vs in heauenly company Antiphona Ego sum panis viuus qui de coelo descendi si quis manducauerit ex hoc pane viuet in aeternum V. Panem coeli dedit eis R. Panem Angelorum manducauit homo Oratio ECclesiae tuae quaesumus Domine vnitatis pacis propitius dona concede quae sub oblatis muneribus mystice designantur Per Dominum nostrum Iesum Christum c. Antiphona O sacrum cōuiuium in quo Christus sumitur recolitur memoria Passionis eius mens impletur gratia futurae gloriae nobis pignus datur V. Educas panem de terra R. Et vinum laetificet cor hominis Oratio FAc nos quaesumus Domine diuinitatis tuae sempiterna fruitione repleri quam pretiosi corporis sanguinis tui temporalis per ceptio praefigurat Qui viuis regnas cum Deo Patri c. ANima Christi sanctifica me Corpus Christi salua me Sāguis Christi inebria me Aqua lateris Christi laua me Passio Christi conforta me O bone Iesu exaudime intra vulnera tua abscōde me ne permittas me separari a te Ab hoste maligno defende me In hora mortis meae voca me iube me venire ad te vt cum sanctis tuis laudem te in saecula saeculorum Amen REMEMBRANCES OF Mother Teresa di Iesu whoe was foundres of the barefooted Carmelitā Nunnes for her monasteries translated first out of Spanish into Italian and now in to English for the profit of euery deuout Soule 1 THE earth vntilled being neuer so fertil bringeth forth but brambles and thornes euen so is the vnderstanding of man 2 To speake well of all spiritual thinges as of Religious persons and Preists 3 Emongst a multitud to speke alwaies litle 4 To be modest in euery thing which thou shalt doe or mannage 5 Neuer to be ernest in things of small importance 6 To reason with euerie one with moderate cheerfulnes 7 To scoffe or iest at nothing 8 Not to reprehend any without discretion humilitie and thy owne confusion 9 To accommodate thy selfe to the Complexion of the partie with whom thou hast to deale for the seruice of God with the cheerefull to be merrie with the melancholie sad finally to be all vnto all to gaine all 10 Neuer to speke vnles thou hast first well thought of it and cōmended vnto God our Lord what thou mindest to say to the entent that thou speakest nothing that may offend him 11 Neuer to excuse thy selfe without very probable cause 12 Neuer to speake any thing of thy selfe that maye deserue praise as of thine owne knowledge vertue linage vnles thou hast some probable hope to reap therby some commoditie and then doe it with humilitie and consideration because they are gifts which come frō the handes of God 13 Neuer to amplifie any matter but moderatelye to speake what thou thinkest 14 In all thy conferences and cōuersations to mingle alwaies some spirituall thing so thou shalt auoide many idle wordes and murmurations 15 Neuer to affirme any thing before thou knowest well 16 Neuer to intermedle to giue thy opinion in any thing vnles thou art desired or els charitie requireth it 17 When as any one speketh of spirituall thinges to harken vnto it with humilitie and like a scholler to learn that for thy self which he shall speake well and maketh for thy purpose 18 To discouer and open vnto thy Confessor and Superiour all thy tentations imperfections repugnances that he may giue the remedie and counsaile to ouercome them 19 Neuer to remaine out of the Cell neither to go forth therof without cause and when thou goest forth to demaund helpe of Almightie God that thou maiest not offend him 20 Neuer to eate nor drincke but at thy vsuall times and then to geue great thankes vnto Almightie God 21 To do all thinges as if thou wert in the presence of Almightie God and by this means thou shalt gaine much vnto thy soule 22 Neuer to harken vnto him which speaketh ill of any one neither to say euill of any but of thy selfe and when thou reioicest rhereat it is a good signe that thou doest profite 23 To direct euery work which thou shalt do vnto Almightie God by offering it vp vnto him and desiring that it may be to his honour and glory 24 Let not thy mirth be with immoderate laughing but with cheerfulnes that is humble modest affable and of good edification 25 Alwaies to imagin that thou art a seruant vnto all men and in all and euery one to consider the person of Christ our Lord that therby thou maist beare respect and reuerence towards all 26 To be alwaies readie to doe obedience as if Christ Iesus in the person of thy Prior or Prelat should commaund thee 27 To examine thy conscience in euery worke which thou shalt doe in euery hower knowing thy defects to procure with the helpe of God to amend thē and by this way thou shalt ariue vnto perfection 28 Not to thinke of others imperfections but to cōsider their vertues and thy owne defectes 29 To haue alwaies a great desire to suffer some thing in euery matter occasion for the loue of Christ 30 Euery daye to offer vp thy selfe many times vnto Almightie God and this with great feruour and desire of God 31 That which thou meditatest on in the morning to haue it present with thee the wholle day afterwardes and to vse all diligence herein because it is a thing of great profite 32 To cōserue diligently those good motions which our Lord doth send thee and to put in execution those desires which he shall giue thee in praier 33 Flie alwaies singularitie as much as is possible because it is a great hurt for the whole cōmunaltie 34 To read often times the orders and rules of thy Religion to be very carefull to obserue them 35 To consider in all created thinges the prouidence wisdome of God and in them all to praise him 36 To seperate thy harte from the loue of all thinges and to indeuour to find Almighty God 37 Neuer to make shewe outwardly of deuotion which thou hast not inwardly thou maiest very well keepe secrete thy inward deuotion 38 Neuer to shew but in case of necessitie thy internall deuotion because as S. Frances and S. Bernard do say Secretū meum mihis My secret is to my selfe 39 Not to cōplaine if thy meat be not well dressed rembringe the gall and viniger of CHRIST IESVS 40 Sitting at the Table not to speake to any person neither to lift vp thy eies to behold others 41 To consider the table of heauen and the meat therof which is Almightie God the guests which are holy Saintes and Angels to cast vp thy eies vnto this table and earnestly desire for to sitte therat 42 In the presence of thy Superiour in whome thou oughtest to consider Christ Iesus not to speake but for necessitie and
how much more greate is our fauour then thine when thou were poisoned with thy aduoutrie of Bersabee 1 Reg 11. 12 and with the death of Vrias her husband Nathan the Prophet was sent vnto thee for to draw forth from thy soule that poison but vnto vs commeth the Lord of al Prophets who for the exceding loue which he beareth vnto vs hath vouchsafed to be both our Phisitian our medicine Praise and glory be therfore vnto thee my benigne Iesus and since that thou art a Phisitian noe lesse potent then louing I hnmbly pray thee that by this sacred medicin of the blessed Sacrament thou wilt make me become an other Dauid conformable vnto thy hart O heaueÌ„ly father the flesh of the first Adam is such that being vnited with the soule it in fecteth impoisoneth the same bringe to passe I beseech thee that the life of the second Adam Christ our sauiour being vnited with my soule may both heale purge and purifie the same this flesh being without all comparison more potent and mightie then the other Graunte me I be seech thee O Lord that as man being vnited with olde Adam by meanes of his corrupted flesh is partaker of all his euells so I being vnited vnto Christ by the new Adams meanes of his sacred flesh may be made partaker of the grace good nes of Christ Amen THE FIFT MEDITATION When Christ did communicate his Appostles CHAP. V. Pointes to meditate 1 CONSIDER how Iesus foreseeing the tribulations of the Apostels in his passioÌ„ to comfort and strengthen them determined to giue theÌ„ the blessed Sacrament by the vertue wher of they shoulde receaue helpe and consolation 2 CoÌ„sider how our Lord for the better disposing of the Apostles to receaue worthely such a Sacrament Ioan 13. firs washed their feete and afterwards exhorted them vnto humilitie and charitie for that the filthines of the flesh pride of harte and hatred of others are deadly enimies vnto this diuine misterie 3 Consider the wonderfull ioy gladnes of the Apostles who hauing harde the magnificencie of this Sacrament and that they were to be the first tasters therof by thinking of this most speciall fauour neuer graunted before to any of the Saints nor yet to the Angells of heauen they wonderfullye exulted in spirit 4 Contemplate with what deuotion and teares the Apostles receaued the blessed Sacrament at our Sauiours handes Mat. 26 and how only Iudas remained with his eies drie with out teares with his hart wholie attentiue to betray Chirst 5 Contemplate the greate amazement of the Angells by seeing the word incarnate their Lord God beginning to geue himselfe vnto man for meate The Fruit. The fruit of this meditation shal be before thou receaue the Blessed SACRAMENT humbly to begg at Gods hands and diligently to procure cheefe puritie greate humilitie charitie with thy neighbours vnto the which vertues Christ exhorted the Apostles before he did communicate them A spirituall speach I confesse my sweet Iesus that your loue towardes vs farre excedeth the limites and signes of all greate charitie for that making noe account of the tormeÌ„ts hanging ouer your owne head you were wholy atteÌ„tiue at your sacred table to comfort the Apostles and vs in their persons against the outrages of our enimies O how well may euerie one of vs pronounce this saying of thy Prophet Parasti in conspectu meo mensam aduersus eos Psa 22 qui tribulant me Thou hast prepared a table against thos which trouble me But if it be necessary my Lorde to come vnto this your table with cleane feete who shall wash mine who shall cleanse me froÌ„ the filth of earthly affections which doe not only defile my soule but farther draw me downeward Alas that neither man nor Angell is sifficient to make mundum Iob 14 de immundo conceptum semine nisiâ—â—tu qui soluses You only my redeemer are able to doe this to whoÌ„ the Father hath giuen all power Mat. 28 But poore and miserable that I am for that when you my Lord of your infinite charitie wash my feete I want the water of teares which is very necessary for such an effect wherfore I shall be coÌ„stained with sobbes and sithes to crie out with the Prophet Hie remie Hier. 9 Quis dabit capiti meo aquaÌ„ et oculis meis fontem lachrimaruÌ„ Who will giue water vnto my head and a fountaine of teares vnto my eies And when as you my Lord moued with my cries to coÌ„passioÌ„ wil vouchsafe to strik the rock of my hard hart to giue me water of tears how yet shall I presume although I am washt to approche vnto this thy sacred table for that when as Iosue coÌ„ducted the Arcke towardes Iordaine Iosue 5 thou gauest commaundement that the sonnes of Israell should not a proch so neare vnto the Arcke as to be within the space of 2 thousand cubits of it least therby they should happen for to die as in an other voiage it chaunced vnto Oza who coÌ„ing vnto the Arke houlding it with his hands fearing least that it should fall downe 2. Reg. presently fell starke dead which suddaine action feared Kinge Dauid in such sorte that he durst not to receaue this Arcke of God into his house And shall I who am not like Dauid agreable vnto the harte of God presume to approch vnto this sacred table in the which is that cheife and supreame Lord for whose honour and reuerence the Arcke was made How is it possible my sweet Iesus that I should bee so boulde as to touch thee with my sinfull mouth since that you saide vnto your most deare Disciple Magdalene Ioan. 20 when she desired for to haue touched you Noli me tangere Touch me not And shal I who as yet haue shed no teares nor any pretious ointment on your sacred feet not haue bene at the foote of your Crosse on mount Caluerie nor at your sepulcher with pretious ointments be so bolde as to approch come neare vnto you It will be greater securitie for me good Lord to stay stil a while vntill you shoote at me with one of your dartes of loue that being wounded there with in maner of the hart I may runne vnto you the fouÌ„taine of life THE SIXT MEDITATION Deuided into two partes vpon that Antheme of the Church O Sacrum Conuiuium in quo Christus sumitur recolitur memoria passionis eius mens impletur gratia futurae gloriae nobis pignus datur Taken out of S. Thomas Opusculo 57. CHAP. VI. Pointes to meditate in the First parte 1 CONSIDER fiue speciall differences betwixt this banquet of Christ and those of the worlde all which are comprehended in the aforesaid Antheme First the banquets of the worlde are prophane in the which is giuen no sacred meate neither are they coÌ„monly instituted either for the helth of the soule or for the glory of God but this of Christ is
your loue Luc. 2 to cause you to be borne for me in a stable and not so often to make you enter and repose in a stable That you my beloued Iesus woulde come downe from heauen to rest your selfe in the sacred wombe of Blessed Marie was not so maruailous because it was a virginlike wombe and more pure then the most pure Angels of heaueÌ„ Luc. 1 O holy Elizabeth thou being visited saluted of the mother of this same Lord considering her greatnes criedst out saying Whence is this to me or how haue I deserued this that the mother of my Lord doth come to me And now what shall I say to whom the king of Maiestie infinitly more worth then Blessed Marie is now come he is come not only to visite me but farther to vnite me to him selfe and to enrich me with heauenly giftes and benefites O my soule I am glad that willingely thou hast giuen vnto Iesus the scepter and possession of thy self But be thou well aduised that by this selfe same acte thou hast bounde thy selfe to make open warre against all sinne iniquitie for that they are enimies of this thy Lord to whome thou hast giuen thy selfe and therefore thou canste not with out plaine rebellion permite sinne to haue anye entrance into thy house now deuoted and consecrated vnto Christ Be thou also further aduised that it is not Conuenient that thou which hast eaten the bread of Angels 2. Par. 8. shouldest now any more eat the meate of beastes Thou knowest full well that the wise kinge Salomon woulde not permit that the daughter of Pharao albeit she was his wife should dwell in the same house whereas remained the Arcke of God for that he accompted it for a very vnseemely matter that a woman descendinge froÌ„ Gentills which were enimies vnto God should abide in place wheras the Arcke of God had ben But how much more vnworthy a thing is it that sinne should haue any entrance into that place where is GOD him selfe the Lord of the Arcke It was a speciall fauour O my soule that our Lord wolde accepte thee for his seruant wherfore thou oughtest to enforce thy selfe to be most diligent in his seruice as he most worthely deserueth Call thy selfe to remembrance how the Patriarke Iacob Gen. 29. first serued Laban seuen yeares that he might haue his daughter Rachel for his wife after that he had married her he serued him other seuen yeares which time seemed vnto Iacob very short by means of the great loue and affection which he had vnto Rachel his wife Muchmore short and litle ought that time seeme vnto thee which thou spendest in the seruice of this thy Lord and all labours trauells taken for his sake ought to be accompted as light and easie since that he is infinitely more beautiful amiable theÌ„ any creture whatsoeuer Happie shalt thou be my soule if thou maiest knowe what it is to serue this master Remember how that in times paste when as thou wickedly waitedst vppon this vaine world thou wert subiect to diuerse passions tossed with manie suspicions tormeÌ„ted with enuious emulations many sharp soure and bitter morsels thou swallowedst vp most gredelie But now by the healpe of this thy heauenlye master which this morninge thou hast receaued thou maiest easely tread vnder thy feet the vanities of this life and become Lorde and ruler ouer all thy passions yea also ouer the world since that Seruire Deoregna re est to serue God is to be a King THE TENTH MEDITATION Of the preparation which Saint Paul teacheth vs 1. Cor. 11 CHAP. X. Pointes to Meditate 1 CONSIDER how the Apostle requireth three things for preparation to receauing The First is that euery one should well examine his conscience before he goeth to communicate 1. Cor. 88 and this is signified by these his wordes Probet autem seipsum homo sic de pane illo edat And if hee finde him selfe to be defiled with any Mortall sinne let him before he receaue goe to confession and with tears of his harte clense and purge his conscience 2 The Appostle woulde haue this sacred Communion to bee receaued worthely otherwise he saieth Iudicium sibi manducat That is to saie who soeuer without humility or with a guiltie conscience or with euell intention receaueth the sacred bodie of our Lorde maketh him selfe worthy of eternall damnation and this is signified in these wordes Qui manducat indigne iudicium sibi manducat 3 Finally S. Paule would that he which coÌ„municateth should make difference betwixt this sacred table and other prophane tables betwixt this heauenlie meate and other common or ordinary meates this is to iudge Corpus Domini the Bodie of our Lord. For he which trulie beliueth that in the sacred Hoaste is really present Iesus our Sauiour trew God trew man will receaue it with all humilitie and reuerence and from his wholle hart will say with the good Centurion Mat. 8 Domine non sum dignus vt intres sub tectum meum Lord I am not worthy that thou shouldest enter into my house The fruit The fruit of this Tenth Meditation shal be to make actes of contrition and to be often sorowfull euen from the harte for all sinnes past Psa 50 Because Cor contritum humiliatum Deus non desspiciet God will not despise a contrite and humble hart And after this with most affectuall desire to aske of our Sauiour an exceeding puritie Crying with the Prophet Cor mundum crea in me Deus Create in mee O God a new harte Annotations These three thinges which the Appostle requireth for preparation vnto the sacred Communion were trewly seene in the Prodigall sonne when his father receaued him to the banquet of the fatt calfe 1. First the prodigal sonne examined him selfe and perceauing his vnhappie estate rose vp sorowfull for the errors which he had committed and of the bade life which he had lead went to his Father confessed his sinne and making promise to change his life and to be obedient vnto him was reconciled vnto his father in which actes is verie well designed confessioÌ„ 2 He was newly appareled and adorned with a ringe by these ornaments are vnderstoode the 〈◊〉 which are necessarielie â—â—quired for thew orthie receaâ—ing of the sacred Euchariste as faith loue humilitie and deuotion 3 He sate downe at the table eate of the fatt calfe and knowing that it was killed for his sake and that there was difference betwixte that table and others Here further it is to be noted that he which hath committed a mortall sinne must first be confessed before that he come to receaue the most sacred bodie of Christ albeit he seeme to him selfe to be contrite And if any Preiste vpon vrgent necessitie should celebrate not hauing made his confessioÌ„ before hand for want of a confessor hee is bound afterward to goe to confession assone as he can thus the holy
comming from heauen was to call sinners vnto him for to giue them grace Mat. 9. and to worke their iustification whie shouldest not thou goe to him So. But who will warrant and assure me that I shall not be punished Ma. Humilitie and loue will worke thy securitie through the one thou shalt be exalted and through the other thou shalt be rewarded So. Alas God seuerely punished the Bethsamites 1. Reg. 6 because they beheld the Arcke and shal I be so bould as to receaue the Lord of that Arcke M. The Bethsamits with great reason were punished because that for curiositie they behelde the Arcke and vsed not dew reberence therunto but thou my soule being accompanied with humilitie and loue Iob. 26. wilt not do as the Bethsamites did So. If the Angells of heauen tremble at the presence of this great Lord how wouldest thou that I a vile creture worme of the earth shoulde dare to place him within my body Ma. If thou likewise considerest well the infinite Maiestie of this most Soueraine King which lieth hidden vnder the forme of bread thou shalt finde iust cause of feare and trembling but this feare ought to spring forth from loue that is thou oughtest to be afraide euer any more to offend so amiable a Lord and therfore being stirred vp with loue and accompaned with humilitie go on forwarde a Gods name because thou shalt be so farre of from offending of him thereby that thy most louing Iesus will most beningly intertaine thee So. Aie me I knowe my selfe to be farre vnworthy thereof Ma. The Centurion likewise did acknowledge him selfe vnworthie to receaue Christ our Souiour into his house Ioan. 9. But our Lord Iesus maketh them worthy to receaue him who acknowledging their great vnworthines doe come vnto him with greate humilitie So. Who knoweth that in me is no such euell disposition by meanes whereof this diuine Sacrament may be cause vnto me of death Ma. If thou knowest any such remoue it awaie but if thou knowest it not vse such diligēce that thou maist knowe So. Omercifull Iesus trusting in your infinite goodnes I come vnto you humblie befeeching you to anert your eies from my miseries Psal 29. for that Si iniquitates ob seruaueris Domine Domine quis sustinebit If thou O Lord wilt obserue iniquities who shall be able to sustaine thee But if it shall please you to beholde thē doe it I praie you not as a Iudge to punish thē but as a mercrfull phisition to beale and redresse them and graunte me Lord that these my miseries may serue for your greater glorie and honour Mat. 8. like as the infirmity of the blind-borne man for by your delinering of me from them so much more apparently will your mercie valor shine in me by how much more miserable and vnworthie I was before THE XIIII MEDITATION Vpon these words of the Himne Ecce panis Angelorum factus cibus Viatorū Behold the bread of Angels is made meate for Trauellers CHAP. 14 Pointes for to meditate 1 CONSIDER how traiuell and teares was the ordinarie meate of man after that for his finne he was cast forth of Paradise Consider the estate in which man was in this desert of lamēting for that he was constrained to wander in this world without any sure guid or sufficiēt prouision wherefore for want of the one he might easelie haue gone out of the way and for want of the other defecisset in via Mat. 15. hee would haue fainted in the way 3 Consider the louing carefulnes which our most mereifull Sauiour had of him since that he him selfe would vouchsafe to become a guide and meate for man in banishment 4 Confider how that the meate of Angells is no other but God the King of glorie with whom the Angels in heauen are nourished and by contemplatinge him they enioie him Now the selfe same meate our most louing Redeemer hath made the meare of man and therefore it is saide in the Himne Eoce panis Angelorum factus cibus viatorn̄ The fruit The fruit of this xiiii meditation shal be to practise louing actes of gratitude towardes our Lord who hath so greatly fauored vs and to pray his diuine Maiestie to make vs fully to vnderstand how infinitely we are bounde for this vnto our Sauiour Iesus The Colloquium It is possible O Lord that you be so inamoured of man that you would feed him with the foode of Angels is it possible that you seeke by the means of this Angelicall meate to make him all one with you Reioice O sonnes of Adam because this saying of the Prophet is no longer agreable vnto you Fuerunt mthi lachrimae meae panes die ac nocte Psa 41. dū dicitur m bi quotidie vbi est Deus tuus My teares haue bene bread vnto me day and night whilest that they said vnto me where is thy god for that now your meat is no more teares but the food of Angells and your god is not angrie nor farre frō you but is present vnder the forme of bread which he often giueth O heauenly spirits assist me that I may knowe so greate a benefactour O holy Angells teach me I pray you but perticulerlye yee Scraphines how I ought to loue my Redemer who by giuing me to eat your bread hath shewed me fauour farre aboue my desert O my Lorde your holy Prophet being astonished reioriced saying Psa 77. Panē Ange lorū māducauit homo Man hath caten the bread of Angels spea king of Manna which was made by the worke of Angells But what glorie and what admiration should I haue who may say with all veritie Mauducat Dominum pauper seruus humtlis Ores mirabilis The poore and humble seruant eateth his Lord. O maruailous matter What recompēce am I able to giue you my most beninge Iesus for that the more I doe for your loue the more fauour I continually receaue since that it wholly redoundeth vnto my good Ah hard and peruerse hart how dost thou beinge fed with this heauenly meate remaine so earthly when wilt thou become heauenly How art thou so sensuall and with out spirit being nourished with Angelicall meate How is it possible that thou art not inflamed and dissolued with the sacred presence of most beninge Iesus who is become thy meate and is a flame of loue is it peraduenture because thou art of earth Call to minde O sweet iesus vour owne words Luc. 12. ignem veni mittere interram quid volo nisi vt accendatur I came to cast fire on the earth what will I but that it be kindled Let this fire therefore bee kindled within me to the intent that the earthlines of my hart being burned and consumed I may in maner of a fierie flame ascend on high to search quae Sursum sunt Col. 3. the thinges which are aboue for that they only are able to content and quiet me O my
soule how is it possible that thou remainest aliue at the comming of so greate a Maiestie how is it possible that with the diuine pre sence of the King of glorie thou art not dissolued into thy nothing Ah Alas from whence cometh this to passe that an Angell comming vnto Daniell Dan. 10. he like vnto a withered plant in such sorte fell downe vpon the ground that as the Sacred Scripture saith there remained in him no strength but lay prostrate vppon the earth hauinge lost his speach his breath And thou at the coming of the Lord and creator of the Angells dost neither tremble nor shake The pillers of Heauen saieth Iob doe tremble and quake at euery litle looke of this self same God Iob. 26 and thou standest firme and nothing moued Ah my Lord you are the cause of this since that the loue which you shew vs in this Sacrament is so great that it rather inuiteth vs to loue you againe and to be glad reioice then to be moued with feare trembling for that the propertie of loue is For as mittere timorem 1. Io. 4. to put feare forth of dores THE XV. MEDITATION Of frequentinge the Blessed Sacrament CHAP. XV. Pointes to meditate 1 CONSIDER how that in the primitiue CHVRCH which was gouerned by the Apostles the Christians did often Communicat and that from receauing did proceed the greate holines feruor of spirit which was then it is most certaine for that by experience we haue ben taught that as this vse beganne to decrese and be diminished so likewise did sanctitie and feruor decay waxe lesse in the Christian people 2 Consider how that in this our agean the which God of his goodnes hath stirred vp greater deuotion more often frequentinge of this venerable Sacrament is seene greater goodnes perfection in those which frequent the same and the Catholicke Church is greatly increased by many new holy orders of religion 3 Cōsider how that this diuine Sacrament being the meat of mans soule which comforteth and sustaineth the same in spiritual life it cōsequently foloweth that the more often the soule is fed with this pretious meate the more strong and more perfect she remaineth in spirituall life 4 Consider more-ouer that as this heauenly Sacrament is the fountaine of all perfection and holines imparteth most holsome effectes to all those which worthely receaue the same so is it certaine that the oftener that any person doth communicate the more he is made partaker of the graces therof for this cause all the holy Fathers of the Catholicke Church do earnestly exhort vs often to frequent this B. Sacrament The Fruit. The fruit of this 15 Meditation shal be to make firme purpose both of making worthy preparation for this diuine Sacrament and alsO of often frequēting the same for such as the one is such wil be the effect of the other In preparing our selues we ought principally to procure soundnes of loue the which will cause out often receauinge to be pleasing and gratfull vnto God A Colloquium O my sweet Iesus what greate fauour and grace is this which you do vnto me for you vouchsafe not onely to discouer vnto me that pretious mineral which remaineth in the field of the holy Catholicke Church is that Thesaurus absconditus hidden treasure which maketh the man which findeth it to sell all that euer he hath for to buy the field But farther you innite me that I should often digge forth of this mine this most pretious treasure therby to enrich my soule And this maketh me to maruel much that for the obtaininge of this field and for taking forth of this treasure as oftē as I list you haue graunted me such a wonderfull commoditie that I need not to sell any kind of thing for the bying therof Blessed be you my SAVIOVR that for my greater good it hath pleased you to hide your glorious Bodie vnder the forme and accidents of bread to th entent that I should often returne to tast the same Isay 45 should say with your holy Prophet Vere tues Deus absconditus Trewlye you are a hidden God O my Lord if for the taking forth of this diuine treasure you should haue ordained sharpe fastinges long pilgrimages sheding forth of blood other such like hard penances yet all these paines labours shold haue ben well imploied to haue once only tasted your most sacred bodie But O vnspeakable charity you haue vouchsafed to make it both eafic and delightfull vnto me that by this meanes I shoulde often come vnto this diuine minerall O Adam how much better is the condition of thy posteritie then was thy owne Thankes be therfore to our bening and liberall Iesus Gen. 3. Thou wert cast forth of Paradish to the entent that thou shouldst not return to eate of the tree of life therby to haue liued for euer God most iust placed a Cherubine with a fierie sworde to keepe thee from entring in but we thy sonnes and offprings remaining within the Paradise of the holie Church are not onely not prohibited of an Angell with a fierie swoord but farther the Lord of the Angells with fire of loue most earnestly inuiteth vs often ro come and eate of the tree of life or rather to receaue him who gaue vertue vnto that tree of life and who giueth vs most happie and eternall life for thus he promiseth vs inuiting vs to come vnto him Qui manducat meā carnem Ioan. 6. viuet in aeternum He that eateth my flesh shall liue for euer Awake a litle my soule and magnifie thy God Qui fecit tibi magna qui potens est Luc. 1. Because he that is mightie hath done great thinges vnto thee dust thou not see how that for inriching of the he hath made him selfe thy treasure Come therefore often to digge it forth for since that he is a most pretious treasure he wil giue thee good contentment seeing that he is infinite he can neuer by drawing forth faile or be wanting vnto thee THE XVI MEDITATION Which is the second cōcerning often Receauing CHAP. XVI Pointes to meditate 1 CONSIDER how that the Deuill in no wise can abide and endure the vse and frequenting of this most holesome Sacrament for that he knoweth very well how greatly it helpeth man to the obtaining of eternall blessednes which he him selfe lost by his pride He moreouer detesteth it because it liuelie representeth the Passion of Christ our Sauiour whereby he was vanquished and spoiled of his dominiō which he had ouer humaine kind 2 Consider how that for these causes the deuill enforceth him selfe by diuerse meanes to withdraw men from often teceauing whereby we may well perceaue how profitable it is vnto our soules often to be fed with this heauenly bread since that it so much displeseath the Deuil who is a mortal enemie vnto our good 3 Consider that since our nature of it selfe is
their prisoner as also in the last passage which thou hast to make from this life vnto the other Be therefore of good courage for although thou thy self art weake and infirme and thy enemies stronge and mightie yet neuerthelesse hauing receaued the cōfort of this most holy meat thou maiest boldly say with the blessed Apostle S. Paule Omnia possum in eo qui me conforta◠Phil 4. I can all thinges in him that strengthneth me place therefore all thy hope in thy Iesus and thou shalt not be ouercome nor confounded 4. Reg. 13. Thou knowest well that the dead bodie of Eliseus brought life vnto an other body by onely touching of it But if so bee the bones of a dead Prophet had such force and vertue that they were able to recall a dead man vnto life and the theeues which stoode about the sepulcher of Elizeus amased at the matter durst not do him any harme at all What will not the liuelie glorified bodie of Iesus be able to doe comming to dwell and remaine within thee Past all doubt hee will giue thee farre greater force and vertue he being God omnipotent and Lord of the vniuersall worlde And all the diuells of hell by his onlie presence shall remaine confounded and vanquished O holy Daniell instruct me how I ought to thanke my most louing Lorde who seing me in this my simple bead compassed rounde about with feirce lions of hell altogither fainting for want of foode hath not sent me meat by Abacuc Dan. 14. his Prophet nor yet by his Angells from heauen but he him selfe vouchsafeth to come and giueth me meate not prepared by the art of man nor yet sent for reapers or haruestmen but prepared by the wonderfull worke of Almighty God for his faithfull seruants and louing fronds Qui de spiritu metent vitam aeternam Gal. 6. Who of the spirit of God shall reape life euerlastinge O Marie Mother of my lastinge O Marie Mother of my Lord O my good Angell and keper and all other my deuoted Saints since that I neither know how nor yet can render such hartie thanks as is conuenient vnto this my heauenly benefactor thāke him I pray you on my behalfe And thou my soule neuer cease from thankinge our Lord Luc. 1. for that Fecit tihi magna qui potens est he that is mightie hath done greate things to thee See and consider that hee hath not only loued thee at his owne end when as passing from this life vnto his eternall father he instituted for thee this so worthie a Sacrament Ioan. 13. but farther he most singulerly loueth thee at thine owne end when as thou being to passe from this life vnto the other he giueth him selfe vnto thee for meate and a companion O loue with-out measure O my Lorde since that in this world I can neither receane nor desire any thing more greate and more beneficiall it only remaineth that with holie olde Simeon I crie out and demaund of you saying Nunc dimittis Ser uum tuum Domine in pace quia viderunt oculi mei salut are tuum Now thou doest dimisse thy seruant O Lord according to thy word in peace Because mine eies haue seene thy saluation Go to my soule Conuertere in requiem tuam quia Dominus benefecit tibi turne quickly vnto thy creator because in him thou shalt finde such repose that thou maist iustly say Haec requies mea in saeculum saeculi This is my rest for euer and euer A DIALOGVE BEtwixt a worldly and a spirituall man concerninge the most blessed Sacrament of the Altar In the which is disputed whether it be better to Communicate often or seldome supposing that both the one and the other be dewlie done that for loue and deuotion and this for humilitie and reuerence CHAP. XXI VVORLDLING I knowe not for what end profit thou shouldest so often communicate because that I alwaies see thee with the same defectes often disdainefull and alwaies full of threatnings Spirituall I know that others by often receauing are much amended of their defects and if I should not often cōmunicate with-out all doubt I should bee much worse and peradueuture euen at this instant I should haue bene burning in hell fire W. How knowest thou that thou shouldest be worse S. Because experience teacheth me that when I am shortly to communicate I am more aduised in my actions and I keepe my selfe more diligently from committing of sinnes be they neuer soe small Contrariewise when as I am not of a long time to communicate I am not soe watchfull ouer my doings and I finde my selfe sloe in my deuotions and easely readie to fall in to imperfections wherefore if my soule reaped no other commoditie this alone were sufficient enough to make me to frequent this diuine Sacrament W. I doubt that by receauing of our Lord so often I shoulde loose both loue and feare of him which commonly proceedeth from ouer greate abundance of familiaritie S. Nay rather it happeneth cleane contrarie for if so be that by familier conuersation and by often receauinge of our Lorde should be laide open and discouered some imperfection of his you had good reason to thinke that thereby would be diminished our loue feare of him as it often happeneth in humaine things but here is no such matter for that he being the infinite sea of all perfection by how much more a man conuerseth with him so much the more he perceueth his goodnes and his perfection therfore so much the more is increased in vs our deuotion loue and reuerence towards his diuine maiestie W. Be it as you would yet experience teacheth that the often frequenting of any thing albeit neuer so good yet in the end it breedeth loath somnes S. This is trew in temporall thinges and in sensuall delights but as S Gregorie verie well no teth In spiru ualibus delitijs saturitas appetitum parit In spirituall delightes plentifulnes causeth appetite for that thē their goodnes is better knowne for this cause the more they are possessed the more they are desired for this respect also the diuine wisdome saieth Qui edunt me adhuc esurient Eccle. 24. qui bibunt me adhuc sitient They which eate me shall still hunger after me and they which drinke me shall still thirst after me W. Saint Paule saith that hee which receaueth vnworthely receaueth the same to his eternall damnation 1. Cor. 11 but if thou receaue euerie Sonday it is a signe that thou accomptest thy selfe worthie but is not this manifest pride And therefore thou receauest vnworthely S. As though seldome receauing did make vs worthy it is not so but if by being worthie you vnderstand that one should be equall in perfection with this Sacrament then it is certaine that no creature albeit most holie no nor yet all creatures togither are worthy of this Sacrament Yea if such worthines were necessarie no body could communicate for that
in thâ— Pixe but two litle Hoastes whâ—â— as he had left three remaineâ— therwith much amased and thâ—â— woman exceedingly comforted Vigl de fruct sanct discor 27. 5 It is writteÌ„ in the life of Saiâ—â— LaureÌ„ce the first Patriarch of â—â— nice that the virgins of a certainâ— MOnastarie hauinge no meanâ—â— to communicate in the feastâ—â— the most holy Sacrament seâ—â— humblie vnto the foresaid Patrâ—â— arch to desire him in his Maâ—â—â— to recommend them vnto oâ—â—â—â— Lord which thing the Patriarâ—â— most willingly performed aâ—â—â— in the middest of Masse becâ—â—â—â— rapt besides him selfe withoâ—â— being perceaued of the heareâ—â— of his Masse he went and communicated one of those Virgins who being retired vnto her Cell â—emained in praier desiringe to â—eceaue the holy Eucharist this Virgin alone receaued the blessed SacrameÌ„t because the other Virgins were busied with other exercises Of the principall figures of the most holy Sacrament CHAP. XXIII 1 THE first figure of this venerable Sacrament is in the 14. of Genesis when as Abraham had that notable victorie ouer those Kinges and returning victorious Melchisedech King of SaleÌ„ being a Preist of Almightie God offered bread and wine Blessed Abraha that Melchisedech was the figure of Christ proueth S. Paule Hebre. 7. that the bread and wine which he offered were figures of the body and bloud of Christ that he also being a King a Preist Secundum ordinem Melchisedech Ps 109. offered vp to Almightie God and afterwards left vnto vs his body vnder the forme of bread and his bloud vnder the forme of wine the holy fathers do generally say This figure giueth vs to vnderstand that to receaue Christ in the most holy Sacrament and to be blessed of him it is necessarie that we haue fought against our inordinate passions and with Contrition Confession drinen away sinne as valorous Abraham draue away those Kinges his enimies 2 The second figure of this most holy Sacrament was the bread of proposition which was kept on the table of the Tabernacle in the sight of god Exod. 25. Leuit 24. It was not lawful for any one to eate of this bread vnlesse he were cleane and sanctified for which cause 1. Reg. 21. Mat. 12 it was called holy bread and sanctified bread By the which is signified vnto vs that for to eate the most holy meate of the lawe of grace figured thereby it is necessary that the partie be chast haue a pure conscience 3 The third figure of this diuine Sacrament was the Subcineritiall bread which the Angell brought vnto Elias who being comforted with the vertue of that bread as the scripture saith 3. Reg. 19. walked fortie daies and fortie nights euen vnto the mouÌ„taine of God Horeb. where afterwards he sawe our Lorde This figure signifieth vnto vs the force and vertue which the Blessed Sacrament giueth vnto vs to walke in this laborsom pilgrimage euen vnto the mountaine where we shall see God to our incredible contentment Now then as ordinary and common bread 1. conserueth our temporal life 2. augmenteth strengh theneth vs. 3. albeit we often eate whilest we are in health yet it is neuer loathsome yea rather it is an ill signe when any one liketh not bread 4. without bread the banquet is neuer perfect although it abound with all other pretious meate Euen so this heauenly meate vnder the forme of bread conserueth our spirituall life 2. coÌ„ferring or giuing grace which is the life of the soule it augmenteth the same and maketh it more strong against all assaultes of the deuell 3. this sacred meate is neuer loathsome vnto spirituall men and if so be that it pleaseth not the sicke it is because that Animalis homo non percipit quae Dei sunt 1. Cor. 2. the sensuall man perceiueth not those things that are of God 4. Let a ChristiaÌ„ haue al the goods of this mortall life yet if he haue not there with all that which is conteined in the sacred Hoast it is worth nothing or rather he may trewly be accounted most miserable Finally bread before that it commeth vnto his perfection suffereth very much for corne which is the matter of bread first is sowne in the grouÌ„d harrowed couered with earth afterwards it is reaped threshed in the flower winnowed with the sieue grounde in the mill moulded or made into loaues finally it is baked in the hoate fierie ouen wherefore it verie well agreeth with this B. Sacrament which representeth vnto vs the passion of Christ our Lord which suffered so much for vs. 4 The fourth figure was the pascall Lambe Exod. 12 whose ceremonies were these The Lambe ought to bee with-out spot of male kinde and one yeare oulde It was to be eaten rosted and in haste with wilde lettice and also with vnleuened bread and they which did eate it should haue their loines girded with staues in their hand and with shoes on their feete by which ceromonies God signified vnto the Iews that they were pilgrimes and waiefairing men S. Crisostome Homelia 83. in Matheum Inferreth that we also ought to do after this maner If the Iewes saith he being only to go into Palestine did eate the Lambe with such obseruances what vigelance oughtest thou to obserue when as thou eatest in this Blessed Sacrament the immaculate Lambe hauing to go into heauen So much the more saith the same Saint in that most greate paines are appointed for those which vnworthely do eate the same 5 The fift figure was the Manna Exod. 16. which God gaue to the people of Israel in the desert after they had passed the red sea whilest that they went vnto the land of promise S. Augustine Tractatu 10. in Ioannem writeth that the holy Eucharist is also giuen vnto vs in the desert of this life whilest that being washed with the water of holy Baptisme we go towardes heauen which is the land of promise our countrie That the Manna was a figure of the most holy Sacrament and the red sea a sigure of Baptisme S. Paule affirmeth Cor. 10. The Manna had these properties First some gathered much and other some gathered little but yet afterwards all found the selfe same measure Euen so the selfe same Sacrament and the selfe same vertue is in the whole consecrated Hoast and in euery little particle therof Wherfore in the Himne made by S. Thomas it is said Tantum esse sub fragmento quantum toto tegitur There is as much in euery fragment as in the wholle Secondly the Manna might be gathered euery day sauing the Saboth day Euen so this venerable Sacrament may be receaued any day whensoeuer vntill the eternall repose signified by the Saboth when as with happie quietnes we shall see God Thirdly the Manna had all sorts of taste according as he desired which did eate it Sap. 16. Angelorum esca nutriuisti populum tuum paratum panemde coelo prestitisti illis sine labore omne delectamentum in se habentem omnis saporis
suauitatem O Lorde thou hast nourished thy people with the breade of Angels and without labour thou hast giuen them food from heauen which hath in it selfe all delight and all sweetnes of taste 4. Many of the Iewes were punished seuerely because they dispised the Manna saying Anima nostra nauseat super cibo isto leuissimo Our stomake loatheth this most light meat Euen so it hach happened vnto many who hauing dispised the most holie Eucharist are become either he retickes or bad Christians And therfore S. Paule 1. Cor. 11. recounteth that euen in his time many died because that of esteming little this diuine SacrameÌ„t they receaued it vnworthely 6 The sixt figure was the Arke wherof S. Thomas intreatinge sayeth I. B. q. 102. ar 4. ad 6 Exod. 25 Euen as the Arcke was made of wood of Sethim that is of pure shining Cedar euen so the body of Christ our Lord coÌ„sisteth of moste pure members Furthermore the Arcke was gilted both within without the which gilting signified the wisdome and charitie of Christ our Lord. In the Arcke were three thinges First there was a golden potte wherin was kept conteined Manna and was a figure of the soule of Christ which conteineth all fulnes of sanctitie and diuinitie Secondlye there was the Rod of Aron the which signified the Preistlike power and authoritie of CHRIST Thirdly ther were the two tables which signified that Christ should be a lawgiuer And as the Arck stood in the tabernacle couered with a vealc Exod. 26 30.40 Euen so Christ lieth hid den in this diuine Sacrament couered with the formes and accidents of bread and wine Two speciall things besides many others the holy scripture reherfeth of the Arke the which are also maruailously seene in this Sacrament The first is that God by means of the Arcke bestowed innumerable benefittes vpon the sonnes of Israell not only in perticuler to that house which receaued the Arke worthelie as he did vn to the house of ObededoÌ„ which by the coming of the Arcke was blessed of God 3. Reg. 6 but also in generall to all the wholle people who passed ouer the riuer of Iordan drie shod because the Arke going before them made a way for them and the water which came downwardes at the presence of the Arke remained firm became like vnto a high wall In like maner this diuine Sacrament not onely bringeth blessinges to all those which worthelie receaue the same into the house of their soule but also to Prouinces whole Kingdomes ouer whose wicked sinnes and offences God taketh not generall reuenge in respecte of this most venerable Sacrament The second thing is that God greuously punished those which did not reuerence the Arke as in dewtie they ought or else vsed the same vndeceÌ„tly as it is written 1. Reg. 4. The people of Israell hauing in one battell which they had with the Philistians lost fower thousand fighting men they made meanes that the Arcke should bee brought into their tentes thinking that by the presence of the Arke they shold get the victorie But it hapned cleane coÌ„trarie for that the arke was taken by the enimies and of their owte armie were killed and slaine thirtie thousand for punishment of their little deuotion and bad life The Philistians likewise because they vsed vnworthely the Arcke of God putting the same in their abominable Temple neare vnto the Idoll Dagon were so greeuously punnished especially the Azotians that the holy Scripture saith Aggrauata est manus Domini super Azotios demolitus est eos 1. Reg. 5. In such sort the hand of our Lord was so aggrauated vpon the Azotians that it ruined them all Furthermore the Beth samits for that they did not dew reuerence vnto the Arcke and because they behelde the same with curiositie the Scripture saith 1. Reg. 6. Percussit de populo sept uagin â—a viros quinquaginta milia plebis He strooke seuentie men of account and fiftie thousand of the coÌ„mon people The selfe same hapneth vnto those which vnworthely vse and practise this dreadfull and Misterious Sacrament by receauing the same in mortall sinne which is signified by the Idoll DagoÌ„ because these can not dwell togither 7 The seuenth and last figure was the meale or flower of Elizeus for that this Prophet hauing sodden certaine herbes to giue vnto the sonnes of the Prophets for to eat 4. Reg. 4. and they tasting of them presentlye found them so exceedinge bitter that they cried out saying vnto Elias Mors in olla vir Dei O man of God death is in the potte For which cause the holy Prophet tooke meale and mingled the same in the pipkin and it tooke away all bitternes froÌ„ that meat Christ of this meale being made bread and a Sacrament doth sweetten the bitternes of all our tribulations and afflictions and eauseth that they bring vnto vs not death but life Of the reuerence and deuotion which auncient Saints haue vsed towardes this most diuine Sacrament CHAP. XXIIII THAT we may begin with the Queene of all Saintes the most B. Virgin Marie S. Bonauenture writeth that shee was most deuout towards this deuine Sacrament and that S. Iohn to whome our Sauiour commended the Blessed Virgin his Mother said Masse and coÌ„municated our Blessed Ladie who with greate humilitie and deuotion receiued the most glorious body of our Lord not for remission of her sinnes who neuer coÌ„mitted any one but to honour and thanke our Lord for the innumerable benefites which she had receiued and also to impetrate abundance of grace and of celestiall giftes for the new and late made Christians S. Luke also in the Actes of the Apostles Chapter 2. verie sufficiently declareth the reuerence and deuotion with those Christians of the Primitiue Church vsed towards this heaueÌ„ly meat of the Altar for that with great deuotion they often vsed to receaue the same from hence sprang the great holines and feruour of those Auncient Christians who by this meanes had gotten a facilitie and delight in giuing their goods vnto the poore in sustaining of iniuries and of shedding forth their blood for the loue of Christ It is written of that no lesse godly theÌ„ valiant Emperor Constantine the Greate that he had such deuotion and confidence in the vertue of this misterious Sacrament that he would neuer put his souldears into bartell aray for to fight vntill they had first done reuerence and had adored the most holy Eucharist which was consecrated in the Masse which he caused to be said vnto his wholle armie vpon a portable Altar stone Eusebius in vita Constantini S. Augustinae in Epist. 118. ad Ianuarium saieth that our Sauiour for this respect deferred to institute this Maiesticall Sacrament vntill the end of his life to the entent that the greatenes magnificencie therof should remaine better imprinted in the hartes and memorie of his Disciples and herewith should be inflamed with loue and deuotion towards him S.
betake The woord now being flesh become So very bread flesh by the word And wine the Blood of Christ is made Though our sense it not affoord But this in hart sincere to fix Faith sufficeth to accord Wherfore a Sacrament so great Humbly prostrate we adore And vnto rites begun of late Sawes must yeld that were before And where our sence is seene to false There must faith supply restore Vnto the Father and the Sonne Ioy and praise ascribed be And sauing health honor and power As also benedicite And to him that from both proceedes Praises like acknowledge we Amen The Himne at Mattens SAcris solemnijs iuncta sint gaudia Et ex praecordijs sonent praeconia Recedant vetera noua fint omnia Corda voces opera Noctis recolitur cena nouissima Qua Christus creditur agnum azima Dedisse fratribus iuxta legitima Priscis in dulta patribus Post agnum typicum expletis epulis Corpus dominicum datum discipulis Sic totum omnibus quod totum singulis Eius fatemur manibus Dedit fragilibus corporis ferculum Dedit tristibus sanguinis poculum Dicens Accipite quod trado vasculum Omnes ex eo bibite Sic sacrificium istud instituit Cuius officium committi voluit Solis presbyteris quibus sic congruit Vt sumant dent caeteris Panis angelicus sit panis hominū Dat panis caelicus figuris terminum O res mirabilis manducat Domi num Pauper seruus humilis Te trina deitas vnaque poscimus Sic nos tu visita sicut te colimus Per tuas semitas duc nos quo tendimus Ad lucem quam inhabitas Amen The Himne at the Laudes VERBVM supernū prodiens Nec patris linquēs dextrā Ad opus suum exiens Venit od vitae vesperam In mortem a discipulo Suis tradendus emulis Prius in vitae ferculo Se tradidit discipulis Quibus sub bina specie Carnem dedit sanguinem Vt duplicis substantiae Totum cibaret hominem Se nascens dedit socium Conuescens in edulium Se moriens in pretium Se regnans dat in praemium O salutaris hostia Quae coelis pandis ostiume Bella praemunt hostilia Da robur fer auxilium Vni trinoque domino Sit sempiterna gloria Qui vitam sine termino Nobis donet in patria Amen The sequence after the Epistle of the Masse LAVDA Sion Saluatorem Lauda ducem pastorem In hymnis canticis Quantum potes tantum aude Quia maior omni laude Nec laudare sufficis Laudis thema specialis Panis viuus vitalis Hodie proponitur Quem in sacrae mensa cenae Turbae fratrum duodenae Datum non ambigitur Sit laus plena sit sonora Sit iucunda sit decora Mentis iubilatio Dies enim solemnis agitur In qua mensae prima recolitur Huius institutio In hac mensa noui regis Nouum Pascha nouae legis Phase vetus terminat Vetustatem nouitas Vmbram fugat veritas Noctem lux eliminat Quod in cena Christus gessit Faciendum hoc expressit In sui memoriam Docti sacris institutis Panem vinum in salutis Consecramus hostiam Dogma datur Christianis Quod in carnem transit panis Et vinum in sanguinem Quod non capis quod non vides Animosa firmat fides Praeter rerum ordinem Sub diuersis speciebus Signis tantum non rebus Latent res exineiae Caro cibus sanguis potus Manet Christus tamen totus Sub vtraque specie A sumente non concisus Non confractus non diuisus Integer accipitur Sumit vnus sumunt mille Quantum isti tantum ille Nec suptus consumitur Sumunt boni sumunt mali Sorte tamen inaequali Vitae vel interitus Mors est malis vitabonis Vide paris sumptionis Quam sit dispar exitus Fracto demum Sacramento Ne vacilles sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla rei fit scissura Signi tantum fit fructura Qua nec status nec statura Signati minuitur Ecce panis Angelorum Factus cibus viatorum Vere panis filiorum Non mittendus canibus In figuris praesignatur Cum Isaac immolatur Agnus Pascha deputatur Datur manna patribus Bone pastor panis vere Iesu nostri miserere Tu nos pasce nos tuere Tu nos bona fac videre In terra viuentium Tu qui cuncta scis vales Qui nos pascis hic mortales Tuos ibi commensales Cohaeredes sodales Fac sanctorum ciuium Amen The same in English translated by the Reu. Fa. R. S. PRaise O Sion praise thy Sauiour Praise thy Captaine and thy pastour With hymnes and solemne harmony What power affords performe indeede His workes all praises farre exceede No praise can reach his dignity A speciall theam of praise is read A liuing and life giuing bread Is on this day exhibited Within the supper of our Lord To twelue disciples at his bord As doubtles t was deliuered Let our praise be loud and free Full of ioy and decent glee With minds and voices melody For now solemnize we that day Which doth with ioy to vs display The priuy vse of this mistery At this borde of our new ruler Of new Law new pascall order The ancient rite abolisheth Old decrees by new annild Shadows are in truth fulfilled Day former darknes finisheth That at supper Christ performed To be done he streightly charged For his eternall memorie Guided by his sacred orders Bread and wine vpon our Altars To sauing host we sancttifie Christians are by faith assured That to flesh the bread is changed The wine to blood most pretious That no wit nor sence conceaueth Firme and grounded faith beliueth In strange affects not curious Vnder kindes two in appearāce Two in shew but one in substāce Be things beyond comparison Flesh is meate blood drink most heauenly Yet is Christ in each kinde wholly Most free from all diuision None that eateth him doe chew him None that takes him doth deuide him Receiued he whole perseuereth Be there one or thousandes hou soled One as much as all receaued He by no eating perisheth Both the good and bad receue him But effectes are diuers in them True life or true destruction Life to the good death to the wicked Marke how both alike receiued With farre vnlike conclusion When the Priest the hoast deuideth Know that each parte abideth All that the wholle hoaste couered Forme of bread not Christ is broken Not of Christ but of his token Is state or stature altered Angels bread made Pilgrimes feeding Truly bread for childrens eating To dogs not to be offered Signd by Isaake on the Altar By the Lambe and paschall supper And in the manna figured Iesu foode and feeder of vs Heere with mercie feede and frinde vs Then grant in heauen felicitie Lord of all whom heere thou fee dest Fellow heires guests with thy dearest Make