rationes, Admonitio brevis.  
cum omnis quaestio, in causa fidci, ad Tribunal sacrarum litterarum stare, ibique iuducari oporteat, n●nunimir●m videatur, si ut olim Paulus Caesarem, ita nos forensi quodam mondo, sacrarum literarum sententiam (salva semper veneranda patrum authoritate) primo in loco, idque iure optimo appellamus. Quid enim? Cum in his non solum veritatem ipsam contra omnes ommium machinationes sarte tecte conseruatam Ecclesiae consensu approbat●m, inveniamus, verumetiam veritatis inquirendae modum quem, si tanquam Ducem optimum sequamur, errare labi, decipi, non possimus.  
2 Veri●atis autem inquirendae modus per jeremiam Prophetam sic vide tur propositus Di●it: dominus, interrogate de semitis antiquis, quae sit via bona& ambulate in ea, jeremiae. 6. vers, 16. Seruator noster in evangelio Pha? reseis tentantibus eum. Quid ergo Moyses mand●uit libellum repudii? Respondit, ad duritiem cordis vestr● scripsit vobis Moysis praeceptum illud, ab initio autem non fuit sic ex quo liquet, per semitas antiquas ad viam bonam, per institutionem ab ●●itio primam, ad institutionem veram, interrogantes, errantes, omnes, posse venire.  
3 Cum Deus populo suo Israeletico tabernaculi formam disponendam proposuerat respice inquit, & fac secundum exemplar, quod tibi in monte monstratum est, Exod. 25. vers, 48. Esaias Propheta, ut superstitiosos a pythonibus & mortuis averteret, clamat, ad legem & testimonium, Esaia 8. vers. 20. Item Christus in evangelio, cum vendentes & ementes e templo eiecisset▪ prophetarum de templo pr●fere testimonium, Scriptum est, Domus mea est Domus orationis Lucae decimo nono, vers. 40. Apostolus ad Corintheos Epistola prima Cap. undecimo, genuinam dominicae institutionis rationem in hunc modum innuit. Ego accepi a Domino. Si forte patres in fidei controversiis haesissent aliquando, statim divinarum literarum oraculum adeunt, sic Ambrose, interrogetur scriptura: sic Augustinus, rogemus Petrum & Paulun.  
4 Hinc ediscamus veritatis inquirendae modum, patres nempe ad Apostolos▪ Apostolos ad Christum, Christum ad Prophetas, Prophetas ad legem, legem, ad primum exemplar, retrospexisse. De summa et salutifera Christi institutione diu iam, contendere Christiani institutione d●●iam contendere Christiani, a patribus ad Apostolum, ab Apostolo, ad Christum, adeóque ad primum exemplar in coena sua funebri institutum, manu, manus, ascendatur, Hoc secum fidelis quispiam serio recolligat eum qui de pane dixit, Hoc est corpus meum, qui de vino dixit, Hic est sunguis meum, de joanne Baptista dixisse hic est Elias. Habitote foedus meum in carne vestra: Cons●pulti sumus in Baptismo: Multi sumus unus panis: unum corpus, frequens est scripturae phrasis.  
6 Adhaec, quia magis videtur ratiom consorium, quam in spirituali ●ibo▪ spiritualem sensum admittere. Omnes inquit Apostolus ●andem escam cum edimus spiritualem. Post caenam, mensura admodum parva, spiritus est qui vivificat. Progredior, Pia, pia haec ex Christi verbis, de Christi institutione consideratio, & animarum salutarem alimoniam, & mysterii eminentiam facile commendat, exornatque