mean to derive His grace unto us, to preserve us from evil, and also spiritually to sustain and nourish our souls unto life everlasting.

3. Consider, He hath left unto us this mystery, that by the benefits thereof we might be transformed unto 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 careful duty unto Christ, to exercise religious actions of Christian piety, 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 by His Son and our only Saviour and Redeemer : So be it.

THE FRUIT.

The fruit of this meditation is, to apply our diligence in the performing of this excellent part of God's service, and to remember that which was said to Moses, "Do according to the example which I shewed thee in the mount "."

THE SOLILOQUY.

Thou art too loving, O my Saviour; it had been sufficient to procure some remedy for us

q Exodus xxv. 40.

of Thy creatures, and we had taken it in great favour; but it was not sufficient for Thy burning love, but Thou wouldest be Thyself a remedy for our souls, that the saying of the Wise Man' might be accomplished in Thee. A faithful friend is the medicine of life and immortality: what friend more faithful than my blessed Saviour? what medicine of more efficacy than this Divine Sacrament? But that Thou wouldest that the effect thereof should in part depend on us, that was an argument of love indeed.

If bodily medicines should work according to the intent and desire of the sick, it would be very acceptable, and all sick folks would think themselves bound to the authors thereof: how much more are we beholden to Thee, who with so great love hast provided for us a medicine of such efficacy, and so wholesome, that doth work more of itself than we can desire.

How much, O Lord, do the laws of human philosophy differ from the laws of Thy love! What philosopher 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 unto His own creatures! What wisdom of this world had ever been able to conceive, that God, the King of all Glory, to the intent He might couple and unite

Ecclesiasticus vi. 16.

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 thine own vileness and weakness, for three loving sisters and advocates have pleaded thy cause, and found favour: Mercy hath presented thine infirmity, and found grace; Wisdom hath invented the means to obtain help; Love hath constrained Christ to put it in execution! This is the means that Jesus, by the means of this most powerful Sacrament, would unite thee unto Himself, that thou mightest be made one with Him; and to this end thou dost receive Him.

We give Thee thanks, O heavenly Adam, who hath restored that which the earthly Adam hath 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 may separate us from Thee. Cause us, O Lord, that we may be wholly joined to Thee, that we may glory with the Apostle, and say, "We live, but now not we, but Christ liveth in us." Amen.

Galatians ii. 20.

CHAPTER IX.

OF FREQUENTING OR RECEIVING OFTEN THE

HOLY COMMUNION.

T hath been shewed that the Holy Eucharist is

IT

the sustenance of the soul, as bread and wine are 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 often and carefully fed; 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 therefore, and frequent use, of this heavenly repast, is behoveful: we have no more special means to relieve our infirmities, to procure more light and strength, to know and overcome all temptations, to pass over this life with more peace and spiritual comfort, to be at our death more assisted with heavenly consolation, than by often participating of the Holy Eucharist.

There are, saith one, three things among the rest which do always hold men bound to God. The first is, 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 acknowledgment of our duty, the blotting out our offences, the relief of our miseries, there is at once no more strong and forcible a mean than the frequent use of this most Holy Sacrament, wherein we offer praise upon the altar of our hearts, beg remission of our sins in His merits who died for us, and receive strength against all the distresses of this troublesome world. Wherefore for man, who oweth so great and many things for benefits received, who so often laboureth under the burden of his sins, whom so many necessities do environ, what better course than often to approach unto this Divine Mystery? which is, says St. Bernard, physic to the sick; the way to the traveller ; strength to the weak; joy to the whole; a refuge to the poor; counsel to the rich; help to them that are in danger; nay, heavenly comfort to the departing soul in the last agony.

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 where great and gainful gifts are distributed, when he findeth himself in misery, poor and distressed!