HOLY PICTURES of the mystical Figures of the most holy Sacrifice and Sacrament of the EUCHARIST: Set forth in French by LEWIS RICHOME, Provincial of the Society of JESUS; AND Translated into English for the benefit of those of that Nation, aswell Protestants as Catholics.  
By C. A.  
Printed with Licence. 1619.   

THE TRANSLATORS PREFACE TO THE READER.  
GOOD Reader, I present unto thy view the Emblem of thy temporal life, Translation, (nihil enim novi sub sole) & a sovereign preservative of thy spiritual life, which is holy meditation, the indigested crudities of these times, occasioned by raw study and superficial prayer, send up such gross fumes into the head, and breed such wayward spirits in the heart, as in matters of Religion, do make the greater sort, even at man's estate, to think as a child, to speak as a child, with no less ignorance than contention. A strange prevarication, that the children's game in jest, should prove good earnest amongst men. Cock sodden half eaten: surely the most, that know any thing, do live upon the swim, and think the first seething of the pot to be sufficient, wanting the maturity of deeper meditation. Sweet jesus, how is thy net rend, and great fishes slip out, for want of due consideration? How many divisions, and subdivisions doth thy seamless coat endure? Indeed, in earthly things, variety is cause of pleasure, but in case of Religion, variety is the mother of nullity, a position no whit paradoxal, being grounded upon a principle of secular policy itself, confirmed even by the God of wisdom, saying, That a Kingdom divided against itself (there is variety) cannot stand, there is the nullity. The Lutheran, the Caluinist, the Puritan, the Brownist, and Anabaptist, make the devils Sett of fine Parts, consisting of discords; who always running Division in a wrong key upon the plain song of Scripture, do mar the soul, which God made a harmony; yea, and all the music too in the Church of God; and which is the worst of all, never rest so little as a brief, no nor yet are 〈…〉 haste, for any order I see taken, to conjure down these spirits, which make the Church become monstrous, and to 〈◊〉 monstrously predicated of, that it should be compoted of incompatible contradictions. These are much like so many race-Poasts, that step before each other a mile in madness (for that is distraction) and he that runs the course over, is sure to overrun the Constable; and is sure to run his sight out, though not out of sight; which every pious mind, and studious of the Church's weal, cannot but heartily wish might soon betide them.  
But now behold again; although in respect of the dreadful and disastrous issue of these wicked designs, Ipitie these men more, than they do themselves: yet I shame to see the ground, and first original of this intoxication. And what? have they neither hearts, nor foreheads for themselves? not a janus amongst them to look behind, and before, whence and whither? good God, that neither pity, nor shame, is able to strike one notch into their whirling heads, to stop those exentrick motions of a brainsick giddiness, whose punishment condign, and suitable to the sin, must be a whirlpit. But I have almost forgotten myself, being rapt beyond measure, when I seriously meditate upon those woeful aberrations. The thing, I would utter, is this. Ask a Sectary (Puritan, Brownist, or other) the ground of his opinion, and he lays you down a Bible, and many words makes he of the Word, which he will be tried by, though for the sense thereof, in conclusion, it must be tried by him, and he untutored, slave to his own shallow weening, will be hammering out some improper word, of his own proper forge, and appropriate it to that most sacred Word itself; and then presently prevent prevention, by cursing his Adversary, that shall add, or diminish from it. This, oh this is it, that makes me blush, for their impudency, laugh at their folly, and grieve at the injury, done to those heaven-inspired Oracles, yea that blessed Spirit of God himself, by those fanatical enthusiasm.  
I could speak upon mine own experience very much in discovery of this folly and impiety, (and to discover it, is to refute it): but I may not exceed the limits of an Epistle, and future occasion may offer itself for more ample discourse herein. For the present, I heartily desire thee (good courteous and Christian Reader) to learn truly, and exactly, what that Scripture meaneth, by testifying of itself, That no scripture is of any private interpretation. Next, to that rule put this example, set before the eyes of thine imagination, the sects above mentioned, with all the petty rioters, calved out of them; and (if thou canst have patience to endure the while) suppose also the holy Scriptures laid in common before them, then let them demand each of other, from the first to the last, and reciprocally, what infallible assurance and warrant they have, to build their particular opinions, different amongst themselves, & impugned by the demander, upon such and such places of sacred Writ, as they pretend; and it is not to be uttered, what a spirit of contradiction thou shalt soon discern in them upon strict examination, and yet what a spirit of flumber too, that all this while they cannot see it themselves.  
But to leave those out-flying hunters, which the Church (if it were so well manned, as to top them) should whip in at the first breaking our, or whip out at last for ever coming in again. It is now high time to turn my speech to thee, good Christian, that with true humility, & unfeigned sincerity seekest the plain way to heaven, & thy soul's happiness. To render thee a general account of this particular design; understand, that this Treatise is chosen by me, amongst many other, for that it something concerns that point of the warrant of holy Scripture, before touched, as being founded thereupon, and seconded also by the interpretation of the Doctors in the firster age of the new Testaments Church. Besides, the most of those places alleged (and there be 14. of them in all) are so profound in search, so pleasant in the finding, so correspondent in the Type, so reverend in the Mystery, so every way absolute, as (setting all controversies aside, with the which I will not meddle) I profess I could not hold off my hands from translating, though it were for my own private use, only to keep me both from idleness, and from employments of inferior condition. And after perceiving that, whereas I intended to make the Translation only less private, some were instantly endeavouring to make it altogether public; for the worthy respect I must ever bear to the first mover hereunto, and the general good of my own Country, in the increase of piety and true devotion; I was sooner yielding hereunto, as being not a little glad, that my poor labours should ever prove to be accounted worthy of the Church's acceptance. Now my greatest fear is, lest I have done the Author himself some wrong through the tenuity of my skill. I must confess, I have not been apprentice to this trade of translating, nor did I ever breathe that stranger air of France; what I have got herein, is by my travails at home. Besides, those that are well practised in this course, will yield me that the elegancy of speech, used by the composer, is by difference of language much abated in the translation, be in never so exact; yet my hope is, I have given you the same man still, though in an English habit; and though the manner of the stile be changed yet the matter of the book is the same it was. Thou hast here my fears, and my hopes, take my prayers also with thee (good Reader) in stead of a blessing upon thy perusal hereof, and if it like thee, give me thine again in change, for further illumination: it is all I crave of thee for my pains; thou shouldest not deny these prayers to thine enemy, though he scorn them, sure thou canst not, but give them thy friend, that begs them, and desires to rest  
Thy servant in jesus Christ, C. A.   

A BRIEF EXTRACT OUT OF THE authors Epistle Dedicatory to the Queen of FRANCE.  
THe French Author in his Epistle Dedicatory, to the most Christian Queen of France, setteth down an instruction for the more profitable use of these holy Pictures, which I thought good to impart unto thee (gentle Reader) the instruction is this. Before thou present thyself to the Royal Table of the Son of God, cast the eyes of thy understanding upon one of these Pictures, as first upon the Tree of life, meditating upon the nature, qualities, and virtue thereof, according as they are set down in that Picture: another time upon the Sacrifice of Abel, upon the Paschall Lamb, upon Manna, or some one of the rest: the which Pictures, with their Expositions, will furnish thee, with ample matter of spiritual meditation, by which thou shalt go the better prepared to that great Feast, and after that thou hast attentinely run over the draughts of the ancient Figure, thou mayest turn thyself to the consideration of the truth of them, lively expressed in our Sacrament, and shall enjoy thereby the spiritual delights thereof, so much more profitably, by how much this contemplation shall have made the eye of thy soul more quick-sighted and piercing, and thy heart more desirous of that heavenly food. After this manner these Pictures shall serve, as it were a piece of Tapestry, in beholding whereof, thy understanding may take a heavenly repast; they shall serve also as an ornament, and holy preparation of the soul, for the more worthy receiving of that heanenly food, and together therewith a refection of all the most goodly, and worthy virtues, which adorn a Christian soul. For this Sacrament containeth not only the grace of God, as other Sacraments do, but even the Author of Grace himself our Saviour jesus Christ, attended upon with the magnificence of all his rich treasury. In this Sacrament every devout soul shall receive light for her faith, force and strength for her hope and a continual fire, wherewith to inflame her charity, seeing that it is a glittering mystery of the wonders of God, a lively Image of our future happiness, and felicity, and a nuptial feast of heavenly love; she shall there learn humility, the foundation of Christian virtue, beholding with the eyes of faith, the King of Kings there present, and yet nevertheless, clothed exteriorly with a base garment of the vulgar accidents of two sensible creatures, Bread and Wine, condescending therus mercifully, with some abasement of his Majesty, the more familiarly to communicate himself to his creatures infirmity, and necessity. The Christian soul may there practise religious piety towards God, adoring Sovereign Majesty, in the presence of his holy humanity, vaned thereunto. To conclude, she may there take a necessary viaticum, during her pilgrimage in this mortality of all spiritual and eternal riches, the increase of which, she is with all diligence to seek, that she may become the more great in the eyes of God, and men.   

THE PRINTER TO THE READER.  
GEntle Reader: Whereas the Descriptions whereupon the several parts of this work are framed, do suppose as thou wilt find so many painted Tables of the matters themselves described in them, to be set, as it were, before thine eyes, which the Author himself, in his French book, thought good to supply with so many printed Pictures prefixed before them: I have been induced, by the advice of others, to omit those Pictures altogether, for the reasons here mentioned.  
First, because having received order to procure them from the French Press. I found the stamps so overworn by means of a second Edition, which came forth at the same time, that I thought the Pictures not worth the buying.  
Secondly, because when they were first printed, though no doubt they were done with great art: yet were they so defective, not only for want of colour, but also in respect of the work itself, that the Printer was feign to excuse them in a Note to the Reader, remitting him thereby, for the better understanding of those stories presented in them, to the Author's Descriptions of those Painted Tables, which he feigneth to have before the eyes of his Readers. Whereby it appeareth, that the printed Pictures came far short of the Author's Descriptions: and therefore served to little purpose, not being able to express very many of those things, which the Author describeth, as contained in them.  
Thirdly, because the descriptions themselves, are so glorious, so lively, and so complete, as there is no need of the Pictures; which therefore, though easily perceived to be missing, can no way be thought wanting by any judicious Reader: especially considering, that such descriptions are made to supply the want of those Painted Tables which they describe; as Pictures again were invented to supply the office of Descriptions. The Painted Table being nothing else but a visible report, or a certain kind of speech to the eye of the beholder: as the Description thereof again is fitly termed by our Author in his Prologue, a certain Picture devised for the ear of the Reader. The Orator or Poet, no less than the Painter, endeavouring to beget with pleasure and delight, a lively conceit of those things in us, which their Descriptions and Pictures do set before us. Wherefore, if either of them be excellent, there is no need of the other: and to join a Picture to the Description of a Picture, is in a sort to disgrace them both, and to show in effect, that they are both defectine. And I doubt not, that Philostrat as himself, whom our Author was content to imitate, would have taken it very ill at his hands, who for the better conceiving of his Descriptions, should have thought it necessary to have had those Pictures added, which he describeth as present before the eyes of his Reader.  
For these reasons therefore, if it were not the best, I hope thou wilt not judge it to be much amiss, that I have altogether omitted those Printed Tables, being in truth no less defective than superfluous, in respect of their excellent Descriptions, which of the two are far the better Pictures.  
That which doth more conceme me, is to excuse some faults of mine own, which have escaped me here and there, in the Printing of this notable Work, the Copy which was sent me being very soul; and having no body by me that could correct me. All that I can do at this present in satisfaction thereof, is only to make a particular confession, or recantation of them; which you shall find in the latter end of this Book, set down in such manner, as thou mayest easily reform them in thy reading: for the number of the page and line where the error is being noted there, will easily show thee how to mend it. And so desiring Almighty God to pardon also those secret faults of thine, with the rest of mine, which I fear are far the greater. I bid thee heartily farewell.   

THE LICENCE FOR THE PRINT, which goeth before the French Copy.  
WE Doctors of Divinity in Paris do subscribe, certifying that we have read all this present Book, entitled Holy Pictures, etc. Composed by the Reverend Father LEWIS RICHOME, of the Society of the name of jesus: and not having found any thing herein contrary to the Catholic, apostolic and Roman Faith, nor to good manners; but many excellent things, excellently deduced, and most learnedly explained with a singular transparantnesse, touching the high mysteries of the holy Eucharist: therefore we have judged it most worthy to come to light, as much for the reducing of wanderers, as for the edifying and consolation of all true Catholics. Done at Sorborne this 17. of March. 1601.  
Ph. De Gamaches I Mulet.   
HOLY PICTURES OF THE MYSTICAL FIGURES APpertaining to the most excellent Sacrament and Sacrifice of the Eucharist.  

THE authors PREFACE OF PICTURES IN GENERAL.  
What a Picture is, and how many kinds of Pictures there are.  
THe Sacrament and Sacrifice of the Eucharist, is a work of God so high and so great, that no tongue of man or of Angels can sufficiently speak, or worthily discourse thereof; we have said some thing in the four books of the holy Mass, confuting error, and confirming the Catholic Faith; we address now this Treatise without mingling of Controversies, to the honour of this mystery, confirmation of our saith concerning the same, and in favour of those who have not had the leisure to read the former work; we take for the subject of our discourse, the most notable Figures of this mystery, drawn from the book of God, which for this occasion we have entitled Sacred Pictures, 
The inscription of this work.  which setting before our eyes the holy Images and prophetical Figures of the mystery that we adore. Such as have seen the truth in armour of proof, laying about her in the field of dispute, will also take pleasure to see her sit here triumphant in her robes of peace: those which have not seen her in the field, shall have occasion to confirm themselves without noise of war, and without contention, in the belief of the Church of God.  
For Prologue of all this work, 
The subject of this 〈◊〉.  we ought briefly to declare what a Picture is, how we take it here, and of how many sorts there be. Moreover, why God would that in the Law of Nature, and of Moses, there should be set down so lively Figures of the mysteries appertaining to the Law of Grace.  
By the first declaration we shall have a general knowledge of those Pictures, which hereafter shall be deciphered to us more particularly. By the second we shall understand, that God hath most wisely used this fashion to teach us his Law, as well for the manifestation of his glory, as also for the profit of his children, which are the two feet or Bases, whereon our Figures or Pictures are erected.  
First then we are to note, 
Natural Figures.  that a Picture or Figure, if we take it naturally, doth according to the name signify nothing else, but the exterior form of some body. So as the outward form, the lineaments, and the proportion of the parts of a Plant, of a Beast, or a Man, is a figure of each of these; but a natural figure, 
Artificial Figures.  of which we speak not here, this subject appertaining to the Naturalists. Wherefore according to our sense and meaning here, it is a thing made or framed to represent and signify another thing; and this is an artificial Figure, otherwise called a Picture, of which we find three sorts. 
Dumb Pictures.  The first is that, which to our eyes representeth by lineaments and colours some things without words, called for this cause by the Ancients, Dumb Pictures: such are the Images as well of imbosted work, as of painted fables. 
Numar, the Cherub. 〈◊〉. 6.29.  Such was the Serpent of Brass, cast in metal, by Moses; the Cherubims, the palm-trees, and the other Images portraited in the Temple of Solomon; also the Pictures of the Seasons of the year, of Vices, of Virtues, and other feigned pieces represented by the Cheesell in carving, or by the Pencil upon a plain board. Of this sort also are the Visions framed in our Imagination; for though these be in some sort spiritual: yet notwithstanding in the likeness of corporal objects, so they are represented to the sight of our inward sense.  
The second sort of Pictures serves for the ear, 
Speaking Pictures.  and for that quality we may call them Speaking Pictures; such are the descriptions or fictions which the Poets or Historians make in words of a Tree, of a River, of a living Creature, of a Tempest, of a Virtue, of a Vice, or of other imaginary things. This sort contains also the declarations which are made to explain some artificial figures either present, or feigned as present. Such are the discourses of Philostratus, for in them there is neither colour nor painting, but the bare word which feigns the Images and Figures, and deciphers the fantasies of the Author, as having the Pictures before his eyes.  
The third sort of figures are any things or actions instituted to represent other mysteries. 
Allegorical or mystical Pictures,  And if the mystery be civil or profane, the Figure is civil or profane; as was the Hierogliphes' of the old Egyptians, consisting in certain figures of beasts, or of instruments, put for to signify some hidden thing; as a Crocodile was the figure of a Traitor; the Eagle the figure of the soul. But if it be a mystery of Religion, it is an holy figure. So Manna was an holy Picture, not in regard of colours or of words; but of signification; so Circumcision was an action signifying and figuring Baptism. This kind of Figure is otherwise called an Allegory, that is to say, a mystical Picture, containing in itself a spiritual sense, known to spiritual people, and hid to the rude. This last sort makes the fundamental subject of our holy Tables or Pictures of the Eucharist. For our principal end is to explain the things, and the remarkable actions instituted in the Law of Nature, and of Moses, to signify the Sacrifice and Sacrament of the body of our Saviour. Notwithstanding in displaying the volume of these figures, we have served ourselves of the other two kinds of Pictures; that is to say, of the Dumb Picture in the printed figures themselves; and of the Speaking Picture, in our descriptions or declarations of them. We have also made many excursions in recommendation of Virtue, and in detestation of Vice, for the institution of manners; and often encited the Reader to the contemplation and love of the celestial country; touching by this means the four Cardinal Senses, 
●●ure Senses of Scripture. S. Th●m. Wart. 〈…〉. Greg lib. 10. nor. cap. 1. The Literal. The Allegorical. The Moral. The Anagogical.  which commonly are found in the treasures of the holy Scripture; the Literal or Historical, which goeth the first; the Allegorical or Figurative, which is the spirit of the Literal; the Tropological or Moral, which forms the manners, and the Anagogical, which shows the triumphant Church: the Literal is the foundation of the other three; the Allegorical is the mystical signification of the Literal; the Tropological, is the fruit of the one and of the other; and the Anagogical is the end of them all. And in this fashion have we comprehended four sorts of Expositions, and three sorts of Pictures, to teach with fruit and pleasure the most great mystery of our Religion: for if there be no other better nor profitable Methods, than these four: and if there be nothing more delightful than a picture, not which makes a thing glide more sweetly within the soul than a picture: nor which more profoundly engraves it in the memory: nor more effectually calls forth the will to love or hate any object, good or evil, which to it shall be proposed: I see not in what manner one can more profitably, lively, and deliciously teach the virtues, the fruits, and the delicateness of this divine and holy meat, of the body of the Son of God, then with the above named Expositions, and with this triple picture of the pencil of the Word and of the signification.  
If my labour in this excellent matter, 
To all Christian Writers.  (truly Christian, and worthy of the attention of all honourable men) bring any profit or lustre to our faith, or to the public weal, as I desire with all my heart it should: all the praise be to God, which hath furnished me with spirit and body, ink and paper, to write thereof. And if by the example of these Pictures any men of good spirit take occasion to use the like method, in discoursing pleasantly on some worthy subject, to teach with honest recreation & profit, the means to follow Virtue, and fly Vice; I shall receive my part thereby of singular contentment and solace, and they their recompense of honour and glory, from the hand of him, which never leaves any good work done for his name without reward; nor any ill committed against his Laws, without punishment.  
Truly (to say this by the way) it is a misery as worthy of compassion as shame, that so many Poets and Orators amongst Christians, and namely here in France, Employ the goodness and fruitfulness of their spirits, to write tales and fables, of Love, and other things, either unprofitable or pernicious, and who like to Spiders (that draw out their own bowels in making cobwebs to catch Flies) do occupy themselves in such vanities, letting pass a thousand fair subjects, upon which they might with eternal praise, both learnedly and eloquently write. It is a great shame to the name of Christians, to see a Pagan Pindarus, an Euripides, a Virgil, an Appelles, a Philostratus, and other like profane Authors, travail so carefully to set forth, sing, paint, and represent their Captains, their Acts, their Gods, their Vices, and their Vanities, for the glory of their superstition: and that many Christians know not how to choose, neither matter nor manner agreeing to their name, for to write Christianly to the praise of the true God, or to the honour and illustration of their only true Religion. A thing yet far more unworthy, and yet most deplorable it is, to see others temper their pencil and their pen in the sink and puddle of profane things, 
Pictures of scandal.  to represent Pictures of abomination and scandal, and to write and paint forth such fooleries, and vilonies as they do, more profanely, than the profanest themselves, without care of losing their souls; so they may gain some brute of reputation amongst the lighter sort. And what lamentable folly is it to purchase at so dear a rate the smoke of vanity? to incur ignominy and eternal pain, only to have their names swim in the mouths and estimation of fools, for cunning Artisans of folly. But let us come to the second point of our introduction, and declare wherefore God hath of old used such Figures going before the Law of Grace.   

THE CAUSES, USES, AND EFFECTS of Pictures and Figures in holy Scripture.  
IT remains yet to declare according to our power, wherefore the Divine providence would use foregoing Figures in the Law of Nature and Moses, before that he sent his Son, to establish his own Law in his proper Person. Whereof we give this reason in general, that it was to declare that he is God; and for the more profitable instruction of his creature in this point. And thus we prove what we have said. It is the familiar manner of Gods proceeding, to perfect his admirable works upon little principles and small beginnings; 
God works by little principles.  thereby to make it appear that he is God in little things, as well as in great, and no less in the first beginning and going forward, then in the end and conclusion of his work.  
In creating the world, he began it of nothing, and in the government thereof he continueth the propagation of his creatures, by means of their seed, which in a manner is also no thing. For, which is worthy of admiration, this little seed contains in its littleness, all that which is to be borne out of it afterwards. This Method of God is very fit to manifest clearly his wisdom, power, and bounty; and very proper, sweetly to make himself known unto man, according to his capacity. Who sees a fair great palm-tree well branched, thick of boughs. and loaden with Palms; hath he not, wherefore to admire the Creator in this creature? but he who shall contemplate the little stone, from whence all this come forth, 
Their beginning and end.  the root the body, the branches, the leaves, and the fruit of this tree; will magnify on the one side his divine wisdom, which secretly proceeding from such a beginning, to such an end, from such imperfection, to such perfection, teacheth properly the greatness of itself, by the opposition to the littleness, whereon it wrought: and on the otherside, he will no less admire his infinite virtue, which of so little a sprout could produce such a goodly tree, then praise his bounty, which in fine hath made a Present of all this for the use of man.  
This manner of proceeding is as clear as marvelous in all the parts of this universal world: but thrice illustrious, and thrice admirable it is in that Monarchy, which God the Son hath established in the rule of his Church; whereof the foundations have been marvelous in the Law of Nature; the progress yet more marvelous under the Law of the jews, but the accomplishment made in the Law of Grace, surpasseth all admiration. The foundations in the Law of Nature, and the progress in that of Moses, are marvelous, because that in their littleness they contain the model and the figure of the greatness of our saviours Law: and in this Law of our Saviour, the accomplishment is infinitely more admirable, because it containeth the perfection of all that, which of old was conceived and figured in the other Laws that went before it. And this is it which the Scripture sets before us so often, as a clear demonstration of the Majesty, and greatness of our Creator. Saint Paul writeth, that all things chanced in Figure to the jews, that is to say, 
1. Cor. 10.  that the old Law was a Picture of the new; and our Saviour protesteth often, that he will accomplish the Law, even to a little lot, 
One ior. Matth. 5.18.  meaning that the Law of Grace was a most absolute accomplishment of the other Laws before it.  
Now then, 
God shows himself God in the reserence of things past, to things present. Esay 41.23.  if in any other work of his; Almighty God most divinely hath made himself appear to be God, he hath in this connection and reference of things past, to things to come, so far distant one from the other. In the first place, foretelling that which was to ensue, he hath showed to have present before his eyes, all things, were they passed, or to come; a sign of supreme dignity. For without this knowledge, he could not have ordained and foretold these so great, and so fair designs of so many mysteries, which were not to be effected till after the ensuing of many thousand years; neither have pointed out the Lineaments of the Law of Moses in the Law of Nature; and have made in the Law of Moses, a body of Figures, which represented the Law of the Messiah, as we see he hath.  
For the Circumcision given to Abraham, the Red●ses, the Desert, the Manna, the Mountain of Sina; in sum, all the judaical Mysteries, were but so many Pictures containing in signification the truth of our Religion.  
Who then could know how to draw these so Divine draughts from time to time, 
S. Cyril. de Adoratione.  from season to season; except he which holds in his understanding, the knowledge and the face of times and seasons, and of all things, passed, present, and to come? And who could make accord the past with the present, and the present with the past? Who is it can join the figure to the body, 
Against Atheists.  and the body to the figure, the shadow to the truth, and the truth to the shadow? And with so fair, just, and equal proportion, consummate the work from point to point, according to the first design, except he which can all that he will?  
As this manner of working by little beginnings and figures, arising to perfection, and to the truth itself, by means proportioned, both to the beginning, and to the ending, was convenient to witness the Majesty of God: so also it was necessary for to instruct the jews, when the Law was in her childhood, and marvelously proper to perfect the Christians, when it came to the perfection of man's estate. These jews were rude, like young children: and therefore their Law was a Schoolmaster. God taught them by Figures; threatened them with the whip: promised them milk and honey; thus were they taught according to their capacity, bridled with their own bit, and drawn by their own cords, which were most agreeable with their own dispositions. 
Plato.  Plato saith that young people ought to begin their School with the Mathematics, because it is a Science which teacheth them by things agreeable to their wits, by lines, by triangles, squares, rulers, figures, which enter sweetly into their spirits. The jews then being children, were to be taught Religion, by figures of Religion, as familiar Alphabets to their infancy; and such was the usage of them amongst the jews; but with Christians it is far otherwise. If the jews fed upon Figures, by which they were taught; as their Paschall Lamb, their Manna, their Sacrifices, their Offerings, and their other more remarkable signs, wherein if they were spiritual, they did contemplate the future truth of the Law of Grace; the Christians do not so, but contrariwise they hold the truth itself present, and in it they contemplate the Figures past, without any more using of them after the manner of the jews. From which contemplation they draw to themselves many good uses. The first whereof is, That they admire this supreme wisdom of God, who hath from the beginning so well grounded the Kingdom of his Son, and conducted it to the perfection of the Law of Grace, from so little beginnings in appearance, and yet so great in signification; seeing he hath so divinely laid the lively and last colours of the Law of Grace, upon those shadows and lineaments which he had drawn before in the Laws of old.  
The second is, that they admire the self-same wisdom, contemplating the fair report of the new and old Testament to one another, beholding each other, like the two Cherubims which were turned face to face before the Ark; the one containing the true portraiture, the other the lively truth; the one saying the Messiah shall come, the other, the Messiah is come,; the one the Messiah shall endure the death of the Cross, the other the Messiah hath endured the death of the Cross: the one the Messiah shall institute an eternal Sacrament, and Sacrifice of his body, the other that he hath instituted the eternal Sacrament and Sacrifice of his body, and so of other mysteries.  
These two admirations bring us three other fruits. First, they illustrate our faith; for when the mysteries which we believe are declared to us by Figures and Prophecies given many ages ago, our faith takes foundation and root upon the authority and certainty of things past. And this is the reason why the Scripture (to plant this faith in the heart of the hearer) sendeth him so often to the Tables and Testimonies of the ancient Law. So our Saviour going about to make a faithful Christian of his secret Disciple, Nicodemus, 
joan 3. Num. 21.  illustrates the mystery of his Passion by the history of the Serpent of Brass, long before erected in the Desert, to be a Figure of his Passion; so insinuated he the victory of his Resurrection, by the shipwreck and coming forth of jonas out of the Whale's belly: 
jonas. jona. 2.2. Matth. 12.19.  so the Evangelists and the Apostles use often the witness of the old Testament, to give foot and credit to the faith they preached.  
Secondly, the Figures confirm our hope, for seeing that which God hath so long before figured and foretold, is faithfully accomplished, we are induced to hope that what is yet to come as the judgement, the Reward the glory, the pain and the rest, shall be likewise accomplished with the same fidelity.  
Finally, they inflame our love towards God, because this contemplation of the ancient Figures, reported to the present truth, maketh us see the eternal charity with which God hath loved us, preparing for us by so long Prescience, the Good which in the end he hath given us; and still promising us more to come hereafter. And because love and benefits engender love, here-hence it is, that if we be not unnatural, we increase in our love towards God by this meditation. These are the causes, effects, and use of Figures. It remains to enter into the Temple of God, there to see the holy Pictures of the Sacrament and Sacrifice of the body of his Son, drawn from the writings of his holy Testament, explained by his own Word, and that according to the Doctrine of his Divine Painters and Writers, the Interpreters of his Word; the dumb Picture shall be for your eyes, the description of them for your ears; and the exposition of one and of the other, shall serve for your spirits or understandings. The first is of the earthly Paradise, and of the Tree of Life planted therein, set forth as you, see in the Picture following.   

THE FIRST PICTURE. PARADISE AND THE TREE OF LIFE.  
The Description.  
CHRISTIAN Beholders, 
Gen. 2. ●.  you know that this admirable Chronicler, and divine Cosmographer, Moses, said in the History of the Creation, that God had in the beginning planted a Garden of pleasure towards the East, in which he put the Man that he had form. This is that fair and spacious Region that the Painter represents to you in this Table or Picture. It is high in seat, rich in goodness, rare in beauty, gracious in habitation, and abundant in all forts of delights. The earth in some quarters thereof is leveled into a plain champion field; and in other places raised up in little harrows or hills, replenished with plants and trees of excellent goodness. In the place where it is highest, you may there mark a fountain, which rising in great bubbles, is form into a River, winding and watering all the Garden: towards the end whereof, it is divided into four heads, and maketh four great slouds, running into divers quarters of the earth. The first of which, is called Phison, casting upon the shore her golden sands, and many fair precious stones, but no person gathered them up, because there was none as yet but Adam and Eve in the world; their children, you may imagine, will not lose them for want of gathering. The air there is most pure and subtle: and therefore we see not any token of clouds or mists, the Sun shining clear and bright always. As for the fire which is of elements the most supreme, it holds itself still and quiet in its kingdom above the air; yet contributing, notwithstanding, light and heat, with a sweet temperature, as it were, after the manner of a Torch lighted in heaven. This gay verdure wherewith the earth is still appareled, and these odoriferous flowers, which with a thousand flourishing colours adorn the same; and wherewith those trees in like sort are all so trimly dressed, show forth the Spring, in whose company the other Seasons make here their quarters all together. And therefore Summer hath here already made yellow the Harvest in this golden field, and ripened many fruits in those Meadows and neighbour Orchards, which are ready for the gathering. As also Autumn shows forth her goodly clusters of ripe Grapes in those little hills, where Noah as yet had never planted Vineyard. And lastly, the Winter gives repose without any sharpness of cold, 
See Saint Bafil. ●. Paradis.  for it is mitigated partly by the light of the Sun, which at all times casts his clear beams upon the Horizon of this divine Region, without estranging itself very much towards the South; partly by the moist warm breath of those winds, which blow sweetly from the South, to abate the coldness of this Pegising air. So that there is a perpetual accord of all the sour Seasons, whereof the Spring-time holdeth the pre-eminence. This goodly wood of high trees and thick Copse about it, are full of little birds, which make the air resound with a thousand sorts of warble; and above all the Nitinghall, incessantly, and in many quires make melodious muficke all the year long. But the Painter could not represent to the ear their sweet harmony, as he represents to the eye the Birds; and in particular, that Bird, which men call the Bird of Paradise, hanging here in this palm-tree, little of body, with long feathers, all over adorned with beautiful colours; her head yellow, her neck enamelled with a gay green, her wings spotted with a cawny purple, and the rest of her body with a pale gold colour, Citizen of the sky, fair wits excellency; and admirable in this, that she is always in the air, without ever touching the earth, for that she hath no feet, and when she will rest herself, she grapples about the trees, with two long feathers, made in fashion of wire threads; like as it is represented here. These Lions, Elephants, 
S. Bas. Orat. de Parad. Aug. lib. 4 de Civit. D●i, 9.11.  Tigers, and other living creatures that you see in divers places, are not cruel, nor furious, but gentle and obedient; and therefore Eve had not any fear of them, no more than Adam her husband, who walked near them in coasting these woods.  
But that which is most exquisite and admirable in this Garden. is the Tree of Life, or of Lives, according to the Hebrew word, planted in the midst of the others, so called, because the fruit thereof is of such virtue, that it cannot only nourish the body for a time, as other fruits do, but also repair all defecteousnesse, and give it strength and vigour of life, to make it perdurable and immortal. And as God hath made in man an Abreviation of all other creatures; even so hath he comprised in this Tree, the virtues and perfections of all other Plants. And I believe it to be that Nectar and Ambrosia, called also Nepenthes, 
Ambrosia and Nectar. Nepenthes. Moly. Plin. lib. 25. cap. 4.  and Moly, which the ancient Poets involving the truth in fables, affirm to have force to make young again, to preserve from death, and to drive away all cause of grief and discontentment.  
The first Tree which you see on the lefthand towards the West, is the Tree of Knowledge of good and evil, loaden with Apples, fair to behold, and delicious to the taste. Eve which is there standing, beholds them with an ambitious and eager desire, and would feign be at them, but she is advertised by her husband, that God had forbidden them to be eaten. The Enemy to mankind moved with envy, and lying in wait for the nonce, when he perceived her weakness by her curious beholding, took occasion to seduce her; and clothed with the body of a Serpent, a crafty subtle creature, qualities agreeing to this Deceiver, by many compasses and windings about the Tree having now gotten up, began from above to speak with her, and persuade her to take thereof: the poor fool being easily persuaded, falls upon the fruit, and gins to ●ate, never doubting any deceit, nor fearing death itself, that lay hidden therein; and which is worst, she will persuade her husband Adam to do the like. Alas! how dear must this one bit cost him? What a deadly bit will chiss be? How many wounds and deaths shall he swallow down with this one morsel? Ah good mother, lend not your ear to this wicked Abuser, who for his revolt is newly cast down from heaven, and being now full of rage and fury, seeks nothing on the earth, but your confusion. Keep you, for God's sake, from touching these Apples, which are only forbidden you, among so much other dainty fruits, set before you on the spacious table of this delightful Garden. Offend not for a little pleasure of your tongue, the Majesty of a Lord so bountiful and liberal, as he hath been unto you. But if you desire to eat some fruit, which is indeed most exquisite and divine, lift up your hand to this Tree of Life, and not to that of death, and kill not yourself with all your race in you, by this enormous crime of foul ingratitude, for the committing whereof you have so small occasion.  

1. THE CHURCH OF GOD LIVELY set forth in earthly Paradise.  
GOD teacheth us celestial things by terrestrial, and spiritual, by those that are corporal. This fair Garden, which hath been here before represented, according to the History of Moses, by two divers Pictures, the one serving for the eye, the other for the ear, is a Figure of the Church of God; 
Cant. 4. Isay 51.61. A●●●. 2.  which the Scripture calleth sometime a Garden, sometime a Vineyard planted by the hand of the Almighty. And truly, if this fair earthly place figured some dwelling, it could figure none more reasonably than that, where God reigns, 
S. Greg. 5. Cant. 4. S. Aug. lib. 8. de Genes. ad lit. c. ●  and works after a singular manner, and where his children are divinely nourished, which is his Church. A heavenly habitation of men, and truly elevated above the earth, for so much as the desires of those Saints, of whom it is cornposed, dwell in heaven. An abode of spiritual delights, the true Palace and proper Mansion of the children of God. 
S. A●g. de Civitate Dei. lib. 13. cap. 21.  S. Augustine having proved that this Garden had his being in a corporal place, and such a one, according to the literal sense, as Moses hath described, he declareth of what it was the Figure, and saith, That Paradise is the life of good people; the four Floods, the four Cardinal Virtues, to wit, Wisdom, Fortitude, Temperance, justice; the Trees the Arts; and the fruits of the Trees the works of good men; the Tree of Life, Wisdom the mother of all goodness; the Tree of Knowledge of good and evil, the experience of a Commandment broken. And he adds (which is more remarkable) a second signification; That all these things may be understood of the Church, for to be the better received, as signs prophetical of things to come. The Church than is a Paradise, so called in the book of the Canticles; the four Floods are the four Evangelists; 
C●nt. ●.  the fruits of the Trees are good works; the Tree of Life, is the Holy of Holies, jesus Christ; the Tree of Knowledge of good and evil, the free Ithertie of the will: 
S. Aug. lib. de Civit. cap. 21.  So Saint Augustine allegorizing upon this History of the earthly Paradise.   

2. OF THE GIFTS, AND EXCELLENT qualities of the Church described in the pattern of earthly Paradise.  
IN the Church then may be seen spiritually, all that which corporally was contained in the Garden of Pleasure. She is situated towards the East; for she is always turned towards jesus Christ, the true Orient, and so called, because he is the East, which she always beholds, adores, 
Zach. 9.11.  contemplates, loves, and admires. In sign whereof, the material Temples of Christians are turned to the East: whereas the Temple of the jews looked towards the West. In her is to be seen the accord of the four Evangelists, foundations and springs of our faith, as the four Elements, and the four universal Floods of this spiritual Garden: The Sun of justice, which is God, shineth here always; by the bright beam of his truth, Sacrament, Baptism, Confirmation, Penance, and the rest; the Virtues, Faith, Hope, and Charity; and other like qualities, hold there the places of trees and plants; the holy actions of the just are as the greene's, the flowers, the fruits, and the delicious odours thereof, the preaching of God's Word, the Writings of the holy Fathers, and their eloquence, are the gold and pearls cast upon the shore, by the four divine Floods of the Evangelists; the Birds which sing in this Paradise, are the devout souls, which in all times with heart, word and deed, sound forth the praises of God: the Bird of Paradise, so called in particular, is every perfect Christian, whose conversation is always in heaven, whose thoughts, desires, and works, like unto purple and golden feathers, are all gilded and inflamed with charity; the Lions, Bears, Tigers, and other nobleliving creatures present the Christian Kings and Potentates, who notwithstanding their greatness and power, obey, as the least, to the voice of our Saviour, speaking and commanding by the Pastors and Governors of his Church. The Church than is a Paradise on earth, figured by the former, and is herself also a figure of a future Paradise, which we look for in heaven. A Figure so much more divine, as the delights of the souls, which are found in her, are far more precious, and more nearly resembling true felicity, than the corporal gifts contained in that earthly Garden, which was prepared for the first Adam. Come we now to the Tree of Life, the ornament of this Paradise, and the prope● subject of our present discourse.   

3. THE HOLY SACRAMENT OF THE Altar, figured by the Tree of Life.  
THe Tree, and the fruit of Life, 
Paschasius lib. 1. de corp. Domini. cap. 7. Philo jud. de planct. No ex Platone.  planted in the midst of earthly Paradise, was a Figure of jesus Christ, and of the Sacrament of his body. Man is a Tree, saith Philo the jew, after Plato; but a celestial Tree, and turned upside down; for earthly trees have their heads fixed in the ground, to wit, their root; Man contrariwise hath his lifted up to heaven: he is then a divine heavenly Tree. 
Mat. 7.17, 12, 13. Mark 6.24.  Our Saviour oft compareth the good man to a good tree, and the wicked to an evil; and one of the blind, which were healed by him, being asked, if he saw any thing, answered, that he saw men, like trees, walking upon the earth. If then this marvelous Tree were the picture of any man, or meat, what could it more worthily figure in the Church of God, than jesus Christ, God and Man, and his body, the most divine meat of all? But the better to know the correspondency of this Picture to the truth, we ought to note the draughts or lines of the old mystery, and so compare them with the qualities of the new.   

4. RESEMBLANCES OF THE TREE of Life, to the holy Sacrament of the Altar.  
THe portraitures, and lineaments of the resemblances, and likeness, that is between our Sacrament and the Tree of Life, are these that follow. The Tree of Life was the Tree of Trees, that is to say, the collection of the virtue of all trees and plants, as man of all creatures, and the Sun of all lights: the body of jesus Christ also, is the most noble of all bodies, the rich storehouse of all virtues, and the treasure of the Divinity itself; conceived in Virgin earth by the work of the holy Spirit, and borne of a Virgin; a Body, wherein dwelleth truly the fullness of all goodness. 
S. Aug. lib. 1. cont. adverse. legis. cap. 18.  The Sacrament also of this body, is the collection of all the ancient Sacraments and Sacrifices, and for this cause, Sacrament of Sacraments, and Sacrifice of Sacrifices; as the Tree of Life was the Tree of Trees, and the Fruit of Fruits; Sacrament, truly planted in the midst of the Church, that is to say, lifted up to a most noble height amongst the other celestial mysteries; as the Tree of Life was planted in the midst and most eminent place of the Garden, among the other Trees.  
The Tree of Life was ordained, not to nourish the body by little and little, as did the other fruits, but for to repair all the defects thereof at once, to render it vigorous, to give it a perfect life without end, and to nourish it in the highest degree, that a body can possibly be nourished. Even so the body of our Saviour is left in refection to his Church, not to sustain us after the fashion of corruptible meats, which are converted into the substance of our bodies, but rather to convert our bodies into it, imprinting in them his divine qualities, and giving them a living spring of immortality; according to that which our Saviour said, He that eateth this bread shall live eternally: 
joan. 6.51.44.  He that eateth my flesh, and drinketh my blood, be hath life eternal, and I will raise bins up in the last day.  
The tree of life was no where to be found, but only within the enclosed earthily Paradise; neither was there any more than one alone; the Sacrifice also, and Sacrament of the body of our Saviour is not made, but in his Church, by such as are lawfully called thereunto; and if it be found amongst Heretics, they have it from the Church; and it is every where lemma self-same body, and not many; so as there is no profitable Sacrament of this precious meat, neither any Tree of Life in the assemblies of Heretics, no more then in that of the Paynims; and if they carry it out of the Church with them, and take it, being Infidels, it is to their damnation, because they are forth of the holy Church, the true and only earthly Paradise, in which is planted the Tree of Life for the children of God. 
Exod. 12. S. Aug. Serm. de Temp. 181. c. 12.  The Lamb (saith Saint Augustine) is sacrificed in one only house, for that the true Sacrifice of the Redeemer is sacrificed in one Catholic Church; the flesh of which the Law forbids to be carried forth, for so much as we must not cast to dogs that, which is holy.  
The Tree of Life was prepared for meat unto Adam, no longer than he remained in state of innocency, and therefore, after he had sinned, he was excluded from it: which depriving him thereof, was God's justice and Mercy together; justice, because that sinful man, merited by his disobedience to be deprived of the use of that fruit which was reserved, for the reward of his obedience, saith Saint Chrysostome and Theodoret. 
S. Chrysost. hom. 〈◊〉 Gen. 18. The●d. ●. 126. in Gen.  Mercy, for that having been condemned to many miseries, if he had eaten, he had been made immortal, and so immortally miserable upon the earth; whereas in living but a little time, his misery is so much shortened. 
Tren l. 3. c. 37. S. Greg. Naz. ●● at. 2. de Pasch.  Wherefore, saith Saint Gregory Nazianzen, after Saint Ireneus, his punishment is turned into mercy; for if he had tasted of this fruit, his life had become immortal, and his evils endless. And even so the fruit of our Sacrament is also prepared for those, which have a clean soul; so that if any one take it with conscience of mortal sin, he takes death, and puts himself in danger to be eternally miserable. This is it which Saint Paul saith. 
1. Cor. 11.27.  Whosoever shall eat and shall drink the Chalice of our Lord unworthily, he shall be guilty of the body and blood of our Lord: and for that cause let every one prove himself, and so eat of this bread, and drink of this Chalice; for whosoever eats and drinks unworthily, he eats and drinks his own condemnation, not discerning the body of our Lord. He exaggerates the greatness of the crime, and threatens the criminals by great and piercing words, to make every Christian attentive and wary, that he do his endeavour to prepare himself worthily to the eating of this bread; and herewith he showeth, in what consisteth the means to make this preparation, which is by cleansing the soul by an holy confession of all the sins, which we can remember; in doing penance, and making satisfaction for the same: for this the examining, and proving, of which he speaketh; 
S. Chrysost, hom. 24. in 1. Cor. hom. 3. ep. Ephes. S. Amb. lib. 6. in Luc. c. 37. S. Cyp. l. 3. ep. 14. S. Aug. tract. 16. in joan.  and that he commands, is no other thing then this, as Saint Chrysostome, Saint Ambrose, Saint Cyprian, Saint Augustine, and all the holy Fathers have explained. To this purpose said Saint john, Blessed are those which wash their robes to the end that their strength be in the wood of life; that is to say, happy are those, which do penance, and cleause themselves of all their sin, 
Apoc. 12.  to the end that they may worthily participate the fruit of this divine Sacrament, the Tree planted in the Church of God, for the attaining of life eternal.   

5. OF THE EXCELLENCY OF THE HOly Sacrament of the Altar, far above the Tree of Life.  
THe likeness of the Tree of Life, with our Sacrament, makes us to admire the wisdom and power of God, who had both knowledge and power to exhibit so divine a portraiture of this most excellent Sacrament; but if we contemplate the difference, and the excellency of the one so far above the other; we shall more admire his unmeasurable liberality towards us. The difference is first in this, that the Tree of Life was but an earthly body, and corruptible, brought forth and nourished by the earth, insensible, after the manner of other created things, quickened with the life of a plant, having neither sense nor discourse. Our Tree of Life is an immortal body, celestial and divine, engendered in the womb of a Virgin, by the work of the holy Ghost; quickened by an intellectual soul, carrying the Image and likeness of God, expressed therein with the most lively and complete draughts of perfection and beauty, that ever human soul enjoyed; so that if the working hand of the Creator show itself admirable in the common Fabric of man's body, what tongue shall be able to tell, what spirit to comprehend, the beauty of the body of his Son? Or so much as of that earth out of which he brought forth, and with which he nourished this body, which was the holy body of the Virgin Mary. O deified body of the Son! O di●i●e body of the Mother! O fruitful Virgin above all mother's! O chaste Mother above all virgins, having engendered such a Son! O heavenly earth; true earth of theliving; pattern of the Church; Garden of God, infinitely more noble than this first earthly Paradise! Virgin divinely and truly fruitful, which hast brought forth a Tree of so precious fruit, surpassing in goodness and beauty all the fruits of the earth! O the bountiful liberality of him that gave it!   

6. THE BODY OF THE SAVIOUR, NOVrishment of the soul, and cause of the glorious resurrection of the body.  
THe second difference between our Sacrament and the Tree of Life, is, that this Tree was only for the body, to make it immortal, and to preserve it from death. Our Tree of Life is also for the soul, which it beautifieth, nourisheth, and maketh sat with celestial and divine virtues; and besides, it imparts much more to the body, than did the other; for it disposeth it not only to immortality, but also to a glorious resurrection; and therefore it is, without comparison, more worthy to be called Tree of Lives, than the other to be termed the Tree of Life; for this gives three lives, the life of grace to the soul, the corporal life to the body; & to both the life of glory; prerogatives most divine, and alone proper to the body of the Son of God; for although the heavens, the stars, and other natural bodies furnish the soul with some spiritual nourishment, serving her for an object to contemplate their fiame and beauty, and to feed and refresh her with the knowledge of their natures, it is notwithstanding a far off, & by imagination alone, whereas this deified body marrieth itself unto her by a contracted knot of celestial and divine love, and being really present with her, imprinteth in her his qualities of grace and glory, which no other natural body can do, it being above their force and virtue, and reserved to the only body of the Master of Nature.   

7. THE SACRAMENT OF THE BODY of the Son of God, Tree of all the earth.  
FInally, the first Tree of Life had for her only and last dwelling the earth, and that for a little time, and in one parcel alone. It may be it had been multiplied in many quarters, if that man had persevered constant in his first innocency. But the second is in many places of the earth continuing always one, and abideth not for a little time, but remain in heaven for ever: for on earth, as contained in this Sacrament, it feedeth the children of God during their peregrination, in whatsoever coast of the world they be dispersed; and to them it is and shall be the high object and eternal meat of felicity in proper form and clear vision of glory, when the soul implunged, as it were, in the profound contemplation and love of his God, shall enjoy to the full, the riches of his Divinity, and the body clothed with immortality and honour, shall see and admire with corporal eyes, the wonderful glory of that body, by which it was redeemed.   

8. CERTAIN spiritual ASPIRATIons of the soul, desiring the clear vision of the body of our Saviour, and a giving thanks for the same.  
O Good jesus, when shall the Sun of that day shine, wherein we shall openly see this bright body of thy holy humanity, which yet we here behold by faith, hidden in the depth of this profound mystery? when shall that season be, in which we shall enjoy with full liberty, this Tree of felicity, always youthful, green, flourishing and bearing fruit; planted within the enclosure of the celestial Paradise, in the Land of the Living. A Land in which the Orient-Sunne shineth perpetually, causing an everlasting Spring to abound with the Autumn fruits of immortality, watered with delicate rivers of pure delights, ennobled with all sorts of beauty, inhabited with divine spirits; Habitation of honour, felicity and peace everlasting. When, O sweet jesus, shall we be in possession of this happiness? thou knowest when, O Lord, from whom nothing can be hid: and thou alone hast the clear knowledge hereof; we have nothing but faithful hope, and know no more thereof, then that which the mouth of thy dear Spouse hath told us. This shall be, when thou shalt please. This shall be, when the decree of thy wise mercy shall have put an end to all our misery, and the term of our mortal life, shall give beginning to that, which knoweth neither death, nor ending. This shall be then, when far from all grief, we shall rejoice with the fullness of all goodness in thee, and by thee, eternally happy: But in the mean while, O Sovereign Creator, we have an eternal oblation to thy infinite bounty, that prepared for our first Father and us, the divine benefit of that Tree, which was to have been a preservative from death, and a sovereign electuary of immortality, with a thousand other goods for the sustenance, & pleasure of the life of our body. And if he received not the fruitful use of this Tree, it was his own most faulty ingratitude, no less enormous, than thy liberality was great towards him; and the practice thereof so much the greater, that thou wast not hindered from conferring so great a benefit upon him, although thou didst foresee that he would offend thee, and so deprive himself by his own crime, of this comfort.  
Much more ought we to thank thee, that thou hast given us in the Law of Grace a Sacrament of Life, infinitely better than the Tree of Life; for what comparison is there between thy celestial body, and the wood of earthly Paradise? between the price of a body, which hath redeemed all the world; and a Tree, that is not the thousandth part of the world? between the excellency of the body, in which inhabits the fountain of life, and the fruit, in which remains only but a part of life? between the virtue of a deified body, bearing God, and being upheld of God: and a lively plant of God, having in itself but the virtue of a mortal creature? What is then thy bounty (O merciful Lord)? and who could ever imagine, that after having been so grievously offended of men, and having justly deprived them of the use of this first fruit, thou wouldst so mercifully substitute another, which so infinitely surpassed the former in all good qualities? and who could be so good, and so liberal, but thou which art self goodness and liberality without measure, or end? be blessed, O Lord, for thy gifts, and since without end thou art sweet and gracious, give us yet means and grace to praise thee, thank thee, and serve thee, with all the forces of our soul, even till the last breath of our life and so holily to make an end of our pilgrimage in this o●● mortal race, strengthened with the viaticum of the precious Sacrament of thy body, that one day we may eternally enjoy the fruit of life, which thou hast prepared in heaven, to be meat and nutriment of everlasting happiness, for thy beloved.    

THE SECOND PICTURE. THE SACRIFICE OF ABEL.  
The Description.  
SIlence, masters, and attention, 
Genes. 4. ●.  well to pierce into the draughts and the sense of this sacred Picture, to learn, how we ought to make Sacrifice to God, and to yield him faithful homage. ABEL, first shepherd, and first just of the children of Adam, and first Priest of the Law of Nature, offereth Sacrifice to the divine Majesty: The Altar is prepared by nature, without art; for the world is but new borne, there are not yet any builders, or houses amongst mortal men: the Priest is also clothed simply, after the fashion of Adam his Father, half naked, and covered only with a sheeps skin, but the offering is a choice one, and culled for the best, that he could choose in all his flock, but the heart of the Offerer is yet much better; you read his profound devotion and humility in the posture of his body, he prayeth upon his knees bowed to the earth; his eyes weeping, and cast up towards heaven; his mouth modestly open, pronouncing the praises of God, his arms and hands moderately lifted up, imploring his divine mercy, and the whole composition of his sweet and gracious visage, witnesseth his godliness, his faith, his hope, his charity, and other divine virtues of his soul, with which he offered both the Sacrifice, and himself to his Creator: so as the heart of the Offerer, and the sweet smell of the Offering ascended even to the heavens; 
S. Cyprian serm● de Nativitate.  from whence, as you see, God makes descend his fire, inflaming the air, and lighting upon the Altar, to devour the burntoffering in sign that it is very acceptable in his sight. It is not so in Cain, the older brother of Abel, who by manner of acquitting himself, he cares not how, and as though he meant to deceive his divine Majesty; makes his oblation on the other side, offering certain ill-favoured sheaves of straw, keeping the best corn for himself: no marvel, therefore, though it had no sign of approbation from heaven, as the Sacrifice of Abel had; whereat he is all enraged, and giveth manifest signs of his fury; 
Gen. ●. ●.  see you how lumpishly he looketh? how he rolls his eyes in his head, and bends his brows as a forlorn madman? God from above perceived him well, and chid and corrected him as a Father; showing him, that the eye of his knowledge pierced the depth of his secret thoughts; and that an Hypocrite, thinking by fair shows to deceive God, deceiveth himself. Moreover, that it is in his liberty to do well, and that in doing well, he shall have him for his friend, and well shall come of him. But Cain remains Cain, hardened and obstinate by his fatherly correction, and turning the point of his spite against his innocent brother Abel, he now resolveth to have his life, and goeth forthwith to put his malicious design in execution; so that making the earth to drink man's blood in the beginning of the world, and the blood of the innocent, and of his own proper brother, he carrieth the mark of the first Murderer, first Tyrant, and first Parricide in his forehead, and becometh the fundamental stone of the kingdom of Satan. But thou, O meek child, which art attentive to thy Sacrifice, without any suspicion or thought of the envy of thy unnatural brother, thou shalt be the first member of the Church of God, representing both in thy name, and in thy person, all the tears, travels, anguishes, persecutions, and laborious courses of the just in this life. But especially in thy Sacrifice, and in thy death, thou shalt bear the figure of the just Messiah, killed to kill our sin, and to restore us again to the life of Grace. Farewell Abel, farewell the blessedness of the Family of thy Father, farewell the honour of the world; thou art taken away from the earth in the flower of thy years; the very Stars mourn for thee, and turn away their eyes in detestation of the foul crime of thy brother. O you tender souls, which see and hear all this, melt your hearts into grief, and your eyes into tears with sorrow and compassion. But comfort yourselves; Abel is yet alive; Abel is now in the safety of the hand of God, he shall die no more, but live for ever, and we shall live with him in heaven, if we imitate him on earth; as all those that are obstinate and wicked, with obstinate Cain, must perish eternally.  

1. THE SACRIFICE OF ABEL, A FIGURE of the Cross, and of the Eucharist.  
THe Sacrifice of Abel was a manifest Figure, as well of the death of our Saviour, as of the Sacrament and Sacrifice of his body, left for a memorial of his death. That it was a Figure of Christ's death, the Scripture teacheth, when it saith, 
Apoc. 13.2.  That the Lamb hath been slain from the beginning of the world, that is to say, that jesus Christ hath been put to death from the beginning in Figure, which Figure consists not only in the death of Abel, but also in the death of the Lamb which he offered. Tertullian, 
Tertul, de Car. Christi. S. Aug. lib. 15. cap. 18. & lib. 28. cont. Faust, cap. 9.11. Rup. lib. 4. Genes. 4. joan. 10.  Saint Augustine and other Doctors declare the resemblance between them in this manner. Abel brother of unjust Cain; most Just jesus, brother of the most unjust jews; Abel a shepherd, jesus Christ the Good shepherd; the sacrifice of Abel was acceptable to God; jesus Christ by his Sacrifice appeaseth God; Abel offered his Lamb; jesus Christ himself, the true Lamb; Abel was slain through envy; 
Marc. 15.10.  jesus Christ was crucified out of envy; Abel was killed in the fields; jesus Christ without the gates of Jerusalem.  
That this was also the Figure of the Sacrifice of the Eucharist, it is evident by the faith of the Church, which hath always so believed, as is witnessed by the ancient Prayer she useth in offering that Sacrifice, which is inserted in the Canon of the Mass, and is to be found in the writings of Saint Ambrose, 
S. Ambros. lib. 4. de Sacr. cap 6. & in Can. Miss.  in these terms; Upon which Oblations vouchsafe to look down, Lord, with a gracious eye, as thou didst look down upon the Presents of thy just servant ABEL. But let us see the works, and lineaments of this Figure.   

2. THE ACCORD OF THE FIGURE OF the Sacrifice of ABEL, with that of the Mass.  
BEhold now some draughts of this Figure, answering to the truth. The Sacrifice of Abel was the first Sacrifice of the Law of Nature: for albeit that Adam, no doubt, did Sacrifice; yet notwithstanding the Scripture makes no mention thereof, but setteth down this of Abel, as the first; and without doubt, this was also the first in dignity. In like manner, the first Sacrifice, offered by jesus Christ, true ABEL, is this of the Eucharist, for that on the Cross was the second. As Abel sacrificed his first-born Lamb; so jesus Christ offereth in the Eucharist, the first-born of his Father, and of his Mother, and first-born amongst many brethren. As Abel, a little after he had sacrificed, was led by his brother out of the house, and by him put to death. So our most happy Saviour, after that he had offered his first Sacrifice, was made prisoner, and the morrow after was led out of the City of Jerusalem to Mount Calvary, and there crucified. The Sacrifice of Abel was pleasing, by reason of the innocency and piety of the Offerer: the Sacrifice of the Eucharist is always pleasing to God, by reason of his Beloned Son, in whom he is well pleased: for it is he which is always the first and principal Offerer in the Mass, as he is also the principal agent in all the other Sacraments; for as it is he, which makes his Body; it is he also, that baptizeth; it is he that Confirmeth; it is he that absolveth us from our sins, and which doth all the rest; the Priest being no more but his Vicar and Instrument therein: but the Sacrifice of the Eucharist, in one thing, far excelleth the other of ABEL, because it is an Offering grateful of itself to God, for it is jesus Christ himself; it is he, which is the Offerer, and Offering together.  
Finally, the Sacrifice of ABEL contains alone three Sorts of Sacrifices, which after were instituted by God in the Law of Moses, as it shall be showed in the Type of Melchisedech; which are the Holocaust, the Host pacifical, and the Host Propitiatory. In the first, all the Offering was burnt, and offered directly to the honour of God, in acknowledgement of the homage, which we own to his divine Majesty. The second was offered in giving thanks, and in sign of a joyful union and alliance between the Creator and the creature. The third was offered to obtain remission of sins. These three sorts were in the Sacrifice of ABEL, and are found clearly in the Sacrament of the Mass; for all is offered to God, and to his honour. In it, is a thanksgiving of the highest degree, by a Return, as it were, made unto him of the most excellent gift, that ever he bestowed, and therefore it is called the Eucharist; by it we have Propitiation, for fins by it are pardoned. As for the Sacrifice of the Cross, although it was truly an Holocaust, and virtually a thanksgiving to God, yet was it properly Propitiatory; and therefore the Scripture assigning the cause, wherefore jesus Christ died, 
Rom. 4 25. 1. Cor. 15.3.  mentioneth always sin; He was delivered (saith Saint Paul) for our sins, and often elsewhere; it is then Propitiatory. The Sacrifice of ABEL therefore containing the three forenamed sorts of Sacrifices, was an express Figure of the Eucharist, and so you may behold how the truth hath accomplished the ancient Figure.  

Of two sorts of Sacrificers.  
BEsides the proper Sacrifices which are made by Priests and ordained Officers, with such Oblations, and Presents, as Abel and Cain did offer upon the Altar of stone: there are other, called also Sacrifices, in a more ample signification of the word Sacrifice, which are the works of virtue, as of Faith, Hope, Charity, Prayers, Alms, Fasting, Mercy, Tears, good Desires, and other actions of piety, that not only Priests, but every one ought to offer on the Altar of his soul, after the fashion of ABEL, in innocency and sincerity, and (in a word) to offer himself also, as ABEL offered himself, taking from him the pattern of a perfect Sacrificer. Saint Cyprian speaking of Christian Sacrifices; 
S. Cyprian. de ●ra. Domi.  ABEL (saith he) innocent and just, sacrificing to God with purity, teacheth others, that they ought to come to the Altar with the fear of God, and simplicity of heart. 
S. Ambros. de Ord. Dominic. Incar. cap. 1.  And Saint Ambrose. ABEL offered sacrifices of the first-born of his flock, teaching us thereby, that the Presents of the earth please not God; but only those, in whom shined the grace of divine mystery.  
But as for Cain, he is a pattern and example of the wicked: he offered negligently by way of acquittance; deceitfully giving of the worst; and thinking to deceive God: so do perverse men, after his imitation, offer always the worst upon the Altar of God; the worst corn, the worst grapes, for their Tithes; the worst bread for their alms; their worst children to the Church, for men of the Clergy; and this, not for the honour and glory of God, but for the vanity of the world, for particular interest, and temporal commodity. Such Sacrificers are imitators of Cain, and partakers of his crime, and shall be contemned of God, and be made companions of his pain.    

3. GOD PERMITS EVIL, TO DRAW good forth of it for his glory, and the profit of his children.  
But Abel was slain by his brother Cain; what is, O Lord, the secret of thy providence in this permission? How hast thou endured, that thy first just, first Sacrificer, first faithful servant in thy house, should be so unjustly oppressed, and that the envious hath had the upper hand against the innocent? Such a demand man's heart might make at the first view, admiring the judgements of God, which he doth not understand. But we must know that God permitteth nothing, which is not holy, and honourable to his Majesty; he doth then permit, that the unjust oppress the innocent, for two principal reasons; of which the first is taken from his wisdom, which requires, that Cain should be left in his liberty, working after the nature of man, as the other creatures do according to theirs: Gods will is, that the fire do heat necessarily; that the water moisten necessarily; and so of the rest, of other like creatures. But that man, made according to the Image and likeness of his Maker, should have freedom and liberty in his actions, like unto him, and therefore hath bestowed a free-will upon him, 
Eccles. 15.17.  and hath set before him water and fire, permitting him to stretch forth his hand, to which he will; with this charge, that if he choose Virtue, he shall have reward; if he transgress his Laws, he shall carry his punishment. This is it, that God said to Cain a little before, 
Genes. 4.6.7.  If thou do well, shalt thou not receive good? and if thou do evil, thy sin, shall it not be also before the door; but thy appetite shall be in thy power, and thou shalt rule it. Without this liberty, Man should not be man, but a beast, working not with election and choice, but by force of nature, as a horse; and if God should bind the arms of the wicked, men should not be able to know the good from the bad. He suffered then Cain to kill his brother, for to demonstrate his wisdom, permitting since working to a free creature; as by the self-same wisdom, a little before, he had suffered Adam to transgress his Commandments, and to give himself and all his race a deadly blow, because he had created him with such freedom. The second reason wherefore he suffered this murder, as many other ●uils, is drawn from his power and bounty; his power can turn to good all the evil which is done by his permission, and his bounty will; and therefore he permits it. Men ought never to permit evil, if they can hinder it; for they are not all powerful to repair it, being done; but God permits it, because he can draw profit from it. Upon which, 
●. Aug. lib. de civet. cap. 8.  excellently saith Saint Augustine, It hath been agreeable to the omnipotency of God, to permit evils coming from free-will: for his almighty bounty is so great, that he can do no ill, be it in pardoning the evil done, be it in the healing of it, be it in turning it to the profit of the just be it in revenging the same by just punishment. And a little after, There is none of the better or more mighty power, than he, which not doing any ill, turns the evillinto good, and draws profit from it. In another place giving the reason, wherefore God did permit the Angels to fall; 
S. Aug. lib. 22. de Civit. cap. 1.  It is (saith he) because God judged it to be a thing more worthy his power and bounty, to draw good from an evil committed, than not to permit any evil to be done. At that time then, for this reason, he suffered Cain to do as he did, and for the same reason he permitted many others as bad as he, to exercise their malice, even to the kill of his own proper Son, which was the greatest enormity that ever was committed, nay that ever could be committed or imagined: for God was put to death; the Creator, by his creature; the Father by his children; the King by his vassals, a crime which surpasseth the atrocity of all other crimes. And yet notwithstanding, from this death, from this ignominy and enormity, his power and divine bounty hath drawn forth not only his own glory, and the honour of his Son, but the life and salvation of all mankind. Which is it that Saint Augustine admireth, 
S. Aug. in Psal. 73.  saying, How great a good hath God given us, from out the evil of the Traitor judas? and how great good have all the Gentiles from the sentence of the jews, condemning our Saviour to death? Even death? Even so converted he the evil which his servants endured, to their good and honour: the death of Abel, to the profit and honour of Abel, and to the confusion of Cain: the one is made an honourable Martyr, the other became an infamous Murderer; Abel is honoured with glory to be the first Martyr; Cain marked with the ignominy of the first Parricide; and so of other persecuted Saints, and their wicked Persecutors: They here exercise their fury, 
S. Aug. lib. de Contin. cap. 6. Psal. 115.  God making by them Martyrs, saith Saint AUGUSTINE: the good seem to be neglected, but their death is protious before God, they have been esteemed dead before the eyes of fools, 
Sap. 3.  but they are in pease; and the wicked which seem to triumph, shall in the end have their change, punished in the mean while, even in this life. For if sin, 
S. Aug. lib. de Contin. cap. 6.  saith Saint AUGUSTINE, which seems unpunished, carry after it the pain it deserveth, so that there is no person which is not grieved to have committed it, or if he feel not any grief for it, he is stark blind in soul: how then askest thou, wherefore death God permit sin, if sin displease him? and I would ask of thee again, if he punish sin, how can sin be pleasing to him? Saint Chrysost●me shows in this very History the experience of the Doctrine of Saint Augustine: 
S. Chrysost. ep. ●d Rom. Hom. 8. act simum.  Think (saith he) upon this; CAIN hath committed a murder; ABEL was murdered; which of these died, he that cried, being dead, who was ABEL; the blood of whom cried; or he that feared and trembled, which is a greater misery than death itself. And towards the end of his Homily, he maketh God speak thus to CAIN, Thou hast not feared ABEL living, now then fear him dead; thou hadst no fear to kill him, be now in continual fear, after thou hast killed him; living he feared thee, and thou wouldst not endure him; endure hurs now dead, as a terrible Lord. So showeth he that the condition of Abel was better than that of Cain, and that it is much more desirable to suffer injury, 
Plato. Seneta, and others.  then to do it; much more great unhappiness to commit ill, then to suffer it.   

4. ABEL AN IMAGE OF THE JUST, AND CAIN of the wicked.  
ABEL was the Image of the head jesus Christ, so was he the Image of the children of God, members of this Head; and Cain contrariwise of the wicked: Abel simple, meek, serving God in sincerity of heart, sighing upon the earth, without house, without possession, and altogether despising the vanity of this vain life; called therefore ABEL, which is to say, a Breath. But Cain, a Lover of the earth, and of this present world; forward to build a City, calling it Enoch, from the name of his son, and not caring for any thing, but for the earth. Abel then was an Image of the Just, which inhabit the earth as strangers, meditating, and seeking after their heavenly Country. After this manner Abraham walked as a Pilgrim upon earth, not purchasing any thing therein, but only a Tomb for him and his; 
Matth. 8.20. Luc. 9.15.  and the Son of God goes yet more forward, for he had not in his life any place where to rest his head, and was feign to borrow his Sepulchre when he died. Courage than Christian souls, redeemed from earth to inherit heaven, know your condition to be the same with that of your Ancestors, and of our Saviour himself: with holy sighs lament your miseries in this vail of tears, patiently bearing your afflictions; your first brother so lived, and so died; your Redeemer and Head so travailed, and so left you his life; lift up your eyes to heaven, which is your own City, this earth is not for you, neither her honours nor delights for you; she with her delights and honours, is all for her own children. Children of the earth, Inhabitants of the earth, and Burgesses of the City of Cain; bear not envy to their prosperity, which is a smoke that passeth in a moment, and like unto smoke will vanish into nothing: but give immortal thanks to God, who hath called you to the fruition of his immortal riches; and whilst that you are in the region of death, think on the true perdurable life; and living as children of God, fix your hearts upon God, and place your hopes upon the treasure and honour of his eternity.    

THE THIRD PICTURE. THE SACRIFICE OF MELCHISEDECH.  
The Description.  
MELCHISEDECH, King of Salem, 
Genes. 14. ●.  and great Priest of the most high God, being advertised that Abraham had gained a marvelous victory over four victorious kings, and that he came marching towards him with his troops; he goes forth of the City, accompanied with his Clergy and Nobility, the vulgar people following, to meet him, and to entertain him with a Sacrifice of thanksgiving, and to bestow upon him his solemn blessing. Behold, he is arrived at the place, where he encounters Abraham himself, adorned with the attire of a great King and chief Priest, full of Majesty in his Person, and in his gesture. Behold his reverend carriage, the sweetness of his countenance, and the gravity of his visage; some have thought that he was Sern, Noah's son; but the Scripture makes not any mention of his beginning, no nor of his nativity, and death, being otherwise accustomed to note very diligently the Genealogies, Houses, and Pedigrees of Illustrious persons; which makes us conjecture, that some high secret is hidden within the shadow of this mystical silence, concerning his descent.  
The ornament which he weareth on his head, is a Mitre of twisted cypress, woven of divers colours; high and round like a Coif, lined with cloth of gold; fastened with a sapphire in the form of an acorn, in which is tied a ribon of azure-Cypers, moving in the air behind. Upon his forehead he hath a thin plate of fine gold, bound with a band of jacint, which is in stead of a Royal Diadem; and upon the plate is engraven the great name of God. His first Robe, next to his body, reaching down to his feet, is an Albe of fine linen cloth; the Tunicle which is next above it, shorter by a foot, is all of curled Hyacinth, embroidered round about with a border of needlework, and girt to his reins with a golden girdle all embroidered. Of which stuff and fashion also is made the garment, which covers his shoulders, after the fashion of a gorget, fastened before his breast with three Carbuncles, cut into the fashion of buttons, and set in gold. The Altar erected, and the bread and wine being set uponit, the Sacrifice begun. Abraham is lighted off his horse, as also the most part of his people; his upper garment is of Buffe-leather, gilt and enriched with divers figures; from which kind of garment is come the fashion of our Corcelets, of iron; the pieces that cover his arms, thighs, and legs, as you see well fashioned in the joints, with figured bosses, are all of the same stuff. He wears on his head an admirable Helmet, artificially graven, enriched with gold, and adorned with a plume of many rare feathers. His Courtleaxe hangs on his left side, fastened to a belt, after the manner of a scarf. He kisseth his right hand in sign of Honour; with his left hand he holds his Leading-staffe: one of his Squires carrieth his Target; another holds his horse by the bridle in the wing of the first Squadron: this Horse, as you see, is of a bright bay colour, bearing himself upon that foot, which is to the side of the Mounter, and lifting up the other; and shows by the fair fashion of all his body, that he is well broken, and well managed, as worthy to be ridden by so great a Captain. Behold a while his little head, his Rat's ears pricking up, his forehead lean and large, marked with a star right in the midst, his neck of a reasonable length, slender at the setting on of the head, big towards the breast, and sweetly bowing in the middle: the breast round and large, and the crupper in proportion: the tail and the main long; behold how in champing proudly the bridle, he casts a white foam, opening his swelling nosthrells, and showing the vermilion within them: see how he beats the earth with his right foot, holding it in the air, as if he meant to make a little leg: and observe, I pray you, how excellently the Painter hath drawn his smooth hooves, well rounded and large, with the garlands fine and hairy: his pasterns short, and some what upright; his tufted joints big and strong, and well set together: upon his back he hath nothing, but a cushion, fastened with little girths, and a crupper; without stirrups, for they were not yet in use, no more than saddles of war.  
The people, of whom this first Squadron was composed, are the three hundred and eighteen men of arms, servants borne in the house of Abraham, they are diversly armed, some with corselets, like their Captain, howbeit they are not so richly wrought, others with Coats of made, having sleeves and gorgets; others with Coat-armour of iron, cut or lashed; the pieces for the face, legs, and shoes are made of plated steel; and all have their Falchion's hanging at their necks in scarves, and Gauntlets on their hands. With these he miraculously defeated thearmy of the four Assyrian Kings, who a little before had overcome in battle five other Kings, to wit, the King of Sodom, of Gomor, of Adama, of Seboim, 
Genes. 14.8.  and of Bail, allied to Abraham, and they returned into their Country with their Soldiers, enriched with the spoils of the vanquished, and chief of the two most wealthy Cities, Sodom and Gomorrah, which they had sacked, leading away thousands of prisoners with them; among whom was Lot, nephew to Abraham, with all his Family. Thus being proud of their success, they went disbanded without order of war, thinking of nothing but of drink and sleeping. Abraham pierced to the heart with the misfortune of his Nephew, and his other Allies, resolving to take revenge, went with such speed after them, that having overtaken the enemy the same night, he charged them so hotly upon the sudden, that he easily discomfited them, recovered the prisoners, and brought back many others with a glorious victory, and with these, rich spoils of cattle, apparel, and all sorts of wealth, which the Painter hath diversly expressed in the tail of the forenamed Squadron. For there you see Camels and Horses, some showing a piece of the head only, others all the head, and others a piece of the body: likewise, there you see also Coats, Aimours, Chests, and such like things. But you ought not to wonder, that the Soldiers have their arms and garments bloody, for they come fresh from the combat. These first Lords next Abraham, wearing great plumes in their gilded Helmets, environed with a Diadem, 
Gen. 14.17.  are the Kings of Sodom and Gomorrah, who having gathered certain troops, are come to encounter him with congratulation. Abraham using them with all courtesy, and rendering to them not only their people, that were prisoners, but also their goods, which they found as they were a little before, when they were taken from them; they return Well satisfied and contented. Melchisedcch is attentive to the Sacrifice, and makes his Offerings of Bread, and of Wine to God, praying to him most affectually, 
Gen. 14.  hear what he saith; Blessed be (Thou) ABRAHAM by God the highest, which created heaven and earth; and blessed be God the highest, by whose protection thy enemies are in thy hands. This laid, he blessed Abraham, and gave to him part of the Sacrifice, as also to his people, and invited them all, most earnestly, to his house, to refresh them, every one thanking God with the Highpriest, and Abraham giving him as his due, the tenth part of all the spoils. O how many mysteries are hidden in the shadow of this Picture.  

1. MELCHISEDECH FIGURE OF our Saviour.  
MEn cannot paint forth that, which is to come, not being able to have the corporal sight thereof; but God, who seethe all as present, hath made the portraiture of the future Priesthood of his Son, in the person of Melchisedech, and of the Eucharist in his Offering. Saint Paul writes thus, Melchisedech, (saith he) King of Salem, 
Hebr. 7.  Priest of the most high God, who met Abraham returning from the slaughter of the Kings, and blessed him; to whom also Abraham gave Tithes of all: First indeed by interpretation the King of justice, and then also King of Salem, which is to say, King of Peace; without Father, without Mother, without Genealogy, having neither beginning of days, nor end of life, but likened to the Son of God, continueth a Priest for ener. He saith then expressly, that Melchisedech was the Figure of our Saviour, and setteth down many resemblances between them. Melchisedech was in Figure King of justice: jesus Christ is the true King of justice, constituted judge of the quick and the dead; Melchisedech bearing the name, and jesus Christ being the thing. Melchisedech King of Peace, our Saviour the true Salomou, Prince of Peace. For it is he only, that hath made peace between God and man. Melchisedech, King, and Priest of the Chanancons, and of Abraham; jesus Christ, King of Gentiles, and of Hebrews, descending from Abraham: having made of both people the building of his Church, whereof himself is the corner stone. Melchisedech, anointed of God, not with a corporal Unction, as Aaron, and the other It wish Priests, but with spiritual; jesus Christ the anointed of his Father, the Holy of Holies, and the Saint of Saints. Melchisedech without Father, and without Mother, and without Genealogy, that is to say, named in the Scripture without any mention of Father or Mother, or of his lineage; not that he had no Father, nor mother, but for a mystery. The generation also of the Son of God is undiscoverable, not only the eternal, but even the temporal; for what spirit can comprehend, how he hath been begotten, and that from all eternity, of his Father? and how in time without cohabitation of man, he was borne of a perpetual Virgin before his birth, in his birth, and after his birth. Thus then, Melchisedech, the Highpriest, was the Figure of jesus Christ.   

2. THE PRIESTHOOD OF THE SON of God, figured in that of Melchisedech.  
But the most lively part of this resemblance, and most concerning our mystery, is that, which the Apostle puts the last, as the most perfect, saying, That the Priesthood of the Son of God, according to the order of MELCHISEDECH, remains eternally: 
Psal. 119.  which was also the prophesy of DAVID, Our Lord hath swarm, and it shall not repent him; Thou art a Priest for ever, according to the order of MELCHISEDECH. This parcel than containeth the mystery of the Sacrament, and Sacrifice of the Eucharist, instituted by jesus Christ in his Church, under the forms of bread and wine, to continue even to the end of the world. There had been amongst men two kinds of Priesthood before the coming of our Saviour, the one in a Sacrifice, not bloody, which offered to God gifts without effusion of blood; such was the Offering of Melchisedechs' bread and wine; the other in bloody Sacrifices, which were of three sorts of beasts, Oxen, Wethers, or Goats; and so many kinds of Birds, Doves, Turtles, and Sparrows; such were the Sacrifices of Aaron. The truth whereof, was accomplished and fulfilled in the Sacrifice of the Cross, where jesus Christ was offered once for all, in a bloody manner, and that with death, after the resemblance of the sacrificing, and Sacrifices of Aaron: and such a Sacrifice could not be iterated, for jesus Christ could die but once. But the truth of the Priesthood and Sacrifice of Melchisedech began in the evening of the institution of the Eucharist, when our Saviour ordained the Sacrament and Sacrifice (not bloody) of his sacred body, under the forms of bread and wine; this hath he continued ever since, by the mystery and service of our Priests, his Vicars, and shall continue so long, as the Church shall travail upon the earth, he being eternally Priest, according to the order of Melchisedech, that is to say, offering continually the true bread and true wine of his body and blood, as Melchisedech offered the Figure. But wherefore is it, that this Sovereign wisdom hath instituted the Sacrifice, and Sacrament of his body, under the forms of bread, and of wine? If we may be able to find out the reason, it will very much enlighten us to see, and admire his greatness.   

3. WHEREFORE OUR SAVIOUR HATH instituted the Sacrament, and Sacrifice of his body, under the forms of bread and wine.  
THe supreme wisdom of Christ, hath instituted the Sacrament and Sacrifice of his body, under the forms of bread and wine, for many reasons, of which the most principal seem to me to be these. First, because the bread and wine, sensibly and very properly set forth the nature, the profitableness, and the excellency of this Sacrifice, and Sacrament. There is nothing more common, nor better known to us, than bread and wine; which as they are the two most noble and proper sustenances of man's life; even so the Sacrifice and Sacrament of the body of our Saviour, is the most divine food and strength of our souls and bodies. Bread and wine is very profitable and necessary in the beginning, midst, and end of repast; and the Hebrews, under the word, Bread, comprehend all meat, as being the chief, and a companion of all other meats; and the ancient Sages have of old called wine, the King of the banquet. 
〈◊〉. 6.46. 〈◊〉. 25. 〈◊〉. 4.  Our Saviour then hath instituted the Eucharist with these two Symbols, or signs, to teach us by them, that in the Law of Grace, the Sacrifice, and Sacrament of his body, holds the first rank amongst all the presents of meat, that can be set upon the table of his Altar, for to honour his Majesty, and feed our souls withal.   

4. THE BREAD AND WINE, SIGNS of the Passion of our Saviour in his Sacrament.  
THe second cause, wherefore our Saviour hath instituted the mystery of his body in these elements, is to set before our eyes, that, which he hath endured for us, making himself bread and drink unto us. The corn is cast into the earth to come up in ears, and to increase; it dieth to come forth, it endureth wind, hail, frost, heat and cold in the field; it is threshed in the barne-floore, ground in the Mill, wrought in the kneading, and baked with fire in the Oven. The Grape carries the marks of the same torments; for after it escapeth the injuries of the air, as the Corn doth; it is trodden and trampled under feet, it is wrung in the Press, it endures to be shut up in the Tun and enclosed in the cave, for to become good wine. These actions and passions are the draughts, that paint forth to us, the travails which our Saviour hath endured, that he might be to us the celestial bread and wine, which he giveth us in the Sacrifice and Sacrament of his body.   

5. THE BREAD AND WINE IN THE Eucharist, signs of the Mystical body of our Saviour.  
THe third cause of this institution, made in these elements, is to represent the mystical body of the Church of jesus Christ: for as the bread and wine is made of many corns, and wrought into one paste: so the Church also is composed of many members, united under one head: therefore it is, that the Greeks call this Sacrament Sinoxis, that is to say, collection; 
S. Chrysost, hom. 24. in 1. Cor. 10. S. Aug. 26. in joan.  and the Latins Communion, as much to say as a common union. For these reasons, and likenesses, our Saviour hath instituted this mystery in bread and wine, in such sort, that the bare elements speaking without words, do teach us these three godly lessons; the charity of our Saviour in nourishing us with himself; his patience, in suffering for us; and our union with him. Such was his divine wisdom in this institution, that it learneth also for Doctrine.   

6. THE BODY OF OUR SAVIOUR CALled Bread, and his Blood Wine.  
FOr the same cause aforesaid, the Scripture calleth the body of our Saviour Bread, 
jerem. 1.  and his blood Wine. jeremy saith in the person of the jews, Let us cast wood upon his bread, that is to say, Let us put his body on the Cross, as the ancient Fathers have interpreted it. Again, He shall wash his stole in wine, 
Gen. 49.11.  and his garments in the blood of the grape; that is to say, he shall shed his blood in abundance, figuring his blood by the wine. 
1. Cor. 10.16.  Saint Paul also, calling the Sacrament bread and wine, explains it to be the body and blood of our Saviour. 
1. Cor. 11.27.  He that shall eat (saith he) this bread, and shall drink this Chalice unworthily, he shall be guilty of the body and blood of our Lord. 
joan. 6,  Our Saviour himself calleth himself Bread, and his blood Drink, because he offered himself to his Father in Sacrifice, and giveth himself to men in this Sacrament, under the forms of bread and wine.   

7. WHAT THIS SACRAMENT IS.  
THe Eucharist is a Sacrifice, as was the Oblation of Abel, and both a Sacrifice and Sacrament, as was the Paschall Lamb, and many other ancient mysteries: for the body of our Saviour, as it is offered to God in the Mass, is sacrificed; and the self-same body, as it is given for food to Christians, is a Sacrament. And here-hence some sigures represent it only, as it is a Sacrament, so did the Tree of Life: others, as a Sacrifice only, so did the Oblation of Abel: others, as both a Sacrifice and a Sacrament together; and so did the Oblation of Melchisedech, the Paschall Lamb, and such like. Well then, a Sacrament is a sign and an instrument of a holy thing; so Baptism signifies the internal and holy washing of the soul, and as an instrument effects it, if he, which receiveth it do not hinder the same. In like manner the Eucharist contains the body and blood of our Lord invisibly, which feed the soul, and is also a sign thereof, by the outward material visible forms of bread and wine, and in this respect is a perfect Sacrament.   

8. WHAT A SACRIFICE IS, AND HOW it is offered in the Mass.  
THe Sacrifice taken in his proper signification, is an outward action of religion, and sovereign honour, done to God in acknowledgement of his supreme Majesty, by a proper officer, in offering some present, and in making some change thereof. In this manner, the offerings of beasts, and other bodies in the Law of Nature, and of Moses, were Sacrifices. And in this sense, the Eucharist also is a Sacrifice in the Law of Grace; and that of so much more excellency above the former, as the body of the Son of God, offered in it, surpasseth all the other bodies, which could be presented to the divine Majesty. This Sacrifice is made (as hereafter we shall show more at large) by the words of Consecration. This is my body: this is my blood, by which jesus Christ transubstantiates the bread and the wine, into his body and blood, and by the same action, he offers it to his Father for his Church, though he use not any formal words of oblation, as by saying, I offer thee my body; for it is enough, that he make it present upon the Altar with that intention; for he did no more in offering the Sacrifice of the Cross, as neither did the ancient Sacrificers in their Sacrifices. God understands sufficiently the language of the heart. The Church having this body from the liberality of God, offers it with jesus Christ, and by it doth honour him with homage of divine and sovereign whorship: she also prayeth to him by the merits which were purchased in this body, & afterward taketh it for her food and refection. And as in old times God gave beasts to the jews, which the jews offered to him again, honouring him in them, and did eat of the flesh, to participate of the Sacrifice: so hath he given us the body of his Son, and we honour him with it, and pray unto him, endeavouring by it, as by a rich present, to pacify him, and to make him favourable towards us, and afterwards we take it for our refection; but yet without ever consuming the same, as the bodies of beasts were consumed, which could serve but once, and therefore to every Sacrifice was required a new beast. But the body of our Saviour is immortal, and alone sufficient to honour God, and to be the food of immortality to all the members of his Church, 
S. Aug. lib. 10. de Civit. cap. 6.  at all times, and in all places. We have said before, that good works, done for God, are sometimes called Sacrifices, as Prayers, Fast, Alms, and other actions of piety; but these are called Sacrifices, only by way of resemblance; and this kind of Sacrifice every one may, and aught to offer: whereas the proper and true Sacrifice cannot be offered, but by him, who is a proper and true Priest by office, such as was Melchisedech, and the jewish Priests of old, and now are the Priests of Christ.   

9 THE DIFFERENCE BETWEEN A Sacrament and a Sacrifice.  
FIrst, a Sacrament is instituted of God for the sanctification of his creature, but a Sacrifice is ordained to ho●ior the Creator; the one regardeth man, the other respecteth God: for albeit, that the sanctification, given by the Sacrament, redounds to the honour of God; and the action of Sacrifice to the sanctification of his creature: the proper end, notwithstanding, which a Sacrament aims at, is to sanctify man; and that of the Sacrifice, to do homage unto God; neither more nor less, then in a Civil Monarchy; Allegiance is for the King, and the administration of justice for the People, though administration of justice honour also the King, and Allegiance be profitable to the Subject. Even so then in the Church, a spiritual Monarchy; the Sacrament is ordained to help man, and the Sacrifice to honour God: What more is done in the one or the other, it is rather by consequence, then of the first intention; and therefore as a Sacrament is properly the sign, and instrument of the grace of God: so a Sacrifice especially setteth forth the greatness and Majesty of God.  
Secondly, a Sacrament profits only him, which receiveth it, being well disposed and prepared, as Baptism sanctifieth only the baptized: the Sacrifice may profit all the world, absent, present, just, injust, disposed, indisposed, living, and departed, if they be not in deadly sin; for though it be not directly instituted for the Sanctification of man, as hath been said, yet notwithstanding, it openeth the do over to the sanctification of all men, for as much as it pleaseth God by honour and prayer, and by this office of piety it obtains of him mercy and grace, and new blessings of repentance, and remission of sins to all those, for whom it is offered. And so therefore the Sacrifice of the Mass is profitable for all those, which hear it, and for whom it is offered.   

10. NO RELIGION WITHOUT Sacrifice.  
AS the Church hath always had Sacraments, for a means to sanctify the children of God; so it hath never been, nor ever shall be upon the earth without a Sacrifice. And sure great reason there is it should be so: for since that all true religion is instituted for the sovereign acknowledgement & service of God; it is necessary that in his Church, which is his Kingdom and Monarchy, there should be a public worship of supreme honour, by which men assembled in one body, and society, might profess their faith and duty towards him. This worship is the Sacrifice, by which God is known and adored publicly, as our sovereign Lord, Master of life and death: and Author of all our good, the most high honour, that can be given, proper to God, and uncommunicable to any creature, as only due to divine Majesty. Wherefore a Religion without a Sacrifice, is a body without a soul, and a Monarchy without homage, or public acknowledgement of authority; that is to say, without a sign of Monarchy. The Church then only keeper of true Religion, hath ever had proper Sacrifice, and Priests appropriated by their office, to administer the same. The most famous Sacrifice in the Law of Nature, was that of bread and wine, offered by the Highpriest, Melchisedech; in the Law of Moses, there were many; in the Law of Grace, our Saviour hath established this of his body; one alone in the place of all the Ancient, adumbrated by them all; and alone the most sufficient of all; as well by reason of the thing offered, which is of infinite price, as of the dignity of the Offerer, who is the Son of God: for the Priest is nothing but his Vicar; so as this only Sacrifice is in estimaon above all those of old, as the Sun is above all the Stars. A Sacrifice most perfect, and most worthy of our Saviour, who hath instituted it in the Law of Grace, the most perfect Monarchy that ever was, or which ever shall be, and instituted it after so noble a manner, as it is full of mystery, to wit, after the resemblance of the Sacrifice of the most noble King, and Highpriest, Melchisedech, under the forms of bread and wine, which he shall offer, even until the end of the world by his Priests and Vicars, he himself remaining Highpriest for ever, after the order of Melchisedech.   

11. TESTIMONIES OF THE HEBREW Doctors upon the same subject, that is, of the Sacrifice of MELCHISEDECH.  
Rabbi Samuel, renowned amongst the Hebrews, 
Rabbi Samme● in Gen.  speaking of this, that Melchisedech offered, saith, He did an act of Priesthood, for he sacrificed bread and wine to God holy, and blessed.  
Rabbi Phines also, a great Hebrew Doctor: 
Sabby Phinee, See Gal. 1.10.  In the time of the Messiah all the Sacrifices shall cease, but the Sacrifice of bread and wine shall remain always, as it is written in Genesis: And Melchisedech brought forth bread and wine. Melchisedech, that is to say, the King Messiah, shall except out of this cessation of Sacrifices, the Sacrifice of bread and wine, as it is said in the Psalms. 
Psal. 109.  Thou art a Priest for ever, after the order of Melchisedech. His meaning is, that Melchisedech was the figure of jesus Christ, who is the true Messiah, and that jesus Christ is an Highpriest for ever, according to the order of Melchisedech, instituting in his Church an eternal Sacrifice of his body and blood, under the forms of bread and wine, making all the other Sacrifices to cease, they being but shadows and figures of this here. And so we see it to be fulfilled, since the death of our Saviour, wherein all the bloody Sacrifices, Figures of his death, were finished, whereas contrariwise the institution of the Eucharist, which is our Mass, the Sacrifice sigured by that of Melchisedech, then took its first beginning.   

12. TESTIMONIES OF THE ANCIENT Greek Fathers, upon the Figure of MELCHISEDECH.  
SAint Clement. 
S. Clem. lib. 4. Stre.  MELCHISEDECH, King of Salem, Priest of the most high God, gave the bread and wine sanctified, in figure of the Eucharist.  
Saint Chrysostome, 
S. Chrysost, hom. 35.36. in Gen.  speaking of the same Sacrifice of MELCHISEDECH. Beholding the Figure, think, I pray you, upon the truth, that is to say, if thou makest account of the Offering of Melchisedech, how much more of the Sacrament and Sacrifice of the body of our Saviour, which is the truth, signified of old by the ancient Figure? And again: 
Idem,  After that MELCHISEDECH, King of Salem, had offered bread and wine (for he was the Priest of the most high) ABRAHAM took from his hand part of that which had been offered, that is to say, he did eat and drink of the sacrificed bread, and wine.  
Theodoret, 
〈◊〉 Pas. 109. Idem in Gen. 4.63.  having declared how our Saviour had begun his Priesthood after the order of Melchisedech, in the institution of the Sacrament of his body, addeth, We ha●e found Melchisedech, Priest and King, affirming to God not Sacrifices of beasts, deprined of reason, but of bread and wine; as if he should say, that the Priesthood and offering of our Saviour, is not with effusion of blood of beasts, as that of Aaron's, but without killing; and that his body is given in Sacrifice, under the forms of bread and wine, according to the order of Melchisedech.  
Saint JOHN DAMASCENE, 
S. joan. Dam●● lib. 4. de Fid. cap 24.  The Table of Melchisedech figured out our mystical Table; even as Melchisedech carried the Figure, and the Image of the true Prelate, jesus Christ.  
TMEOPHILACT, upon the Epistle to the Hebrews, 
Theophil. in 〈◊〉 5. add Heb. Psal. 109.  explaining the words of the Psalmist, Thou art a Priest for ever, according to the order of Melchisedech. It is most curtain (saith he) that this Prophecy is to be understood of jesus Christ; for it is he only, that hath sacrificed bread and wine according to the order of Melchisedech. And a little after, He saith eternally, as well for that jesus Christ maketh intercession for us incessantly to his Father, as for that he is offered every day: this Oblation is made without ceasing, by the Officers and Servitors of God, having for Priest and for Sacrifice, Christ the Saviour; it is he that breaketh and distributeth himself.   

13. TESTIMONIES OF THE ANCIENT Latin Fathers.  
SAint CYPRIAN, 
S. Cyprian. l. 2. ep. 3. ad Cecil.  Who hath been more Priest of the highest, than our Lord jesus Christ, who hath offered Sacrifice to God the Father, and offers the same, that Melchisedeth did, 
joan. 6.  bread and wine, to wit, his body and his blood, for his body is the true bread, and his blood is the true wine, and the true drink.  
Saint Hierom, 
S. Hieron. epist. 126. ad evagr. S. Hieron. in ep. ad Marcel. nomine Paula, & Eustoch. scripta.  giving a reason to Euagrius, wherefore Melchisedech was compared to our Saviour. It is (saith he) because he sacrificed not victims of flesh and blood of beasts, but dedicated the Sacrament of Christ with bread and wine, a simple and pure sacrifice. And elsewhere, Read Genesis, Thou shalt find the King of Salem Prince of the City, who then offered in Figure of Christ, bread and wine, and dedicated the mystery of Christians in the body and blood of our saviour. Again, Our mystery (the Mass) is signified by the word Order; not in imolating victims of beasts, according to the order of Aaron; but in offering bread and wine, that is to say, the body and blood of our Saviour.  
Saint Ambrose speaking of the Eucharist, 
S. Ambrel. l 5. de Sacra. cap. 1.  We know (saith he) that the Figure of this Sacrament hath gone before in Abraham's time then, when Melchisedech offered Sacrifice.  
Saint Augustine speaking of this Sacrifice of MELCHISEDECH: 
S. Aug. lib. 16. de Civitate Dei. cap. 22.  Then first was showed in Figure the Sacrifice, which now is offered by Christians throughout the universal world. 
S. Aug lib. 1. Cont. Aa●●●s. ●●. cap. 20.  And elsewhere, Those, that read, know what Melchisedech brought forth, when he blessed Abraham, and are made partakers thereof; they see that through all the world such a Sacrifice is offered: And he meaneth the Sacrifice of the Mass, which is offered over all the world.   

14. THE DIFFERENCE BETWEEN THE Sacrifice of the Cross, and that of the Eucharist.  
THe Sacrifice of the Cross was bloody, 
Of this Oblation speaketh Saint Paul, Hebr. 7.27,  offered but once, in Jerusalem only: this of the Eucharist not bloody, it is offered, and shall be, throughout all the world, where the Church is dispersed, and that even to the end of the world. That of the Cross is the chief cause of our good, the treasure and the general exchequer of our redemption, and the fountain of our sanctification: for by this death our Saviour hath purchased us all the good unless we hinder or neglect it: the Sacrifice of the Mass, is the instrument to apply the fruit of all these purchased goods unto us; it is the key, which opens this treasure; it is the means to have part of this substance, and the bucket to draw up from the spring of this fountain, where with to cleanse us: and as when some one is washed in Baptisine, or absolved in Penance, the merit of the Cross flows into him or her, that is baptized or absolved from sin, by means of these Sacraments: even so the fruit of the Cross is distributed by the Sacrifice of the Eucharist, to all those, which offer it, and for whom it is offered; and it is the same body, that was offered upon the Altar of the Cross; and that which is offered on the Altar in the Church, and given for food of immortality to all those, which will receive it. The Mass then, celebrating this Mystery, makes the Sacrament and Sacrifice of the body of our saviour, and in them both is (as of old, the ancient Sacraments and Sacrifices were) an instrument to make us participate the merit of the Passion of our Saviour; but so much more efficacious and precious, as jesus Christ, who is in it the Priest, and the offering (for the man is but the Vicar) surpasseth in dignity the ancient Priests, and their earthly victims. This is the difference between the Sacrifice of the Cross and that of the Mass, and the glory of God is manifested diversly thereby, in two divers mysteries.   

15. THE DIFFERENCE OF THE SACRIfice of Melchisedech, and of this of the Mass.  
THe Sacrifice of Melchisedech, was but the shadow and the Figure; this of the Mass, the body, and the truth. In that there was nothing but bread and wine, terrestrial, material, and insensitive, nourishing nothing but the body, and that for a little time; in this there is offered the body and blood of our Saviour, the true bread, and the true drink, bread of heaven, bread of life, immortal and glorious divine bread, and divine flesh, without the substance of any material bread, both meat and drink together, giving the nourishment of grace to the soul, and the sprout of immortality to the body, and to both of them the fruit of all blessedness. In that God showed his divine wisdom, figuring with his provident pencil the future Priesthood of his Son, in the person of Melchisedech: and the Sacrifice of the body of his Son, in the Sacrifice of Melchisedech. But in this here he hath left marks infinitely more clear of his omnipotency, wisdom, and boundy; changing the hidden substance of bread into that of his body, without changing the form of the outward accidents, offering himself by himself, being at one instant together, the Sacrificer, and the thing Sacrificed. Can he show himself more great, more skilful, and more liberal? Can he establish a Sacrifice either more honourable for the acknowledging of his divine Majesty, than this, in which he offered not the body and blood of beasts, but his own body and blood, or more profitable to man, then in which he gives us his own body? This mystery then, so agreeable to the honour of God, and so beneficial to his friends, doth it not merit to be eternally continued in the Church, according to that, which David hath so divinely prophesied, Thou art a Priest for ever according to the order of Melchisedech? Not according to the order of Aaron, who was the Sacrificer of the bodies of beasts, less honourable, and less profitable, and therefore worthy to be changed; but according to the order of Melchisedech, offering without blood the body of the Son of God, under the forms of bread and wine; Sacrifice and Priesthood most honourable, and most worthy to endure even to the end of the world, neither can the world be furnished with a better, either for the hovor of God, or for the good of his children.   

16. THE GOOD SPIRITVAL SOLDIERS are worthy of the food, and blessing of the body of our Lord.  
But who are the children worthy to feed upon this Sacrifice, and to have the blessing of the true Melchisedech? truly they are Abraham and his soldiers, which have noble souls, and are armed in all parts with virtue: which hotly pursue the enemies of their salvation, fight valiantly against the forces of the Assyrians pride, Covetousness, Lechery, Envy, Gluttony, Hate, Idleness, Iniquity, Impiety and other vices, signified by the Assyrians. These than are they that give the tenth of their victories, and of their spoils to God; which give him thanks for his benefits, and acknowledge his assistance, as chief cause of all their good actions; for which they glory in nothing but in him, and confess that all their good cometh from him. These are they that are true children of Abraham, and like valiant warriors, know readily how to manage their bodies in all sorts of combats, and exercises of spiritual battle.  
This brave Horse of Abraham's, so well made, and so well taught to the bit, and to the spur, to trot, to gallop, to run, and to be decently ordered, resembleth those bodies, that are well tamed and well taught to follow the commands and directions of a warlike soul. Such was he, 
1. Cor. 9.27.  which said, I chastise my body, and make it a servant; such have been a thousand champions of our Saviour, which have victoriously combated against the greatest forces and armies of their enemies, the world, the flesh and the devil. Such soldiers are worthy of the bread of God; worthy which, whom the great Melchisedech should comply in the end of their victories, coming forth to honour them, to congratulate with them, to invite them to receive the holy Repast of his sacred body, and to sanctify them with his great blessing, wherewith they return into their country, which is heaven, rich with reward, and ennobled with immortal glory.    

THE FOURTH PICTURE. ISAAK ON THE ALTAR.  
The Description.  
THese two young men, servants of Abraham, attend at the foot of the mountain with this saddled Ass; Abraham himself, with young Isaak, is ascended to the top of the mountain, having commanded them to tarry beneath, until he had there worshipped, and offered Sacrifice: this is the third day, since they came from home with him, having never used to departed from him: their face shows, that they are sorrowful, and astonished; and it is by all true likelihood for not knowing the cause, why he should leave them; and for having seen and heard of things they misliked: they had seen, how their Master all sad, had put the wood (which the Ass carried) upon the shoulders of Isaak, taking himself fire in the one hand, and a sword in the other; 
joseph. lib. 1. Antiq. cap. 13.  and certainly the tears ran down in great abundance from their eyes, because they see their young Master loaden with this heavy burden, to go with no little pain, for he is tender and delicate, and but five and twenty years old. They could not also imagine, what should be the Sacrifice Abraham would offer, seeing it was his custom to Sacrifice before his domesticals, without ever having used such like ceremony. But this, which puts them yet in more great wonder, is, that they perceived not any beast he had to sacrifice, whereof Isaak himself being sollactous, asked of his Father in the way, where the Lamb was for the burntoffering, to whom Abraham answered, that God would provide it. The good child knew not, that himself was the Lamb, appointed for the Sacrifice; less knew he what this holy old man thought within himself; for he felt a marvelous combat in his soul, pressed on the one side with the assaults of Nature, which moved him to fatherly compassion; and on the otherside with the Word of God, which made him steadfast in the execution of his Commandment. Nature said to him; O Father, what dost thou? Hast thou begotten a son, to be his murderer? Hast thou given him life in the world, to put him, with thine own hand, to death? Hast thou given being to this creature, and wilt thou deprive him of it, in a moment, as soon as it beginneth? Wilt thou bury in one moment, the comfort of thy age, and all the hopes of thy future race, within the tomb of thy only son? Thy only son, given thee of God, after so many fair and goodly promises of thy prosperity? Thy only son, so tenderly nourished, so carefully brought up, so beautiful, so gracious, so obedient and perfect in all kind of graces? And who ever saw such a Father, as thou art? And what will thy household, thy neighbours, and thy kindred say? And above all the rest, what will his poor Mother say, (who sitting at home, little thinkest of any such matter) when she shall see thee return all alone, and that she shall hear the pitiful news of her dear, and only child slain, not by force of sickness, nor by the hand of the enemy, nor by the teeth of any furious beast, but by the sword of his own Father, imbrued in the blood of his son? O Father, what dost thou? And into what rigour is thy old age fallen, towards the end of thy days? O happy hadst thou been, if thou had never been a Father? Happy, if in thy young and barren years, thou hadst been plucked down hastily into thy grave? This said Nature to him.  
But faith and charity towards God, used another Language, and of a far higher nature. ABRAHAM, thou art to obey the voice of God; thy son is neither thine, nor his mothers, but borrowed; it is God, who hath lent him thee, without giving any certain term of life; he will have him now, it is his right; he is Master of life and of death, he can be unjust in nothing that he commandeth, though it be, that he command the father to kill his son. He is Almighty to multiply thy race without Isaak, 
S. Aug. lib. 1. de Civit. cap. 21.  having a thousand means within the treasure of his divine secrets to accomplish this, which he hath promised thee. If thy son be fair, wise and virtuous, so much more is he worthy to be presented before the eyes of his Majesty. No person will blame thee to have obeyed God; and if men blame thee, wh● 〈…〉 to do with the words, and judgement of 〈…〉 ●orld, where the voice of the high God resound 〈…〉 And thy wife, if she be wise, will take it 〈…〉 ●uing place to necessity, and to the divine will 〈…〉 she be not wise, thou must not regard her. On 〈…〉 and care not for any other thing; our Lord Alm 〈…〉 nath so commanded it, and his commandment can be for nothing, but for thy good, nor the execution of it, but for thy merit and praise. So Nature combated with Faith, and Reason with Grace, but in the end, the victory remained to Faith and Grace.  
Wherefore, being come to the top of the Mountain, and having laid in order the wood upon the Altar, and made ready every thing for the Holocaust, Abraham doth declare his intention to his son, and then dearly embracing him, saith to him; O my dear son, even now thou askedst of me where the Lamb was, that is to be sacrificed? It is thou, my beloved, which must be that Lamb; It is thou, that the great God hath chosen; thou art no more mine; I am no more thy Father; thou art the Holocaust, consecrated at this time to the honour of God; Adieu my son; and with these words, losing his voice, sobbing, and weeping, he kissed him. But Isaak said to him, O my most honourable Father, the will of God and yours be fulfilled; my life is his and yours; and my death cannot have a more honourable grave, than the Altar of his Majesty. Farewell, my most honourable Father accomplish his good pleasure: Adieu my most honourable Mother, without farewell; I bewail your sorrow, bewail not my death, since it is so divinely ordained; you shall see me in the Land of the Living. Abraham now hath bound him, and set him upon the wood, and bathing him with tears, kisseth him again, and the more that he saw him courageous and obedient, the more was his heart wounded with fatherly love towards him. Then Isaak, like a little Lamb, consenting to all from his heart, as hath been said, and putting himself, as he could, on his knees, after the manner as you see, recommends himself to God, offering himself as a lively Holocaust to his holy will, and his neck peaceably to his Father's hand, so to become a perfect Sacrifice: Abraham his arm is lifted up, and is ready to strike; O God be merciful to this poor Father, and his pious son; be thou contented, if it please thee● with the good will, and lively faith of them both; they are already Sacrificed to thee in their hearts. Fear you not, O meek and tender souls. Behold the Angel which hinders the blow, and cries with a high voice: ABRAHAM, AERAHAM, stay thy hand, strike not thy child. ABRAHAM stays, and falls on his knees, ravished with pleasure and admiration. The Angel shows him a Ram, caught in the bush by the horns, to burn in the Holocaust instead of Isaak, Abraham goes, and puts it on the Altar with thanksgiving: and so are they both delivered, and both gave thanks to God: for this divine favour. O great God, thy name be blessed, as well in this thy command, as in thy countermand thereof! O thou art wise in both, and good in both! O how well thou knowest to make trial of the faith, and love of those, that thou lovest? and mightily to deliver them from pain, and to set them in repose.  

1. ISAAK, AND THE RAM SACRIFIced, a Figure of the death of our Saviour, and of the Sacrifice, and Sacrament of his body.  
NO person doubts, that the Sacrifice, made in the person of Isaak, and the Ram, contains the Figure of the death of our Saviour, the resemblance consists in these points; which Saint Augustine in one of his Sermons, no less piously, then eloquently observeth. 
S. Aug. Serm. 7. de Temp.  Abraham giveth his son in Sacrifice, and his son Isaak also giveth himself. God the Father gave his Son for our redemption; and jesus Christ for the same cause gave himself to his Father. Isaak carrieth his wood to the Mountain; jesus Christ carrieth his Cross to Mount Calvary, which is the very same Mountain whereon Isaak was offered, saith the same Doctor, having learned it of Saint Hierom, 
S. Aug. Serm. 71. de Temp. joseph. lib 1. Antiq. cap. 13.  whom he citeth. And it importeth not, that josephus writeth, that Isaak was offered in the Mountain Moria, where Solomon builded his Temple; for the place of the Temple and Mount Calvary, were in one and the same Mountain, though distant in place; and the self-same Mount Calvary was also the Sepulchre of Adam. As for the kill, and the burning of the sheep or Ram upon the Altar, in stead of Isaak, it containeth another mystery, accomplished on the Cross, as declareth Saint AUGUSTINE: 
S. Aug. Serm. 71. de Temp.  Abraham (saith he) represented God the Father, giving his only Son: ISAAK represents jesus Christ, obedient to his Father and offering himself upon the Altar of the Cross; but the Divinity represented by ISAAK, endures not any hurt but only the humanity, signified by the Ram: he is tied by his horns, as jesus Christ was tied in power, signified by horns, and by his own power; for no other power could master, hold, or bind him. Caught in a bush, as our Saviour was: 
S. Aug. Serm. 71 de Temp.  Fastened (saith the same Doctor) to the bush, when he hung between the horns of the Cross, his hands and feet nailed, and his head crowned with thorns. These are the resemblances of the Cross, to the Sacrifice of Abraham. No man also doubteth, but this self-same Sacrifice was a Figure of the Sacrifice and Sacrament of the Mass, seeing that this hath always been the faith of the Catholic Church, 
S. Ambrol. l. 4. de Sacra. cap. 6. S. Thom. in Prosa lauda S●●. S. Ambros. lib. 4. de Sacra. cap. 9 S. Thom in Prosa lauda Zion.  as it appeareth by the Canon of the Mass, where like mention is made of this Sacrifice, and that of Abel, and of Abraham: which is also confirmed by the testimony of Saint Ambrose, who hath recorded the same Prayer in his writings; and by Saint Thomas of Aquine, in his Prose, Lauda Zion; and will be easily perceived by the reference of the one to the other, as of the Figure to the Truth itself. In this Oblation, Abraham offered the Sacrifice, which he had made, that is to say, his son, whom he had begotten; in the Eucharist the Son of God offers his body, which he himself form in the womb of the Virgin, and which he maketh present upon the Altar by his omnipotent word. Abraham, the Sacrificer, offereth the Victim, and Isaak also a lively and reasonable Victim, offereth himself; in the Eucharist, jesus Christ offers himself, who is both Priest and Sacrifice; Sacrificer and Victim, and that both living and reasonable. Isaak being offered, endured nothing in the Sacrifice, but only the Ram in his ●●ome; the body of the Son of God endures no hurt in the Eucharist. persevering always whole, but only the substance of bread and wine, which cease to be after the words of Consecration, and the visible species and accidents thereof, which are subject to alteration.  
Isaak was not to be offered in any place indifferently, neither was that left to the choice of Abraham, but in a chosen place, and appointed expressly by God himself, who spoke thus to Abraham, 
Gen. 22.2.  Thou shalt offer thy son unto me for an Holocaust in one of the Mountains that I shall show thee. jesus Christ also is offered only in the Mountain of the Church, the Mountain of Zion, where he reigneth, and he is offered in such a place, and on such an Altar, as his Church, taught by the holy Chost, 
Psal. 2.6.  appointeth. Thus have we seen some draughts of the Figure, which signifieth our truth; let us now see some others.   

2. THE HEIGHT OF THE MYSTERY OF the Eucharist, signified by the Mountain, and by Abraham; and how we are to approach unto it.  
THere are yet some circumstances in the Figure, which teach us other qualities of our Sacrament, and Sacrifice. The Mountain teacheth us, how high a mystery it is: for it is a familiar mark in the holy Scripture, to show thereby some divine thing, which is elevated above the baseness of common judgement. 
Exod. 20.  So Moses received the Majesty of the Law, and the secrets of God in the Mountain. And so the Prophet, exhorting the Preacher, to lead a holy and contemplative life, saith unto him, ascend up to the Mountain, Thou, that Euangelizest to Zion, 
Esay 40.9.  that is to say, elevate thy soul above earthly things, and ascend the Mountain of contemplation, the better to declare the high Mountain of God's greatness. 
Matth. 17.  So our Saviour transfigured himself on the Mount Thnbor; so both himself and his Church is called a Mountain. And high, 
Dan. 2.35.  and spiritual things, are signified by this circumstance of high places on earth. As then the Sacrifice of Abraham was high and eminent in corporal situation: so the greatness of our mystery is advanced in spiritual highness, and elevated far above earthly sense, or human judgement, and truly set in the top of Mount Zion, being the most supreme, and the most admirable of all the other Sacraments in the Church of God. And in the same signification, the two servants of Abraham, which represent our human reason and understanding, remain at the foot of the Mountain, sorrowful and sad, as incapable of this Mystery. And so likewise the Ass, by the which is meant our corporal sense, yet more unapt to ascend the Mount of this divine Mystery. It is only Abraham, and Isaak, that is to say, spirits, illuminated with a firm and lively faith, that have their wings so strong, as are able to fly so high pitch, and to contemplate the eminency, greatness, and majesty of the Sacrament and Sacrifice of the body of the Son of God, on the top of holy Zion. But in mounting they must persever, and walk on from home three days together, carrying with them the Wood, the Sword, and the Fire, to burn as Abraham and Isaak did before them. These three days are the preparation of good works, which we ought to do in the faith of the Trinity, before we present ourselves to the Altar, and Table of this divine Sacrifice. The wood signifies to us the matter of good purposes and holy desires, wherewith we ought to kindle the fire upon the holy Altar. The Sword is the Word of God, with which we ought to be armed, for it is that, which saith, This is my body; and can do all that it saith. If Nature make difficult to believe it; if she oppose against it sense or reason, we ought to defend ourselves with this divine Word, and fight manfully, as Abraham did, who believed that, which Nature strongly dissuaded, and executed that, which it abhorred. The Fire of Abraham is the Charity wherewith our heart ought to burn here more than in any other act of Religion; for this is a nuptial feast, a ban●●● et of Love addressed for the children of Abraham; clothed with the wedding garment: and prepared only for you, O faithful souls, 
Math. 22.12,  which sigh holily, and fight valiantly against the assaults of infidelity, and the counsel of the flesh. Persever courageously even to the third day, when God will lift you up from this base earth, to make you see his glory in the top of the high and celestial Zion, our true and assured dwelling.    

THE FIFTH PICTURE. THE PASCHALL LAMB.  
The Description.  
ALL is in darkness now in Egypt, 
Sap. 18. 1●.  and all things rest quietly in silence of a peaceable repose. The Sun whirling about under the earth, is well-near come to the Meridian Antipode, and the night is now in the midst of his course in the Egyptian Climate: the Hebrews have taken some four hours since their mystical refection of the Paschall Lamb, in every Family, according as they were appointed, and shall continue so to do every year, from henceforth, upon the same day and hour, that is to say, in the evening of the fourteenth day of the first month of their holy year, beginning in March; for their Civil year began in September. The Ceremony is very strange, 
joseph. l. Anti●. c. 4. Exod. 12.11.  for having sprinkled the blood of the beast on the thresholds and posts of all their doors, they have eaten with unleavened bread, and wild Lettuce, the Lamb roasted, 
Exod. 12.8.  dissevering the bones from his flesh, without breaking any; and made marvelous haste in eating; every one holding a staff in his hand, having their garments girt to their loins, 
Exod. 12.49.  and their shoes on their feet, as if they were ready out of hand to take a journey. Having thus finished the holy banquet, according to this Ceremony, 
Exod. 13.  thy cast the remainder into the fire. No person durst after go forth into the street, they having had an express commandment to keep within; and not without cause; for there shall be presented a terrible massacre, and it is begun already: hear you the lamentations, and howl of the Egyptians in this next Village, 
S. Hieron. in Esay 19 Psal. 77. Exod. 9.22.24. Exod. 10.21.  called Tamis, Where the Pharaoh's made their common residences; now is the fatal night wherein this supreme Puissance doth execute his rigorous justice against thee, Pharoe, and against thy subjects, instruments of thy malice: thine and their hardened hearts, have been beaten with nine great plagues, beaten with the fury of the four elements, Fire, Air, Water, and Earth, beaten with little animals, 
Exod. 7.27. Exod. 8.3. Exod. 8.17.24.  armed with the arm of the Almighty, to constrain thee to let the Hebrews go, whom thou detainest with unjust oppression, thou hast notwithstanding remained always hardened. But at this time thou art overcome, enforced to yield, to open the dungeon of thy steeled heart, and to obey necessity, having refused the voice of the God of Hosts, of whom now thou feclest the arm more heavy than ever. O heaven, what astonishment, and what horrible slaughter is wrought by this destroying Angel? He hath already slain thousands of the first borne, as well of men, as of beasts, and will do the like to all the rest, 
Exod. 12.29.  without sparing the first borne even of the King, which sitteth gloriously in the throne of his Majesty. This horrible executioner of justice scoureth all places, and spareth none, saving only the Hebrews. He hath indeed visited their houses, holding the sword in his hand, but seeing the threshold and posts of their doors red with the blood of the Lamb, he passeth on, without doing any hurt unto them. 
Exod. 12.  He exercised all his fury upon the Egyptians alone, and namely, upon this miserable City, where every place is full of dead bodies, the houses, the stables, and the streets. The earth is fearful, being oppressed with so many corpses, and the air is dreadful, being wholly possessed, not only with darkness, but also with the cries of Citizens, lamenting their present harms, and fearing worse. For they persuade themselves, and have good cause to think and fear, that this night would make a general tomb of all Egypt. Pharoe hath sent some of the Gentlemen of his Chamber, to call Moses and Aaron, which are already come, 
Exod. 12.31.32.  he prays them to give him their blessing, and to departed in peace and in haste, with all that appertains unto them; the Egyptian people being fearful, urge them to be gone by all means possible. The jews will departed upon the breaking of the day, but not without carrying away rich booties, of gold, of silver, of apparel, precious stones, and such like treasures, that they had borrowed of the Egyptians upon good condition, never to restore them again; 
Exod. 12.36.  but to pay themselves for their day labours in Egypt many hundred years together, without receiving any reward for their travail and pains. It is a borrowing in name, but in effect a restitution of justice, justly ordained of God himself. 
Exod. 5.14.  If ye will attend a little, you shall have the pleasure to behold this departure; you shall see a world of people, for there went forth on foot six hundred thousand men of the jews, 
Exod. 12.37.  over and above the number of women and little children, and many Egyptians beside, that followed them, to be put in the Roll of the children of God with them: they began long since to go forth.  

1. OF THE TIME OF IMMOLATION OF the Paschall Lamb, and of the Holy and Civil year of the Hebrews, and of their Neomenia, or new Moon.  
FOr to see well the verity of our Sacrament in the shadow of this Figure, in the first place is to be noted the ceremony of the time, and the end of it. God commandeth the jews to take the Lamb, the tenth day of the first Moon of the Spring-time, 
Exod. 12.  where began the Holy year, and to immolate it, that is to say, to kill and offer it to God, in the evening of the fourteenth day; wasting it presently after, and eating it, with the ceremony represented in the picture. The first Moon of holy year was the new Moon, the next to the equinoctial in the Spring, which equinoctial fell then in the fourteenth of March; and since the correction of the Calendar of Pope Grego●ie the thirteenth, it falleth upon the twentieth. And all this Moon, taking part of March and part of April, makes the first month of the year, the second Moon makes the second month, and so of others; and so many new Moons, so many beginnings of new months; and the first day of the Moon, was the first of the month; and the fourteenth of the Moon, was the fourteenth of the month: So as the year of the jews, was twelve Moons, or twelve months of the Moon, every one having nine and twenty days and a half, which is the who'e space of the course of the Moon; true it is, that to keep the number of days whole, they make, that one month hath thirty days, and the other nine and twenty; and the monthly year contains but three hundred fifty and four days, less by eleven days, than the year of the Sun, which hath three hundred, threescore and five days. For this cause, the jews from two years to two, and from three to three, did interlace one month; to the end to make by such addition, their moonely year, equal to that of the Sun, which other people use, as we do now, and then their year consisted of thirteen months. Now the year, which begun in this month of March, was the year commanded of God, and called holy or sacred, for in it he set his people at liberty. The ordinance is set down in these words: 
Exod. 12.1.  This month shall be to you the beginning of months, and the first month in the year.  
They have another common vulgar year, equal to this here, used in secular intercourses and traffics, beginning in the Moon next to the Aequinectium in Autumn, which comes commonly in September, as that of the Spring-time in March, and the course of this first Moon, was the first month of this Civil year, containing part of September, and part of October, as the first month of the sacred year, had one part of March and another of April; as hath been said. 
joseph. lib. 1. Antiq. cap. 4.  josephus hath noted this difference of years, amongst many Authors, and the Christians use the same distinction, but grounded upon another cause: for they have a Sacred year, and a Civil; their Holy year gins either at Christmas, or at the Circumcision, or in March. Before the time of K. Charles the ninth in France, men began it at Easter, and since at the Circumcision; and according to this year we count at this present, 1600. since the Nativity of our Saviour, coming into the world to repair our ages, and to give us eternity for time.  
Our Civil year is variable, and according to the diversity of the Country, or condition of persons; good husbands and Scholars begin at Saint Rhemigius, many at Saint Martin, some at Saint john Baptist, and others at other seasons: but the Holy year hath his uniform limits, as it ought, and there is little difference through all the Catholic Church. Well then, God commanded the Hebrews to keep their yearly Sacrifice of the Paschall Lamb, in this first month, and in the fourteenth day of it, because this was the nearest time to their going forth, and deliverance; for they went forth the next morning, after the first-born of the Egyptians were slain at midnight, the night before: So as the Ceremony was iustituted at that time precisely, to put them in mind of the benefit, as also the day and hour of it; which was always religiously observed, until the truth of this Figure at the same time, many years after was accomplished by our Saviour, delivering us out of a greater servitude, and substituting the true Lamb in memory thereof, as after we shall see. The same Hebrews had commandment to offer Sacrifice every new Moon, that is to say, 
Num. 10. & 28. joseph. lib. 3. Antiq. cap. 10.  upon the Calends or first days of every month; which solemnity the Hebrews called Hodesch, as who would say, beginning: the Septuagint have translated it Neomenia, a Greek word, which signifies a new month, or a new Moon. This Feast was not instituted to serve as a Sacrifice to the new Moon, as the Pagans made it, but for a thanksgiving to God for the benefits of his bounty and wisdom, in the government of the world; & for to instruct us, that we ought to make our entry into all the seasons; and to begin every action with the praise of God, and invocation of his holy name. And hereby they were invited to honour the Creator of the Moon, 
Genes. 1.14.  and of all the world, serving themselves of the course of that Planet for sign of times, for the which end it was created.   

2. WHEREFORE THE YEAR OF THE Hebrews was Lunary, and how the Synagogue was compared to the Moon.  
THe causes, wherefore God would, that the Hebrews should take their years from the course of the Moon, rather than from the Sun, as now the Church doth, are worthy to be known, if they were also easy to be found out. For it ought not to be doubted, but that this ordinance was founded in great reason, coming from so wise a Lawmaker. Amongst many others, I find three. The first is taken from the rudeness of this people, to which God having regard, commanded them to reckon their years and months by the Moon, as more facile and easy, then if they accounted by the twelve celestial signs, devised by the Chaldeans, and other Heathenish people. For every one seethe the new Moon, and all his quarters; and the most simple can observe, that she ends her whole course within one month; whereas none knows the signs of the zodiac, but Astronomers. 
S. Greg. Naz. Or. 2. de Pasch.  The second is more important, touched by Saint Gregory Nazianzen, that it was, to keep in order by this ceremony the jews from following the superstition of the Pagans, who were extremely given to the worship of the Moon; for they adored it in heaven, as a Queen: in the earth, and under earth, as a Goddess, under the name of Luna, Diana, Proserpina; whose example might give occasion to that people, vainly given, and of themselves inclined to imitate the foolish Pagans, to suffer themselves to be headlong carried to Idolatry, so much in practice in those days, if they had not some true and lawful use of the Moon, thereby to be held from the abuse thereof, against the Law of God.  
Therefore God commanded them, to order their months and years, Feasts and Ceremonies, according to the course of the Moon; adored the true God in his Law, and serving themselves of the creature, to the honour of their Creator. 
Exod. 25.  And with like wisdom he ordained the Ark of Covenant, to the end they should have some visible thing, before which to honour God, without running to Idols. The third cause is full of mystery, and it was to give a secret and mystical signification of the condition of the Synagogue, by the qualities of the Moon, very significant of it. The Moon is the lowest Planet of all, terrestrial and gross, and yet celestial notwithstanding: the judaical Law also was earthly and carnal, the Ceremonies, Sacrifices, Promises, and the rest, no better, and yet given of God notwithstanding; and therefore celestial in this respect; the Moon is a cold and mutable Planet: the Synagogue a Law of fear, which is a cold passion, a temporal Law, and mutable, which was to be changed into the Law of Grace. The Moon by her light doth not ripen any fruit; though she give by her influence increase to Plants, Trees, and living creatures: The Synagogue giveth not any perfection by his ceremonies. 
Hebr. 7.19.  The Law (saith Saint PAUL) bringeth nothing to perfection; and nevertheless under her direction and light, the children of God did receive from his Majesty, grace and increase of virtue; not by force of judaical Sacraments, as now by the Christian, but only by the faith and obedience, that they brought with them to those Sacraments. For these reasons amongst others, the Lunary year was the year, and the time of the Synagogue. Such as are more spiritual, will draw better reasons hereof, from the treasures of the Book of God, whose wisdom is infinite in all things. The Christians rule themselves by the Solary year, because the foresaid causes, neither touch them nor their religion. We shall now decipher the sense of the Picture, and shall see, how the Paschall Lamb figureth the Sacrament, and Sacrifice of the body of our Saviour.   

3. THE PASCHALL LAMB, A FIGURE of the Sacrifice of the Cross, and of the Eucharist.  
THE Paschall Lamb did Figure jesus Christ, true Lamb without spot, descended from heaven to be killed, and by his blood to deliver us from the death and servitude of the Egyptians, to wit, from ignominy, and eternal damnation. This Ceremony in certain circumstances carried the sign of the Sacrifice of the Cross, in the real slaughter in the bloody effusion, in the roasting of the Lamb, and such like. Saint john also, in the Sacrifice of the Cross, 
Tem. 19.36. Exod. ●2. 46.  apply the prohibition of not breaking the bones of the Lamb, to that fact of the jews, when they break not one bone of our Saviour crucified.  
Saint justin singularly remarketh, 
S. justin. Dialo. count Trypho.  that the Lamb was so disposed of, when they roasted it, that it made the Figure of a Cross.  
The self-same Lamb, in other ceremonies, was one of the most rare Figures of the Eucharist; as our Saviour declareth in general, when after the eating of the Lamb, he instituted incontinently the Sacrifice of his body. For he joined not with any other intention these two ceremonies, 
S. Cyprian. serm. de Can. Denun.  but to show, that he accomplished this Figure passed in this present verity, and that upon a Picture of most noble, and most illustrious antiquity, he made, as it were, a bed or table for the Sacrifice of the Law of Grace; which will appear, if we observe the very lineaments of the judaical shadow expressed in the light of our faith. First, the Law commandeth to offer the Lamb in the evening of the fourteenth day of the first Moon, that is to say, of the first month of the year, as hath been said, and afterwards to eat it: for it could not be eaten, without it were first immolated, as Saint Gregory of Nisse, noteth. 
S. Greg. Niss. Or. 1. de Resur.  In the next place; the self-same Law saith, that they ought to eat it every one privately in his own family. These circumstances, as the others, of which we will speak hereafter, have infallibly been accomplished in some Sacrifices of the new Law; 
Matt. 5.17.18.  for otherwise jesus Christ should not have fulfilled the old Law, from point to point, according as he promised, and should have given a Figure or shadow, without exhibiting the truth and substance.  
Now this accomplishment hath not been made in the Sacrifice of the Cross; for this Sacrifice fell not out in the fourteenth, but in the fifteenth day of the Moon, which was the Friday following, neither in the evening of the day, but at midday, when our Saviour, mounting on the Cross, hung thereon three hourses after, before he died; neither was there then any mystical refection; for none did eat at that time, neither was this Sacrifice made privately in every Family, but publicly, and in the sight of the world. These Ceremonies than touch not the Cross; whereas all of them agree very well to the Eucharist. For our Saviour offered himself therein, 
Matth. 26. Marc. 24. Luc. 22.  the true Lamb; at the going down of the Sun, on Thursday the fourteenth day of the Moon; and gave himself to be catenpresently after, and this in private, only in the presence of his Family, which were his twelve Apostles, representing then his dear Spouse, the Church, to whom he left for his last farewell out of this mortal life, his body, as a pledge of his infinite love, and an immortal memory of the good, that he was to do, to us, and for us. This ancient Figure then of the Paschall Lamb, according to the circumstances thereof, hath been accomplished in the Eucharist, and not elsewhere.   

4. HOW JESUS CHRIST IS IMITATED in the Eucharist.  
But if the Lamb was imitated, and immolation importeth occasion, how is it, that our Saviour hath accomplished the verity of the immolation, in the institution of the Eucharist, seeing that he was not slain at that time? How can it be, that he should now be immolated, seeing that he is immortal. The Catholic Doctors answer to this question, that if one take the word of immolation strictly, and in rigour, signifying real occasion, it was not properly done, but on the Cross, and here is no immolation of that nature, for so much as the body of our Saviour is now removed infinitely from the gripes of death, and from all hurt, not only on the Altar, but wheresoever else he is. 
Rom. 6.  jesus Christ (saith the Scripture) being risen, dieth no more; death hath no more power over him. The same Doctors notwithstanding, following the Scripture, teach all with one accord, that he is mmolated in the Eucharist, howbeit they be different in the explication of this immolation: some have said, that there is no other thing, but the bare representation of the death of our Saviour, which is not sufficient, because so it should be but a Picture of immolation, not true immolation, nor such as the Catholic Doctrine teacheth us. Wherefore the exposition of others is better and more agreeable to the Scriptures, and to the testimony of antiquity, who hold, that this immolation consists in this, that our Saviour gave himself, as he yet gives himself for meat and drink under the form of dead things, which are the accidents of bread and wine, taking in them a dead being; to wit, of things that we eat, which is a being, that hath neither life nor feeling. So that as he became mortal, by taking upon him our mortal nature, in the which he was immolated in his own person, on the Altar of the Cross, albeit his Divinity remained still immortal: Even so taking here an exterior being of a thing dead, and giving himself, under such a being, he exhibits himself as dead; and after this manner he is truly immolated in regard of the forms, though he remain still in himself altogether impassable. And although the humanity alone, of the Son of God, endured the strokes of death, yet notwithstanding, we say that God is truly dead, because the Humanity and the Divinity made then but one, to wit, one person, God and man, 
1. Cor. 2.8.  jesus Christ: In like manner we say, that the body of our Saviour is truly immolated, albeit nothing but the species earieth the marks of death, not because the forms make not one person, but one Sacrament, with the body of our Saviour; and this body is truly immolated, and truly broken, by reason of the species of bread, which endures this breaking; and likewise his blood is truly shed, not as the blood which is drawn from the veins, but after the manner as the substance of wine, might a little before have been powered out in his own kind, to which succeeded the substance of blood, immolated without occasion, as the first Council of Nice explains it; 
Concil. 1. Nicen. Cap. 5.  and shed without bloody effusion; and truly immolated, according to the order of Melchisedech, under the dead forms of bread and wine, 
Concil. Trident. Sess. 22. cap. 1.  as speaks the Council of Trent, immolated not in Figure, as of old in the Hebrew Sacrifices, where his body was not present, and immolated, not in him, himself, and in his proper form, as it was on the Cross, but as it is said, under the forms of bread and wine, under which his body is present; and it is in this sense, that the holy Scripture and the Doctors teach, that our Saviour is offered or immolated in the Eucharist, as shall be evident by the testimonies following.   

5. THE IMMOLATION OF THE BODY of our Saviour in the Mass, confirmed by the testimonies of the Scripture, and ancient Fathers.  
SAint Paul saith: 
1. Cor. 5.7.  Christ our Paschall Lamb hath been immolated, wherefore let us feast with bread without leaven, bread of sincerity. It is certain, that the Apostle meant the immolation of our Saviour, made in the Eucharist with refection, and not that of the Cross, which was a Paschal Feast, accompanied with torments, of ignominies, of distresses and wants, and of other circumstances repugnant to a holy refection.  
Saint AMBROST, 
S. Ambros. in cap. 1 Luc.  When we Sacrifice, Christ is present, Christ is immolated; for Christ, our Passcover, hath been offered.  
Saint Hierom after Origen gives the same exposition, 
Orig. & S. Hier. in 26. Mat. Concil. 1. Nic. can. 5.  that Saint Ambrose of the words of Saint Paul, and the first Council of Nice saith, that our Saviour is immolated without effusion of blood, as we said even now.  
Saint Cyril of Jerusalem tells us, speaking of the Eucharist; 
S. Cyril. Hieres. Catech. Mist. 5.  Christ is offered to God the Father, for our sins.  
Saint Gregory Nisse proveth it by the Figure of the Paschall Lamb; saying, 
S. Greg. Niss. Or. 1. de Resur.  Every man knoweth that man could not eat the Lamb, but first it was immolated, wherefore jesus Christ gining his body to be eaten, shows manifestly, that there was before a true and entire immolation.  
Saint AUGUSTINE: jesus Christ, 
S. Aug ep. 23. ad Bonis.  having been once immolated in himself, is he not nevertheless immolated for the people every day?  
After the same language speak the other Doctors of the Church of God, whom it is not needful to cite; we ought rather to admire here the infinite power, wisdom, and bounty of our Redeemer, in that he will vouchsafe to give himself in such a fashion, for the benefit of his members; and that so much the more, because the gift surpasseth, not only our merits, but even our thoughts. For who could ever dare to hope; who would ever think, that he would so much abase himself after his triumphant Ascension, that he would become meat for us? To apparel himself with mortality, to make us immortal? To take a mortal rob upon him, for to give us an immortal garment? Is he not truly all puissant in this effect? all wise in this ordinance, and all good in this charity? As who, for example, would ever have expected those other things, which now we see are come to pass, if they were not done already? Who would have thought that this self-same Son of God, equal in all things to his Father, immortal, impossible, most rich, Creator, and nourishers of all creatures; could have had the power and will, to make himself Man; a mortal man, a needy little Insant sucking the breast of a Virgin, to give himself afterwards on the Cross, remaining always what he was before? Who, without particular revelation, would ever have thought this? We know, that he would do it, and that he hath done it, and we admire it in our attentive silence. Admire then likewise the same God, for that he giveth, and continueth to give his glorious body, hidden under such base elements, impassable under corruptible garments, immortal, under the rob of immortality; and a great Creator under the cottage of a little creature; a great God, under the form of a little Lamb.   

6.  
HOW THE PASCHALL LAMB showeth the use, and end of the Eucharist.  
THere is yet one noble consideration more in the Paschall Lamb, which shows the use and the end, for which our Sacrifice was ordained. The Paschall Lamb was instituted in sign of the delivery of the jews, 
Exod. 8.12.12.  and in memory of it: For they immolated it about the evening, at the going down of the Sun, and did eat it a little after towards night; 
Deut. 16.  and at midnight following was the Pasque, or the Fast, that is to say, the passage of our Lord, when passing thorough Egypt, he slew by the hand of his revenging Angel, all the first borne, which was the great blow he gave for the deliverance of the jews, that was to follow the next day; and Moses by the ordinance of God, advertised the jews to teach their posterity, that this Sacrifice of the Lamb was commanded in memory of this deliverance. 
Exod. 12.14.26.  Wherefore this was a sign of the benefit to be received, and a memorial thereof, after it was received. The resemblance of this Figure hath been perfectly accomplished in the verity. For our Saviour ordained the Sacrament and Sacrifice of his body upon the evening, of that night, in which he was taken, to be crucified the next morning, and pass from this world into another; to stisle by his death the true first-born of Egypt, to wit, the sins of mankind, and to bury afterwards in his precious blood, as within the depth of a red-Sea of his infinite merits, the powers of hell for the true deliverance of his Elect.  
This Sacrifice than was a sign of the victory, which was to be gotten, and a memorial of the same, after it was gained; this our Saviour signified, when instituting the same, he foretold the Apostles of his death, and commanded them to do what he had done, in remembrance of him, Do this in remembrance of me, that is to say, 
Luc. 22.19. 1. Cor. 11.24.  celebrate this Sacrifice, in remembrance of that I shall have done for your redemption. For as the night which followed the institution of the Paschall Lamb, was the great Vigil, and immediate sign of the deliverance of the Hebrews; so also the midnight of our Saviour, which followed the institution of this Sacrifice, was the great brunt, and the immediate ensign of our redemption. The time of this midnight was at full midday, when he mounted on the Cross to encounter the enemy, and to overthrow our sins with outstretched arms; this was a profound midnight indeed, of spiritual darkness, in which they were buried, which procured his death; a midnight also of corporal darkness; for the Sun and the Moon, enraged with the indignity of such a crime, committed against the person of their Creator, were suddenly colypsed, and caused a profound darkness extraordinary, and a dreadful night in the midst of the day. And as the Ceremony of the Paschall Lamb, continued in memory of the good, received in Egypt, so long as the Synagogue endured. So in like manner the Sacrifice of the Mass was instituted, to continue in memory of the victorious Passion of our Lord, so long as the Church shall be militant here on earth: and this is it which Saint Paul saith, 
1. Cor. 11.26.  writing to the Christians of Gorinth. As often as you shall eat of this Bread, and drink of this Chalice, you show the death of the Lord, until he come; that is to say, even until the great day.   

7. OF THE CEREMONIES USED IN eating the Paschall Lamb.  
THere were a great number of Mystical Ceremonies, used in eating of the jews Paschall Lamb, which in their shadows Figure to us the truth of ours, and together instruct us how we ought to eat it, for to draw substance of life from it. The jews Lamb was offered in the evening: jesus Christ gave himself in the Eucharist, and on the Cross, in the evening of the world, and at the last hour of the day, 
joan. 2.18.  as speaketh the Apostle Saint john. The Lamb was to be roasted, thereby to show the burning charity of our Saviour, in giving his body in this Sacrament, seasoned and coloured with the flame of his burning charity; teaching us withal, that we must bring with us fervent love, when we come to eat it; for this is the preparation, and the appetite, with which spiritual meats ought to be taken, for the good nourishment of our souls. 
Exod. 12.  Those, which did eat it, aught to be jews by blood, or by Religion; no person may eat our Lamb, that is not a Christian, borne of Christians, or made Christian by Baptism. They did eat it in the night, to show that our Eucharist is a hidden mystery, and invisible to sense and human judgement, and known only to faith. The Father of every Family was to eat it; every Pastor in his Parish, as in his Family; and every Church as a Family under her Pastor, eats the Lamb of God; but with this difference, that the jews did eat divers Lambs in divers houses, and in divers times, their Lamb being corruptible: the Christians eat all lemma self-same Lamb, in all times, jesus Christ incorruptible Lamb and immortal, and only sufficient for all, and always. They did not break the bones, to Figure the impassibility of the Divinity of our Lamb jesus Christ, hid under the Humanity, as the bones are hidden under the flesh: and further, to represent the impassibility of his body, hid under the forms of bread and wine. And therefore the Figure is perfectly accomplished in our Banquet; for we eat our Lamb, not only without breaking his bones, but without hurting whatsoever of his flesh, all whole, all united, all immortal, without ever consuming of it.  
The Figure gives but a little touch concerning the bone only, the verity goes further, and accomplisheth it also in the body. They were to eat it hastily, to show that this mystery ought to be devoured with a lively and blessed faith, without the narrow sifting curiosity of reason, and human sense. Of the self-same signification was the Ceremony which commanded to burn what remained; to teach us, what we cannot comprehend in our mystery, that we ought to burn in the fire of Charity. The bread without leaven, signifies the sincerity of conscience, that men ought to bring to this Table, 
1. Cor. 5.8.  as S. Paul interprets it: the bitter Lettuce signifies Penance; and here-hence it is, that the children of the Church of God, before they present themselves to receive the blessed Sacrament; put their souls in good estate, bewailing their sins, confessing themselves, and doing penance for them. The jews were girt eating their Lamb; in sign that we ought above all things to be chaste, when we eat of this virginal flesh of the Lamb without spor. For Luxury proceedeth from the reins; and to gird the Reins, is to take away the first causes of the sin of the flesh, and make whoredom to die in its spring; and therefore Saint Gregory saith, 
S. Greg hom. 13.  We then put the girdle to our reins, when we repress the lasciviousness of the flesh, by the bridle of continency. The staff in their hands, and shoes of dead skin on their feet, after the fashion of people, which are to take a journey, teach us, that we should live in this mortal flesh, as pilgrims dead to this world, having for the sovereign strength of our Pilgrimage, the staff of the Cross †; and for our shoes of our feet, the meditation of death; and this at every pace and moment of our life, as indeed in every step we approach to the grave. There are then in all these fair lineaments and mysteries figured and accomplished, sufficient marks whereby to acknowledge, as well the truth, which is the Sacrament of our Lamb, the Redeemer, as also the bounty and supreme wisdom, of him who hath figured it by his servant Moses, and by his own proper hand fulfilled the same.  
But who shall give us eyes to penetrate sufficiently these works? words to praise them highly? affection to love them holily? except thou, O sovereign Master, who art the worker of them? Who shall make us touch the fruit of thy flesh, and of thy blood, except thou, which givest them us to use? Who shall deliver us from Pharoe, and from Egypt, except thou, that hast certainly delivered us? But we unthankful and forgetful wretches, have taken again the iron chain of servitude, by our sins, upon us.  
O sweet Lamb, that didst come into this world, to wipe away the sins of the world, in the purple colour of this noble blood, employed to die read the posts of the Cross, and to turn from us the violence of the destroying Angel. Defend us against our enemies in this blood, wash us from our sins in this blood, refresh us with this blood, and in this blood powered into our breasts, stifle the first-born of spiritual Egypt, which are seldom from us, and which too often we carry with us; the love of this world, fleshly pleasures, follies and smokes of vanities: stifle the high desires of our obdurate souls, which as the first-born of Man, push us forward to the vanity of worldly honours. Smother the concupiscences and fires of our flesh, which as the first-born of our brutish and unreasonable appetites, which seek after nothing but the hay of the earth, and the baits of sense. Enkindle in our hearts this celestial fire, with which thou art seasoned, to be our Paschall Lamb, and the delicious dainty of our Feast, to the end that we may receive it with gain of incorruption, seasoning our souls by this receiving, to become an Holocaust of delicious smell, and of good taste to thy Majesty. Make us wise, well to acknowledge thy gifts: make us good, to the end we may be worthy of them; and strengthen us in virtue, that we may persever in the way of thy holy Laws, to be received at last to thy Mariage-feast, where thou shalt be the Spouse and the Lamb, the Giver, and the meat of eternal felicity.    

THE sixth PICTURE. MANNA IN THE DESERT.  
The Description.  
YOU see here the Desert of Arabia, 
Exod. 16.  in the confines of Egypt, and Moses conducting the multitude of the Hebrews, in number more than six hundred thousand, lately delivered from the bondage of the Egyptians, 
Exod. 12.37.38.  and from the hands of Pharoe, who came to be swallowed up, with all his army; in the depths of the waves of the Sea. So soon as the meat, and the bread, which they brought with them from Egypt, began to sail, than they fell a crying for hunger; for the belly hath neither patience, nor ears; especially in so rude a people, and inclined to murmur as these are. God of his liberality, and benignity towards them, makes this day, upon the evening, to fly great flocks of Quails upon the Camp, wherewith they were fed; and you see some of them yet remaining: and this morning, the first day of the week, he hath made rain to them Manna, which served them, and shall serve them for food, until they be arrived in the Land of Promise, which are these round white grains, of the bigness and form of Corianders, 
Exod. 16.  which falling thick and small from heaven, have made white the Land, all covered therewith; and so have ceased to fall. Wherefore all the world runneth greedily to gather it up: some carry panniers full upon their backs; some their baskets in their hands; some their wallets; the householders send their servants, who thereof make their provision with all diligence. But above all, it is a pleasure to see the little children half naked, who, having tasted of these white sweet things, run to it, as to an hail of sugared comfits; and thrusting one another away, strive who shall put most in their pockets. They fall on eating greedily, remembering no more the Quails, that fell the night past. The elder sort contemplate this small bread, and admire it, and every one said in the beholding it, Manhu, that is to say, What is this? and not without reason; for it was meat never seen before, neither had the heavens ever reigned down any such; especially in this Desert, barren of all good fruit. They also saw it fall from the sky, when it was clear, without knowing any original, or natural cause thereof; they see it laid between two snows, 
Exod. 16.14.  or dews, as betwixt two white sheets. For a little before that it descended, a little dew was spread over the earth to receive it, 
Rab. Salom. & Lyra. ibid.  and being already descended, another covered it. These marvels astonished the Hebrews, and made them say Manhu, Manhu? But they shall be yet more amazed, when they shall see that it shall not fall on the Sabbath day, as it were, to keep the Feast; that he, which shall gather all the morning, more than the measure of a Gomer for his provision, 
Exod. 16.26.  shall not have more than the other, which shall have gathered less: 
Exod. 16.18.  and that this Gomer, shall be the measure of food, that every one shall eat, great or little; that it shall melt, and dissolve into water with the beams of the Sun, and it shall harden being put to the fire, 
Exod. 16.21.  to be prepared and baked into bread; that it shall convert itself to that, which every one would have it; and he, which would have the taste of the flesh of Chickens, 
Exod. 16.23.  of Veal, of Partridge, or of other things to eat, he shall have it taste according to his own desire; that it shall putrefy, if they keep it till the next day, if it were not the Sabbath day. For these marvels, they said always Manhu? as nor being able to comprehend what it is; and that name remained always to the thing, in witness of the admiration. Moses contemplates this present Sacrament, and casteth the eyes of his clear sighted understanding, upon the greatness of the future mystery; and highly praising the gifts of the divine boundy, instructeth this gross people, how they ought to carry themselves in the gathering, and use of this bread. He also commanded his brother Aaron, 
Exod. 16.33.34.  to retain one vessel thereof, to put in the Tabernacle, there to be reserved, when it shall be framed, 
Hebr. 9.4.  in eternal memory of the gifts received from the divine hand; every one already hath gotten his provision, and the Manna fallen gins to melt, the Sun being high risen above the Horizon, and drawing near the South.  

1. MANNA, A FIGURE OF THE SAcrament of the Altar.  
Our Saviour hath evidently declared, that Manna was a manifest Figure of the Sacrament of his body, when instructing the jews, vaunting of their Ancestors, 
joan. 6. Exod. 16.14. Num. 11.7. Psal. 77.24.  whom they said, to have eaten Manna in the Desert, as it is written: Thou hast given them bread from heaven: and taking occasion thereby to speak to them of the eating of his flesh, true Manna from heaven; he answers them, saying: Verily, verily I say unto you, 
joan. 6.31.32.44.  that it is not Moses which gave you the true bread from heaven; but it is my Father, which giveth you the true bread from heaven. And a little after: Your fathers have eaten Manna in the Desert, and are dead; who eateth this bread, shall live for ever. Teaching by this allusion and comparison, that Manna was but the shadow and Figure of his flesh; and that Moses had given but the figurative bread of that bread, which he was to leave to his Church, true bread descended from heaven; to wit, his precious body, exhibited under the forms of bread. Saint Paul, according to the Spirit of his Master, compares Manna to the Eucharist, 
S. Chrys●st. S. Cyril. Alex. The●ph. S. Aug. in cap. 6. joan. G. Ambros. lib. de im●tat. c. 8. & 9 & lib. de Sac. cap. 1.  and the Red-sea to Baptism, as shadows to the body. The holy Fathers of like faith and doctrine, speak of Manna, as of a fair Picture, made in the School of Moses, and extol the holy Sacrament of the Altar, as the truth, exhibited in the Law of grace: well then, for the better conceiving thereof, let us contemplate the semblance of the one to the other, and compare the Manna of the jews, with the Manna of the Christians.   

2. THE CORRESPONDENCE OF MANna, to the Sacrament of the Altar.  
MANNA was called bread from heaven, 
Psal. 77.24.  because it came from the air, called heaven in the holy Scripture; as when it saith, 
Matth. 13.4.  The birds of heaven, that is to say, of the air, which is their element: our Sacrament is truly bread from heaven, for it contains him, which is truly descended, not from the air, but from heaven itself. And this is that, which our Saviour said to the jews, as above we have heard. 
joan. 9.31.32.  It is not Moses, which giveth you true bread from heaven, but it is my Father, which giveth you the true bread from heaven. Secondly, Manna was a food, extracted from an extraordinary cause, and made by the ministry of Angels, and not a work of Nature; and this is the cause, 
Glossa in 16. Exod.  why it is called the bread of Angels. For to say, that it was because they did eat it, were an impertinent exposition; seeing that the meat of such Spirits is spiritual, and proportioned to their nature, according to that, which Raphael said to Tobias. 
To●. 12.19.  It seemed indeed that I did eat and drink with you, but I use a meat and a drink invisible, and which none can see. For the self-same reason it is called by Saint Paul, Spiritual meat, 
1. Cor. 10.  not that it was not visible, and palpable, but because it was prepared by an invisible hand, and after a divine manner. 
Plin. lib. 11. c. 14 & lib. 12. c. 4. Gal. l. 3. de aliment.  The natural Philosophers have well acknowledged a kind of natural Manna, which is a certain dew of honey, which the labourers of Syria gather from the trees of the mount Lybanus, & whereof the Apothecaries make use; but this here was far otherwise in his effects & causes, as hath been said; it was produced miraculously in the Desert and fell every day but the Sabbath, in Winter, and in all times; and it was a miracle that it fell not on the Sabbath. It continued in this manner forty years and no more; and this was one of the miracles, that this people saw there continually in the Desert; this was then a celestial food supernatural and divine. This quality agrees very well to our Sacrament; For, first, the body of our Saviour was not begotten after a natural manner, 
Luke 1.  but by virtue of the holy Ghost, in the womb of the Virgin, which are two extraordinary causes. Secondly, this body is made present, in the Altar, under the forms of bread and wine, by the ministry of Priests, which are the Angels of God in the Church. These are those, which, as instruments, make this body in the Sacrament, using to that end the omnipotent word of jesus Christ, THIS IS MY BODY, and in this sense it is made by Angels, and is the true bread of Angels. Thirdly, Manna was given for provision in the Desert of Arabia, even until they entered into the Land of Promise: the Sacrament is given us in the Desert of this world, until the Church militant shall enter victoriously, and triumphantly into the Land of the living, which is her heavenly country. Fourthly, Manna gathered in little or great quantity, was neither more nor less; for never a one had in the end more than the measure of a Gomer, be it that he had gathered more or less, and this measure was equally sufficient to every one, nourishing a man grown, and not overcharging the stomach of a young child. A thing in truth most admirable; that in a multitude of more than six hundred thousand of people, and so great inequality of complexions, and of stemackes, the self-same quantity was equal and proportionable to the condition of every one. This also is more admirably seen in the Eucharist; for it is not greater in a little Host, then in a great one, in a piece, then in all; and the body of our Saviour is all in all the Host, and all in every part of it; and is given equally to all, under unequal pieces; how be it, that in regard of the effect, it profits more to those that are prepared. Fiftly, Manna served both for meat and drink; for it baked into bread before the fire, and ran into water before the Sun, here-hence is that the Doctors said, that the jews ask water, murmured maliciously without cause; 
Exod. 16.  for so much as having Manna, they had whereof to eat and drink; neither more nor loss, then long time after them the five thousand, which did eat in the Desert the bread and fishes multiplied, had both meat and drink by that miraculous food, in Figure of our Eucharist. Even so the Eucharist itself giveth the body and the blood of our Saviour, true bread and true drink together, though it be but under one kind. Sixtly, Manna was covered and hidden between two dews; 
Glossa ex Rab. Salan Exod. 16.  the body and blood of our Saviour is covered and hid from our sense and judgement, under the outward accidents of bread and wine. Are not here resemblances enough to make us see the very face, and Figure of our Sacraments. And if God hath been admirable figuring long since the pattern of the truth, is he nor yet much more admirable, in making perfect from point to point the truth itself, according to the pattern, and in laying so fair, and so measurable a resemblance of the lively colours of a new Mystery, upon the lineaments of the ancient Figure? But let us see yet some other draughts.   

3. WHAT SIGNIFIED THE LIKENESS of Manna to Coriander.  
PHILO, a great Doctor, writeth, 
Philo. l. 2. Alleg. post. med.  That the pieces of the grain of Coriander, burst and cast in the earth, grow as well as the whole grain; even as the grafts of a tree, set, or planted, will live, and grow. An admirable property of this grain, and which is not found in any other seed, that I have read of, not in Wheat, which is a grain that hath the sprout most full of life. The Scripture, which puts not one tittle to paper without reason, compares Manna to Coriander, to the end (no doubt) we should mark a wonder, hidden in the judaical shadows, to be discovered in the light of our faith; the which wonder consists in this, that one part alone of our Sacrament hath life, as well as the the whole; and that every piece of an Host broken, contains as much as the whole Host. This wonder was signified (as I said before) in the quantity of Manna, which was so equal in the provision, although it were gathered in unequal measure. Then the Scripture saying that Manna, the old Figure, was like to the grain of Coriander, gave an outward Picture to the jews, and signified to us the inward life of our Manna, in all his parts, having the likeness of Coriander; albeit this be in one respect infinitely more perfect, for none of the parts of Coriander, is all the Coriander; but all the parts of the Sacrament, are all the Sacrament, and all contain the body of our Lord, and all are the whole: yet if we respect the forms, the parts of the Host are not the whole Host, but only a part thereof.   

4. THE HOLY SACRAMENT KEPT IN the Tabernacle, as Manna in the Ark.  
WE have heard, how Moses commanded his brother Aaron to take of Manna, to be reserved within the Tabernacle, for a memorial of the benefits received from God, which was put in execution so soon as the Ark was prepared, 
Exod. 16.33.  within the which Aaron put a golden pot full of Manna, and the Ark, and the pot in it was seated in the most holy place; 
Heb. 9.4.  as Saint Paul witnesseth, writing to the Hebrews. So as Manna not only served for meat, and all manner of sustenance, but also for a memorial. The truth of these shadows continue from age to age in the Church of God; in which the body of our Saviour, as celestial Manna, is given for food, and a viaticum, and withal is kept and reserved, for a memorial of benefits received from God. For wheresoever the blessed Sacrament is found, every where it is a memorial of the bounty of our Saviour towards us, it is also kept, and it shall be kept in Churches even to the end of the world, to be carried to the sick, and others, who have need of it, and cannot come to the Church, 
S. just. ep. 2. & S. Iren. epist. ad vict. Pap. quae est apud Erseb. lib. 5. hist. c. 24. Euseb. l. 6, c. 36.  or be present at Mass to receive it. Such was the practice in the time of the Apostles, and in the ages following, until this day, as it appeareth by the writings of Saint justin, and other Doctors of holy antiquity.   

5. THE BREAD OF THE JEWS BEARS the name of wonder, in Figure of our wonderful Sacrament of the Altar.  
AS Manna was wonderful in his causes, in his nature, and in his effects; so it carried a name, signifying nothing but wonder and admiration; for Manna comes from the word Manbu, which is, as we have said before, nothing, but What is this? a word, which importeth admiration, and desire to know in him, that speaks it; who, because he is ignorant of the nature of the thing, admires it, and asketh, What is this? Our Manna, and our Sacrament is so admirable, that no name c●n declare it; and after that one hath well considered it, he shall find it much more easy to admire it, then to express it by a name, correspondent to the excellency; by which means, of all the names that it bears, there is none which is more agreeable to it, than Manna, the name of admiration; which David declared by Periphrasis, when he called the Eucharist, 
Psal. 110.  The memorial of the wonders of God; which is not so much a name, as a mark of wonder; and to this of David it is likely our Saviour had regard, when instituting the Sacrament of his body, he said to his Apostles, 
Luke 22.29.  Do this in remembrance of me; as if he had said, use this, as a memorial of my wonders. Well then, in this very name of Manna, we shall observe another resemblance of admiration between the old Manna, and the institution of the new. 
Exod. 16.  For when the Hebrews, having taken theirs in their hand, said wondering, Manhu, what is this? Moses' answered only in general to their demand; this is the bread, that our Lord hath given you to eat: but our Saviour taking the bread, and instituting the Sacrament, answers in particular saying. This is my body, 
Matthew. Mark. Luke.  and taking the Cup, This is my blood, as if he had said, Your Father's long since asked, What is this? holding in their hand the food, that I made rain down unto them, and you still pronouncing Manna, ask what is this? I answer both to you, and your Fathers, This is my body, this is my blood; their Manna and their wonder, was this my body, in Figure; but the Manna, which I make, and the memorial, that I institute, is my body, not in Figure, but in truth. Behold then the wonder of our Sacrament, figured in the name of the ancient Manna, and the admirable resemblance between the old Manna, in the Law of Moses, and our new Manna in the Law of Grace. And since that all here is admirable, and that the admiration hereof is profitable to us, and honourable to God in this great Mystery; let us further contemplate the springs and causes of this admiration, arising out of his omnipotency, wisdom, and bounty, and let us see wherefore the holy Fathers have so extraordinarily admired it.   

6. THE WONDERFUL POWER OF GOD in the Sacrament of the Altar.  
GOd shows himself admirable three ways; by his Power, by his Wisdom, and by his Bounty: to the which end he hath graven the works of these three virtues in every work of his, be it never so little. The natural virtues of Stones or Plants, and the armour of beasts, set forth the power of their Creator; the ordering of the parts of every creature, the industry of the great and little beasts, and their agility, make us to see his wisdom: the essence and property of all things given us, do witness his bounty unto us: all that he did long since in the Law of Nature, and of Moses, and all that he hath done, or shall do hereafter in the Law of Grace, is marked with these three marks, and there is nothing wherein he becomes not admirable by means of these three, to all those that exercise the eyes of their souls, in contemplation of the greatness of his works. But above all, he hath showed himself marvelous in this divine Sacrament, as the last and principal work of his hands, and the admirable new Schedule or Codicill of his Testament. And first, he hath made appear in it his wonderful Power by so many sundry waves, as there be diversities in the nature of things; we must explain them after a stammering manner. For how can we do otherwise (O Lord) speaking of so high an effect of thy infinite power? We find in all visible nature the Substance, the Quality, the Relation, the Action, the Passion, the Place, the Time, the State, the Habit, and nothing more. Man, for example, hath a reasonable soul and a body, which make his substance: He hath his quantity, which are his length, breadth, and thickness: He hath his qualities, which are his colour, his beauty, his bounty, and such like: He hath his relations compared to another, which is less great, less good, or as great and as good as himself; and is thereby surnamed greater, better or equal: He hath also his actions, for he speaketh, he writeth, or doth other things: He hath his passions, for he receives in his body, or in his soul, some impression of cold, of heat, of joy, of knowledge, of sorrow, and such like: He is in some place, as in the City, in the fields; and that at sometime, either in the morning, or in the evening, in Summer, or in Winter: He hath his situation, for he is sitting, or standing, or lying. Finally, he hath his vesture or clothing, his cloak, his shoes, etc. And all whatsoever, which is found in Man, or in any other corporal creature, is referred to one of these heads, which are the ten orders, by the Philosophers assigned to Nature, 
Arist. in Meta. & Logic.  comprehending all the parcels of every creature. According to all which, our Saviour showeth himself omnipotent in this Sacrament; let us see it first insubstance.   

7. OF THE OMNIPOTENCY OF GOD in Transubstantiation.  
AS for Substance, which is the foundation of all, and holds the first rank amongst things: 
Categoria sub. 〈◊〉.  our Saviour shows his supreme power in this Sacrament, in that he changeth by his Word the substance of bread into his body, and the substance of wine into his blood; a kind of miracle, very like unto creation, and more noble in this Mystery, than creation itself; and most fit to make us know, and acknowledge him an omnipotent workman. In the creation, 
Dexit & facia 〈◊〉. Psal. 32.9.  God did speak, and it was done, he commanded, and it was created, as David singeth. here he saith, This is my body, and his body is found there, This is my blood, and his blood is there present. Then his omnipotent Word made that to be, which was not before at all: now it makes present his body in a place, where it was not a little before. There it changed nothing into the creature: here it changeth one creature into another, and in a certain manner into the Creator himself; so as the Priests working in the Consecration by virtue of this omnipotent words, are in this respect Creators of their Creator. For changing the bread into the body of our Saviour, and making this body present, they make also by necessary concomitance, that his Soul and his Divinity, which never abandons the body, be also present; and by such operation they produce after a certain manner the divine Person, and their Creator, neither more nor less, than the glorious Virgin brought forth jesus Christ, God and Man; and is truly called the Creatrix, and Mother of her Creator, although she bred neither the Soul nor the Divinity of him, but only the body conjoined to a reasonable Soul, and hypostatically united to the Divine Person, which accompanieth it unseparably. Therefore the mystery of the Incarnation, as also of Transubstantiation, is greater and nobler, then that of Creation. For the effect of the Creation, was a creature, to wit, the World; but the effect of the Incarnation, as also of Transubstantiation, is the Creator, by reason of this consequence and concomitance. And if one should consider the body of our Saviour alone, the effect is always more precious, seeing that this body surpasseth the price of a thousand worlds. God then showeth himself greater in this change, than he did in the Creation. And therefore after the Creation, and before the Mystery of Transubstantiation, when he would give proof of his power, it was first by the change of one creature into another, because such an operation did most properly testify the sovereign Master of Nature; but therewithal to facilitate the faith of Transubstantiation, which he was to make in the Law of Grace, of bread and wine into the body and blood of his Son. So for the first proof of his omnipotency, he changed the Rod of Moses into a Serpent; and before Pharoe and the Egyptians, 
Exod. 3. & 4.  he converted the waters of Egypt into blood. So likewise the first miracle by which jesus Christ made man, showed himself God, was by changing the water into wine; & the last remarkable miracle, that he wrought in his mortal life, 
joan. 2.  was in changing the bread into his body, & the wine into his blood; which he continueth every day, and shall continue, in witness of his omnipotency, so long as his Church shall walk in the Desert of this world; as he continued the Figure of Manna in the Desert of Arabia, during the peregrination of the Hebrews; in which Manna, this admirable mutation was figured; for as it is said in the book of Wisdom, 
Sap. 16.21.  it was turned into that every man would have it.   

8. THIS CHANGE IS A MIRACLE FOR the Faithful.  
NOw this changing of substance into substance, appeareth not to the bodily sense, but to the eyes of faith only; and therefore it is made for the faithful, which believe without seeing; and not for unfaithful and carnal people, 
S. Aug. in serm. de Temp. 147.  Whose rule is to understand nothing, except that which they touch, saith Saint Augustine. The mutations and changes that Moses made to fight against the infidelity of Pharoe and the Egyptians, and to give manifest proof of God's omnipotency, struck their senses with admiration; as also the miracles of our Saviour did, and those of his Saints, which were done to plant the faith. The miracle that he worketh in this change, as also in the accidents, is not for the planting of faith, but for the exercise and increase thereof: he that requireth to see it with sense, shows that he hath no more faith than an Infidel; and that he more believes his sense, than the words of God, which denounceth to him this change, saying. This is my body, this is my blood: he shows also that he understands not reason; for there are divers natural changes which are made in secret, without the senses perceiving when they are made, as when the water changeth itself into the juice of wine in the Vine, and into the juyoe of a Cherry in a Cherrytree; when the corn changeth itself into the substance of an ear, and when an Egg is turned into a Chicken, the shell remaining whole, and without any exterior mutation.   

9 OF THE SAME POWER OF GOD, showed in the accidents of bread and wine.  
AS our Saviour showeth himself in this Sacrament, Lord and Master of Nature, by changing the substance, as it hath been said: so he maketh it appear, that he is omnipotent in the accidents of the same substance, distributed into those nine Orders, which we have set down before. First in general, because he gives to them all a manner of being supernatural, which is to support themselves without subject; an effect so far above the power of common nature, as it is for a man to hold himself in the air without stay. And in particular, he giveth force to the quantity of bread, not only to be without subject, but also to do the office of substance, and to serve for foundation to the quality, to the savour, 
Gen. 21.  and to other accidents, and produceth with them a substance, in giving nourishment by them. 
2. Reg. Luke 1. Luke 1.  And as by commanding the barrenness of Sara, of Anna, and of Elizabeth, and the Virginity of his blessed Mother to conceive and bring forth, he made proof of his omnipotency: Even so he shows himself here omnipotent, when he commandeth the barren accidents themselves, and without all sap of substance, to bring forth; and which is more, to bring forth an effect far above their rank, to wit, a substance, which is a nature without comparison more noble, than the accident, and of whom the accidents altogether depend, as simple officers and vassals, having nothing of their own, but what they have from the power of substance. These are then so many marks of an omnipotent Lord in this Mystery.   

10. THE self-same POWER, VERIFIED in the accidents of the body of our Saviour, and first in respect of the quantity.  
THe divine Power is yet more evident in the managing of the accidents of the body of our Saviour, 
2  for it there holds his quantity all entire with his dimensions, without possessing place; all in all the Host, and all in every part, how little soever it be; which is to give to his body that manner of being, that naturally belongeth to a spirit, thereby to show himself God omnipotent. So God is all, through all, and all in every part of the world, and our soul through all the body, and all in every part. The body of our Saviour is not every where, that being a prerogative reserved to the Divinity alone; but it is in many places in lemma self-same time, and in all parts of the Host; which is natural to spirits, and a privilege given to this body, united to the Divinity. And since God giveth the power to Angels, which are spirits, to take a corporal being, and to  themselves with some humane, or other visible form, and to possess a place after the manner of a body, it is not to be doubted, but he can give contrariwise to a body, especially his deified body, the prerogative to be in this Sacrament, after the manner of a spirit, without possessing any place; and it repugns no more to the nature of a body, not to possess a place, then to the fire not to burn; wherefore, as the fire ceased not to be fire within the furnace, 
Van. 3.  though it burned not the Hebrew children: so the body of our Lord ceaseth not at all to remain a body in this Sacrament, though it occupy no place; and if God hath made, that the virginity remained entire with the conception and bringing forth of a child, an effect most repugnant to virginity, wherefore shall it be hard to him to make, that a body remain a body without possessing place? seeing that virginity and facundity are more disagreeing from accord, then to be a body, and not to occupy any place? The Scripture makes to us easy the faith of this miracle, teaching that our Saviour went forth of the Sepulchre, it being shut; and that he entered into the chamber of the Apostles, the doors being shut, his body then possessed no place at that time, or two bodies were in lemma self-same place with penetration of dimensions, which is an effect as difficult, and hard to Nature, and only depending of the omnipotency of God.   

11. THE MARVAILOUS POWER OF GOD about the qualities of the body of our Saviour in the blessed Sacrament.  
THe brightness, colour, 
3  and such like qualities of the body of our Saviour, are also here by prerogative of his omnipoteucie, invisible to the eye, and unknown to all the other senses. The eye seethe well a whiteness, the tongue tasteth a relish, the hand toucheth a quantity; but these are the qualities of bread and wine, and not of the body of our Saviour, which our mouth taketh, without any feeling of the proper qualities of it. When he conversed with men, the Divinity appeared not, but by the body of his Humanity: here the body is hidden, not appearing but by the accidents of bread and wine: he hath his body invisible under the visible accidents, disposing his body at his pleasure. So he made it invisible by miracle, before his resurrection; so he walked without heaviness upon the waves: so after his resurrection, he hide the splendour of his body, and vanished from the sight of his Apostles: so he mounted up to heaven, not hindered by any heaviness of his body.   

12. THE WONDERFUL RELATIONS OF the body of our Saviour in the same Sacrament.  
WHen a body is in a natural place, 
4  every member hath divers relations to the divers parts of the place: The head to one, the feet to another, the hands to a third, and so of the rest. For there it is extended: but here the parts of our saviours body, have every of them relation, not to the parts of place, but to one or other. The head is not where the rest of the members are, and all is here distinct and apart, and yet all notwithstanding in a little Host, and sometimes in so little a quantity of the Sacrament, that it seems to be impossible, that all should not be in confusion: And indeed it is impossible to Nature to make such an experiment, or but to comprehend it; much less yet to explain it. It is thy Power, O jesus omnipotent, and sovereign Master of Nature; thy knowledge and thy word can do it.  
There is yet another divine relation of this Sacrament, figured in Manna. For as Manna, gathered in unequal quantity, was always found in equal measure: even so here a little Host applied, and compared to a great one, is found equal, for that in both, the body of our Saviour is as great in the one, as in the other; and which is more admirable, it is one and the same body. So as the equality is not only by reason of equal taking, but of the self-same thing in number, to wit, the body of our Saviour all whole, received of every one. We also admire, 
Exod. 13.21.  as a marvelous relation in another kind, that the Cloud, the Pillar, and the fiery Tongues, representing the holy Ghost, 
joan. 3.22. Act. 2.3.  were all one thing. Let us admire that the visible forms, distinct in themselves, referred to the body of our Saviour, make one Sacrament. Let us admire, that according to divers relations, Eve was a sprout of Adam, and in a manner as his daughter, being extracted from his body, and notwithstanding in another respect his wife; and that our Saviour was Son of the Virgin, by reason of his Humanity, and Father of the self-same Virgin, in regard of his Divinity. If we admire these things, certainly understanding the relations, which are in this Sacrament, of a great body to one so little: of the members one to another, in so little a space: and of them all to the visible accidents, we have whereat to wonder, and in our wonder, to magnify the power of almighty God.   

13. ADMIRABLE ACTIONS OF THE body of our Saviour.  
THe actions of the body of our Saviour, 
5  is here divinely admirable, for it nourisheth without being digested; it nourisheth, not as corruptible meats, for a little space of time, but for ever to immortality. For it soweth in the body the seed, by which it shall be one day enabled merise gloriously, and the presence of this body gives virtue of nourishing to the accidents, which they cannot do naturally, without substance. This deified body mounts yet more high, for it nourisheth the Spirit, and works in the Spirit a prerogative, denied to all other bodies; so that as it is here present after the manner of a Spirit, it hath the operation of a Spirit, and penetrates the Soul by his action, beautifieth it, illuminateth it, makes it chaste, and ingraves in it other spiritual ornaments. If the tree of Life, renewing the body, and Manna, changing the taste, were admirable in their actions; how much more the body of our Saviour, in respect of the action it hath in this Sacrament? For they worked not, but upon the body; but this body worketh upon body and soul, and that not only to immortality, but also to eternal felicity, as we have said.   

14. THE BODY OF OUR SAVIOUR impassable.  
THe body of our Saviour in this Sacrament endures not any hurt, although it may be injured by ungodly souls, that take it unworthily, or by the wickedness of Infidels, which do injury the outward signs, where with it is clothed, as the King with his Royal robe. The impassibility of Manna resisting the fire, 
Sap. 16.17.  and the not cortupting thereof on the Sabbath, which putrefied on other days; 
Exod. 3.3.  the impassibility of the Bush, not consuming, though it was all compassed with the flame; the impassibility of the garments of the Hebrews, which endured whole the space of forty years in the Deserts, 
D●ut. 29.5.  without being wasted, or ever mended; all these impassibilities were admirable; but that of the body of our Saviour was most wontierfull of all. For all these things at the last ended in corruption, was none at all, but in this nothing happeneth, or can happen to the body of our Saviour, but only to the visible sign; for howsoever the Host be divided into many parts, the body for all that still remaineth undivided, and whole in every part, as the face, for example, is seen● whole in every piece of a broken glass. The stomach disgesteth the forms, but disgesteth not the body; if the forms vanish away in one place, the body ceaseth to be there, but it is found in other places, wheresoever the eternal Sacrament remaineth. The forms may be burnt in the fire, gnawn of beasts, trodden underfoot; but the body is always impassable, free from hurt and corruption, and retaining always its own glory and immortality.   

15. THE SACRAMENT IS IN MANY places at one, and the same time.  
THe place of earthly Paradise was most beautiful, as hath been said, and it cannot be denied, but the dwelling of Adam was delightful, and both the one and the other admirable, & especially in respect of the Tree of Life. here the second Adam is in this Sacrament, as hid in the shadow of his Paradise, he alone being both the Tree of life, and the Paradise of souls, whose Spouse he also is; and every thing is here more admirable. Our Saviour is here, and he is also in heaven. He is in heaven, as in his Kingdom, occupying place as other bodies do, after a natural manner; he is here after a supernatural manner, lodged in a little room, answerable to the quantity of the forms, under which he is, conforming thereby his greatness to our littleness, his power to our weakness. Howbeit his body is nothing lessened by the littleness of the place, but remains as great as it was on the Cross. Who can see this without the eyes of faith? who can also comprehend, how in lemma self-same instant, he is found on divers Altars, in divers Countries, and both in earth, and in heaven? Truly no body but every faithful Christian believes it, though he cannot comprehend it; because the Scripture teacheth it, it is the Scripture, which saith, Our Saviour gave his body to his Apostles, saying, 
Ma●●. 2●. Mark. 14. 〈◊〉 22.  This is my body, from which antecedent it solloweth, that it was in divers places in one and the self same instant; it was in his natural place naturally, and sacramentally in as many other places, as there were Apostles, that received it; it ought then to be believed, though human judgement cannot understand it. 
〈◊〉. Co●. ●2. 2.  Saint Paul assures us as knowing it, that he was ravished into the third heaven; and notwithstanding he confesseth, he could not comprehend in what manner, whether it were in body and in soul, or only in soul; and we believe that, which he saith, though it seem difficult to us. Our Saviour saith to many, Take, this is my body, & by consequence he saith, that it is in divers places; shall we then not believe it, because our capacity cannot comprehend it? Shall we measure the work of God by the reach of our understanding, and take the Sceptre out of his powerful hand, to give the more credit to the infirmity of our judgement? Saint Paul could not understand, how he had been ravished; Was he not therefore ravished at all? And we less know, how he was ravished; Do we therefore not believe it? And it we know, that lemma self-same voice, in lemma self-same moment entereth whole and entire into ten thousand ears, and that our soul is eutirely all, in divers parts of our bodies; that Abacuch was in lemma self-same hour in Babylon, 
Abacut. ●an. 14 36.  and in judea, places distant one from another more than an hundred leagues; wherefore should we make difficulty to believe here, what the Word of God affirmeth? We see daily, that the Stars which are in the midst of heaven, are in four and twenty hours in all places of heaven, which is more than if a bird flying round about the earth, should twenty or thirty times in one half quarter of an hour, be both in the East, and in the West, and in all the places, which are between these two spaces; should we think, that the power of God is abridged, so as it cannot make his body to be in divers places? Believe then (Christian souls) the Word of your omnipotent God, and with faith admire in this act his admirable power.   

16. THE BODY OF OUR SAVIOUR above the Laws of Time.  
TIme passeth by succession, and rules all here in this world, but when God created the world, the Time began without precedence of Time, and succeeded not to Time, so as then it simply began. The same God at his pleasure hath bridled Time, and hindered it from consuming the things, that were subject to Time. The garments of the Hebrews were all kept whole, as it hath been said, 
Dent. 29.5.  the space of forty years, in despite of devouring Time: The little pot of Meal, and the vessel of Oil of the Widow, 
3. Kings 17.14.  who nourished Helias, endured many months, which could have sufficed but one day: Manna corrupted in four and twenty hours, and held good eight & forty hours, when the next day was the Sabbath, and endured for many ages, being kept within the Ark in a golden pot. 
Hebr. 9.4.  These works were admirable; but our Saviour shows himself in his Sacrament, much more admirable, then in those works; his body is present in the Host so soon as the words of Consecration are ended; and that in a moment, without requiring any precedent time, even as the world was made without any precedence of Time. The presence of this body coutinueth by virtue of this Word, as in virtue of the same, the production of creatures continued, and shall continue even to the end of Time: Doth not our Redeemer then show himself herein the Master of Nature?   

17. THE ADMIRABLE SITVATION OF the body of our Saviour in the blessed Sacrament.  
WE have here above touched the admirable situation of the body of our Saviour in this Sacrament; and the more we think thereof, the more occasion we have to admire God's power, and to confess our insufficiency in this point, as in others. All the members are here distinct the one from the other, having their proper reference amongst them; howsoever it be with the accidents of bread and wine. Shall we not then admire the greatness of God, making such a distinction of members, retaining their quantity in so little a space, in enclosing them in a little point, and yet leaving to them the largeness of their dimensions and capacities? And moreover, who will not wonder to see, that howsoever a man turn the Host, lift it up, or lay it down, yet this divine body altereth not the situation in itself? and although, when the Sacrament is removed, it changeth place, yet it changeth not, for all that, the situation of his parts: we see some such like thing in heaven. For even as the Sun is always above the earth; albeit it seem to us wheeling about to the Antipodes Land, to be under our feet: even so by resemblance, albeit the parts of the quantity of the Host be changed, nevertheless the parts of the body of our Saviour remain in their seat of Majesty. human reason there admireth God in the natural seat, and moving of that great Celestial body: here Faith extols the greatness of God, in the admirable situation of the deified body of his Son.   

18. THE CLOTHING OF THE BODY of our Saviour.  
ADAM in his innocency was richly clothed, and nevertheless naked; and after that he had offended, he was clad with dead skins, and yet notwithstanding he remained still naked; all this was admittable. For how was he clothed and naked; naked and clothed together? This was, because in that first estate, he had his soul clothed with all kind of goodly garments, of justice, of Chastity, of Charity, of Fortitude, of Temperance, and of other such like attire, and had nothing upon his body, neither had he need. But when the soul was despoiled of her habits, she was ashamed of her own nakedness, and of that of her poor body, which she was necessarily to cover, at least one part of the shame of the soul: Thus Adam was clothed and naked; naked and clothed, by divers considerations. The Antithesis is most divine, and most marvelous without comparison; for the body of our Saviour hath not any garments, and notwithstanding is always most richly clothed, but it is with divine gists of immortal glory: It is shining by brightness, more than the Sun; more pleasing by its beauty, than all the Stars; admirable in this, and admirable also, for that he covereth this rob of glory, and takes that of bread and wine, hiding the Majesty of his presence under the visible forms, to become the more familiar to our capacity; even as he hide his Divinity under the mantle of our human nature, appearing but Man, and being nevertheless God & Man together, to make us enjoy his sweet conversation. So Manna, Figure of this Mystery, even in this point, was covered with two dews, the one falling before the Manna, and serving it, as it were, for a bed, and the other after, in stead, as it were, of a coverlet, as hath been said. Behold how God shows himself in this Sacrament, Sovereign Lord of all Nature universally.   

19 HOW THE EUCHARIST IS AN Abridgement of all the wonders of God.  
IS not then this divine Mystery an abridgement of God's wonders? And God, hath he not made himself seen admirably admirable in this wonderful abridgement, more than in any other work of his? He hath made appear his greatness two ways, the one in making of wonders apart, the other, which is the more divine, in assembling them together. As a Musician, that not only knows to set for single voices, but also hath the art, and the grace of setting many parts together, and to delight the ear with a sweet harmony, composed of divers voices well accorded. After that he had showed himself wonderful in the production of a thousand creatures, he made man, as an abridgement of them all. He hath made since the Creation of the world, a thousand and a thousand admirable works, in the common course of nature; sometime in the substance of things, sometime in the accidents; he hath changed, as we have said, the wood into a Serpent, changing the substance and the accidents, 
Exod. 3. & 4.9. Ensue. 10.12.  and after the same miraculous manner, the waters into blood: He hath stayed the course of the Sun against the force of his extreme swiftness; 
4 Reg. 1.10. 4. Reg. 6.6. Exod. 10.21. Num. 16.31.32.  he hath made fire to defcend from heaven, contrary to its lightness; Iron to swim above the water, contrary to the weightiness thereof; obscured the brightness of the air, by extraordinary darkness; 
Num. 17.8.  made the Sea passable within her very depths; opened the bosom of the earth, contrary to the solidness thereof; made in one night, to sprout, to flourish, and to bear fruit, a dry wood, contrary to it barrenness; made a Beast speak, 
Num. 22.36.  whereof naturally it was uncapable. In conclusion, he hath showed, that he is God of Nature, making supernatural works in ever parcel, and part of it; but being come in proper Person into the world, and being himself to departed out of the world, he hath left a miracle, equal in greatness to the world, and a chief work, worthy of his hand, and for which he deserves to be remembered, containing alone the abridgement of all the wonders, that he ever made, be it in creating the world by his omnipotent Word, be it in governing it by his dinine Wisdom, be it in the preserving of it by his infinite bounty. A miracle, containing his precious body, and thereby surpassing the price of a thousand worlds. A miracle, where he made himself to be admired, as sovereign Master of all creatures, commanding the substance of things, and their accidents; commanding the ten Categories, that is, the ten Orders of things in the universal world. Dnuid considering the diversity, and beauty of creatures, cries out, saying, O Lord, how thy name is admirable through all the earth; 
Psal. 8.1.  but considering this future Mystery, he sings another tune, saying, Our Lord hath made a memorial of all his wonders; 
Psal. 110.  and declaring what it is, He hath given to eat to them that fear him: It is his body, which he giveth to his children; for the common meats of the world, he giveth to beasts, and to men, good and evil; this body he hath given to his dear Spouse, prepared in this Sacrament, and appareled with all his wonders. True mark and sign of his greatness; true Manna, bearing the name of wonder; true bread, descended from heaven; true gift, drawn from the greatest treasure of his almighty Wisdom, and from his alwise goodness.   

20. HOW FAITH IS FORTIFIED BY this Sacrament.  
THe first article of our Faith is to believe in God Almighty; for which this article beginneth our Creed, and upon this foundation are built all other points of our Religion. Now the saith of this article is admirably exercised, aided, and augmented in the practice of this divine Mystery. For so often as we communicate, as we have Mass, as we participate or meditate upon this holy banquet, so often we believe, that God is ommpotent, making and renewing every day, by his omnipotent Word, the wonder of his precious body, to the astonishment of Angels, of men, and of Nature universally: So often as we make bow to the obedience of Faith, the humility of our sense and judgement, which in this Mystery is altogether blind; so often we purchase new strength, and new grace, to believe the omnipotency of our God. And here-hence it is, that the holy Fathers, S. justin, S. Ireneus, S. Chrysostoms', 
S. justin. Apol. 2. S. Iren. l. 4. c. 34. S. Chrysost. bom. 16. ad. Pap. Ann●. & bom. 83. in Ma●●h. S. Ambros. lib. 4. ●●it. mist. c ●9. 9. S. Cyprian. lib. 〈◊〉 Corn. Dom. S. August. in Psal. 33.  S. Ambrose, S. Cyprian, S. Agustine, and other Doctors, so often as they either speak, or write of the Eucharist, always inculcate with us the Almighty power of God, and object it to Heretics, as a certain Mark of his powerfulness. And as the patriarchs and Prophets, when they would show, that God is Almighty, call him Creator of heaven, and of earth: Even so the holy Doctors, when they will extol the almightiness of our Saviour, allege ever this his chief work; and as the Devil of old persuaded certain misinformed Philosophers to write, that the world was not created, but that it was eternal without beginning, to weaken so much our faith in the omnipotency of the Creator: So in our age hath he raised certain heretical spirits, which deny the presence of the body of our Saviour in this Sacrament, by their heresy to take away, and to deface this most noble mark, or sign of his omnipotency, and to overthrow a most strong pillar of our Faith, and the most beautiful ornament of Christian Religion.   

21. OF THE GOODNESS OF OUR Saviour in this Sacrament.  
THe contemplation of the omnipotency, and goodness of God, makes us admire and love him. We have given some documents of his omnipotency in this Sacrament, let us say one word of his goodness in the fame. It is an argument of our love, to give our goods to his behoof and profit, upon whom we bestow them. So God hath showed himself to love man, by giving him a being, and creating the world for him. It is an argument of greater love to give his own substance; for he that giveth of his proper blood out of his body, shows himself more loving, than he which makes never so great a present out of his purse. Almighty God hath given his only Son, 
joan. 3.16.  substance of his substance; and the Son also hath given himself unto us, joining in alliance his Divinity to the Family of our Father Adam, and making himself our brother, so to work our Salvation: could he have tied himself to us by any more strait bond, and given himself more amorously, then in giving himself wholly to us, and making himself one with us, to deify us with himself, and make us heirs of his glory? Well then, as in the Incarnation he hath made a gift of his Divinity to man, so in this Sacrament he hath bestowed upon us his Humanity; 〈◊〉 hath given it once to death, in a bloody Sacrifice, and from time to time he ceaseth not to give it for meat, to apply unto us the fruit of his redemption; he married his Di●●nity to our Humanity, when he made himself man; he wearieth his humanity to ours, when he giveth it to us in this Sacrament: For the flesh of our Saviour here, is holily united to ours, to make it both chaste and fruitful in bringing forth good works: and the same flesh is also a most divine dish of his nuptial feast, to feed and fat our souls with celestial virtues, and to give immortality to our bodies. O sweet jesus, what goodness is this, and what an effect of inflamed love? that thou vouchsafest to join thyself by two so strait knots of Marriage, and of Meat, to so base and so miserable persons, as we are? the Lord to his servants, the King to his vassals, the Creator to his creatures, God to wretched poor sinners? O what love is this of thine, in this divine Marriage, and Food? What King would ever take for his Spouse, a poor vassal of his? And what father would feed his children with his own body? We see, that mothers nourish their children with their milk, which is a white blood; but what mother ever nourished her children with her proper flesh? O divine marriage, O divine banquet! O wicked abuser, and immortal enemy of Man, which hast troubled this marriage, and this banquet, substituting in the place of this true Bridegroom, 
1. Reg. 19.13.  and this true David, and this deified flesh, an Idol of Baker's bread! But this thou hast done in the Church, which thou hast falsely entitled Resormed, and not in the Church of God. Thou hast done it, I say, in a Synagogue of such misbelievers, as have chosen rather to lend their ears to the lies of thy vanity, then to believe the sacred and holy words of verity; not in that Church, 
1. Tim. 3.15.  pillar of truth; Spouse which cannot err, assisted with the true Spirit. She knoweth full well her Spouses voice and manner of proceed; she knoweth the goodness of his Table, and will beware how she forego it; she knoweth the Son omnipotent, made for us Emanuel, 
Esay. ●. 14.  that is to say, God with us, when he was made Man; living with us, and speaking with us in his proper person; but especially when he giveth himself unto us in this nuptial banquet here, wherein, more than ever, or any where else, he is indeed Emanuel. For when he conversed with us mortal and visible, it was but for a littla time, the union was less, with fewer people, and that in jury only: but by this Sacrament he is ever most straightly united; as Spouse and Food, with all them, that will marry themselves with him, and feed upon him; and this not in one only Land, but in so many places, as this Catholic and Universal Church adores her Spouse, even from the East to the West, from the South to the North, and through all the earth. An husband, when he departs from his wife, a father from his children, a friend from his friends, signifies his love more than ever, makes a feast, leaves a precious remembrance, and shows that departing, he would leave himself still present, if he could possibly be in many places at once. jesus Christ hath accomplished all this after a divine manner; for upon the end of his passion, and of his departure from this world, he showed his fervent love to his children, Having loved his own, which were in the world, 
joan. 13.1.  (saith Saint JOHN) he loved them to the end; that is to say, he showed them his love more than ever before. He likewise made his banquet, with singular signification of love, saying, I have greatly desired to eat this Pasque with you, not the Mosaical, but the truth of the Mosaical, wherein he himself was the Lamb. Finally, for a Ring of remembrance, he hath left his proper body, and his own self, to be always present with his friends, in the manner aforesaid, and to be for ever their Emanuel.   

22. CHARITY TOWARDS GOD, AND towards our neighbour, increased by this Sacrament.  
IF liberality draws hearts, if the table makes friends, and if love begets love; what person will show himself so rustical, and frozen, as not to be alured by this infinite goodness, not to be gained by this feast, not to be inflamed with this fire, in the frequentation of this divine Sacrament? What soul, I say, will not be wholly inflamed with the love of her Redeemer, feeling herself so deliciously feasted by him, so tenderly embraced of him, and so straightly united with him? Whom will she love, if she love not this goodness? With whom will shee make amity, if she make it not with so liberal a Spouse? And of whom shall she be amorous, if she be not enamoured of so fervent a friend, and lover.  
And then, if she love faithfully this her Spouse, and attentively consider the nature of this Marriage and Feast, it cannot be, but she must also love forthwith her neighbours, and her Christian brethren, for the love of her Spouse; when she shall see, how they are likewise beloved of him; and called to the same Feast, and made members of one and the self-same body with her. For to signify this mutual amity, he himself is ginen in meat and drink, under the likeness of bread and wine, which are made of many grains, and of many grapes; as we have said elsewhere. And truly the Apostle, to exhort the married holily to love their wives, 
●●bes. 5.25.  draws his most forcible argument from this mystery, as being the example of a perfect marriage, and of a perfect love. From the marriage, (I say) of jesus Christ with his Church, to whom he liberally gives himself, and with whom he is united, by these two most strait bonds of a Spouse, and of Meat. For which reason also the Eucharist hath always been an Emblem of union, peace, and charity. And for signification whereof, it was an ancient custom to give the kiss of peace in the Mass; from whence came afterward the ceremony of kissing the Pax, which is still in use. Behold then how this sovereign goodness draws us by this Sacrament, as well to his own love, as also to the love of our neighbour.   

23. OF THE WISDOM OF GOD IN this same Mystery.  
LEt us now see some works of the divine Wisdom in this his Sacrament; for it is so well ordered, as it is easy to perceive, that it is she which is the Mistress, and chief doer therein. According whereunto, the Scripture also saith, Wisdom hath built her a House, 
Prou. 9.1.  she hath cut out seven Pillars, she hath immolated her victim, mingled her wine, and set forth her table. This House is the Church; these seven Pillars, are the seven Sacraments; the wine mingled, is the precious blood of our Saviour; and the meat of this table, the sacred Manna of his flesh; and so have the ancient Fathers explained it, and namely, S. Cyprian. 
S. Cyprian. cpist, 63. ad. Cecil. d● Sacer. Calicis, & lib. 2. aducrs. judeos, ●. 2.  Now as human wisdom shows itself in well ordaining, well comprising, and well instructing, (for these are the true effects of a wise understanding;) so the divine Wisdom maketh herself appear in this Sacrament, by the same means. A wise Orator shows himself in the orderly method of his discourse: A wise Captain in well ranking an army; a wise Architect in well joining the parts of the building; and so of other wise work men. A wise Musician in setting many parts of M●●ick, and uniting them together with a sweet and well agreeing harmony; Mirmerides was admired for his and a●trious wisdom, when he made that so much renowned Chariot of four wheels, 
〈◊〉 l. 35 c. 10.  which the wing of a Fly did cover; and that wonderful ship stored with Masts, 
Pun. 16.  with Sails, with Roaps, with Anchors, with Rudder, and with all other tackle, which the wing of a Bee might also cover.  
But above all, Wisdom shows herself, in the good and effectual teaching of every Science or Virtue; and this is her most high title. In all these kinds, the divine Wisdom shineth forth most brightly in this Sacrament. Her ordinance here is admirable: For what goodlier order can one desire, then to have drawn so many fair Figures from time to time? and to have at the last inspired, and breathed, as it were, the life of Truth into those ancient lineaments? giving in a Law most perfect, a Sacrament full of all perfection; a Sacrament of charity in a Law of love; and preparing for the nuptials of our human nature, with the Son of God, a nuptial feast of the flesh of God.  
His Wisdom is here yet more admirable in combining, for this combination surpasseth all wonder, for God and Nature are here combined; here is the body of the Son of God, by virtue of his omnipotent Word; his soul as inseparable from the body, his Divinity, as united unto them both, and by consequence, the Father and the holy Ghost, and all the holy Senate itself of this blessed Trinity are here assembled: All the wonders of Nature are here comprised, as hath been said: All the souls and bodies of the faithful are here conjoined in one, as many corns in one loaf, 
Maub. 24.28. S. Chr●ost. bom. 4. in 1. Cor. 10.  and many grapes in one cup of wine; gathered together like unto so many divine Eagles about the body of their King, saith Chrysostome. But what divine wisdom was it, to have prepared this divine morsel, so conformable to the infirmity and capacity of our weak nature, under the taste and feeling of bread and wine, meat and drink of all other the most familiar to us.   

24. GOD'S DIVINE WISDOM IN teaching of this high Mystery.  
THe last, and most lively tract of Wisdom, is to teach effectually: And what greater wisdom can be showed therein, then to have given here the means to learn, to increase and fortify both faith and charity? the one the foundation, and the other the crown of Christian virtue? For eating this morsel, we receive an Earnest of immortality, and as the Church singeth, A pledge of future glory. And it cannot be but that by the presence of so brave a Captain, whom we believe firmly to be here present, though invisible to our sight; our courage and heart should much increase, if we be faithful soldiers. For as the wicked spirits fright us, if we believe them to be present, though we see them not with on● bodily eyes: So contrariwise, and with more reason, we grow confident, and as it were, are lifted up to heaven by the assured presence of our Saviour. here, moreover we learn Religion, the most noble Pearl of Christian justice; whereby we honour God, doing him the homage of Sovereign worship due to his Majesty alone, which here is done with sovereign preparation. For first here is offered a Sacrifice unto him, which is a worship of supreme acknowledgement, incommunicable to all other, but to God a Sacrifice, not of bodies of the beasts, as in the old Law; but of the body of God, by which body he hath been sovereignly honoured, with which he hath been fully appeased; in which he hath overcome the power of his capital enemy, and shall one day come to judge both the quick and the dead. So as the worship is most sovereign, and the thing offered so great, that it cannot be greater; which as it is an art of Religion most honourable to the Creator, so is it most beneficial also to his creature; who receiving this precious body from the liberality of God, offers it to him again, for an Holocaust, for a thanksgiving, for a Propitiation or remission of sin, honouring him for his gifts, with his proper gift, as in Figure thereof. In the Law of Nature and M●yses, the holy Saints did honour him, in making offerings of those goods, that they had received of him: Which is it that the great and devout King David confesseth, saying, All things are thine, 
1. Paral. ●9. 14.  and we have given thee that, which we have received from thy hands. In this Sacrament we have likewise a lesson of humility, seeing our Saviour to appear amongst us in a poor familiar habit, without attendance, and in a meaner manner than David, when he came to the Priest Achimelech; 
1. 〈◊〉 2.  to appear, I say, not in his own garment, but under the forms of bread and wine, hiding therewith his rob of glory, that we might with greater confidence draw near unto him. We have here also a lesson of patience; beholding our Redeemer to endure so constantly, and for so many ages the injuries that the wicked do unto him, through their misbelief, their sinews, their blasphemies, treading him under their feet, casting him into the fire, and the like dishonours, though all this be done without any hurt of his impassable body. here we have also a lesson of obedience, in that he is present without fail, at the voice of his Vicar, whosoever he be, pronouncing the words of his omnipotency, over the bread and wine. here therefore we have a lesson of all the most high virtues, given by the example itself, of our Redeemer, a manner of teaching most clear and pregnant, and recommended unto us by himself, when he said, I have given you an example, to the end you should do, as you have seeneme do. He ceased not to give us examples of well doing, from time to time, while he lived and conversed with us; but here he giveth us the patterns and examples of divine virtues from better imitation, altogether. Behold the wonders of our Sacrament, without comparison greater, than those of Manna, and far more worthy, for the which we should say, Manhu? What is this? for neither men nor Angels can sufficiently enough admire it.   

A COLLOQVIUM OF PRAISES AND thanksgiving to God.  
WHat remains here then (O Lord, Almighty, most good and most wise) but that we elevate our hearts to the contemplation of this thy divine Sacrament? And having admired the wonders of thy greatness, to render thee immortal thanks for thy immortal benefits? But who can worthily contemplate the price, and the excellency of this benefit, if thou givest not eyes and light to see it? And what tongue shall be able to speak of this thy great mercy? Moses, considering thy goodness, and resounding thy praises, said; 
Deut. 32.  Let the Earth hear the words of my mouth, let my doctrine grow up together, as rain, and my speech flow as the dew, as a shower upon the herb, and as drops upon the grass, for I will invocate the name of our Lord. Give magnificence to our God; the works of God be perfect, and all his ways judgements. It is here, where there is need of such an Orator, and of such a language, to magnify and praise such a gift, as surpasseth all those that the Hebrews did ever receive, and to extol such a work, as carrieth with it marks of divine perfection, engraven therein by the hand of God, all good, all wise, and all mighty. Though Moses himself were here, and that his language were eloquence itself, yet he would come short to speak of thy Matesty herein, O Lord. The tongues of Angels stammer in uttering this Mystery; and we Fecome dumb, the more we endeavour to speak thereof. Our highest praise is an humble confession of our insufficiency, and our greatest endeavour, is to contemplate here in silence thy great virtue, to ad●●re with respect, thy admirable wisdom, to thank with love thy infinite goodness, which we desire to dye, O sweet jesus, all the time of our mortal life, to the end that having well known the benefit of this Manna, and wonderful pasture of our pilgrimage, we may come to enjoy the other, which thou holdest hidden for the life to come, 
〈…〉  in the treasures of thy felicity.    

THE SEVENTH PICTURE. THE BREADS OF PROPOSITION.  
The Description.  
THese twelve Loaves, set upon the Table, six at each end, piled one above another, and the Viol of gold above them, full of most pure Incense; are those which the Scripture calleth the Loaves of Proposition, or Breads of faces; as who would say, Bread exposed and set in a public and sacred place, before the face of God. There lieth hid under this name a double mystery, which the Pencil knows not how to express; they are made by Priests only, of most pure flower, weighing about eight pounds every one, all Loaves well prepared, but neither puffed up, nor great in regard of their weight, because they are without leaven. They offered them every week, and they were to be renewed every Sabbath-day, and hot ones to be put in their place; the Loaves being taken away, the Priests might eat them. They are twelve, because it is the offering of all the Children of Israel, divided into twelve Tribes, by which they make a Present in common of thanks to God, acknowledging their life and conversation to come from his Majesty. The Table, where they are set, is made of Setim, a precious and incorruptible wood. It is two cubits long, and one broad, all gilded with fine gold, and enriched with a circle of gold also, which goeth all about; bordered with double crowns of four fingers large, the one above, the other beneath, It is put upon two trestles, made of the same wood, of a cubit and a half long, square, and set upon feet, cut and carved. It is placed towards the North, upon the right side of the Sanctuary. And on the left side, towards the South, there stands the golden Candlestick, with seven Lamps; and between both the Altar of Incense. But who is this brave Knight, 
David. 1. R●g. 21.  accompanied with certain Light-horsemen, that speaketh with Achimelech, the High Priest, keeper of these Loaves, and as it seems all astonished to see him? It is, without doubt, valiant David, who flying the fury of Saul, is come to the City Nob in haste, being stolen away from the Court, and he asks something to eat, for he is extreme hungry. Achimelech ignorant of the cause, and wondering to see him so unprovided, with so little a train, being one of the greatest Captains and Princes of the King; speaks as if he were astonished, and tells him, that he hath nothing but the Breads of Preposition, dedicated to the only use of Priests; notwithstanding he and his people in such necessity might eat of them, so that they were clean, and not defiled, especially with womer. David answereth, if there be no hindrance but that, we are clean; for we have not had the company of our wives these many days. And so he went, and took his refection, and will carry away with him the sword of Goliath, which before he had dedicated and left in the House of God, where it hung wrapped in an holy linen cloth. He will serve himself of it in the wars of God, and cut in pieces with it, the enemies of his name.  

1. THE BODY OF OUR SAVIOUR, Conceived of a Virgin, by the operation of the holy Ghost; signified by the Loaves of Proposition, kneaded of the purest flower, without leaven.  
THese Loaves, and these Offerings, did long since Figure footth our Eucharist, which we have declared to have been the true Bread. But none saving those, 
S. Cyril Hieros. Catech. mist. 4. S. Hier. in lib. 1. in cap. 1. epist. ad Tim.  that were spiritual men amongst the jews, could penetrate the secret of this hidden mystery; now it is easy for all Christians to see it, the shell being broken, that the kernel may appear, and the curtain of the Figure drawn, that the truth may be seen: we need but cast our eyes upon the ancient Lineaments, to know the present truth. The most pure flower, and without leaven, whereof the Loaves were kneaded, signifieth the body of jesus Christ, conceived by the operation of the holy Ghost, of the most pure substance of the Virgin, without leaven; that is to say, without original sin, or any corruption. For leaven in the Scripture oftentimes signifieth malice, and infection: and in that sense our Saviour said to his Apostles, Take heed of the leaven of the pharisees, which is hypocrisy. 
Matth. 16.6.11. Marc. 8. 1●. Luke 12.1. Mark 8.15.1. Cor. 5.6.  And in another place; Beware of the leaven of HEROD. The like sayings he hath elsewhere. After the same manner spoke S. Paul, saying, Let us feast, not in the old leaven, nor in leaven of Malice and wickedness, but in the a●in●es of sincerity and verity. The ground of the similitude is in this, that as leaven altereth and maketh sour the paste; so sin changeth, puffeth, and corrupteth the beauty and goodness of the soul. The Breads then without leaven, are a Figure of our saviours body, conceived without infection of sin. They were called Loaves of faces, or of two faces; and therein lay two Mysteries, as the ancient Hebrews have prophetically written, 
Rabbi jonathas in cap 25. Exod. Ca●. 10. c. 6.  and namely Rabbi jonathas, who lived long time before the coming of our Saviour. The Mysteries are, that in the future Sacrifice of the body of the Messiah, there should be a Change of one Substance into another, as of one Face into another: and also that two Natures, and two Faces, the Divine and the human, should be united in the Person of the Messiah, offered and sacrificed under the form and face of bread, and in the substance of Flesh. And therefore the holy Loaves of the Table of our Saviour are truly Loaves of two Faces, and of two Natures, containing the foresaid mysteries in truth, as these here did contain then in name, and Figure. They were offered every day for the Children of Israel, by the sacrificing Priests of the jews, as the body of our Lord in the Mass, by Christian Priests, for all Christians. The jewish Priests only, did make them; and Christian Priests only make the Sacrament and Sacrifice of this body; for to them only is given this power, and to no other servants in the House of God, be they men or Angels.   

2. HOW THE BODY OF OUR SAVIOUR is offered every day, and renewed every week.  
THis body is offered every day in the Mass, and reserved, as were the Loaves of Proposition, for the children of God, in memory of the death of our Saviour, and in thanksgiving for all his benefits bestowed upon us, for the sustenance of soul and body. This is our true weekly and daily bread (saith Saint Cyprian, 
Matth. 6.9. Luke 11.3. S. Cyprian. l. de or; domin. S. Ambros. l. 5. de Sacra. c. 4. S. August. l. 2. de Serm. Dom. in Monte, cap. 12.  and the other Doctors of the Church) which he himself hath taught us to ask of him. It is renewed once a week; for although it be offered every day, it is principally offered upon the Sunday of rest to Christians, substituted in the place of the jews Sabbath, in which men are gathered together in the Church, to renew the offering of that body with fervent and fresh devotion, in the presence of all faithful souls. This is always lemma self-same body, immortal and glorious, but it is renewed and multiplied, because it is found in many new forms of bread and wine.   

3. THE BEGINNING, AND END OF THE Communion is Charity, Prayer, and Contemplation.  
THe Loans of Proposition were placed upon the gilded Table; and upon the upper-most of them was set a Viol of gold, full of the purest Incense. Which ceremony teacheth us, that the body of our Lord, requireth a soul clothed with Charity, which is the gold of the Temple of God to rest in; and that the end of the Communion of his body, aught to be inward prayer and contemplation, signified also by the Viol of gold, and by the Incense set above the Loaves: For the Viol and Incense in holy Scripture, doth signify the prayers of Saints; 
Psal. 140.2. Apoc. 5.8.  and gold, the most precious mettle of all other, signifieth love and heavenly charity, the most noble affection of the soul, wherewith the celestial jerusalem is enriched; and of it all Christian works ought to be composed, or at least gilded therewith, but especially the communion of this Sacrament, which is the Sacrament of love and charity.   

4. THE BODY OF OUR SAVIOUR SIGnified by the Table, upon which were set the Loaves of Proposition.  
THe Table made of the wood Setim, incorruptible, Guilded with fine gold, crowned with a double crown, and framed with a wonderful art, even to the feet of the trestles; signified the same body of our Saviour, conceived, as hath been said, of the substance of the Virgin, clear from all corruption, and endued with all sorts of perfectian, that may be in a human body, after the likeness of this Table, excellent in matter, and admirable in form. jesus Christ then, celestial bread, reposeth on jesus Christ: as the Bread of Proposition stood upon this Table, and as he himself is offered by himself, as the ancient Loaves by the Priest Achimelech: So as he is together the Offering offered, the Table carrying the Offering, and the Priest distributing it, in this unbloody Sacrifice; as he was also in the bloody Sacrifice of the Cross, the Victim, the Sacrificer, and the Altar: the Lamb offered, the Priest offering, and the Altarstone, whereon the Holocaust was burned, in the holy fire of his infinite Charity.   

5. THE SIGNIFICATION OF THE Gandlesticke.  
THis Table is in the northside of the Sanctuary, having a Candlestick of gold, with seven lamps, on the left side towards the South, and the Altar of perfumes hard by, being in the midst between the Candlestick and the Table. All these things, and the manner of their placing, are full of mystery. The Candlestick signifieth the light, 
S. The. 1.2. A. 102. art. 1.  and the knowledge men ought to have of God in this world, where jesus Christ illuminateth his Church, by the seven gifts of the holy Ghost, as by seven lamps, and seven Stars; and especially giving her light, by which the mystery of the Sacrament of his body may be seen: 
Clemens Alex. Stro. lib. 5. S. Greg. 5. Ezec, hom. 6. Hesych. 5. levit. 24.  the excellency of which cannot be well understood, without light from on high, and without great faith, and divine wisdom. The knowledge of God, and of this mystery, was first communicated to the jews, enlightened by the South of the Law, and after given to the Christians before Idolaters, signified by the North, where the Chieftain and Captain of Rebels had made his residence, and placed the throne of his pride. 
Esa. 14.14.  And therefore the Table of the true Proposition Loaves, is in the North side of the Church, composed of those which were paynims before the Law of Grace. For it is she, which hath in verity the Table of the body of our Saviour, true Bread of heaven, erected only in figure amongst the jews.   

6. THE HEART OF THE JUST IS THE Altar of Incense.  
THe Altar of Incense, which was between the Candlestick and the Table of Loaves, and upon the which men burnt to God, evening and morning, most sweet odours; signifying, 
Exod. 30.7. & 8. Gloss. ibid.  saith Philo the jew, the memory that we ought to have of God's benefits, bestowed upon us by his Diume bounty, and the thanksgiving, that men ought to render unto him. This Altar was within the Temple, having before it the Ark of Covenant, hidden more secretly in the Holy of Holies; and behind it was the Altar of Holocausts, 
Philo judaeus quis cerum divisit haereses. lib. de vita Moysis.  whereon the beasts were sacrificed at the gate of the Temple. So that all these things in their placing, made a Cross, or a man stretched out upon a Cross; the Ark was in place of the head; the Altar of Holocausts, of legs and feet; the Candlestick, the arm on the left side; the Table of Proposition Loaves, the arm on the right side; and the Altar of Perfumes, the breast and heart. The Altar of God (saith Saint Gregory) is the heart of a just man, 
S. Greg. l. 25. Moral. cap. 7. & lib. 3. Expos. in 1. Reg. cap. 5. S. Aug. Serm. de Temp. 255.  in which the divine fire ought to burn always, because from it the flame of charity towards God ought to ascend without ceasing. And Saint Augustine saith, That in every true Christian there ought to be two Altars, the one in the soul, answering to the Altar within the Temple; the other in the body, answering to the Altar of the Holocausts without the Temple. That is to say, whosoever will carry the name of a Christian, aught to be pure in his soul, and chaste in his body. In this Altar then, beholding the Ark of Covenant, Figure of jesus Christ, and drawing near the Table of Proposition ●eaues, we ought to render thanks to God. But wherewith and how?   

7. WHEREWITH, AND HOW WE ought to thank God.  
WHerewith, and how we ought to thank God, we shall understand by the composition of the Perfume which was burnt upon the material Altar: the ingredients of this Perfume, were four mixtures of equal weight, to wit: First, drops of Myrrh, that is to say, the most precious liquor that distilleth from Mirth. Secondly, Onyx, a kind of little shell. Thirdly, Odoriferous Galban, which drives away Snakes. Fourthly, and the purest Frankincense. These four ingredients represented the four parts of this visible world, as learned Philo teacheth. Myrrh, which distilleth, signifieth the water: 
Philo l. quis baer. cer. diui.  the Onyx terrestrial and dry, the earth: the odoriferous Galban, the air: the transparent and mounting Incense, the fire. The Perfume, thus then composed, readeth us a lesson, and setteth before our eyes the whole world, in the Hieroglifique of the parts thereof; teaching a general acknowledgement of the benefits that we receive from God. First, in our bodies, the nurture whereof we receive by the created world, but chiefly in our souls, which are nourished by the body of his Son, a food infinitely more worth than a thousand worlds: a body given once on the Altar of the Cross in a bloody Sacrifice, and on the Altar of his Church, until the end of the world, by an unbloody Sacrifice, under the forms of bread and wine.   

8. THE virtues, WHICH ARE NECESsary, worthily to give thanks unto God, and to make a just examen of our actions.  
THe same Perfume teacheth us, 
Gin Ti Ord. in Exod. 30.  with what preparation we ought to make this thanksgiving. For these four aromatical ingredients, mingled together to make powder of Perfume, teach us, that we ought to acknowledge and thank his divine liberality with the union and mixture of Faith, of Hope, of Prayer, of Chastity, of Charity, and of all the other most holy and most Christian virtues. 
S. Gregory.  We make (saith Saint Gregory) a Perfume of aromatical composition, when from the Altar of holy works, there ascendeth up to God a good odour of purity, by the multitude of many virtues mixed together: for this sweet smelling incense becometh more pure, when one virtue is joined with another. Now the ingredients to be well mixed, aught to be stamped and brought to powder; the which puluerization teacheth the diligent examination, that we ought to make of our actions and behaviours, to the end, that beholding them in gross, we be not deceived in the knowledge of ourselves. To puluerize the aromatical drugs (saith the same Doctor) is to cersider and examine in particular, 
G. Gregny.  our virtues, words, and works; and to call them to a secret and strict account; for so they shall be fit to be set before the Tabernacle of God, to be a sweet odour to him.   

9 A SOVEREIGN ACKNOWLEDGEment, due only to God, made in the Eucharist.  
IT was forbidden to employ this Perfume, upon any other, but only upon God himself, to signify, that the thanksgiving, which we own to God, is supreme and incommunicable to any creature; and that otherwise we thank God, and otherwise the Saints, and other Benefactors. To God, with the adoration called Latria, as a Soucraigue honour: to others, by a lesser worship, as to the instruments of his Sovereign goodness. Now this signification of supreme thanksgiving, is most agreeable to our Sacrament, and Sacrifice, signified by the Loaves of Proposition; for in it is made sovereign memory, of the Sovereign benefits of our Redemption, and thanks are rendered to God, with sovereign magnificence; to wit, with the offering of the same body, which hath redeemed us, an offering infinitely agreeable to his divine Majesty. This is the reason, why this action is called Eucharist; that is to say, Good grace, or Thanksgiving; taking its title, and usual name, from the most worthy and remarkable effect thereof.   

10. THE BODY OF OUR SAVIOUR, meat for the Sanctified.  
NOw these Loaves were not eaten, but by the Priests, and Levites: people sanctified for the service and work of the Sanctuary. By which Ceremony the holy Ghost doth Figure forth unto us, that Christians ought to eat the bread of Christ's Table with singular purity, if they will eat it profitably; and that every one ought to have, in this action, his soul adorned with a Priestly holiness, because he doth herein, after some sort, the office of a Priest: for he offers the body of jesus Christ, with jesus Christ; and with his Vicar, the Priest Sacrificing, he eateth the bread set and offered upon the holy Table. And in this respect, Saint Peter calleth all Christians, Priests, and Kings, 
1. Pet. 2.9.  holy people, and royal Sacrificers. For although the Lay-people (to speak properly) have not the character of Priests, no more than they are properly Kings; yet are they nevertheless called by a general appellation, Priests, and Kings, after the foresaid manner. In that, as such, they are Sanctified, and have right to eat of the Sanctified bread.   

11. WHAT SIGNIFIED THE TABLE OF Proposition Loaves, and the Candlesticks multiplied by SALOMON.  
NOw it ought not to be passed over, 
Reg. 7.49. 2. Paral. 4.8.  that Solomon long time after builded the Temple, placed in it ten Tables for Proposition Loaves, and ten golden Candlesticks, increasing ten times the number; five Tables and five Candlesticks, on the left side the Altar of Perfumes, towards the South, and five on the right side towards the North; whereas Moses had put but one Table on the North side, and one Candlestick on the South side the Altar of Perfumes, being in the midst, as hath been declared. This overplus, and mysterious magnificence, signified that the light of faith, and the spiritual nourishment of faithful souls, should be without comparison in more great abundance, in the time of our true Solomon, jesus Christ, and in the Church built by him, than it was it the Law of Moses. And that with great reason, for that he, the bright Sun, and the true celestial Bread, should then descend to the earth, begetting a new Summer, bringing the clear light of noonday unto the divine mysteries, making a plentiful harvest through all the world, and causing the Loaves of Proposition to multiply in abundance, 
S. Hier. in c. 40 Ezech. Apoc. 12.2,  from the only Bread of his body, as Saint Hierom speaketh. Samt john in the Apocalyps declared by another allegory the same brightness, which Solomon figured by his Candlesticks, when he said, That he did see a Woman clothed with the Sun; understanding the Church under the name of a Woman, and by the Sun, signifying the greatness of the spiritual light, bestowed upon her in the Law of Grace. Malachi also foretold, that throughout all the earth, 
Malach. 1.  there should be offered a pure Oblation, that is to say, the body of the Son of God: and that this heavenly Bread should be offered, and distributed in abundance in the House of God. Which is the same, that Solomon had signified in preparing ten Tables, a number of universality, and that in the Temple of God, a Figure of the Church.   

12. PURITY OF BODY, NECESSARY IN such as come to receive the holy Communion.  
But what meant Achimelech, 
1. Reg. 21.  when offering to David and to his people, the holy Bread, he did it with this condition, if they had kept themselves clean from the company of women? It signified that, which our holy Doctors teach; to wit, that to present ourselves to the Table of our Proposition bread, we ought to have not only our souls pure from sin, and adorned with all virtue, as it hath been said, but also our bodies clean from all impurity. Achimelech, saith Saint Hieram, would not give the Proposition bread to David's men, till first he understood, that they had been continent from their wives three days before. What then ought to be the chastity that Christians should use, coming to the Table of our Saviour, which is his proper body? a Virgin body, and conceived of a Virgin, Spring and treasure of all purity, and infinitely more precious than the Proposition Loaves? There is (saith the same Doctor) as much difference between the Loans of Proposition, and the body of Christ, 
S. Hier. l. 1. e. 1. epist. ad Tit.  as between the shadow and the bady, the Image and the Verity, the Figures of things to come, and the things themselves represented by passed Figures. For this cause therefore, 
In Council Eliber. opud gratia: d●●. omnis, de ●●seer. & Conril. Cabik. Gen. ●6.  the Apostles and their Successors have holily ordained, that the Lay-people, which will Communicate, should contain themselves from their wives at the least three days before, and as many after Communion; and that the Priests, which communicate daily, and handle this chaste and dinine Flesh, live without wives, and be aften the manner of Angels, chaste all their life.   

13. THEY WHICH HOLILY COMMVNIcate, receive strength, and are armed by the Sacrament.  
Such then, as eat this true bread of Proposition, as David did, having their souls and bodies clean, are not only strengthened against the temptation of Satan, and enabled to resist concupiscence, but also take into their hands the sword of Goliath, and the weapons of their enemies, to fight valiantly in the combats of our Lord, to cut in pieces the troops of Satan, the world, and the flesh, and to attain the victory of a glorious conquest.   

14. A BRIEF EXHORTATION TO PVritie, when we present ourselves to the holy Sacrament.  
But alas, how few are the number of such valiant combatants? How few are there, that present themselves to this divine Table, with that cleanness and reverend respect, which the Highpriest Achimelech required of David, and of his people, before he would permit them to eat his Loaves of Proposition, the shadow, and Figure of ours? how few, that imitate the holiness of David, and of his Soldiers, in this celestial banquet? How few observe the purity which our ancient Fathers, and our holy Mother the ancient Church commanded? What are we become? What do we? of what think we? how have we left our ancient fervour in Communicating frequently, and the ancient holiness of the first Christians, in communicating devoutly? What is become of the chastity of the first Christianity? Where do you see, as of old, the concourse of godly souls, purely amorous of this their Spouse, and soberly hungry after this banquet? If there be yet any, as it ought not to be doubted, but there are many thousands, hidden within the Oratory of the Sanctuary of the House of God; the number notwithstanding is exceeding little, in comparison of that, which hath been, and which ought, and might be, if we had the courage and devotion of our Ancestors. 
Proverbs 9  Come hither then (O faithful souls) but come prepared; put on your nuptial garments, the more worthily to present yourselves before your Spouse, who is the Sovereign and allseeing Wisdom: whet and sharpen the appetites of your hearts; approach to the Table, that he hath prepared for you; eat the living Bread, which he hath so well seasoned; drink the celestial Wine, which he hath mingled for you; Bread, which gives eternal life; Wine, which maketh drunk with happiness and felicity; fill up the Feast, there are yet many empty places, and increase your glory, by increasing the number of the invited.    

THE EIGHT PICTURE. THE OBLATION OF THE FIRST fruits at Pentecost.  
The Description.  
THE better to understand, how this Assembly celebrates the Sacrifice of the First-fruits: you are to conceive the form of the Temple, in which it is made. The Temple of the jews, as it is commonly taken, 
Ezech, 40.41.  is this enclosure of walls, having five hundred cubits in square: but to speak properly, it is that House built within the enclosure towards the West end, magnificently covered; in height twenty cubits, and fixtie in length, divided into two parts: the first of which is twenty cubits long, and is the most holy part; for this is the Holy of holies, place for the Ark of Covenant, where no person enters, saving only the Highpriest, and that but once in the year. The second is forty cubits in length, and in it is placed the Altar of Perfumes, right against the door of the Sancta Sanctorum, having on every side five Candlesticks of gold, and five Tables for Breads of Proposition, as elsewhere we have said. On this Altar every Prince of the Priests, in the circuit of his office, offers Incense to God, evening and morning; as Zachary did, 
Zachary. Luke 1.  the father of Saint john Baptist. The rest of the enclosure is without roof, divided into two great Yards or Courts, each one being an hundred cubits in length and largeness. On the South side and North side, were certain houses, called Gazophilaces, as much to say, as treasuries. They were for the habitations of Priests and Levites, and to keep the holy treasures; having near unto them certain walking-places, and little walls. The first Court, separated from the second by a little wall, having a portal in the midst, is the place, where the Priest, make their Sacrifices upon this great Alzar, which is night against the Temple. Where you see five cisterns on the right hand, and five on the left, full of water, to wash the entrails and feet of the victims. And on the left side of the wall of separation, near to the portal, a molten Cistern, called a Sea, by reason of the exceeding great capacity thereof; for it is ten cubit's square, and five cubit; deep; and this is the fountain wherein the Priests washed their hands and fear, when they went to offer Sacrifice. The second Court is the place for Lay-people; and this little raised up seat, in the form of a scaffold, in the midst of it, is a Throne of brass, five cubits square, 
2. Paral. 9.13.  and three cubits high, where Solomon, and the Kings of the jews after him were placed, during the time of the Sacrifice. Now this great multitude of men, which are in the first Court, are the Priests and Levites; and the other in the other Court, are the people, all there assembled for the solemnity of the new Oblation of the first fruits in Harvest, called the Feast of Pentecost. In which Oblation, after many bloody Sacrifices, to wit, of seven Lambs, two sheep, one Ox, offered in Holocaust; and one Goat offered for sin; two Wheat-loaves, with two Lambs, were offered to God as Peace-offerings, that is to say, in action of thanks; every one having made an Oblation of his first fruits, to the Priests, according to the Law. In the first partition are only Priests: in the second, the women are in an Oratory, separated from the men; and all, as well men as women, see all and every part of the Sacrifice, which is done in the Court of Priests. For that the Altar was raised up ten cubits high, and the walls, which separated the Court, 
2. Paral. 41.  were but three cubits high; they easily hear the voices of the Priests, and of the Musical Instruments, 
joseph lib. 5. de ●●lls lad cap. 14.  and Trumpets, which sound while the Sacrifice burneth, The seven Lambs, the fat Calf, the two sheep, are long since wholly consumed in the fire, without any part reserved, save only their skins: for this is an Holocaust, that is to say, a Sacrifice, wherein all must be burnt, to the honour of God, without reserving any thing to Priests, or Lay-people. The He Goat also is all consumed to ashes, because it is offered in common for the sins of the people: for if it were offered for one particular person, a part thereof had been kept to the Priests, according to the Law of the Propitiatory Sacrifice, which gineth them that prerogative. here-hence it is, that the Scripture saith, that they eat the sins of the people, that is to say, the Sacrifices offered for the sins of the people. The two Loaves, which are, as it were, the body and heart of this Sacrifice, are made of sine Wheat-flower, 
Oser. 4.8.  as the Proposition Loaves, but of leavened paste, whereas those of Proposition are without leaven, which is a mysterious shadow: they are made in the form of round cakes, the Highpriest offers them now to God, lifting them up to heaven by a remarkable ceremony, with the Lambs placed under them, and turning them from the South into the North, and from the East to the West, prays to God with these words; Look from thy Sanctuary, 
Deut. 26.15.  and thy highest habitation of heaven, and bless thy people of Israel, the Land, which thou hast given to us, as thou sworest to our forefathers, a Land slowing with milk and honey: after this elevation, the Loaves, and the Lambs remain to him, as his right. All the world is in prayers and devotion, adoring the divine Majesty, imploring his mercy, and rendering thanks for his goodness, not without demonstration of the inward elevation of their souls, by the outward movings and gestures of their bodies: One lifts up his eyes to heaven, another striketh his breast, another joins his hands, many bow down their heads, and bend their knees, some have their eyes fixed on the Altar, sinoaking yet with the Sacrifice of the burnt victims; other on the Priest's gesture, elevating so ceremoniously the Loaves, put over the Lambs; some also are attentive to the Loaves and the Lambs themselves, but their looks cannot be seen, nor the movings of their hands and eyes, for as much as all of them look towards the Altar, and are painted for the most part with their backs turned towards us, so as little of their shape before appears, and much less their visage. But by these few we see we may well conjecture, that the most spiritual cast their thoughts on the mystery which was hidden under the rind of the Ceremony: for they are taught that their Law was, as it were, a piece of Tapestree, 
1 Cor. 10.  teaching the truth of that, which should after be in the time of the Messiah; by means whereof, they behold not so much the preparation of the Sacrifices of the Beasts, and of new Loaves, as that, which is signified by them; and it is not to be doubted, but God did make seen to many the future light of the Law of Grace: surely by contemplating only the countenance of this old Priest, portrayted on the right side of the Altar, lifting his eyes to heaven, and holding his hands a cross, all ravished and all in an ecstasy, one may collect, that he hath had some secret revelation of the great good, that God had promised for the ages to come, by the feast of this Sacrifice of new Loaves; and that he in his soul glorified the divine Majesty; desirous, if such were the good pleasure of God, to be living upon the earth in that season; and like it is, that he said in his heart: O God of Israel, how great, how magnificent, and admirable art thou in the works of thy hands? great to do great things, magnificent to oblige men by thy great benefits, and admirable to choose the times and seasons, wherein thou wilt bestow them. Thou hast by that commandment alone, of thy lively word, created heaven and earth, and all that is between them, to make a present thereof to man, thy creature, and ceasest not to oblige him with new benefits every moment: thou hast in particular assisted with a thousand blessings this thy people, the Hebrews, breaking with a strong hand, the iron chains of their bondage, delivering them out of Egypt, and from the tyranny of Pharoe, giving them for their portion, a Land of Milk and Holy, true delicacies of the earth, and communicating to them thy holy Laws and secrets; these are the true effects of thy great goodness: but I see it will extend itself out of measure more than ever, to the future people and ages, not containing itself in Palestine, but spreading itself over the world, when the Messiah, and Redeemer, whom thou hast promised, and we expect, and whom these Sacrifices prefigure to us, and after a secret manner foretell, shall come to Sacrifice himself, and to be an Oblation of new Bread, and food of immortality.  
O happy time, in which this Saviour shall be borne! O happy people, which shall be his people, conducted by his Laws, and fed at his Table! O that I were a child of that age, and member of that Commonwealth! This Picture makes us conjecture, that he speaketh to this purpose.  

1. THREE JUDAICAL BEASTS OF the First-fruits.  
THe jews received a Commandment in the Desert, 
levit. 23.  to offer unto God the first of the new fruits of the Land of Promise, when they should be peaceable possessors thereof, and that upon three Feasts of the year. The first was the day after the Pasque, in which they gave a sheaf of the first ears in the beginning of Harvest; 
levit. 23. joseph. l. 3. c. 10. Ant. 9  which after the judaical account began in March, or in the entrance of April, because the Land was very hot. The second they celebrared fifty days after, which for that cause was called Pentecost, wherein not ears of Corn, as in the first Feast, but two Loaves of new Wheat, with many bloody Sacrifices going before, were offered up to God. The third was after the fifteenth of Septemb. in which the First-fruits of all the year were offered together, as Wheat, Barley, Grapes, Olives, pomegranates, Figs and Dates. The most famous of all the three Feasts, was that of Pentecost; and for that reason the Law called it simply, and without any addition, 
Rab. Solomon ●●ad ●●ra. in c. 23. Leuit.  The feast of First-fruits, a most solemn, and most holy day. The Oblation offered upon that day, was accompanied with all the three kinds of the jewish Sacrifices, which were the Holocaust, the Propitiatory, and the Peace-offering: and they made them of the noblest kind of Hosts and victims; to wit, of seven Lambs, of one fat Calf, of two sheep in Holocaust to the honour of God, one Goat in Propitiatory Sacrifice for remission of sins, and two Lambs, with the Loaves, in a Peace-offering for thanksgiving. This is the Feast, and the Oblation of the First-fruits, represented in the former Picture.   

2. THE MASS THE NEW OBLATION in the Pentecost of Christians.  
THis Oblation, and this First-fruits of new Bread at Pentecost, was one of the most illustrious Figures of the Sacrament, and Sacrifice of the Mass, a new Oblation indeed, and the true First-fruits of the Wheat of the new Law, as the ancient Fathers have observed. And amongst others, Saint Irenaeas very elegantly in these words. Our Saviour (saith he) teaching his Disciples to offer the First-fruits of his creatures to God, 
〈…〉. l. 4. c. 32,  not for any need he had of them, but to the end they night not be unprofitable and ungrateful servants; took the bread, which is the creature, and yielding thanks, said, This is my body; likewise he confessed, that the Chalice, which came of his creature, was his blood, teaching the new Oblation of the new Testament, which the Church received from the Apostles, and offers all over the world to God, our nourisher and feeder, for the First-fruits of the gifts, that he hath bestowed upon us in the Law of Grace, according as Malachy hath foretold, I have no will in you (saith the Lord of Hosts) and gifts will not receive at your hands: 
Malac. 1.  for from the rising of the Sun, even to the going down, great is my name among the Gentiles, saith the Lord of Hosts. By which words (addeth this Doctor) The Prophet manifestly signefieth, this, which is now come to pass; for the former people cease offering to God, and Sacrifice is now offered to God throughout all the universal world, and the name of God is glorified amongst the Gentiles. Making then allusion to the old Figure, he saith, that our Saviour saying, This is my body, and this is my blood, and transubstantiating the bread into his body, and the wine into his blood, taught his Apostles & Disciples to give to God the First-fruits of his creatures, and to offer him a new Oblation of the new Testament, which is the truth of the Sacrament, and Sacrifice of the Mass, figured by the Oblation of the First-fruits, as we have showed: 
S. just. in Tripho. S. Chrysost, in Psal. 95. Tertul. l. 3. cont. Marc. c. 22. S. Aug. l. 18. de Civit. c. 35. S. Hieron. in c. 1. Mal. & al●.  which Figure we are now to explicate, together with the Prophecy of the Prophet Malachi, which Saint Irenaus citeth for the same truth; and with him Saint justin, Saint Chrysostome, Saint Hierome, Saint Augustine, Tertullian, and other great Doctors of the Church. But let us see the circumstances of the old Oblation, answering in all respects to the body of the new.   

3. OF MANY CIRCUMSTANCES OF THE ancient Oblation, answering to the truth of the Sacrament, and Sacrifice of the Mass.  
THe Loaves of the First-fruits, were made of the finest flower of Wheat, and round, after the manner of a cake. We have here the matter and form of our Hosts: The Priest did lift it up before the people, in Figure of the elevation of our Saviour upon the Cross. The Priest also elevates the consecrated Host, that it may be adored, and maketh over it many signs of the Cross. The Sacrifice of Loaves were Min-ha, 
Malac. 1.  that is to say, not bloody; the Mass is a Sacrifice of the same kind, without effusion of blood, and the true Oblation Minha, foretold by Malachy. The Figure was called in the Law a new Sacrifice: which Moses names in the Hebrew and Syriach tongue, 
Deut. 16.  Missa, that is to say, Oblation rich, and sufficient; which word is not found in all the Bible to signify any other thing, but this new Oblation, as the Hebrew Doctors teach. All this is lively agreeable to the Mass: for in regard first of the name, it is agreeable to it in every point; seeing that this our Sacrifice is singularly a new Sacrifice in all respects, in respect of the thing offered, of the Priest, and of the manner of offering it. The thing offered is singularly new; it is a new fruit, brought forth from a new earth, to wit, the body of our Saviour borne of the Virgin, a new bread, a living bread, immortal and glorious. The Priest also new, to wit, the Son of God, the anointed of God, King of men and Angels, and there was never the like, nor never shall be hereafter. The manner wholly new, for the thing offered, and the Priest is the self-same thing, and both the one and the other, are hidden under the forms of bread and wine, all in the one, and all in the other kind, and all in every part of it, in his proper quantity, in his immortality, and in his glory, though our sense and understanding see nothing, but the outward signs. So is this Sacrifice altogether new, and not known either in the Law of Nature, or in the Law of Moses.   

4. OF THE NAME MASS.  
AS for the word Missa, Mass, proper name of the old Oblation, it is left wholly to ours; and it is so well assigned, and applied, that it signifies no more, neither nominateth any other thing, than the Sacrifice of the Law of Grace, as of old it signified only that of Moses. In so much as many great Doctors doubted not, 
Missa apud S. Clem. epist. 3. Abdias lib. 7. S. eucharist. l. 3. cap. 27. S. Alex ep. 1. Telesph. ep. 1. S. Ambros. l. 5. ep. 3. S. Aug. serm. 91. de Temp & 251 S. Leo ep. 81. & 88 Concil. Rom. de Coascr. d. 1. nullms Concil. 2. Carth. can. 3. Concil. Agath. c. 47. de Conf. d. 1. Missas.  but that this was an Hebrew word, and the same, which denominated the ancient Oblation of the First-fruit, and one of the first names, that the Apostles gave to the Eucharist. The which is probable, because it is so called by many ancient Fathers both Greek and Latin; as S. Clement, Successor of Saint Peter; Abdias, who wrote the life of the Apostles, either in Greek or in Hebrew. S. Evaristus Pope, who sat the year 97. S. Alexander, sitting in the year 106. Telesphorus, sitting in the year 127. S. Ambrose, S. Augustine, Saint Leo. Moreover, the first Roman Council, the second of Carthage, the Council of Agath. and many other ancient Authors of the first four Ages, and all these have often used it, as a name frequented among the Christians, which is an argument that it was left by tradition from the Apostles, howsoever the Church did use in the beginning many other names, especially the Greek Church. Some Doctors have thought it to be a Latin word, for the likeness of the syllables, and of the sound. But the argument concludeth not that it is rather Latin, than Hebrew, seeing that it hath the like syllables, and sound in both Languages; and if the Latin challenge it by that title, the Hebrew may challenge it by the same. And after this manner every one may draw to his Language a thousand strange words by similitude or likeness, and may put themselves in danger to incur the crime of unlust usurpers, or ill interpreters, as it happened to Optatus in the word Cephas, which he thought to be Greek, by reason of the likeness of syllables of the word Cephale, Head. By like misconstruing, the Latins may also say, that the Hebrew words Alma, Massa, Cera, and such like, are only Latin, because they have a Latin sound, and every Language may challenge the word Sac as her own, because it hath the same sound and signification in all tongues. It is then as likely, that the word Missa, is an Hebrew word, as that it is a Latin. But if any shall resolutely hold, that it comes rather from the Latin, then from the Hebrew I shall more willingly agree thereunto. For this casual encounter of the Latin with the Hebrew, is more marvelous, then if it had been derived from the Hebrew. For it could not happen; but by divine providence, that one Latin word should be so happily tied, and allied to the Hebrew, that it seems altogether to be an Hebrew word, and that the Hebrew word should come so near to the Latin, that it seems indeed to be a Latin word, and that this word hath been used to signify the like thing in divers Languages, and Laws. The Hebrew word in the Law of Moses, to signify the Figure of the Sacrifice of our saviours body: and the Latin word, to signify in Latin the truth of the same Sacrifice in the Law of Grace. And that the most excellent Sacrifice of all other, hath been baptised with the like name in syllables, and in signification, by the 〈◊〉 most noble Languages of the world; in Figure by the Hebrew, and in Verity by the Latin. The old Figure than resembled our Sacrifice in the matter, in the form, in the ceremony, and most lively in the name.   

5.  
TRANSUBSTANTIATION MADE IN the Sacrament, figured by the Leaven.  
THere are yet more mystical draughts in the ancient Figure, which preach into us the truth of our Eucharist; but principally three: The first the Leaven: the second the Time: the third the Sacrifices, foregoing this Oblation. It hath been said, that these Loaves were made of Leaven-paste, and were elevated in Oblation, by the High Priest, with the Lambs. 
levit. 23.20.  Then (saith the Scripture) the Sacrificers shall-elevate the Lambs, with the Loaves of the First-fruits, turning them before the Lord. In such sort, as the Loaves were put above the Lambs, and all was elevated together. This is a divine draft of God's Pencil, in the Table of the Figure; teaching us not only the presence of the body of his Son, true Lamb, without blot in the Sacrifice of the Mass; but also the manner of his being there, which is by transubstantiation, that is to say, by changing of the substance of bread, into the substance of the body of our Saviour, hidden under the forms of bread. The Leaven heretofore hath been a sign unto us of some bad thing; but here, by a contrary quality it is a sign of that, which is good: as often in Scripture lemma self-same thing hath sundry and contrary significations, by reason of contrary references and respects. So the Lion, 
Gen. 49 9 Apoc. 5.5. 1. Pet. 5.8.  if we consider him as a Royal and strong beast, is a sign of God; as he is cruel and fierce, a sign of the Devil. For which cause our Saviour himself expresseth Vice by Leaven in one place; 
Matth. 16.6. Luke 13.21.  and in another he compares his Church to leaven. The Leaven then in the Loaves of the First-fruits, figureth to us, the transubstantiation, which is made in our Eucharist, as already often hath been said, and must be said hereafter, behold the picture. The Leaven by a natural property changeth the paste, heats it, puffs it up, and gives it in a certain manner, soul and life, so far forth as it is capable thereof. The word of God, supernatural Leaven, changeth also the bread, and because it is of more force, than nature, it passeth also further; for it changes not the qualities, as the natural leaven in the paste, but the substance; it leaves the visible qualities, & changes the bread within; it animateth truly this bread, & makes it living bread, changing the substance of it into the flesh of the Lamb of God, jesus Christ, signified by the Lambs, offered with the Loaves in this Sacrifice. The Loaves, & the Lambs, elevated by the High Priest, were divers things, and did make one only oblation; here, where the truth is lively accomplished, divers elements also make one self-same Oblation; for the Lamb is under the forms of bread and wine; and when those elements are multiplied, and offered in divers places, it is always lemma self-same Lamb, and lemma self-same Sacrifice. So as this draft, drawn in the old Figure, tells us that the Sacrifice, figured by the bread of First-fruits, should be one Sacrifice of flesh, under the shows of bread and wine; to which draft our Saviour gave lively colours, when he instituted the Sacrament of his body under these elements. Neither is it without mystery, that the Loaves and the Lambs were of two divers natures, for they signified two natures in one jesus Christ, the Divinity, and the Humanity; two things in one Sacrament, the earthly, which are the visible accidents, and the heavenly, which is the body of the Son of God, and his Grace. Finally, they signified two peoples, the Gentiles and jews, united under one Head, reduced into one, and made one by means of this Sacrament and Sacrifice. And so his divine Wisdom not only teacheth us, by this figurative Lineament, the presence of his Flesh in the Eucharist, but also the quality of his Person, and after what manner he makes us his flesh, and uniteth us therein. Let us see what the Scripture, and the ancient Hebrew, and Christian Doctors say hereof, enriching the Figure with the embroideries of their learned Expositions.   

6. THE SACRAMENT, AND SACRIFICE of the body of our Saviour, under the forms of bread, foretold in the Scripture, and taught by the Hebrew Doctors.  
DAVID by these elevated Loaves foretold our Sacrament and Sacrifice: 
Psal. 71.72.  There shall be (saith he) a firmament in the earth, in the tops of wountaines, the fruit thereof shall be extolled far above Libanus. Or according to the Hebrew phrase, There shall be a little wheat in the earth upon the top of the mountains, and the fruit thereof shall be lifted above Lybanus. These words cannot signify other wheat, or any other thing more lively, than our consecrated Hosts, containing the body of our Saviour, true wheat on earth, true bread and solid stability of our souls and bodies; fruit truly lifted up, not only upon the top of Libanus, but above the highest of the celestial powers. Wherefore the Hebrew Doctors conformably hereunto, 
Rab. Solomon in Psal. 72.16. vol  say that David here did sing of a certain kind of little Cakes, or thin delicious wafers, that should be offered in Sacrifice in the time of the Messiah: 
Psal. 71.16.  Our Masters (saith he, of happy memory) understood by this word, a certain kind of Cakes, which shall be made in the time of the Messiah, of the which also all the Psalm is written. And all their Hebrew Commentaries extol, extol, even to heaven, the eating and mystery of this Bread and of these Cakes, which, say they, shall be of the bigness of the palm of a man's hand. And one amongst them, 
Rab. Derachias ●●●eans. illad ●. Eccles. quid est quod fuit? id quod crit. Eccles. 9  named Barachias, explaining these words of Ecclesiastices; What is that which was? the same that shall be: addeth further, As their first deliverer, to wit, Moses had given them bread of wonder, which was Manna; so the second Redeemer (the Messiah) should give them a more wonderful bread, to wit, these Cakes. And hereunto the same Redeemer alludeth, 
joan. 6.  saying, It is not Moses, which gave you the bread from heaven: understanding his body, as it hath been declared in the Figure of Manna. 
Rab. jonathas in suo: ●aigum. Gal. l. 10. c. 4. Psal. 71.17.  And the Rabbins Paraphrastically interpret in the same sense the words of the Psalm before alleged; There shall be (saith one of them) a parcel of bread in the earth, on the top of the mountains; that is to say (saith he) there shall be a Sacrifice of bread on the head of the mountains of the Church, or on the head of the Priests, which shall be in the Church. For the Mountains of the Church are the Prelates and Priests of it, if they be such, as are worthy of that name; for so much as they are lifted up above the vulgar, as spiritual Mountains above the earth, by holiness in manners, and sublimity of Doctrine. This Figure then, is every day literally fulfilled in the Church, when the Priests say Mass, elevating the holy Host above their head; and when the faithful Christians eat these divine and delicious Cakes, at the mystical Table of our Saviour. The ancient Jews could not write more clearly of the Figure of our Truth amongst the shadows of their Law: and he, that seethe not this Truth, brightly shining in the Sacrifice of the Law of Grace, is blind at noonday, and worse than a jew.   

7. THE TESTIMONIES OF HEBREW Doctors for Transubstantiation, and the manner, how the body of our Saviour is present in the Eucharist.  
THe manner, how the body of our Lord is really present in the Eucharist, hath been no less plainly set down in the writings of the Hebrews, then is the Real presence itself. This Manner hath two respects; the one to the beginning of the Presence, and teacheth how the body of our Lord is first made present in the Sacrament of the Altar; the other, to the manner of this Presence, and declares how he remains there present. Of both we have spoken in the Figure of Manna, discoursing there of the Almighty power of our Saviour. here we shall only allege the testimonies of Hebrew and Christian Doctors, to declare this Presence more fully, and to show the soundness of the Catholic faith, concerning Transubstantiation. And as for the first, 
Con●. Trident. sess. 19 c. 4. can. 2.  the Catholic Faith and doctrine holds, that the body of our Saviour is made present upon the Altar by Transubstantiation, that is to say, not by descent from heaven to earth, neither by new production, but by changing the substance of bread into the substance of the body of our Saviour, borne of the Virgin. The same faith and doctrine saith, that it remains there with a divine Presence spiritual, and supernatural, in its quantity, without possessing any place, and in its Majesty, without any show thereof, being there immortal and glorious, but invisible to sense, and incomprehensible to reason and human judgement, as hath been said elsewhere. And this in sum, is that, which the Doctors, as well Jews, as Christians, have written. The Hebrews (as we have said before in the Table of Proposition Loaves) have taught, that these Loaves were called Breads of faces, because they did Figure forth a Sacrifice, in the which there should be bread in the beginning, and flesh in the end; for the substance of bread was there to be changed into the substance of the body of the Messiah, the outward accidents remaining whole; and that it should be a Sacrifice of two faces; one outward of bread, which the sense might see; and the other inward, of the substance of flesh, which Faith only could perceive. And to this may have reference, that the Hebrew word, 
Lehen, bread and flesh. Rab. Kimhi. 1. Seras●im. Gal. 10. & 7. 1. Cor. 11.27.  Lehen, set in this place, hath a double signification; for sometimes it signifieth bread, sometimes flesh. So as where our Translation hath: He offered him the breads of Proposition: other translations have; He offered the flesh of thy God. And Saint Paul long time after, using the same manner of speech, what he calls Bread, he also names the body of our Saviour. The same Hebrew Doctors, 
Osee 14.8.  explaining the words of Osee: They shall be converted, that sit under his shadow, they shall live with Wheat. Our Masters (say they) writ upon these words, that at the coming of the Redeemer, there shall be change of nature in Wheat. And Rabbi Moses upon the words of the Psalm: 
Rab. Moses Hadarsania Psal. 135. Gal. l. 10. c. 6. Rab. judas in Exod. cap. 25. Gal. l. 10. c. 6.  Who giveth food to all flesh, a for (saith he) the bread, which be will give, is his flesh, and this shall be a great wonder. The Oblation than is bread in the beginning, but after the words of Consecration, it is flesh, the substance of bread being turned into the substance of the body of our Saviour, by the virtue of his Omnipotent word, the which being able to make all the world of nothing, can change one substance into another. This changing is called Transubstantiation in the Catholic Church; a word brought into use five hundred years ago, 
Rab. Kimbi. Gal. l. 10. c. 4.  to stop the mouths of the Heretics, which rose up against the true Faith; the thing itself being as ancient, as the Eucharist: for in the same instant, that the Sacrament was instituted by our Saviour, Transubstantiation was in use, though the name was not to be borne until long time after. As for the Manner according to which the Messiah body was to remain in the Sacrament, after it is made present by Transubstantiation: the same Hebrew Doctors have told, that it was to be there invisible, and impalpable, and in many places together, which they believed also of the body of the Prophet Elias, being in many places at the same time without being seen, or touched, as the Rabbins testify in these their Expositions.   

8. THE TESTIMONIES OF THE CHRIstian Doctors concerning Transubstantiation, and the manner, how our saviours body is in the Eucharist.  
THe Christians have been so much more resolute, and clear in setting down the Faith and Doctrine of Transubstantiation, and the manner of the presence of our saviours body in this Sacrament, by how much they have had better Masters, than the ancient Hebrews. Their Masters were our Saviour himself, the Son of Truth, the Revealer of heavenly secrets, and his Apostles filled with the new light of the Holy Ghost: whereas the Hebrews had none, but Moses and the Prophets, which taught by shadows and Figures. Behold then what they have said of this admirable change, which we call Transubstantiation, and of the manner how the body of our Saviour remains in the Sacrament.  
Saint JUSTINE, We are taught, 
S. justin. Apol. 2.  that the meat (the bread and wine) wherewith our flesh and blood are nourished, by change thereof into our substance, being Consecrated by the prayer and word of God, is the flesh and blood of jesus Christ incarnate, that is to say, the substance of bread and wine, is changed into the body and blood of our Saviour.  
Saint IRENEUS, 
S. ●r●●. l. 4. c. 3●.  disputing against the Heretics, which denied that Christ was Omnipotent: H●w (saith he) will they believe, that the consecrated bread is the body of jesus Christ? As if he should say, if they believe not, that he is Omnipotent; they cannot believe, that in the Eucharist, the bread is changed into his body, by his Word, seeing there can be made no such change by any other word, but his, who can do all by his Word, as he made the world by his Word.  
Saint CYRIL of Jerusalem: 
S. cyril. ●ierosol. uttech. mis●ag. 4.  He long since in Cana turned water into wine, the which hath some resemblance to blood; shall we esteem him less worthy to be believed, saying, that he hath changed the wine into his blood.  
Saint CHRYSOSTOME: 
S. Chrysost. hom. 6. ad Pap. An●ioch.  Because the Word saith, This is my body, let us obey, and believe, beholding it with the eyes of our faith: As if he would have said, these words, This is my body, are words of the Omnipotent, and effect that which they signify; we ought then, to obey and believe that, 
Idem hom. 23. in Ma●●h.  which they say. The same Doctor upon the same subject of Transubstantiation: The things, that we propose you, are not works of human virtue, it is God that sanctifieth them, and changeth them; we are but the instruments.  
Saint. GREGORY NISSE, 
S. Greg. Niss. in orat. mag. catech. c. ●7. I●●●n de S. baptism.  We believe that the bread duly sanctified by the word of the Word of God, is changed into the body of the Word of God. And again, The bread of the Aliar in the beginning is common, but after that it is sacrificed in the Mass, it is called the body of Christ, and it is so indeed.  
Saint JOHN DAMASCEN, 
S. joh. Damas'. l. 4. de Fide, c. 14.  The bread and the wine, mingled with water, is supernaturally changed into the body of Christ, by the invocation and coming of the holy Ghost, and they are not two, but lemma self-same thing.  
THEOPHILACT, 
Theoph. i● 〈◊〉.  This bread is transformed into the flesh of our Lord, by the mystical blessing of secret words, and by the coming of the holy Ghost. Behold, you have heard some Greek Fathers; with the same spirit and like stile, speak also the Latin Fathers.  
TERTULLIAN, Our Saviour took the bread, 
Tertul. l. 4. cont. Mar. c. 40.  and made it his body, saying, This is my body.  
Saint CYPRIAN, This bread, 
S. Cyp. de. C●n. Dom.  which our Lord presented to his Disciples, was made flesh by the all powerfulness of his Word, changed not in appearance, but in substance: As if he would have said, the outward forms of the clements, the quantity, colour and savour remain, but the inward substance is changed into the substance of the body and blood of our Saviour.  
Saint AMBROSE. This bread, 
S. Amb. l. 4. de Sacer, c. 4.  before the words of the Sacrament, is bread, but after Consecration the bread is made flesh; and having showed, that this consecration and changing, is made by the word of God; he confirms his conclusion, saying, If the word of Christ hath been so powerful, as to give a being to that, which was not; how much more is it credible, that it can make the things, which were before, to be now changed into another? But hear David, saying, He hath spoken, and the things were done; he hath commanded, and they were created: I answer thee then, Thas before consecration the bread was not the body of Christ, but after the same it is the body of Christ: he said it, and he bathe effected it.  
Saint AUGUSTINE, almost in the same terms; 
S. Aug. serm. 2●. de Verb. Dom.  I have told you, that before the words of Christ, the bread is called bread, but after they are pronounced, it is no more called bread, but the body of Christ.  
Saint RHEMIGIUS of Rheims, The flesh, 
S. Remig. in●. 〈◊〉 ep. 2. Cor.  which the word of God, the Father, hath taken in the Virginal womb, and united unto his Person; and the bread, which is consecrated upon the Altar, is one bodiy of Christ; For even as that flesh is the body of Christ, so this bread is changed into the body of Christ, and are not two, but one body. He meant that Transubstantiation produceth not a new body of jesus Christ, but that it makes the same body, which he took in the womb of the Virgin, present in this Sacrament after consecration; nothing remaining of those elements, but the accidents.  
PASCHASIUS, 
Paschasius Corbiens●● l. de Corp. & sang. 〈◊〉. c. 1.  Though the form of bread and wine, be found in this Sacrament, we ought to believe notwithstanding, that after the consecration, there is no other thing, but the flesh and blood of Christ. From all these testimonies we collect the explication of two points, which do concern the manner of our saviours being in the Sacrament of the Altar. For first we understand hereby, that the body of our Saviour is made present in the Sacrament by Transubstantiation, that is to say, by change of substance, the substance of bread giving place to the substance of his body, which succeeds by virtue of his Omnipotent word. And because the Soul, and the Divinity never leave this body, whole jesus Christ is in the Sacrament, his body by virtue of his Word; his Soul and his Divinity, as necessarily following, and accompanying the same. Secondly, we learn, that so long as the species be there uncorrupted, the same body remains under them with its quantity, beauty, immortality, and glory, but supernaturally and in a spiritual and divine manner, without being perceived, unless by the eyes of faith, as we have before declared, so far forth, as a thing ineffable can be declared. By means whereof, the Fathers often advertise us, not to consult here with the Laws of Nature, nor to regard, what sense and human judgement tells us, but simply to believe the word of him, who can do all, and cannot lie.   

9 WHEREFORE OUR SAVIOUR WOULD have his body hid, and not visible in the Sacrament.  
Here it shall be good to note, wherefore our Saviour gave his body, veiled under the shows of bread and wine, & not visible, & in proper form. For hereby we shall come to know, that he was noless wise, than he is good; not only giving us an inestimable gift, but also giving it after the manner he did. The principal reasons noted by the Fathers, are these; The first is taken from the nature of the Sacrament: for since that every Sacrament is a visible sign of an invisible thing; it followeth, that he giving his body in this Sacrament, was to cover it under some visible signs, as the accidents are, the colour, the whiteness, the savour, and such like things, which objected to our sense, might put our soul in mind of some secret thing; whereas if he had given it openly, it had not been a Sacrament, full of mystery, but a simple gift of his body.  
The second reason given by S. Ambrose, S. Augustine, 
S. Cyril. ep. ad Co●osirium. S. Amb. l. 4. d. sacr. c. 6. l. 6. c. 1 S. August. apu●● great. de cons d. 2. verum. See S. john Damas'. l. 4. c. 14. de fid. & S. Tho. p. 3. q. 75. c. 5. c.  and Saint Cyril, is this, to wit, because this sweet manner is most convenient, and principally to our infirmity, most natural and easy: for we take this divine morsel under the form of common bread, familiar to our taste, to wit, under the accidents of bread and wine. Whereas, if we should have eaten them with the feeling of the natural qualities thereof, it had been an eating, that could not have been endured, for two reasons. For first, it could not be done, but sense would naturally conceive horror to swallow down human flesh in proper form, especially being raw; Secondly, we could not have endured the brightness of so ghstering a body, nor the presence of so glorious a Majesty, if he had snowed himself in it. Saint Paul was become blind, for having seen the brightness of this body; 
〈…〉 Co●. 3.23.  and if it behoved Morses speaking to the Hebrews, to veil his shining face, which they could not otherwise have beheld; how much more sit was it, that jesus Christ should veil his body, without comparison more resplendent, than the face of Moses, to come near unto us, and to be eaten of us?  
A third reason may be added, that this invisibility gives us a singular mean; to exercise our faith, and to marit happiness in believing, and not seeing; according to the Maxim of our Saviour, 
joh. 20.29.  who called them happy, which believed without seeing, that is to say, which did give faith and credit to the Word of God, although sense, and human reason, penetrate not the thing believed, nay rather find in it a repugnance to their Laws: as it comes to pass here, where we believe the body of our Saviour to be; though sense seethe only the outward accidents of bread and wine, under which it is present, and human judgement cannot comprehend the possibility of this presence. But if the body of our Saviour by this conversion were made visible, and the accidents of bread changed, as it was done in the miracle at the marriage in Cana, in which the water, 
●●ax. 2●  with the qualities, was changed into the substance and qualities of wine, there should be no exercise of faith, it not being an object of faith, or hidden secret: but an effect, 
Hebr. 11.  not only evident to reason, but also to sense. There should also have been no merit: For look, where either sense or reason gives any proof, faith hath no reward, saith one of our Doctors. 
S. Greg. bow. 26. joan. 2.  In the Miracle of Cana, and in other such like, there is not any need of faith, but of good sense for to make trial: as the Master of the banquet did, who witnessed, that the wine was excellent, having had no more but a taste thereof; for he could not have faith, not knowing any thing then of that, which our Saviour had done, howsoever he saw the effect: And that which the Apostles did believe therein, was not the conversion of water into wine, for that they saw with their own eyes and vision is not faith: but the Divinity of the Soane of God, secret worker of that apparent miracle, and the merit also of their faith, was not in seeing the conversion of the water into the wine, but in believing with the eyes of faith the Divinity of jesus Christ, which they did not see with their corporal eyes.  
A so●rth reason, wherefore God gives us his body, hid under these signs, was secretly to hid the mystery of this divine meat, from the view and sight of Infidels, and to take from them all occasion of calumniating the Christians. For if they called them Androp●phages, 
Tertal. in Apol. cap. 7. Minutius Feli● in Ocla ●io. Eusch. l. 5. hist. cap. 1. Orig. count Cells. lib. 6. Athenag●orat. pro Christ●●●.  and eaters of human flesh, as witness Tertullian, Euse bius, Minutius, and other ancient Fathers, because they heard say, that they fed upon the body of jesus Christ in a certain banquet, where notwithstanding they see nothing but bread and wine; what might they have said, and what crimes might they have laid to their charge, if they had either understood or seen, that they did eat that body in the natural form?  
Finally, hereby our Saviour hath preserved the Majesty of his body from many inconveniences, of beasts and of men, to which it had been exposed, and in danger to be often injured in his proper form, whereas by hiding the same, all the indignities are received in a garment, which is not his own, that is to say, in the show of bread and wine; albeit, such as are guilty of those crimes, must expect just condemnation from God, for the injury which they have done to this Sacrament.   

10. AS THE OLD OBLATION OF FIRST fruits began in Pentecost, so our new.  
THe two last draughts, figuring the Mass, consist partly in the circumstance of time, in which the old Oblation was instituted, and put in practice: partly in the Sacrifices, which were to be offered before. These two Lineaments have been divinely accomplished. The time of this Sacrifice was the fiftieth day, 
levit. 25 10.11. Num. 4.  a number importing remission of sins, and of liberty and freedom. In sign whereof, every fiftieth year, each one entered into the possession of the goods, which they had formerly sold, without repaying any money back. In the same year, the Land was neither tilled nor sown. And the Levites were freed from the service of the Temple, after they were come to the fiftieth year of their age. As then the ancient offering was ordained in the Desert, and practised only in the Land of Promise in the prefixed time of Pentecost, that is to say, Harvest being gathered in fifty days after Easter; number of remission. In like manner the Sacrifice of the Eucharist was instituted by our Saviour, being yet a traveler in the Desert of this world, and put in practice by the Apostles, after the descent of the holy Ghost upon the day of Pentecost, fiftieth day, day of pardon and remission, putting the children of God in possession of the promised Kingdom, which they had lost, before; a day of general Harvest, in which were to be reaped all sorts of celestial fruits. And as the three sorts of bloody Sacrifices, Holocausts, Propitiatories, and Pacifiques, did go before the old Oblation of First fruits: in the same manner, the bloody Sacrifice of the Cross, figured here by them, we●thefore the practice of our new Oblation. At this time then, and according to the Figure, the Apostles did begin to celebrate the Mass, and to offer to God the First-fruits, and the admirable and immortal wheat of the body of the Son of God, cast on the Cross to die, springing out of the Sepulchre for to revive; mounting to the right hand of his Father, and gathered into his celestial barns, there to reign for ever.  
The Oblation of First-fruits, which until then had been made in Figure, either in the Law of Nature, or of Moses, was but Barley, as it were, the beginning of Harvest: but this here was the great Harvest, the great solemnity of Firstfruits, and the great Oblation of celestial Wheat, and of the Bread that liveth and giveth life: the true Pentecost, and the true jubilee of the holy Ghost, chief worker of this Sacrament and Sacrifice. Of which our Saviour speaking, said, The words, 
joan. 6●.  which I say unto you are Spirit and Life: as if he had said, The words I speak unto you, concerning the eating of my flesh, are not to be understood carnally, after the manner of the Capharnaits, who dreamt of dead flesh to be cut in pieces; but spiritually of a lively flesh, which my Spirit will make present, to be given in a spiritual manner without death, or detriment, as he wrought the conception of this same body in the womb of the Virgin, without carnal operation, and without any hurt to her Virginity.   

11. THE MASS BEGAN TO BE CELEbrated by the Apostles at Pentecost.  
IT was then at Pentecost, that the Apostles, new Sacrificers, did give beginning to the practice of a new Sacrifice, in the new Law, offering a full and sufficient Oblation, and celebrating the Mess with a pacifying Hoist of the bread from heaven, and of the immortal Lamb. Saint james was one of the first that offered in Jerusalem, as all Antiquity witnesseth, and after him the other Apostles, both in Jerusalem, and elsewhere. Then began this divine and first troop, as the first fruits of the Spirit of Grace, to eat these delicious Cakes, promised at the coming of the Messiah, and to communicate, not once a year only, or once a month, or once a week, but every day, for it was a food they had never eaten of before, exceeding delight full to the taste; and these good fowls had a continual appetite. 
A●● 2.  They were perseverant (saith the Scripture) in the doctrine of the Apostles, in the communion of the breaking of bread, and in prayer. They went to it every day; but this was, after that the holy Ghost was descended. For before it was said only, that they did persever in prayer; they communicated every day, after the descent of the holy Ghost, Great worker of this mystery: Spirit, which brought celestial fire into their stomachs, quickness to their tongues, charity to their hearts: & did let forth the pure water, foretold by the ancient Lavarites of salomon's Temple. Fountain of David. 
Fzech 36.25. joel. 3. 2●. Zach. 13.1.  water of Grace, and of the Sacrament of Baptism, of Penance and the rest, appropriated to cleanse the entrails and the feet of the Hosts to be offered, and of the Offerers themselves, that is to say, to purify the hearts, the actions, intentions, and affections of them which offered the Son of God, their good works and themselves, as whole  Sacrifices upon the Altar of his Majesty. O if Moses had been at this Pentecost, at this new Oblation and Sacrament of truth, whereof so long before he had drawn the Picture. With what reverence would he have adored it? O if David could have had a place at the table of this pacific Bread, and of this immortal Wine, as he had in the ancient Sacrifices; with what appetite would he have fed upon this celestial flesh? and with how earnest desire would he have said of this divine drink. 
Psal. 115.  I will take the cup of salnation and call upon the name of the most high. If Solomon, after having finished his magnificent Temple, had had this body for to have offered it to God, after the manner of Melchisedech, without effusion of blood, and without death; how much more rich, and honourable, would he have thought the dedicating of that Temple, in respect of this Sacrifice alone, then in regard of thousands of Oxen, sheep, and Bulls, burnt upon the Altar of Holocausts. O Christian souls, lifted up by contemplation, acknowledge the gift of your Lord, often celebrate this Pentecost, offer this oblation, take the first fruits of this deified Wheat, and offer him yours; to the end that one day you may have place at the Table of felicity, where this same Lord shallbe both the meat and the drink of that banquet.    

THE NINTH PICTURE. THE BREAD OF ELIAS.  
The Description.  
HAVE you not compassion of this good Elias, 
1. Reg. 19 ●.  who sleepeth under the shadow of this juniper tree, more resembling one dead, than a man sleeping? Behold his face pale and wan, and bathed with a cold sweat: his head carelessly bending towards the earth, upon the left side; his eyes half open; his arms cast here and there, and no sign of breath in his mouth, and all his body stretched out, as if he were yielding up the ghost. Surely, a little before, being, as it were, beside himself with fear, and overcome with weariness; he asked of God, if it were his good pleasure, to take him out of this world, that he might be delivered once for all, from the griefs, that his soul felt, by reason of the persecution of this cruel Tigress, jezabel, who had sworn by her gods, that she would put him to death, within four and twenty hours, and in the fervour of his Prayer, he is fallen a sleep under this shrub, where he is but evil accommodated, either for shadow, or any rest or repose; for it is little, and the leaves are like so many thorns, which do not keep off the Sun, but prick and pierce the flesh; and the earth is sowed round about him. Whereby I conjecture, that the holy man, without election, or choice, cast himself down, where he was, (finding himself in a manner, out of breath) and where the feebleness of his body had placed him: But God, who hath always his eyes open, to behold the pains of his servants, and his arms stretched out for their deliverance, hath sent for his comfort and secure this heavenly youth, who stands hard by him with bread baked upon the cinders, 
●. ●●g. 19.5.6.  and a pot of water. It is an Angel, in figure and shape of a man, for so the Spirits commonly appear unto men. The Painter hath made his visage bright, in form of lightning, representing by this sudden flash, his spiritual and subtle nature: his locks flying back behind, are of a golden colour: he hath also wings set on his back, (according as the Scripture itself doth paint them forth) to signify the swiftness of their motion. You see them unequally spread forth in the air, the one of them showing the inside, the other the outside, wonderfully fair, & artificially drawn. The two great feathers, guides of the rest, are of a bright green colour, as the wing of a Peacock: the other next to them are intermingled with yellow, oring-tawnie, red, and blue, after the fashion of a Rainbow: the little feathers, which cloth the quills of both these, and of the others, that follow in divers ranks, are of divers colours, as the former: the down which covers the back of the wing, is like a heap of little small scales, of divers colours set upon cotton. His garment is a stole of fine linen, embroidered with a curious work all about. The refection which he brought for this good Prophet, seems not great at the first show, consisting only of bread and water, which are the two most common and vulgar parts of the food of man; but experience will show, that it is a divine meat and drink: for Elias shall by it be sustained and fortified, to walk the space of forty days and forty nights, until that he come to the wonderful Mountain, where of old God gave the Tables of his Law. Whilst I speak, the good old man sleeps still, and thinks neither of eating nor drinking, nor of any means to free him from danger. Wherefore the Angel shakes him the second time, 
●. ●eg. 15.7.  and waking him, advises him to take some refection, and be packing. If you please to expect until he rise, you shall see him gift with a great leather girdle, & in a dusty Cassock, reaching to the midleg, covered also with a little mantle flying in the air; and when he is up, he will not fail with all speed, to obey the words of the Angel, and to get him as far as he can from the fury and reach of the Queen. Behold he is now risen, and walketh on a pace towards the Mountain of Horeb.  

1. THE BREAD OF ELIAS, FIGURE OF the Sacrament of the Altar.  
THe Bread of Elias, was for certain a Figure of our Sacrament, and of many mysteries hidden in it. We have said elsewhere, that in the Scripture, as well in the old, as in the new. Bread signifieth generally the body of our Saviour; for so much as it is given in meat for the sustenance of our souls, and the immortality of our bodies. So jeremy, speaking of the body of our Saviour, 
jer. 11.  saith in the person of the jews, resolved in their Council to crucify him; Lay the w●●d on his bread, that is to say, give the torments of the Cross to his body, 
Tertul. l. 4. cont. Mar●.  as the ancient Fathers have explained it: and the Son of God said of himself, I am the Bread of heaven. In this general sense then, 
john 6.  the Bread of Elias did Figure this body, and this meat. But more partiularly, in that it was wonderful in all its causes, effects and circumstances, which are so many Lineaments, drawn upon the old Figure, for a lively representation of the truth, which should follow after. First then, this Bread was sent from God by the service of an Angel; this ● accomplished in the Sacrament, for it is given us from God, specially by the ministry of the Priest, 
Malach. 1.2.7. S. D●anil. l. 〈…〉 12.  who is called the Angel of God in Scripture, because that after the manner of Angel, he teacheth others, saith S. Dionise of Areopagita: for as the superior Angels enlighten the inferiors by their knowledge; so the Priests communicate their doctrine to the inferior members of the Church of God. 
S. 〈◊〉. i●id.  Angel, also according unto Saint Hierom, because he is a Mediator between God and man, and declareth to the people the will of God. Finally, Angel of God, saith Saint Chrysostom, 
S. Chry2ost. hom. ●. in 2. Tim. 1.  because he speaketh not of himself, but as sent from God. It is then this Angel, that consecrateth our bread by the Word of God, that maketh it flesh by his power, and distributeth it by his commission. Secondly, this Bread of Elias, was bread of Wheat; for if it had been of other matter, the Scripture would have specified it. And it was Bread, fashioned into a cake, after the form of loaves, baked on the cinders. This is also accomplished in our Sacrament, for this is the matter, and that the form of our Hosts, which are of Wheat, the Sacrament and the admirable Cakes of the Messiah, of which mention was made a little before; but what doth the Scripture signify by saying, that this Bread was baked under the embers.   

2. WHAT MEANETH THE SCRIPTURE in signifying, that the Bread of Elias was baked under the embers.  
THough we know not, how this Bread was baked under the embers by the Angel; we believe notwithstanding, that it was so baked; for the Scripture saith it, and because it saith nothing without cause, there is no doubt, but under the hollow of these embers, there lie hidden some mysteries, appertaining to our Sacrament. These mysteries are three, amongst many others, which, such as are more spiritual, may observe. The one is, that it puts us in mind of our saviours charity. The embers are the remainder of fire, and heat past; this Bread then baked under the hot embers, mingled with live coals, did Figure our Sacrament, true memorial instituted by jesus Christ, and commanded to be celebrated in his memory, 
Luke 22.19.  and in a recordation of his love, and death. And therefore it is the true Bread, baked under the embers, that is to say, prepared with the burning coals of his Charity, of which it is a memorial, as also of that, which he endured for us. The second mystery, taught in this baking, is the great humility of the Son of God in this Sacrament; the embers being a thing of small value, or none at all, and therefore Hieroglyfick of baseness and of humiliation; as the natural Ceremony of all Nations teacheth us, using them in this signification. So Abraham, out of humility, 
Genes. 18.  calleth himself dust and ashes, and abaseth himself under the name of these things. Also the Hebrews of Bethulia, 
judith. 7.4.  beseeching the divine Majesty to secure them, in humility cast ashes upon their heads. So the Pagan King of Ninivy humbled himself, rising from his throne, 
john 3.6.  and sitting upon ashes. The Bread then baked under the ashes, is jesus Christ, true Bread of heaven, humbled and abased; humbled, not only in making himself man, in marrying his Majesty with the infirmity of our nature, and in enduring the torments and reproaches of the Cross, but also in giving himself, as meat to his creatures, under the Figure and habit of these weak and mean elements of bread and wine; in giving himself after the manner of a thing dead and insensible; in giving himself to be eaten and swallowed down of poor sinners. All these degrees of humility represented in ashes, are here performed, and practised in this Sacrament. With good reason than was it figured by such a notable sign of great humility, as were the embers, on which was baked the Bread of Elias.  
The third mystery is, that hereby are signified the many mysteries of this Sacrament, hidden under the forms of bread and wine, as under embers. mysteries of the love and greatness of God, and of the admin●b●● effects of this meat, which devout souls may more easily se●●e then I can express. And as the great Ma●es●y of our Saviour, walking visibly upon the earth, was covered under the cloak of our humanity, his almighty power, wisdom and bounty, effecting the work of our ●●cemption by the s●eblenesse, folly, and ignominy of the 〈◊〉: Fu●● so in this Sacrifice, he covereth the glory of his body under the veil of these signs and cinders of 〈◊〉 and makes the hand of supreme virtue wo●●e i●●sbly, for the support and health of our souls and bodies.   

3. WHAT SIGNIFIETH THE SLEEP of Elias under the shadow of the luniper tree.  
THe divine hand of God hath by other Lineaments, and colours, no less admirably painted forth the three former mysteries, & many others in another corner of this table, where you see Elias sleeping in the shade of the juniper tree, for herein we see our Saviour sleeping on the Cross; and acknowledge the memory of his passion, the greatest sign of his love and humility, and the most high secret of this Sacrament of his precious body. 
Plin. l. 16. c. 24. P●in. l. 16. c. 25.  The juniper commonly is a little shrub, growing in sandy and barren places, void of all exterior beauty; having for flowers and leaves nothing, but sharp prickles. Elias sleeps, tired and weary, in the shade of this shrub. Is not this a lively representation of our Saviour, vexed with torments, crowned with thorns sleeping a dead sleep upon the Cross? Tree of humility, shadowing his greatness; punishment of 〈◊〉. co●ering his innocency? ●●ce of thorns, pain and poverty? Are not these the marks of the course of the painful life of our good King, and of his doleful sleep. Moreover, the self-same circumstances set forth to us the qualities of our Sacrament, being a memorial of his life and death; for if we consider it exteorly, it shows nothing, but what is little, easy, without fruit, without flowers, and without beauty to the sense, and all full of thorns to human judgement, which is backward to believe the things which it sindes to be repagnant to our capacity, and as it were, pricked and offended therewith: as long since it happened to the Capharna●ts, 
john 6.  and other children of darkness; which since that time ●●●ef ●lowed after them. On the otherside, the same tree is ●●●r green, & his thorns are his leaves and beauty, the wood being burnt, driveth away Serpents, 
Pli●. l. 24. c. ●.  and the coal, thereof, have such a lively and burning heat, that they will end●●e a whole year under the ashes: For which reason, Da●●id calleth them Coals of desolation, 
Psal. 119.4.  because they b●●ne scorchingly, and consume forcibly. These qualities do secretly paint unto us the inward virtue, and beauty of the Cross of our Saviour, and of his Sacrament. For all that which appears there repugnant to sensuality, is verdure and beauty to the faithful soul, as also a proof of the omnipotency and love of jesus Christ towards us. The wood of this Cross, and of this Sacrament, which is it, that appeareth hardest in the one, and in the other, being burned in meditation with the heavenly fire; of which David said, The fire shall burn in my meditation; being, 
Psal. 8.3.  I say, set a fire by this meditation, chaseth away Sernents, that is to say, the wicked thoughts, which the old Serpent hisseth into our soul, to poison and sting us to death. It eagendereth also in us coals of charity, which being hidden under the embers of humility never die. Thus you 〈◊〉 the juniper deciphered. But under the shadow of this juniper Elias slept; that is, the Christian soul taketh his rest in meditating upon the Sacrament of the Altar, which is the shadow, that is to say, the memorial of the death of our Saviour, as hath been said; for as the shadow represents the body, so the Sacrament represents the Passion: and as the body is present with the shadow, so is our saviours body with the holy Sacrament.   

4. ELIAS HIS WALK, AFTER THE SHAdow of the juniper tree, to the Mountain Horeb, and of the water, that was given him with the bread.  
Under this shadow, truly, we ought to repose ourselves, in the wearisomeness of our persecutions, as Elias slept under the figuring shadow of this tree, when he fled from the rage of jezabel. For there is not any where a more sweet and sound rest amidst the travails of this painful life, then in receiving his body, to meditate upon his death. Which David, by the Spirit of Prophecy, taught us of old, saying to God in the person of every afflicted Christian; 
Psal. 22.5.  Thou hast preyared in my sight a Table against them that trouble me. And therefore the Angel, as it were, interpreting the Figure, awaketh Elias, and exhorts him to eat the Bread, figuring this Table: the which he doth, and there with is so well refreshed, that he takes strength and courage to walk forty days and forty nights, enen to the Mountain of God, freeing himself from the persecution of the Queen. Where we have yet two other mysteries in the Figure, appertaining to the truth. For this space of forty days, signifieth the painfulness of our mortal pilgrimage, divided into four ages, as into four ten; into Infancy, Young age, Man's age, and Old age; consisting of days and nights, of good and evil, of consolation and persecution. The walk of Elias continued even to Horeb, signifieth the progress, which is convenient for us to make, ascending by holy desires, and aspirations, and by good works, even to the top of Christian perfection, according to the measure of the grace of God, communicated to every one; and from this top, to zoare up with a victorious flight, above death and the world, to the high Mountain of our celestial felicity. But now in this pilgrimage our true Bread, and sustenance, is the body of our Saviour, given by his Angel, to wit, by his Priest, as hath been said.   

5. THE SIGNIFICATION OF THE pot of Water.  
BUT what signifieth the pot of Water, given with this bread? surely nothing else, but the grace of God, given with this Sacrament: for so it was figured by the Creator himself, when he promised it, by his Prophet Ezechiel, saying, I will power out upon you clean water, to wit, his Grace; and our Saviour crieth in the Temple, 
Ezech. 36 25. john 7.37.  If any man thirst, let him come to me and drink; speaking of the same Grace. It is this water which is given us to refresh our weariness; which gives us force, and makes us able to ascend with ease the Mountain of God, that we may so obtain the possession of heaven. Who would have thought at the first show, that in the shadow of this Figure, these excellent mysteries were hidden? And how many more be there, that a contemplative soul might here observe? But are not these sufficient to make us admire the infinite wisdom of God, in the delineation of his secrets? His Sovereign powerfulness in the greatness of his works? His surpassing bounty in the largeness of his benefits? Truly, this was an evident testunony of his most wise prescience, to draw so long before such a lively Picture of the Sacrament of his body: a goodly mark of his virtue, to have given to Elias Bread of s●ch force, that it could maintain life, and furnish with strength for forty whole days travel, an overtravelled body: an evident sign of his great mercy, with so fatherly care to defend one of his own mortal creatures, and to send him an immortal Spirit; and one of his own Court, to serve him as his Pantler, and Cupbearer, in his necessity. But what is this in respect of that he hath done, leaving this Sacrament to his militant Church; this precious pledge, which is both armour and food; bestowing upon her his Humanity and Divinity, giving himself, and all that he is; and that in a manner so divine, and so agreeable to our infirmity? That, which he did for Elias, was it any more than a Picture, a representation, and a shadow, compared to the lively Image, to the truth, and to the Body? Who shall then, O Lord, be able to utter, yea or to conceive thy wisdom in this Bread, thy omnipotent greatness in this mystery, thy infinite mercy in this Feast? And what can feeble mortal creatures do, but fumble in speaking, and admire in silence the height of thy councils, and the sweetness of thy Graces, and thank thee from the bottom of their hearts in humbly confessing their own insufficiency?    

THE TENTH PICTURE. THE PROPITIATORY SACRIFICE.  
The Description.  
THE jewish Priest cometh to offer the yearly Propitiatory Sacrifice, 
levit. 4.6.7.  there with to appease God, and obtain of him grace, and pardon for his own sins, and for the sins of the people. One of them hath carried the blood of the Victim, to the Altar of Perfumes, placed before the door of the Sanctuary, called Holy of Holies, where the Ark of God is; and the flesh of that Victim, together with the head and skin, was consumed with fire, out of the City of jerusalem, no body eating thereof. They, that burned it, wash themselves without the gates of the Town, for that, according to the Law, they were reputed unclean by this service, and could not enter again into the company of their brethren, until they were purified by the water of Expiation. There is also in this Picture represented another Sacrifice for sin, but in ceremonies much differing from the former. For this is iterated daily, and the blood of the Victim is not carried into the Sanctuary, but is offered upon the Altar of Holocausts, in a basin of gold, as you see. The men of the Priestly lineage do eat in this room, apart, the flesh of the Host, and are sanctified; whereas in the other Sacrifice, all was consumed by fire, and they were unclean, which burned it, as hath been said. There is not any woman, neither any unclean man, admitted to this banquet; for the Law received none but men, and those sanctified.  

1. THREE KIND'S OF SACRIFICES.  
WE have said elsewhere, that there were three kinds of Sacrifices, obscurely practised in the Law of Nature, and expressly ordained in that of Moses. The first was the Sacrifice of Holocaust: the second, of thanksgiving: the third, Propitiatory, for the appeasing of God. In this last Sacrifice three kinds of beasts might lawfully be offered, Bulls, sheep or Goats; and three kinds of birds, Pigeons, sparrows or Turtles. All of them figured either the Sacrifice of the Cross, or that of the Mass, or both together. The first then, of which mention is made in the present Picture, signified manifestly the sacrify of the Cross; and the second, that of the Eucharist. Let us see the resemblance between them.   

2. OF THE PROPITIATORY SACRIFICE, which Properly signifies that of the Cross.  
IF we attentively consider the Figure, we shall easily see the resemblance it hath with the truth. The first Propitiatory Sacrifice was offered but once a year, and no more; painting forth thereby, the one only Sacrifice of the Cross, 
levit. 25.10.11. Luke 4.19.  which was offered but once in the year of our Saviour, that is to say, during his life, which was the year and time of the true jubilee of our Lord; and so offered, as it might never be reiterated. This is Saint Paul's discourse, writing to the Hebrews; In this will (saith he) we are justified by the Oblation of the body of jesus Christ once made: And afterwards having showed, that the jewish Priests, could not take away sin with their bloody Sacrifices, he addeth; 
Hebr. 10, 10,  But jesus Christ having offered one Host for sins, s●teth now for ever at the right hand of God. This Sacrifice than could not be reiterated, our Saviour having so triumphed over death, as he could die no more, neither was it necessary. The second circumstance was, that in this yearly Sacrifice, the blood of the Victim of Propitiation, was carried and set upon the Altar of Incense, seated before the Sanctuary, a Figure of heaven, as Saint Paul allegoriseth.  
The blood of our Saviour also, that is to say, the price of his blood, was carried up to heaven, and set before the eyes of God. Who in consideration of that blood, shed for men to his honour, gives them pardon of their sins, if it be not long of themselves. Thirdly, the flesh of the Victim was all consumed in the fire, with the head and skin, without the Camp, whilst they were in the Desert, or without Jerusalem, after it was chosen for the place of Sacrifice. Our Saviour was crucified on Mount Calvary, out of Jerusalem, his body burnt by three fires, and consumed even to death, by the fire of his infinite love, which made him a voluntary Victim to his Father, for our sins; by the fire of our sins themselves, which caused him to die; by the fire of those reproaches, blasphemies and torments, which he endured in his Passion. And it was easy to see, how his skin felt this fire, when it was cruelly torn with whips, as also his head, crowned with thorns, and his sacred visage, defiled with spittle. Finally, none of those, which sacrificed, did eat of this Propitiatory Sacrifice, no man also did eat of this: And they, that did burn the flesh of the ancient Victim, were unclean, and were to purify themselves in the water of Expiation, before they came again into the City: They also, which did put our Saviour to death, became thereby abominable in the sight of God; and if they would enter into the City of Jerusalem, which is his Church, they were first to be purified by the water of Baptism. Behold from point to point, and tittle to tittle, the Figure accomplished in the Sacrifice of the Cross, which hath truly wiped away our sins, and giveth abeundant grace of peace and Propitiation, so it be applied, as God hath ordained, that is, by the Sacraments; but above all, by the Sacrament and Sacrifice of the Eucharist.   

3. THE SECOND KIND OF PROPITIAtory Sacrifice, a Figure of the Eucharist.  
NO doubt, but as the first kind of Propitiatory Sacrifice, was accomplished in the Oblation of the Cross: so the second was fulfilled in some other. For if nothing passed in the old Law, were it never so little, which our Saviour was not to fulfil in the Law of Grace; and if he himself hath so often protested, that he would accomplish all the Law even to the least tittle, and that heaven and earth should pass, 
Matth. 5.18. Luke 16.17.  before one tittle thereof should be left unperfected: who dare think, that so remarkable a Sacrifice, as this, hath not been fulfilled, according to all the circumstances thereof. And surely the accomplishment of it is manifestly seen in the Eucharist, which is iterated every day, as the ancient Figure was; for Mass is said every day. The blood is set upon the Altar, and offered to God in the Mass. The flesh of the body of our Saviour likewise is there eaten, both by Priests and Lay people; who in quality of Christians, and faithful people, are all, in some sort, accounted Priests, and Kings, as Saint Peter calls them: 
1. Pet. 2.9.  And for so much as they prepare themselves duly, before they communicate, by Penance, and other works of Piety, they are male children of the Priestly Line, as having manly, and not effeminate souls, though they be women and young Virgins. This flesh is eaten in a holy place, that is to say, in the house of God, which is the Catholic Church, and ordinarily in the place of Sacrifice and Prayer; and if the sick eat it in their private houses, it is always in the circuit of the house of God. And this flesh sanctifieth those, who eat it purely, and without being defiled with any mortal sin.   

4. WHAT DIFFERENCE THERE IS Between the judaical Propitiatory Sacrifices, and Sacraments, and those of Christians.  
THe Sacrifices of the jews, offered for sins, were Propitiatory, and obtained pardon, not by any virtue, that wasin them: for as Saint Paul saith, 
Heb. 10.  It is impossible, that sins should be taken away by the blood of Bulls, and of Goats; but by the Religion and piety of those which offered them, protesting by them the faith and hope, that they had in the Messiah to come, jesus Christ. After this manner God promised them grace; saying of the devout man, 
Hevit. ●.  He shall offer Sacrifice, and the Priest shall pray for him, and his sin shall be forgiven him: They were then available, and obtained pardon, by the faith and virtue of the Offerers, who were acceptable to God, but not of themselves, saving only in Figure; whereas the Sacrifice of the Eucharist, which is the truth of them all, containeth and gi●●●h grace, as do all the Sacraments of the Law of Grace. 〈◊〉 having been instituted by the Author of Grace, 〈◊〉 Christ; and by the M●ster himself in person, and 〈◊〉 the mediation of Moses his servant, and the price of our redemption, being paid in his precious blood; it was but reason, that they should have in them the virtue, which the former figured: and that seeing the money was now paid in, they should give truly and indeed remission of sins. Wherefore the Christians Sacraments do give grace of themselves, and by their proper operation, in virtue of the prerogative given to them by our Saviour; and he which receives them with good disposition, receiveth profit by two ways; to wit, by the Sacrament, which he receives, and by his own devotion, which he brings with him; whereas the Hebrews had none, but only by the second way. Their Sacraments were beneficial, as was the brazen Serpent in the Desert; 
〈◊〉. 21.  for it was not by its own proper virtue, that it did heal the biting of Serpents, but from the faith of those, which did behold it, according as God had commanded, it serving only for a sign to behold with their eyes, and for an object of their faith in God, by whom they were to be cured. But ours are healthful in the nature of a precious treacle against poison, which hath in itself the efficacy and strength of a sovereign medicine, and so entering into a prepared stomach, worketh a sovereign effect for the health of the body. In like manner, the Sacraments of the Law of jesus Christ, have in themselves virtue to save; as Baptism, Penance, and other Sacraments, instituted for the remission of sins, wash sins out of the soul, and bring grace by their very action itself. And principally the Eucharist, containing the Creator of Grace, jesus Christ: The other Sacraments having only the fruit; this is both the Tree, and the Apples: The others giving flowing streams; but this the Fountain itself. The Eucharist also, in as much as it is a Sacrifice, obtains pardon of the Divine bounty for him, for whom it is offered. For the body of Christ is so precious in God's sight, and God hath been so much glorified by it, that it cannot be presented to him upon the Altar, but it will procure favour and grace; especially the chief presenter being the proper person of his Son himself, in whom he is well pleased, and to whom he can deny nothing; the Priests are but the visible Vicars, and Mediators of the action: The Gift and the Giver, the Offering, and the Offerer, is one and the same, infinitely agreeable to the eyes of the divine Majesty. The Eucharist than is a Propitiatory Sacrifice, figured by that of the jews, in the manner, as hath been said.   

5. TESTIMONIES OF THE ANCIENT Father's, both Latin and Greek, teaching the Sacrifice of the Mass, to be a Propitiatory Sacrifice.  
SAint AUGUSTINE, By many ancient Sacrifices, 
S. Aug. ep. 57  which were offered for sin, this Sacrifice was signified, which giveth indeed true remission of sins: The blood of which Sacrifice, not only is not forbidden, (as in those of the Law) but presented to all the world, and all are invited to drink it. And in his book of the City of God, he writeth, 
S. Aug. l. 20. de Civit. Deic. 25.  That in the Church, Sacrifices are offered for sin, and shall be until the day of judgement; but not after, because then there shall be none, to whom sins can be remitted. And in a Sermon, which he hath made of the Innocents, speaking of the Altar, where Priests say Mass: 
Idem Serm. de Innocent.  There (saith he) is powered forth the blood of jesus Christ for sinners.  
Saint AMBROSE, speaking of the Eucharist: jesus Christ offereth himself, as Priest, for the remission of our sins. 
S. Ambros. lib. 1. Offic. cap. 48.  And in his Exhortations to Virgins, he calleth that, which is offered on the Altar, An healthful Host, 
Idem in Exhort. ad V●g.  by the which the sins of the world are taken away.  
Saint CYPRIAN, 
S. Cyprian. de Coe●● Dem.  in a Scrmon saith, That the Eucharist is an Holocaust for the purging of our iniquities.  
Saint HIEROME, 
S. Hiero●an c. 1. ●pist. ad ●it.  If men command the Lay people to abstain from the company of their wives, that they may pray the better; what ought men to think of the Bishop, which offers to God every day the Victims without spot, for his own sins, and the sins of the people?  
Saint CHRYSOSTOME, 
S. Chrysost. lib 6. 〈…〉.  The Priest, as Ambassador and Orator, makes intercession to God for all; to the end to make him merciful, not only to the sins of the living, but also of the departed. And in his liturgy, or form of saying Mass, 
Idem in liturg. H. st●a 〈…〉. 3. in ep. ad ●p●●.  he prays to God thus, Make us fit to present to thee gifts and Sacrifices, for our sins, and for the ignorances of the people; and oftentimes calleth the Eucharist an healthful Host.  
And Saint BASIL also in his Mass, 
S. Basil. in Ly●●rg. initio.  Make us worthy (saith he, praying to God) to present ourselves before thee with a clean heart, and to serve thee, and offer this venerable Sacrifice, for the blotting out of our sins, and the malice of the people.  
Saint JAMES in his: 
S. jam. in Ly●●rg.  We offer this unbloody Sacrifice to thee for our sins, and the ignorances of the people.  
Saint JUSTIN MARTYR, 
S. justin. ●ial. Cont. T●●pho.  writes, That the Sacrifice of the Dove, which men did offer for the Leprous, in the Law of Moses, was the Figure of the Eucharist, offered for the purgation of sins.  
Saint CYRIL of Jerusalem, 
S. Cyril. Higher os. ●atech, Mi●l●●. 5.  We offer jesus Christ, slain for our sins, to the end to make him merciful to us, and to others, who is most benign and gracious.  
In conclusion, all the Catholic Doctors, Latin and Greek, are of the same faith, and speak the same Language, and call the Sacrifice of the Mass, the true and only Sacrifice of Christians, instituted by jesus Christ, for the obtaining from God remission of sins; the Sacrifice of the Cross, is not the Sacrifice of Christians, though it be the foundation of Christian Religion: for the Christians neither can offer it, our Saviour being now immortal, nor desire to offer it, for so much as they should be like to the jews, which crucified him. It is the Eucharist, which is the sole and proper sacrifice of Christians, ordained for a memorial of that of the Cross; and to apply the merit thereof. And as Baptism, Confirmation, and the other Sacraments, as Sacraments, remit sin, in the virtue of the Sacrifice of the Cross: so the Eucharist, as a Sacrifice, apply to us remission of sins, gained upon the Cross, and after this manner is a propitiatory Sacrifice. This Doctrine is according to God, and according to reason: For since jesus Christ is Priest eternally, 
Psal. 109.  according to the order of ●●●lchisedech, the Sacrifice instituted by him according to that order, which is that of the Mass, and no other, must needs be Propitiatory; because it is the essential office of a Priest to offer for sin, as Saint Paul writes. 
〈…〉.  For every High Priest taken from among men, is appointed for men in those things, that pertain to God, that he may offer gifts, and sacrifice for sins. jesus Christ then, as Priest, offereth h●nselfe in this Sacrifice for our sins, and he doth it by the ministry of Priests his Vicars, even as by them he teacheth, baptizeth, confirmeth, and exerciseth the other offices, and holy functions of our Doctor and Redeemer.  
I● standeth with reason also, seeing that Prayer, Alms, Fasting, Penance, and other actions of Piety be honourable and pleasing to God, appease his wrath, and obtain of him remission of faults committed; that this Sacrifice, which is the greatest honour, that the Church can present to God, and the most divine of all other holy actions, should have force to appease him, and gain his Grace. 
Moses. Exod. 3●. 3●. Dan. 4. 2●.  Moses' obtained pardon for many thousand of sinners: Daniel did counsel the King of Babylon to redeem his sins by Alms. These works than were Propitiatory, & how should not then the Sacrifice of the body of the Son of God, offered by the same his Son, and by his members, in supreme worship of his Majesty, be so? The enemy of mankind, hath he not been extremely envious and malicious, that would take away this belief from the souls of the children of God? and such as have believed his deceits, against the honour of God, and against the Doctrine of his Church,; Are they not miserably bewitched, and altogether unworthy to have remission of their faults?   

6. AFTER WHAT MANNER THE SACRIfice of the Mass, and the Sacraments remit sin, since that of the Cross is our whole redemption.  
BUT if the Sacrifice of the Cross be our whole redemption, and the infinite price, paid for all our sins, and of a thousand sinful worlds, if there had been so many; how say we, that the Sacrifice of the Mass, the Sacraments, and good works are propitiatory? I answer, that the Sacrifice of the Cross is the Fountain head of our salvation; the Sacrifice of the Mass, and Sacraments are the Rivers by which the merits of the Cross flow into our souls, and without which, this merit should be unfruitful to us. Baptism is one of these Rivers, so is Consirmation, and the other Sacraments. The Sacrifice of the Mass is one of them also; and by them the Cross imparteth salvation, but to no other, saving only to Christians: For Turks and Pagans do not receive any fruit, because they have not any Sacrament, nor Sacrifice, by which they may open the door to come to this Merit, and make flow into them the waters of Redemption, and of health. The Cross to them is a Fountain stopped, an Orchard enclosed, a Treasure locked up; because they neither have the Conduit-pipe, nor the entry, nor the Key, by which they may be partakers thereof. The Mass therefore is no more a new redemption, than the Sacraments, as that of the Cross was; but an excellent means to apply the redemption, which was made on the Cross. The Sacraments are means in their kind. The Eucharist hath the Pr●uiledge to do it, both as a Sacrifice, and as a Sacrament.  
Good works are good and Propitiatory, not of themselves, but because they are founded upon the Cross; and without this stay, they are unprofitable to eternal life. Wherefore, the Sacraments, the Sacrifice of the Mass, good works, godly actions, and all Christian Religion, take life, force and virtue from the Cross. The Sacraments are the Conduit-pipes; the good works, the fruits; the Eucharist is the great Key. The Sacraments profit, and are Propitiatory only to those, which receive them in good disposition; Baptism remits sin only, to him, that is baptised; Penance to him, which doth it; and so of the rest. The Eucharist, as a Sacrament, giveth grace only to him, which communicates, but as a Sacrifice it profits all those, for whom it is offered: as well for that it is a most noble action, made with a general and most effectual Prayer; as also by reason of the present it makes to God; and is therefore a general means to appease him, by offering him the body of his Son, who hath paid all, and for all, and therefore is able to obtain all. Wherefore, if Mass be said for the Just, it procures them increase of grace, and virtue to persever therein; if for repentant sinners, it obtains them pardon; if for the impenitent, it obtains them repentance; if for Infidels, it obtaineth their conversion; and so it profits all the living. If it be applied to the Saints departed, it honours them; if for those which are in Purgatory it diminisheth their pains. But what if you object? Mass is offered for many, which notwithstanding remain obstinate in their wickedness? I grant they do, but it is by their own fault, who deprive themselves of this fruit; for it profits others. The Cross is a ways then the foundation of our whole redemption; the Sacraments are the means for to apply them in particular to every living Christian well disposed; the Sacrifice of the Mass, to all, as hath been said; and in them all, the blood shed on the Cross, is the price and payment of our redemption.   

7. THE SACRIFICE OF THE MASS, and the Sacraments, rather give, then take any honour from the Cross.  
AS the Sacrifice of the Mass, and all the Sacraments of the Church, do take their virtue from the infinite merit of the Cross; so they honour it, by applying the virtue thereof. For so many times as they give grace, so often they give occasion to praise the first cause of that grace. Neither more nor less, then naturally an Eagle, a Lion, a Dolphin, an Emeraud, and every other noble creature, bringing by his goodness and beauty, some profit or pleasure to man, stir him up to praise the Creator, who gave that goodness and beauty to the creature. So the Sacraments giving grace, by that action of theirs, testify to us the merit of the Passion of Christ, meritorious spring of this grace. But above all Christian Mysteries, the sacrifice of the Mass excelleth; and that for two reasons. The first, because it contains in it present the same body, which redeemed us upon the Cross, and presenteth in this body, the fountain of our redemption. Whereas other Sacraments communicate nothing, but the Rivers flowing from that Fountain. The second, because it lively represents the action of this our redemption, to wit, the Passion of our Saviour, and the Sacrifice of the Cross; for the same body, which was offered on the Cross, is offered here; on the Cross, by bloody Sacrifice; here, by unbloody Sacrifice: on the Cross it was immolated; it is immolated also here; but there with slaughter, and violent effusion of blood; here it is immolated after the manner, we have said; to wit, the forms of bread and wine, and by them represented as a dead and insensible thing, such as are bread and wine, and his blood seeming to be after the manner of wine shed, under which it is; whereas it is always in his body, and both body & blood remain impassable, immortal and glorious. Upon the Cross, his power seemed weakness and infirmity; his goodness malice, and his wisdom folly; for the wicked beheld him poor, believed him impotent, blasphemed him as a malefactor, and derided him as a fool; though he was in himself all powerful, all good, all wise: all this is represented in the Sacrifice of the Mass. For in outward show nothing appears, but infirmity, to the eyes of Infidels, neither will they believe, that our Saviour can make his body there present; it also seems to them impiety, and therefore they call it Idolatry; it appears to them nothing but folly, and therefore they mock at it, as if it were a Com●edy; whereas, notwithstanding, it is an action of the Son of God, and the most godly work of Piety and Religion, that is in the Church. For these reasons then, it honoureth, it preacheth, it communicateth, it represents the virtue of the Cross, above all other Christian mysteries: and no marvel for it was ordained by the hand of him, which hath of old drawn forth, in the old Sacrifices, all the Figures of the Cross; and who knew well, how to prepare a Sacrifice in the Law of his Grace, which might lively, 
1. Cor. 11.26.  and effectually represent the same Passion in every point. And as he hath wisely ordained it, so hath he chosen it for a most honourable memory of his Cross. Wherefore the Adversary affirming, that the Mass evacuats the honour of the Cross, is a not orious liar, a wicked deceiver, and an impudent calumniator, and goeth about himself to evacuat the honour of the Cross, and deprive men of the fruit of it, obscuring the truth by his lies, deceiving souls by his impostures, and blemishing the actions of piety by his slanders.   

8. THE SACRIFICE OF THE MASS, Profitable to obtain from God all kind of good, and it extends itself to all persons, except the damned.  
seeing that the Sacrifice of the Mass, is so good a means to obtain remission of sins; it is easy to conceive, that it is able to help us to obtain, whatsoever else is profitable for us. For it is more hard to appease the wrath of God, and to incline him to be merciful unto us, when by sin we are his enemies; then to obtain all other gifts from him, when he is become our friend. We know likewise that the ancient Sacrifices were offered, nor only for sin, but for many other temporal ends also. It follows then, that the Sacrifice of the Eucharist, which succeeded to all the ancient Sacrifices (as Saint Chrysostome, 
S. Chrysost. in Psal. 95. S. Aug. cont. Adder's. leg. l. 1. c. 20 S. Leoserm. 8. de Pass. Dom.  Saint Augustine, Saint Lee, and the other Doctors of the Church affirm) may be offered for the same ends; otherwise the truth should come short of the Figure, which were absurd. That the ancient Sacrifices were employed for the obtaining of other gifts, besides remission of sin, is evident by the holy Scripture, which tells us, that the Hebrews offered Victims for the life of King Darius, 
Darius' 1. Esd. 6. Heliodor. 2. Mach. ib. 3.32  and his children. As also that Onias, Highpriest, offered for the health of Heliodore. The Mass than is much more able to obtain all that, which the judaical Oblations obtained; for they contained only the Figure of the body of our Saviour, but the Eucharist exhibits the real body itself. And this hath been the practice of the Church even from her Cradle. 
1. Tim. 2.  Saint Paul commanded that public prayer should be made in the Church for Kings, and other persons in authority, to the end we might live peaceably under them; these Prayers the holy Fathers, Saint Chrysostome, 
S. Chrysost. in 1. ad Tim, 2. S. Amb. l. 6. de Sacer. c. vlt. S. Aug. ep. 59 ad Paul. Th●oph. & Occum in 1. Tim. 2. Tertul. ad Sea. pull. S. Aug. l. 22. c. 8. S. Prosper. Aquitan. de predictio D●i. c. 6. S. Chrysost. in h●●. 1●. & 21. in Act. Apost. S. Hier●s. Catech. 5. Mis●ag.  Saint Ambrose, Saint Augustine and others, expound to be those, which are made in the Sacrifice of the Mass. Tertullian confirmeth this custom; We Sacrifice (saith he) for the health of the Emperor. Saint Augustine writeth, That in his time certain Priests said Mass, and offered Sacrifice in a house, for to drive away the Devils, which infested it, and made it inhabitable. Saint Prosper witnesseth, that the Sacrifice of the Mass, was offered for a woman possessed, that she might be delivered; and after that she was dispossessed, the same was offered again in the way of thanksgiving. Saint Chrysostome, in many places, makes mention of the custom of the Church, to say Mass for the fruits of the earth; and the testimony of Saint Cyril of Jerusalem is clear in this matter, who in one of his Lessons, speaking of the Mass, saith, After that the spiritual Sacrifice and unbloody worship is done, over the same Heast of Propitiation, we pray to God, for the common peace of all the Churches, for the tranquillity of the world, for Kings, for Soldiers, for the sick, for the afflicted; In conclusion for all those which have need of succour.   

9 THE SACRIFICE OF THE MASS profitable to the Faithful departed, which are in Purgatory, and honourable to those, which reign in heaven.  
THe faith, and custom of the Church, hath ever been to offer also to God, the Sacrifice of the Mass, for the souls of the faithful departed, not to procure pardon for their sins, but to obtain of God release of the pain, due to their sins, who are in Purgatory. For they which are in hell, are cut off eternally from the body of jesus Christ, and incapable of succour from his precious blood. Saint Chrysostome, 
S. Chrysost. hom. ●9. ad. Pap. An●ie. & ●●m. 3. 〈◊〉. ad Philip.  speaking of this custom: Not without cause (saith he) it was or da●●ed by the Apostles that commemoration should be made of the faith full departed, in the dreadful mysteries (for so he calleth the Sacrifice of the Mass) for they well knew, it would bring them great benefit and profit. According to which faith, 
S. Aug. l. 9. ●●●sess. c. 11.12.13.  S. Augustine was entreated by his Mother, to pray to God for her after her death in the Mass, She (saith he) charged me, not to prepare for her● sumptuous to●be; but only signified, that shed s●r●d, that remembrance should be made of her at the Altar, at which emery day she religiously served God; knowing that from it, was the Victim distributed, 
〈◊〉 2.14.15.  which w●ped out the hand writing of decree that was against us, and led the enemy in triumph. Which he performed like a faithful child, causing the office for the dead, and Mass to be said for her at her burial, helping her rather after this manner, then bewailing her with tears, as himself witnesseth, saying to God; We wept not. O Lord, in the prayers, which we made, when the Sacrifice of our price was offered up to the●, Whereby he shows, what was the faith and religion of all the Church in his days. S. Epiphan●, also puts this custom amongst the Articles of Catholic Doctrine; and witnesseth, 
Epiph. heres. 57 & in A●acephale●●, & S. Aug. de 〈◊〉. cap. ●3.  (as after him did also S. Augustine) that Aerius was Anathematized, as an Heretic, for having held, that the Sacrifice of the Mass was not to be offered for the dead.  
The same Church hath also at all times, offered Sacrifice of thanksgiving, for the Victim of the blessed Saints, which are reigning in heaven. And here-hence it is, that men say Mass upon their Feasts, in which they are called upon & remembered, not that men offer Sacrifice to them, for that was the slander of the old Heretics and Pagans: but to give thanks to God, who made them victorious, and to show, that we rejoice in their glory. And this is it Saint Augustine declareth, 
S. Aug. l. 8. de Civit. cap. 27.  answering to the calumnies of Heretics, Who is he amongst the Infidels (saith he) that ever heard the Priest, being at the Altar, say in his Prayer, I offer Sacrifice to thee, O Peter, O Paul. O Cyprian? for it is to God, and not to them, that that Sacrifice is offered, within the Churches dedicated to their memory. And elsewhere, 
Ide● co●●●● Fa●st. l. 20. c. 21.  almost in the same terms: We erect not Altars to Martyrs, but only to God, in remembrance and memory of them: For who did ever hear any Prelate, doing his office at the Altar, where Saints bodies lie, say, We offer Sacrifice to the O Peter, O Paul, O Cyprian? but what is offered, is offered to God, who crowned the Martyrs, though it be done in places dedicated to their memory. By which Doctrine it appears, how the Sacrifice of the Mass, is not only Propitiatory for sins, but profitable to obtain of God all kind of benefits. And that it extends itself to all sorts of persons, except the damned. And that as the Sacrifice of the Cross, is a general, and fundamental treasure, for all the members of the Church of God, living and dead, present and to come; so the Sacrifice of the Mass is an instrument, and universal means to apply the merit of this treasure to every one.    

THE ELEVENTH PICTURE. THE FIVE LOAVES AND TWO FISHES.  
The Description.  
HE, which is in company of jesus, 
john 6. Matth. 14.21. Marc. 6.40.  can want nothing. Do you behold this great number of people, set by hundreds and fifties, upon these beds and Tapestries of herbs and flowers of the Spring, taking their refection in the midst of the Desert? they are about five thousand men, besides women and little children: 
Matth. 14.21.  who following our Saviour many days, heard his Word with such fervour and delight, that before they were a ware, all their provision was spent, and were utterly destitute of necessary food, in these high mountains and barren places, fruitful only of grass and flowers. Yet notwithstanding, they banquet to their fill, having marvelous abundance of food, though all their provision was but five Barly-loaves and two fishes, which a young Boy of the troup had by chance brought with him. O this Boy shall one day, under the name of Marshal, be a great feeder and nourisher of Christian souls, in the Country of Aquitan. This provision was only casual, and very insufficient for so great a number of people: but the Divine providence was neither casual, nor niggardly, which knows well how to provide for want, and to make abundance of new Manna spring up in the midst of the Desert, and to feed them after with material food, whom he had fed before with the bread of his holy Doctrine. For he multiplied the Loaves and the Fishes, by his blessing, in such abundance, as they did suffice to fill all this people, set at so many tables, who brought with them as good appetites to eat, as they had strong stomachs to digest. All cat as much as they will of these Loaves, and these Fishes. And the Apostles are the dividers and deliverers, no less wondering then joyful to see, that the bread and fishes increased in their hands, as fast as they distributed them to their guests. But Philip and Andrew above all other were astonished; for they also above the rest apprehended the greatness of the multitude, and the little quantity of food, which was to be had in that place. The good Philip said, Two hundred pentworth of bread will not suffice that every ont may have a little bet, (as the custom is to distribute holybread.) Whereas these five Loaves, brought by this child, were not to be valued at three pence. And Andrew giving notice to our Saviour, 
Cohn. 6.7.  of the afore named Loaves and Fishes, saith, But what are these amongst so many? As indeed, they might seem to be nothing, for so great a number, according to the rule of human judgement, meaning the food with the eaters, and not conndering, what the divine hand of God can do. Whilst they serve and admire the miracle, the gues bestir themselves lustily, without sparing either their pains in eating, or the meat set before them. They, who have long since filled their stomachs begin to fill their bockets; and there is not one here, that doth not keep some piece of this bread; some for necessary provision, others as relics of devotion. And after all this, the Apestles filled twelve baskets full with the fragments. All of them are transported with joy and astonishment, preferring our Saviour before Moses, as having found a means, by his omniporent hand to furnish a table in the Desert; whereas Moses procured only Manna to fall from heaven, made to his hands, by the hands of Angels, and not produced by any blessing of his. Whereupon they resolve to take our Saviour their head, and to make him their King. But he, who was created King by his Father, 
Apec. 19.16.  and carrieth written in his thigh, and in his garment this stile, King of Kings, and Lord of Lords, and is descended on earth to endure dishonours, and not for to joy in the glory of the world, will not have to do with such electors, nor with such a Kingdom. Wherefore, he goes further into the desert, stealing away, both from their fight, and election.  

1.  
THE MIRACLE OF THE FIVE LOAVES, a Figure of the Eucharist.  
THis wonderful banquet, prepared in this Desert, was a Picture of our Sacrament, as the Figures were, which even now have been declared: not so ancient for time, but wrought by the hand of a more cunning workman. For the former Figures were anciently pictured indeed, according to the direction of God, but by the hand and Pencil of Moses: this was the invention of our Saviour himself, and freshly drawn by his own hand. Wherefore, those former did signify a far off, and in divers subjects, the Eucharist, and the Author thereof; this is an entrance unto it, and showeth it to be near at hand, because it is done by the Author himself, in proper person. The others set forth our divine mystory, as the old Prophets foretold the Messiah to come many years after; this here did show him in a manner present; as Saint john Baptist did point at our Saviour with his finger. And therefore, as our Doctor's note, the Evangelist Saint john great Secretary, and most privy to his Master's intentions, before he would set down the Sermon, which our Saviour made of the eating of his flesh, sets in the for efront the declaration of this miracle, as a piece of the same subject, necessary for the understanding of that Sermon, and for the stranthening of our faith, concerning the Feast, which our Saviour was to prepare shortly after. By this method the supreme wisdom hath wisely taught us, tracing out by little and little, both by deeds and words, the way to the faith of this mystery of his precious body, working a miracle upon the sustenance, which was to be a sign thereof, and declaring to us, the design of the future banquet of his flesh, to be after exhibited under the forms of bread. Behold now proportions and colours of the Picture.   

2. IN WHAT THE MIRACLE OF THE five Loaves did Figure the Eucharist.  
THis miracle was a Figure of the Eucharist in general, because it was a wonderful refection, as that is of the Eucharist: wonderful in that it was clean contrary to other common repasts, which in the beginning are greatest in quantity, and the longer the banquet continueth, the less meat remaineth, till at last all be consumed. Whereas here contrariwise, in the beginning there was but a little meat, to wit, five Loaves and two Fishes; and the same enereased more and more, the more it was distributed and eaten; and in the end of the Feast, there remained great abundance. This wonder appeareth far greater in the Eucharist, in which one only body of our Saviour, hath sufficed for all the Church, now more than sixteen hundred years; which multiplieth without being many, and is eaten without being consumed. For if there be an hundred thousand Hosts consecrated, it is in them all, and yet it is but one. And if it be received of an hundred thousand mouths, it is taken whole and entire of all, and neither is, nor can be consumed of any. This is the first draft of the likeness that is between the miracle of the five earthly loaves, & our celestial bread, which is but one. The other smaller draughts are these: That miracle was made of bread, by the blessing of our Saviour, it was done in the Desert, it was prepared without labour, pain, or difficulty; it was distributed by the Apostles, and was a refection given both to the souls and bodies; there is no doubt but faith, hope, and charity, reverence, religion, and other virtues, were planted in the hearts of many of them, when they beheld this admirable work, done by our Saviour for their good: here-hence it was, that they would needs create him King. These designs are expressed with lively colours in the Eucharist; for it is made of bread by the benediction of our Saviour, who worketh secretly by his Almighty word, as a Master workman in this Sacrament. It is made in the Desert of this life, for in the other there shall be no more Sacraments. It is made after a simple manner, only of bread and wine, and the words of Consecration: whereas the ancient Sacrifices of the jews were made with pain and travel, much killing, much washing and burning of the victims. And if some other ceremonies be used in the Mass; they are easy, and appertain rather to the decency, then to the essence of the Sacrament and Sacrifice. In conclusion, this Sacrifice and Feast, is made by the ministry of the Apostles, and of Priests, succeeding them; and it serveth to plant and increase in the soul (as elsewhere we have declared) Faith, Hope, Charity, Religion, and other divine virtues, true food of our souls, and to give vigour to our bodies, that they may rise gloriously upon the great day of the general resurrection.   

3. THE TWO FISHES, A FIGURE OF the same Sacrament.  
THe Fishes, by another similitude, do signify to us the same Sacrament. 
S. Aug. l. 1 S. de Qivit. cap. 23.  Our Fish is jesus Christ (saith Saint Augustine) because he alone was without sin in the depth of this mortality, as in the profundity of waters. The same have said Tertullian, 
Tertul. de Rap. c. 1. Opt. Mil. l. 3. The Sibyls. S. August. ibid. jethus.  Optatus Milevitan, cited by the same Saint Augustine, and many other Fathers. And before them, the Sibills in their writings, called our Saviour a Fish: but the Greek word, jethus, which they used, containeth a remarkable Anagram, which is not found in the Latin, nor in any other Language; for the five letters whereof it is composed, make, 
Resus Christos Theon vieth Seter  jesus Christ Son of God Saviour. He is then our Fish, and the Fish given for food to the Church, is no other, but jesus Christ, given in the table of the Eucharist. And it skilleth not, that in this miracle there are two Fishes; for both did signify one self-same jesus Christ, God and man, as doth also the five Loaves; and it is not necessary that a Figure should be like in all things to that which is signified. Moreover, Christians, in respect of their Head, are also called Fishes: We are bred in the water (saith Tertullian, 
Tertul. l. Bap. c. 1.  as little fishes, to the likeness of our Fish jesus Christ. For it is the water of Baptism, which regenerateth us in jesus Christ, to his Spouse the Church; and whosoever are not Fishes of this water, perish in the sea of this world.   

4. WHEREFORE NO MENTION IS MADE of any drink in this miracle, and other circumstances of it.  
THe Evangelist makes no mention of any drink in this miracle; it being probable, that as Manna was both meat and drink, even so were these Loaves and Fishes multiplied, which is also agreeable to the mystery: for seeing, they that follow jesus Christ, are fishes, which naturally never drink; these also need no drink, being already become the Fishes of our Saviour, believing in him: albeit, the mystery is yet greater, in that hereby is noted a rare fingularity of the holy Sacrament. For even as Manna alone, the Loaves and the Fishes, did serve both for meat and drink: So the Sacrament in one kind is both meat and drink, the body of our Saviour serving for both together, as did Manna, and those Loaves and Fishes, Figures of it.  
Now for other circumstances of this miracle, we observe, first, that it was done in the Spring-time, upon the evening, in the Desert, before them which had heard, and followed our Saviour, they being bidden to sit upon the grass. These circumstances teach us, that the Sacrament of the Eucharist, was instituted in the spiritual Spring of the world, 
Psal. 103.32.  when jesus Christ shortly after was to send his holy Spirit, to renew the face of the earth, to make a new Testament, amending the old, to wit, a new Law, a Law of Grace; upon the evening, that is to say, in the last hour of the world: and in the Desert, that is, during this mortal life. And that for those, which should believe in his Word, and which constantly follow him, even unto the breaking of bread, taming of their flesh, despising of worldly vanities, and the doing of that, which they there did corporally, eating also upon the grass in the Desert: For all flesh is grass, 
Esay. de 6.  and all his glory is as the flower of the field, saith Esay: and he, who subdueth his flesh, and makes no reckoning of the flourishing beauty of the world; is set upon the grass, worthy to be fed with the blessing of our Saviour, by the service of his Apostles; that is to say, to receive the food of immortality in the Church of God, by the hands of his Vicars, which are the Pastors, and Priests thereof.   

5. WHY THE PEOPLE WOULD CREATE our Saviour King, and why he fled them.  
THese people thus satisfied, were about to create our Saviour King; not entreating him, but compelling him to accept the Royalty; which he foreseeing, stayed not until they came to him, but quickly withdrew himself from them, and fled into the Mountain to pray. But from whence comes this desire in these men, and wherefore did jesus Christ refuse this honour, sithence that he was Prince of heaven and earth, and absolute King, without dependence of any other? If for the miracle, they would have made him King; wherefore had they not the same will, when they saw him cast forth devils out of the bodies they possessed, and make those mighty, wicked and rebellious spirits obedient to his Commandments? Why had they not the same will, when he commanded all diseases and maladies, and was obeyed? Making the blind to see, and the lame to go, etc. These wonderful miracles, did not they also merit the same Diadem, which this refection in the Desert did? In truth, if men consider them in their greatness, they merited a divine respect and acknowledgement; but this miracle had some particular thing, which moved these men to this desire and design. First, it was a kind of miracle never heard of, before Moses had made Manna descend from heaven, Elias had made the flower and oil to increase in favour of the Widow; but Moses made not the Manna with his own hands, 
Exod. 16. 3. King. 17.14.16.  as our Saviour wrought this miracle; and that which Elias did, he did not by his own power, but received power of God to doeit. Our Saviour multiplied these Loaves in his own hands, and with his own proper blessing; this made them believe that he could be no less than the Messiah, & King promised to Israel; and for this cause they sought for to declare him King. Secondly, the other miracles of our Saviour were particular, principally effected for their good which were delivered, and healed. This here was a public benefit done in the sight of all the multitude, and to the profit of every one of them in particular, which caused in them a general desire to acknowledge the same by conferring a public honour upon our Saviour, and by making him their head, to whom they were so much obliged. Thirdly, they did acknowledge, that this refection was a benefit, worthy of a King. For the principal office of a King, is to guide and feed his subjects; for which cause they are compared to Feeders, and called Pastors of the people. They would then have proclaimed him King, 
Esay 44.28. Homer. Iliad 2. Philo judaus, l. de Agricult.  as the Roman Soldiers made their Emperors, and the other Nations of the world, their first Kings. But our Saviour was not come to take unto himself any earthly Kingdom, but to establish a spiritual Kingdom of his elect, who are the inheritance of his Church; in the which he is King of the jews, and reigneth likewise in the hearts of all his faithful subjects. The earth is too base, and too little for such a King; it is heaven, which is the true throne of such a Majesty, 
〈◊〉. 109.2.  the earth is but his sootstoole? Wisely therefore did he to contemn this royalty, reading us a jesson by his example, to despise and sly the honours of this world, as transitory and deceitful, and not to make esteem, but of such presents, as come from heaven, which are firm and permanent, and only worthy to be given by an Almighty King, and to be sought after by reasonable creatures capable of immortality.   

6. GOD, NOURISHER OF EVERY CREAture, true nutriment of his Children?  
IF this good people, seeing that jesus Christ had so I magnificently and so miraculously filled them, would have made him King, and honoured him with an honour, which they held to be the greatest of all greatness here upon earth, as we have heard; what would they have thought, and what would they hove done, if they had a little understood, that this Lord was he, which of old had freed their Fathers in the Desert? and which nourisheth the Angels in heaven, and the blessed Spirits with food of his felicity? who gives to eat to every creature? who keeps open table; in the spacious air, upon the face of the earth, within the depths of the waters, providing for the fowls in the air, the beasts of the earth, for the fishes of the sea, and for all living creatures their proper food, in their own dwellings? What would they have said, if the eyes of their soul had been opened, to behold the grearnesse, highness, and profoundness of that miracle, without comparison saire more admirable, than the they did so much admire, and esteemed worthy to be rewarded with a Kingdom. It is a far greater miracle, (saith Saint Augustine) to provide for the whole world; 
S. Aug. Tract. in joan. 24.  then to feed five thousand men with five Leaves and two Fisves. And sithence this miracle is the greater, wherefore did these men perceive only the lesser? Was it not for so much as the most part of them had not the entire faith, they should have had of the Messiah, whom they did esteem indeed a great man, but not great God, as they ought? But what would they have said, had they known that this Saviour would give his flesh to men to eat, and feed them to immortality? And that with so many miracles, as Nature itself stands wondering at them? Would they not forthwith have proclaimed him, not only the King of men, but of Angels also, and of all the world? Nay would they not have inferred by good discourse, that he was God both of heaven and earth? For it is God alone, who hath power to give himself in meat, without diminution and detriment; he alone in heaven gives his Divinity for food of the blessed, and he alone gives on earth the body of his Humanity to his servants, for food to salvation remaining no less entire than before; a work worthy of God, infinite as well in power, as in goodness. Mortal Kings may well prepare magnificent feasts, such as were made by Holofernes, Solomon, Cleopatra, and many Roman Emperors; 
3. Reg. 4. Plutarch. in Anton.  but they made them not of their own substance, it was not of their own bodies, that they were liberal, it was but of the bodies of beasts, and of other provision, which they had taken from the storehouse of Nature. God alone can give himself to be eaten, he alone is almighty, not to be exhausted, uncapable of diminution. If then these things be so great; and if we believe and see here that, which they neither saw nor believed; If we see the providence of our Saviour to govern and nourish all the world; his charity to us, in nourishing us with his flesh from the Table of his Church; his truth in promising moreover the food of felicity. Why do we not admire his benefits? Why do we not magnify them? Why do we not give him immortal thanks for them? The multitude of his wonders, do they dazzle our eyes, as a bright lightning, or as the light of the Sun? The continual multiplying of his presents, doth it make his great liberality less admirable to us? But if, as mortal men, we take no heed to the works, which God doth in Nature every day, as being ordinary and common; let us at least regard the rare excellency of this Table, furnished with a meat more worth, than all that Nature can afford. The jews filled with five Loaves and two Fishes, thought not of the miracle, which God doth in nourishing the whole world, because that was a miracle frequent and common; And yet they adwored that of the five Loaves, 
S. Aug. Tract. in joan. 24.  not because it was greater (saith S. Augustine) but because it was more rare, and less usual. Wherefore admire not we then the rareness of our Sacrament, sithence it is the miracle of miracles, having no like, and which by no continuance of time can become vulgar, as the miracles of Nature? Wherefore cry we not in our hearts, Live the King of Kings, Reign the King of Kings, Immortal glory to the King of Kings, which hath given a refection of so great a wonder; filling with one loaf and with one fish, that is, with his sacred body, not five thousand men for one time, but millions of men and of women, that have wandered in the Desert of this world these sixteen hundred years, and will fill yet as many millions more of Christian souls, as shall feed upon it, to the end of the world; who will fill them, not as he hath filled those, with the material food of the body, for the maintenance of this mortal life. But with spiritual food of the soul, for to be nourishment of immortality and mernall felicity. Live then, O King of Kings, true Life of our souls and bodies. Reign, O King of Kings, truly worthy to reign. Immortal glory to thee, O King of Kings most wise to guide, most mighty to defend, most blessed, tenderly to nourish the sheep, which follow thee, in the mountains and barren deserts of this mortal life. O when shall this be, that we shall arrive to the high mountain of thy eternity, there to take without end the food, that thou thyself art, true felicity of such as shall have followed thee in the paths of thy holy Commandments.    

THE TWELFTH PICTURE. OUR SAVIOUR, PREACHING OF THE SAcrament of his body.  
The Description.  
THE Saviour of the world speaks, the Divine Word preacheth, 
john 6.59.  the supreme Wisdom discourseth of the Sacrament of his body, in the Synagogue of Capharnaum, where he had done many great miracles. The pre-eminence of the Orator, and the dignity of the subject, deserveth an attentive ear, never man spoke so, and of such a matter: He sees that the people follow him, enticed by the miracle of the five Loaves and two Fishes, and taketh occasion from their earthly desire, to invite them to a celestial banquet of his flesh, which he is about to prepare for those, that shall believe in him, and have the appetite of their souls in good disposition. Hear what he saith: I am the bread of life, 
john 6.48.  your Fathers have eaten Manna, and are dead: this is the bread which descended from heaven, that if any man eat of it, he may not die. I am the living bread, descended from heaven; he that eateth this bread, shall live eternally; and the bread, which I will give, is my flesh, for the life of the world. 
john 6.52.  The jews (saith the Evangelist) contend amongst themselves, saying, How can this man give us his flesh to eat? jesus said unto them, Verily, verily I say unto you, if you eat not the flesh of the Son of Man, and drink not his blood, you shall not have life in you. Who so eateth my flesh, and drink my blood, he hath life eternal, and I will raise him up at the last day. For my flesh is meat indeed, and my blood it drink indeed; who so eateth my flesh and drinketh my blood, he dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: He that eateth me, he also shall live by me. This is the bread, that came down from heaven, not as your Fathers did eat Manna, and died: he, that eateth this bread shall live for ever. These are the words of our Saviour. The Apostles, and they which did believe in him, are ravished; but there are others that have deaf ears, and gross conceits, judging amiss of his words, rashly taking scandal at the mystery which they understood not, 
●on 6.60  and murmuring said, This is a hard saying, who can abide to hear it? But jesus Piercing their thoughts, and secret murmurings corrected them, & said unto them; Doth this scandalise you? if than you shall see the Son of Man ascend, where he was before, it is the Spirit that quickeneth, the flesh profileth nothing; the words, that I have pinken to you be Spirit and Life. So he endeavoureth to make them capable; but they notwithstanding remain still blind and obstinate in their misbelief, and got themselves out of his company. Behold you, how they wrinkle their fore heads in going away, and look behind them? These are carnal and overweyning people; believing nothing, which comes not under the comprehension of their sense. These are the patriarchs of all those, which make war against the Sacrament of the body of our Saviour.  

1. WHEREFORE OUR SAVIOUR MADE a Sermon of the Eucharist, before he anstituted it.  
THe Painter, who knoweth how to dispose well of his work he hath in hand, endeavours, amongst other things, to join dexteriously the beginnings to their ends, and so to smooth the knots of parts disagreeing, that nothing appear hard, or constrained in the connexion, but all to be aptly guided and brought to an end, with due proportion of draft and colour. The supreme Wisdom, Master of Sciences and Arts, observed this law in all his creatures. And it is usual with him, 
Sap. S. 1. & 11.12.  to reach in his strength from end to end, and to govern all things sweetly, and to dispose them in measure, in number, and in weight. According to this rule, he continueth the course of this movable world, coupling extremities with their extremities, by convenient means. So he made the day to succeed the night, by interposing of the morning, and the night to the day, by the evening, neighbour to both; the Summer to Winter, by the Spring, coming between; and the Winter to Summer, by interposing of Autumn; and so in all his other works of this world. When the Son of God, Sovereign Wisdom, had decreed in the Council of his Father, and of the holy Ghost, to marry one day the greatness of his Divinity, to the littleness of our Nature; and resolved at the same time, to bestow also upon us, as well for food, as ransom the body, which he had taken of Adam's Posterity; he began even then, by little and little, to ordain these Figures, which we have hitherto run over, and other such like, which are in his book; making, as it were, the first preparations for this Feast, which was to follow. And being at length made Man, and the time being come, when he was to fulfil the verity of them, and to cover the holy table with the food of his precious flesh; he made a wonderful proof upon the bread, 
Matth. 14.21. john 5.10.  as we have seen; and incontinently after, he preached this excellent Sermon, which was as it were, a general proclamation of the banquet colouring by the brightness of a famous miracle, and by his lively voice, those Characters of the old Figures, and joining the Images past, to the Verity present, by the interposition thereof, before the full accomplishment of his work. The self-same method used he for preparation to the faith of other mysteries of his death, of his Resurrection, of his Ascension, of the coming of the holy Ghost, of Baptism, and of other Sacraments. For besides the ancient Figures of them, which he ordained long before; he made many discourses a little before they were effected, and the Sacraments themselves were instituted. Wherefore, this Sermon was, as it were, the connexion of things passed, to things present, of the shadow to the body, and as a speaking morning, declaring the coming of the Sacrament of the Altar, which is the sum of all the other mysteries in the Church of God.   

2. THE FIRST CAUSE, WHY OUR Saviour would give his flesh to eat, and his blood to drink, which was to show his goodness.  
THe first cause, why our Saviour would give his flesh to eat, & his blood to drink, is for as much as he is admirably good, & exceedingly liberal towards us, as hath been often already declared. He took his body of us, and because he did that for us, he will employ it upon us, and give it us again, like a magnificent Lord, as many ways as a body might profitably be ginen and employed; to wit, for a price, for food, for union and sign of amity. He, which gives a pearl of great value to redeem his friend from captivity, gives it as a price: he, that sets some delicate fruit upon the table, doth it, that it may be eaten: and the husband, which gives himself in marriage, gives his body, that by union he may become one flesh with his wise; and the ring, which he leaves, departing from her, is a pledge of his love. Our Saviour gave his body on the Cross for our redemption, and thereby paid the tribute, due to the divine justice, for the Ransom of mankind: he gives the same body in the Table of his Sacrament, as a nuptial Feast for meat, unto us, for to make a divine union with us, and for a pledge of his love. Then the master and chief cause, why he gave us his flesh to eat, and his blood to drink, is his boundy, his liberality, and his infinite love.   

3. THE SECOND CAUSE, TO GIVE A remedy to our misery.  
THe second cause, why our Saviour did give us his body to eat, is our miserable condition; which out of his exceeding love to us, he was desirous to repair, as he hath in ample manner by the gift of his body. For by communicating unto us his divine flesh, and deified blood; he hath both performed the part of a true Father, and of a natural Mother towards his children; and withal, he hath wisely and effectually repaired all the breaches of our spiritual ruin, and procured the restoration, and health of our souls and bodies, by remedies directly opposite to our diseases. The Father giveth all, that he can, to his child, engendered of his seed. The mother nourisheth and brings her child up with her own milk, which is also a part of the substance of her body, and both meat and drink to the child. Our Saviour, who regenerated us in his blood by Baptism, is wholly bestowed upon us, in giving us his body; for by concomitance we have together with it, his soul, and his Divinity, to the which it is inseparably united: And of this dainty food he gives us, not a part only, but his whole body, and his whole blood, each of which is both true meat, and true drink unto us. By meat he lost us, by meat he repaired us. The first meat was forbidden under pain of death: 
Matth. ●●. ●6. john 〈◊〉  Thou shalt not eat of the Tree of Knowledge of good and evil, for look what day thou shalt eat of it thou shalt die. The second meat is commanded with promise of life: Take, eat, who eateth my flesh, and drinketh my blood, he hath life eternal. The first was really eaten by disobedience, and killed us. The second is really eaten by obedience, and quickens us. The poison was truly swallowed down; the Antidote or counterpoison also is truly taken, and not by Figure. The flesh of the first Adam, by geveration, drew us to death and confusion; the flesh of our Saviour, second Adam received by manducation, brings us to life, and nourisheth us to immortality, and eternal glory.   

4. TWO BAD UNIONS, OF THE FLESH of Adam, with our soul, repaired by the flesh of our Saviour.  
BUT behold the main point of opposition between the flesh of our Saviour, and that of Adam. The flesh of Adam is the spring of all our miseries, by reason of two unions, wherewith it joins itself to our soul; the one is natural, and made in the womb of our mother by necessity; the other moral, and made my our own free-will, when the soul followeth the appetites of this corrupted flesh of Adam.  
The first union, is the blow, that first wounded us to death. 
〈…〉  For by it we are begotten in iniquity, and conceived in sin, according to the saying of King David, and become defiled, in the first instant of our conception: branded with the mark of original malediction: enennes of our Creator separated from him, and at war within ourselves: for we bring with us the Schedule of rebellion, and the fource of cruel war, which this mass of corruption incessantly stirreth up against our souls; casting darkness of ignorance into our understanding; fire of concupiscence into our will; and forgetfulness of heaven, and of other future things, into our memory. The same union is also cause, that the spirits of men are multiplied, and at division amongst themselves: for look how many bodies are begotten of the flesh, and seed of Adam, so many souls are created, to be united to those bodies, and to give them life: and as the children of Adam disser in bodies, so by means of this generation, they are also of different spirits.  
The second union of this flesh with the soul, increaseth and maketh worse, the evils, which came from the first: For the soul by love, being united to her flesh, and following the sensual appetites thereof, forgetting heaven, and living in the vanities and voluptuousness of the earth, is so much more made enemy of God, and banished from his friendship, as she yields herself perverse; and so much more also divided in herself, enduring a continual tyranny of our flesh, to whom she is made slave by this voluntary union, and of whom she is arrogantly vexed, and pricked forward to commit new sins, which are to her soul so many executioners, which give her torment at every moment. This union also divideth men amongst themselves; for every one seeking the commodities of his own flesh, and giving himself to vice; loves none but himself, his proper commodities, his honours, riches and voluptuous pleasures, hating and persecuting at those that do hinder him in them, whether they be good or bad. And from thence do spring dissensions, wars, and all excess of envy, whoredom, covetousness, and such like sins, which are committed in the world. Behold then, how the first union of the flesh of Adam with our souls, is the spring: And the second, the fullness of all our evils, dividing us from God, from ourselves, in our selves, and amongst ourselves, for an Antidote and counterpoison of this flesh, and those pernicious effects thereof: the second Adam, jesus Christ, affords us his own flesh, endued with contrary qualities, and worker of contrary operations. For the flesh of the first Adam is foul, infected, and pestilent: that of the second Adam, pure holy, Virgin like, and in one word, flesh of God. The flesh of Adam produced from a filthy seed, and joined with our soul, makes us the children of Adam: the flesh of our Saviour, begotten of a Virgin, by the work of the holy Ghost, and given us, for to be united with us, and to unite us to God, makes us the children of God, not by necessity of generation, but by acts of devotion, ordained by means of this union, not only to cherish, to nourish, and beautify our souls, but also to repair the defects of our bodies, to correct their wicked inclinations, to extinguish their concupiscences, to purge and refine them to the likeness of his own, and to sow in them the seed of glorious immortalicy. And albeit this union be not natural, as the union of body and soul; yet is it, notwithstanding, real, true, and most intrinsical, after the manner of meat and drink, and of a holy and divine marriage, by the which we are made one Spirit with God. By the mediation of this flesh of his Son united to ours; we are also united in ourselves, our sanctified flesh obeying thereby the Law of the Spirit; and finally, we are voited even one with another, and made one Spirit, and one body under our chief Sovereign, jesus Christ, by the virtual knot of his precious flesh, which every one receiveth in this Sacrament. Behold you the opposite effects? By the flesh of Adam we are made sinners; separated from God, both in spirit and in body: our bodies are multiplied, and likewise our spirits in the same proportion with the bodies: men are divided amongst themselves by enmities, arising from the love of the flesh; and every man is divided in himself, his flesh rebelling to the spirit. By the flesh of our Saviour, all these inconveniences are repaired, as with admirable wisdom, so with abundant grace. Of this meat then, given as a counterpoison against the first meat, and of this sacred union, in remedy of that, which divided us. Did our Saviour here Preach? This is the sense, and the end of his divine Sermon; 
john 6.48.  for calling it the burnt of life; the lining bread that came down from heaven; and saying, That this bread is his flesh, which he will give for the life of the world: He declareth, that he will give his body for our food and redemption: And adding after, He that eateth my flesh, and drinketh my blood, hath life ever lasting, and I will rasse him up at the last day, for my flesh is meat indeed, and my blood is drink indeed: He signified the effects of this meat, contrary to the effects of the meat of Adam. The meat of Adam, cause of death, a deadly morsel, an earthly food, a food of anguish: The meat of our Saviour, spring of life, bread of life, bread from heaven, flesh of joyfulness, and of resurrection. When he said, He that eateth my flesh, and drinketh my blood abideth in me, and I in him. He showeth that he gives his flesh for this union, for a bond of amity, and perpetual pledge of his love towards us. He hath then given his body in this life, for our good, as many ways as it could be given; for our redemption, for our meat, for our remedy, for a pledge unto us, to deliver us, to nourish us. to heal us, and to comfort us, and will give it in heaven to glory for us. Hath he given sufficiently? is he sufficiently liberal, to give himself so liberally, and at so many time; and by so many ways on earth, and to promise himself unto us yet another way in heaven? And are not we exceedingly ungrateful, in not acknowledging his goodness? no less unjust in not giving ourselves to him, that have nothing but from him? And most ingrateful in making no better use of his gifts, ordained to unite our selves unto him, and amongst ourselves, for the attaining of life everlasting? What hath this divine Spouse done? What hath he invented? What doth he not? What hath he not devised, to gain the love of a faithful soul? And what do we? In what do we employ ourselves to gain his love? And who is it, of whom this Prince, so infinitely rich, mighty and beautiful, is so much enamoured; but of a poor caitiff and deformed creature, whom he would enrich, nobilitate and beautify, to make him worthy of his Kingdom? And how would he seek to purchase, by so many means, the love of such a creature, if he were not goodness itself? O infinite Goodness, infinite Wisdom, infinite Power fullness! Make our souls holily enamoured of thy beauty, enlighten them with the divine beams of thy celestial knowledge, and make them worthy of thy sacred love.   

5. PRIDE, AND LICENTIOUSNESS, Enemy's of Faith, and the first adversaries of the holy Sacrament.  
PRide, and sensuality, are uncapable to understand the wonders of God, and unworthy to receive his benefits. We have heard the divine promises of our Saviour, speaking of the eating of his flesh; and of the everlasting fruits thereof; here was cause to wonder at the height of the mystery, and liberality of the Giver, and good occasion to say, as Saint Peter a little after, wondering, said: Thou baste the words of eternal life. 
john 6.63.  They were here, nevertheless, who in stead of being lifted up in admiration, were struck down to death by the words of life; because pride and sense had made them bad hearers of the truth, enemies of the light, and unable to behold further, then human judgement could reach. In so much as though truth itself did speak unto them, they murdered themselves by the voice of truth, thinking that either he could not do as he promised, and give his flesh to eat; or that if he could do it, it should be a very inhuman, and barbarous act. They understood of flesh (saith S. Augustine) as if one should dismember a dead body, or as men sell it in the market; 
S. August. Trust. 27. in joan. & in Psal. 98.  and flesh understood not, what it was he called flesh. They thought that our Saviour would cut his body into little bits, and serve it to the table boiled, and dressed, as the body of a beast; and standing upon the bulwark of their carnal imaginations, and pushed forward by the spirit, which blinds the soul; in stead of being edified, they were scandalised, and became perfidious in their heart, rude in their thought, and blasphemers in their language, and did say: How can this man give us his flesh to eat? Behold, 
john 6.52.60.  a hard saying, and who can endure it. By the first question, they did show their incredulity, not persuading themselves, that our Saviour could accomplish that, which he did promise: by the second, they made their pride appear, condemning our Saviour, as if he intended to commit an horrible crime, by killing himself, and giving man's flesh to ear, if he should be able to do that, which he said: People extremely blinded with pride and sensuality; for they had seen a little before, a thousand of miracles done by the hand of our Saviour, and believed them without ask, How? And in stead of learning by those so many rare works, to believe more easily, they here ask, How? more incredulous than ever. But why are they now so little obedient to the voice of our Saviour? Why were they not before more scrupulous and wary? Wherefore did they not as well ask, how he made the blind to see, the lame to walk, the devils to fly; and of the fresh miracle, how he satisfied five thousand men with five Loaves and two Fishes? here their (How) had been much more to purpose, and more pertinent: for they might have understood thereby, that he did these things in the authority & power of a Master, Al-wise and Almighty: and this knowledge would have persuaded them, that he could powerfully, and wisely accomplish this, which he so manifestly did promise of his flesh, although it seemed impossible, and absurd to their sense and judgement. But what will you? They were proud, and their pride had made them to lose the memory of what was past, and bound their eyes not to see the truth present, nor to foresee the truth to come; and in one word, did make them obstinately erroneous, that is to say, Heretics. Behold the first controllers, the first persecutors, and first Herenkes, stirred up against the truth of this holy Sacrament; behold the first authors of Quomodo? (How?) out of which mould the Devil hath shaped all the rest, which sithence have conspired against God; for to assault the mysteries of his Church, by Quomodo? and by (How?) and namely to shake this here, as the most high, and most repugnant to their senfuality. It was pride and the flesh, that made them mutineers, and rebels, against the doctrine of jesus Christ, and presumptuous to comdemne that, which they understood not. So the Arrians mocked at the Catholic faith, concerning the generation of the Son of God, whilst they would understand that, which they could not, and would not believe that, which they should; to wit, that God had begotten a Son; 
Psal. 3.7. Psal. 109.1.  and in stead of saying Christianlike, I believe, they asked, as Philosophers. How? Albeit the Scripture did clearly set down the truth of this generation, and told them on the otherside, that they could not comprehend it; and that they ought to believe, and not to question about it. 
●say 53.8.  So the Panym● and the Heretics did laugh at the saith of the death of jesus Christ; neither could they be persuaded, that he being the Son of God, and God himself, would or could have endured death, and did say; How can it be that he could die? At this very day in like manner, such, as believe not, imitating their Ancestors, beat their horns against the same Rock, and do say. How can the body of our Saviour be present in the Eucharist? How can it be in many places, without possessing a place! Be eaten without being seen? Exposed to the injuries of the wicked, without hurt? And because they are proud, they believe nothing, but what they understand, and so lose their faith, and their understanding, like unto their Fathers, and namely, the Capharnaits; how be it in another extremity of heresy: For of them, saith Saint Augustine, They did not understand, 
S. Aug. Tract. 27. in joan.  because they believed not, and the Prophet saith, If you believe not, you shall not understand. By saith we are united to God, and by understanding we are quickened. Let us first adhere to the truth by faith, to the and that we may afterward be quickened by understanding; for he that adhereth not, vesisteth, and who resists, belecueth not. He excludeth the beam of light, which should penetrate into him; be turns not away his eyes, but shuts up his understanding. In like manner, these here would know in Philosophy, and not believe in Christianity, and so became bad Philosophers, and lose the name of Christians. The Church of God, and the children of God do not so: They do believe the voice of truth, which said, The bread, which I will give, is my flesh; and after they come to understand, as much as divine mysteries can be understood in the shadow of this mortality, expecting to see them in heaven unmasked and discovered, when they shall see all things in God.   

6. EXPOSITION OF THE WORDS OF our Saviour.  
IT is the Spirit that quickeneth, the flesh profiteth nothing; the words, which I speak to you, are Spirit and life. It was the custom of our Saviour, to speak covertly in this manner, of the highest mysteries, to the end he might be heard with better attention: For the secret of God (saith S. Augustine) ought to engender in the hearers attention, 
S. Aug. 27. in joan.  and not to breed aversion: But what he spoke darkly, he after explained sufficiently; to take away occasion of error. So we see, that having said to N●codemus, 
john 3.4.  That to be saved, he ought to be borne anew: He expounded himself, saying, That he ought to be baptized of water, and the holy Ghost, and that he meant not a corporal, but a spiritual generation. In like manner, 
john 2.19.  when he said, I will destroy this Temple, and I will build it again in the third day; the Evangelist added, for explination thereof, that he spoke this of the Temple of his body. Our Saviour seeing then, how the Capharnaits took offence at his words, giving them an absurd sense, and such as their gross fantasies did forge; he correcteth their carnal sense, and explains his own, and tells them; Doth this scandalise you? 
Iohn ●.  If then you shall see the Son of Man ascend, where he was before. As if he should say, you are sensual people, and will not believe that I am able to do more, than you are able to comprehend; you think that this is an impossible thing for me, to give you my flesh to eat, and that it can suffice for you all, or give you eternal life; what then will you think? what will you say? when you shall see, that I shall carry this flesh to heaven, from whence I descended to take it here on earth? when you shall understand, that I am God and Man together? certainly, when you shall see that done, which is of more difficulty, you will have occasion to believe this, which is more easy; for it is of itself more difficult, to carry flesh into heaven, which none ever did, then to give it to eat on earth, the which many have done, though not after the manner, that I will give it. Wherefore either you ought to believe, that I can give my flesh to be eaten, seeing that I can do a more difficult thing; or not beleening, you are to enter into a greater incredulity & condemnation, when men shall tell you, that I in flesh am ascended into heaven. Our Saviour doth not deny the giving of his flesh to be eaten; but he told them, that he is God Almighty, for otherwise he should not have descended from heaven; and that being God, he could do more than that, and that if they did not believe him, their pride and sensuality was the cause, which are the true bars and bolts, that exclude and hinder the entrance of faith. He addeth, The flesh profuteth nothing, ●l is the Spirit that quickeneth; the words that I speak unto you, are Spirit and life. Whereby he sweetly taketh away the cause; which scandalised them, and said; The flesh, as you understand it, and the eating, which you imagine, is carnal, and profiteth nothing: but that flesh, whereof I speak, is spiritual, and giveth life eternal: The words, which I say unto you, are Spirit and life: and your thoughts savour of nothing but of flesh, and corruption. My flesh shall indeed be given, and truly united to the members of my Church; yet not alone, or without soul and life, as the flesh of beasts, which is only for the body: but as being quickened with my Spirit, and with my Divinity, by reason whereof, it shall give life, and unite them to life, which shall eat thereof, as it is united to the life of my soul, and of my Divinity. And shall be given, not in a carnal manner, in pieces and in gobbets, as dead flesh, but spiritually as lively flesh, immortal and uncapable of division. And as this flesh was truly taken from the substance of the Virgin, my Mother, but in a spiritual manner, by the virtue of the holy Ghost, and not by conjunction with man; even so shall it be truly given, not in a carnal, but after a divine and spiritual manner. Flesh and human judgement shall perceive nothing, except some outward accidents, of the colour, Figure, and taste; but the eyes of faith will penetrate the mystery hidden therein. This is it, which our Saviour would signify, to appease the murmuring of the Caphamaits, and to raise them up, from the blockishness of their flesh, unto the spiritual sense of his holy word.   

7. HERESY ALWAYS CARNAL, AND in love with extremities.  
AS the enemy of man raised carnal men to oppose themselves to the word of life, and to hinder the Sacrament of the flesh of our Saviour, in the first preparation of this Feast; so he hath also raised up others to disturb and stop the proceed and fruit thereof, already prepared. These are they, which in this last age, do impugn the honour and magnificence of this Feast; taking from it the substance and truth, saying; that the flesh of our Saviour is not here, but only a Figure thereof: and that there is here no real eating of the flesh of our Saviour present, which they call carnal, but only spiritual, by the means of saith alone, which makes the body of our Saviour spiritually present, and eateth it spiritually. These people are carnal, as well as the Capharnaits, and puffed up with the same blast of pride, o●erthrowing the truth; but by a contrary battery. The Capharnaits did interpret the words of our Saviour, altogether fleshly, and these men altogether spiritually; those were in one extremity, believing nothing but flesh; these are in another extremity, admitting nothing but spirit; and both the one and the other not willing to acknowledge, but what their fancies tells them, and therefore are carnal, faithless and proud, though after a different manner: The sensuality of the later in particular doth show itself, in that they think it a carnal thing, that the flesh of our Saviour should be present in the Sacrament: their incredulity is in this, that they will not believe the word of God, who said, that he would truly give his flesh to eat: their pride, in that they preferred the judgement of their sense before his Word, and condemn the ordinance of our Saviour, albeit they make fair shows of defending the same. They err then in three things: First, in thinking the presence of the flesh of our Saviour in this Sacrament to be carnal, for the presence of a thing makes not the carnality, but the manner; his flesh was trutly, and by real presence conceived in the womb of the Virgin: Yet was not that presence carnal, because the manner of the conception was from the holy Ghost.  
When he ascended into beaven, his body was present, in as many places of the heavens, as he did penetrate, the presence was real, but nevertheless spiritual; because it depended of a cause spiritual and divine, and not natural. When he made himself seen to Saint Paul, he was present, and his presence was true and real; yet spiritual, that is to say, not after an ordinary and natural manner. Even so the flesh of our Saviour is really present in the Eucharist; yet not carnally, as common flesh, is present upon the table; but by transubstantiation, by a way about nature, by the all powerful word of our Saviour. It is there invisible, impalpable immoral, and inconsumptible, and so spiritually, and so divinely that nothing but the eyes of faith can perceive it; and because these here have not, but the eyes of their flesh, and carnal judgement, therefore they deny this presence, and same another according to the blindness of their flesh against the truth, and leave the true faith, by an imaginary, no faith, and are blockish, and infidels in their sensual faith.   

8. CONTRADICTIONS OF HERETICS in their false, and imaginary faith.  
THe same Heretics enwrap themselves in contradiction; denying on the one side the flesh of our Saviour to be really present in the Eucharist; and saying on the other side, that it is there by Spirit and faith. For if it be not really there, it cannot be present by Spirit, and by faith; for as much as no strength, neither of the Spirit, nor of Faith; doth make a thing present, that is absent. Neither faith, nor the Spirit makes, that the Hebrews at this present do pass the red sea, or eat Manna in the Desert; or that josua now doth stay the Sun, or that our Saviour is now conceived in the womb of the Virgin, or that he now riseth from death, or ascends into heaven, or that he comes now to judge the living and the dead, though it believe all this; if these men answer, that faith imagineth these things as present, albeit they be absent; they confess, that as the presence of these things, is but imagination; so the faith, which they have of the presence of the flesh of our Saviour in the Sacrament, is imaginary, and that they eat it not, but by imagination. Like unto them, who sleeping dream, that they make good cheer, and yet make no good cheer, but in their fancy. Such faith is not the faith, that makes a faithful man in this point; neither is such sustenance truly sustenance, neither such meat, truly meat; it is a faith, a refection, a meat of fancy. Now our Saviour said, 
john 6.  that his flesh is meat indeed, and his blood drink indeed; then the faith, or rather no faith of these men, is a carnal infidelity, and a froward imagination, contrary to the faith of God. They are the children of the Catholic Church, which by faith do eat indeed the body of our Saviour; that is to say, in a spiritual manner, as it hath been said, and with the faith required thereunto, by the which they do believe the word of God; believing that his body is there present, as his word saith; believing that they take it really, and eat it really, as he hath promised; believing that he could do that, which he said, and that he doth nothing, which is contrary to his goodness and wisdom. And as their faith is farthfull, so their eating is true: and contrariwise, the eating practised by these Heretics in their Supper, is altogether carnal: for they take nothing here more excellent, than bread, and neither do they eath but bread; nor believe any thing, but what the faith of a Turk, of a jew, and of a Pagan, all carnal, could not believe. For what difficulty had there been, to believe the presence of a morsel of bread, that they see, taste, and perceive by their sense to be so?   

9 THE LITERAL SENSE, Foundation of others, against the same Heretics.  
THese good people, therefore, lose themselves in the by-ways of their spirituality: for willing to interpret the flesh of our Saviour, and his blood; and all this eating spiritually, according to their own sense, saying, that men eat not this flesh, but by Spirit, and by faith alone: they leave the proper and fundamental understanding of the words of our Saviour, and take only a metaphorical one against the law of all good Divinity: which first ought to understand and establish the literal and proper sense of the Scripture, and after upon that foundation to ground the spiritual. For example, the Scripture saith, 
Gen. 2. Exod. 14. jud. 15. 1. Reg. 17.  that God planted an earthly Paradise; that the Hebrews did pass the red Sea, that Samson tied Foxes by the tails, that David did sight in single combat with Goliath, and such like things; if every one would so spiritualize these histories, that they would deny the literal truth, and say, that earthly Paradise is no other thing, but the Church; the red Sea, Baptism; sampson's Foxes, the Heretics; Golish, the enemy of mankind; Danid, jesus Christ; and that there is no other thing meant thereby; he should make a spiritual fence indeed, but should overthrow the ground of the history, and commit Sacrilege against the Scripture, which writeth the foresaid things, as truly performed: they should do in this, as the Priscillianists did long since, who did allegorize according to their fantasy, all the passages and literal senses of the Scripture, which were against their Heresy, 
S. August. lib. de Hares. 70.  as writeth S. Augustine. In like, manner, these here allegorize, and say, that there is nothing here, but a spiritual and mystical eating of the flesh of our Saulour. 
john 6.  For since that our Saviour hath said, that his flesh is meat indeed, and his blood drink indeed, and that who so eateth his flesh shall have eternal life; we must necessarily suppose a real eating of a real thing, & add the spiritual & allegorical afterwards. We find indeed in the Scriptures, the word (Lion) put for the Devil, 
1. 〈◊〉. 18. Matth. 7.15.  and the word (Woulse) for a false prophet. These are metaphorical, and spiritual significations; but the same words are placed elsewhere in their proper usage, and do signify beasts, and out of a resemblance of these words, in their proper signification, they are translated to signify the Devil and false Prophets. Wherefore, if there be here an eating of the flesh of our Saviour, all spiritual, that is to say, which is done only by the Spirit, without any real taking of that flesh; it is necessary to find a proper and real ground & foundation thereof, the which real eating cannot be but in the Eucharist, containing really the flesh and blood of our Saviour, true and proper meat, true and proper drink. But is it not a carnal understanding to admit a real eating of the flesh of our Saviour? Yes doubtless, if we should understand, as did the Capharnai●s, an human and sensual eating: but the manducation which the Catholic Church teacheth, and which we have declared, is real indeed, but spiritual, but divine, and full of wondrous effects, & testimonies of the powerfulness, goodness, and wisdom of the Creator. And when the ancient Fathers refute the carnal eating, they never mean this here, but only that, which the Capharnalts did forge to themselves, and which our Saviour doth correct by the words, we have expounded, as they sufficiently testify of themselves. For as often as the Fathers speak of this carnal eating, they propose the Capharnaits, as authors of that fond imagination, and do also prone show, that the eating, of which our Saviour did preach, is of the real flesh of him, though the manner of taking be spiritual. Let us cite one or two for all. Saint HILLARY, 
S. Mill. 〈◊〉. 8. de Trin.  It is our Saviour that said, my flesh is m●●te indeed, and my blood is drink indeed. Who shall 〈◊〉 my flesh, and drink my blood, dwelleth in me, and I in him. here is no occasion to doubt of the truth of the flesh and blood of our Saviour; for according to his word, and according to our faith, it is flesh indeed, 〈◊〉 blood indeed; and those things taken and drunk by us, make, that we are in jesus Christ, and jesus Christ in us. Is not this the ●●th? to them let it not be true, which do not beleene, that jesus Christ is true God. He would say, that the words of our Saviour ought to be taken in their lively, and literal signification. The same faith Saint AVGVSTIN●, We have heard, saith he, the true Master, the di●ine Rod●●●●r, and the Saviour of mankind, recommending unto us his blood, our price. He hath spoken to us of his body, and of his 〈◊〉, he 〈◊〉 said, that his ●●dy is 〈◊〉, and his blood deinke, when recommending to us such meat and such drink, he said, If you eat not my flesh, and drink not my blood, you shall 〈◊〉 have life 〈◊〉 you. And who could say this of life, but Life himself? Ph●● then shall be de●● to him, and not life, who shall think Life to be a liar. That is to say, whosoever shall think, that our Saviour cannot, or will not, give his flesh and his blood, as his words did signify, he is an infidel, 〈◊〉 shall ●●e, and be damned for 〈◊〉. The other Doctors speak after the same manner, that those two beer do.   

10. TWO KINDS OF COMMUNION, THE one Spiritual, the other Sacramental.  
THe ancient Fathers have clearly acknowledged an eating, altogether spiritual, of the flesh of our Saviour, which is done in hearing the Mass, in meditating upon the greatness of this banquot, in taking the flesh of our Saviour only by sight, by desire, and by devotion. But they have delivered th●● doctrine; without prejudice to that other, which you have heard: for they have ever believed and esteemed this real eating; which by proper name, they have called Sacramental, and have preserved it before the other, when it is holily done; as also they have preferted the Spiritual alone, before the Sacramental, if it be not done with due preparation. Rightly judging, that it is better to heat Mass devoutly, and contemplate the mysteries of this meat, and communicate in ●b is spiritual manner, then to communicate with a conscious● defiled with mor●●ll finno, and by fi●● to profane the table of our Lord. And this Sacramental eating, though it be real, ceaseth notto be spiritual, because the 〈…〉, is supernatural and divine, as hath been 〈…〉 is called Sacramental for distinctions sake, because here men take the Sacrament. The other simply bears the name of Spiritual, because it is only done by Spirit, without receiving really the flesh of our Saviour. This Spiritual communion properly, is but devotion towards the Sacrament, as the Sacramental is the real receiving of the Sacrament; the which ought, for an unseparable companion, always to have the Spiritual; for otherwise it profiteth nothing, and hurteth exceedingly much, whereas the Spiritual may be profitable without the Sacramental. The children of God use both sorts; for they communicate both Sacramentally. and Spiritually but the misbelievers are deprived of both. For denying the presence of the body of our Saviour, they take away the heart of the Sacrament, and deprive themselves of the Sacramental communion; and not having the true faith of the Sacrament, they cannot communicate spiritually, For without faith, no holy Spirit quickeneth, no Sacrament profitath; so that still they remain carnal in their fancy, as the Capharnaits did in theirs.   

11. OF THE DIVINE WISDOM AND goodness of God in this Sacrament: and of the folly, and ingratitude of men.  
But before we turn away our face from beholding this Picture, let us a little fix the eyes of our understanding, upon the contemplation of this divine Widome, preaching to us of the communion of his flesh: and upon our own baseness, not knowing how to acknowledge the sweetness of his divino benefits. On the one side, let us consider the liberality of the Redeemer; and on the otherside, the ingratitude of men; the wisdom of the Master, and the folly of the Disciples. Our Saviour having said the people with terrestrial bread, intendeth to give them the celestial, and to substitute the bread of life in place of the bread which was dead; bread of the soul, for bread of the body. And behold these very men, who having received and eaten the first bread, esteemed the Giver worthy the honour of a Sceptre in recompense; will not understand our Saviour preaching of the excellenty of the second; although his words were very clear, yet they in their ignorance murmur against the bounty and wisdom of their Master; for that be promised to give them bread of headen, a deified bread, which was his body, not a strange body, but his own proper body, not the flesh of beasts, but the flesh of God incarnate. They are scandalised, because he intended to unite them to himself by his flesh, to deify them by his flesh, and to nourish them thereby, not for sour and twenty hours only, but to all eternity. They mistrusted his power, were offended at his goodness, and condemned the wisdom of his words, before they understood them. 
●●hn 6.52.  How o●n this man (say they) give us his flesh to eat? O senseless disciples, and too oblivious! And how a little before fed he more, than five thousand of you, with five Loaves and two Fishes, making abundance in want, and fruitfulness in the Desert? If you believe, 
Marth. 14.16. Iohn ●.  he hath done this work, by power of his almightiness; wherefore ask you, how he can give you his flesh? wherefore esteem you, that he cannot accomplish this, that he saith, albeit, it seems unpossible to you? You say, Behold a hard speech, and who can endure it? And what word find you so hard? What hard speech could proceed out of the mouth of this good Master? O delicate and dainty disciples, what hath he said, that so violently piereed your hearts? What sentences hath he uttered, that seem so hard for you to swallow? He hath said, That he is the bread come down from heane; 
〈…〉  that, who so c●teth this bread, shall line eternally; that the bread which be will give, is his flesh, for the life of the world, that his flesh is meat indeed, and his blood drink indeed. These words of Iron, or of stone, as are your breasts? Are they not words of life, and of eternal life? words of salvation and consolation? Doth life displease you? Doth Salvation scandalise you, and Consolation grieve you to the heart? Are you not malicious scholars, to strive against so loving a Lesson? and desperately diseased, to enter into madness at the hearing of such a voice? and that of such a Physician? and that of such a promise of eternal life? And if these words, so lovingly uttered by this sweet Lamb, seem to you intolerable; how hard to you shall those words be, which he shall utter against you in his great day, and against all them who shall be incredulous, as you are; when he will say, when he will pronounce, when he will thunder out his last and irrevocable decree, Go you ●ursed, from me, into eternal fire. prepared for the D●●ll and his angels? If the sweetness of the Lamb, and Saviour of the world, be now intolerable to you, what will be the rigour of the judge of Angels and men, then condemning your want of faith? But if you find difficult to your understanding the words of the Master, wherefore, as good disciples, ask you not, to the end to be instructed? If you have conceived some opinion of this Master, by reason of the wonders, that he hath done before you; wherefore think you, that he cannot do this, that he promiseth? that he cannot declare to you this, which to you is difficult? Why condemn you his doctrine, before you understand it? Why depart you from the company of the truth, which would instruct you?   

12. TO THE STRAYED SHEEP OF our age.  
But, O you wandering souls of this last age, why go you backward, in having abandoned the company of this Master? imitating these your old predecessors, the Capharnaits, who going out of the house of God, have forsaken the Table, and the Feast of the flesh of the Son of God, to go take a bit of bread out of the throat of Wolves? Why imitate you the Capharnaits, which condemn you? Wherefore, like unto them, murmur you at the almightiness of the wisdom of him, that said, The bread, 
john 6.51.  that I shall give you, is my flesh? Why believe you not this, that he saith, since that it is the mouth of Truth that speaks it, which cannot lie? Why give you Law, and measure to his arm; saying, That he cannot make a body be, without possessing place, and that it cannot be at the same time in divers places, in heaven and earth, in many Churches, and on many Altars? Can he do nothing, that is above the capacity of your brains? But what faith is yours, to believe nothing, except that, which sense witnesseth to you, or which your spirit comprehendeth? is it not the faith of a faithless Philosopher, which follows the course of the creature, altogether ignorant of the power of the Creator? And what judgement is yours, to reject the Catholic faith about this great mystery, for not having the capacity to understand it? Seeing there have been a thousand things in Nature itself, that the Philosophers understood not? and for not understanding them, did they reject them? But can you understand, how our Saviour took human flesh, without the seed of man? how our bodies, reduced into ashes, shall rise again? How the bodies of the damned shall burn, without being consumed, in eternal flames, and other mysteries of our faith? And if you believe these things, without understanding them, why believe you not this here? If this seem more difficult to you; so much the more have you, wherein to admire the omnipotency of God; and so much the more merit in believing? If you believe, that God is Almighty, why do you not believe, he can do this, that he saith, who hath made the whole world by his only word? If you believe him all wise, why believe you not, what he hath ordained, is decreed with great wisdom, albeit your judgement cannot attain to the secret of it? If you believe, that he is most good; why do you not simply use the gift of his Majesty? Wherefore say you, that it is a carnal thing to have his flesh to eat, seeing he hath so disposed of it, as it may be really, and yet spiritually eaten? Are you not proud in your baseness; rather believing the infirmity of your judgement, than the greatness of his Almightiness? Intolerable in your folly, condemning this, which his wisdom ordained? Ungrateful in your unbelieving, refusing the meat, that he offers you for your health? O good jesus! O good Master! O good Pastor! illuminate, teach, bring home these poor wanderers, these wicked disciples, these straggling sheep, and preserve us in the solidity of thy holy faith, in the lap of our good Mother, thy royal Spouse, to receive there always the refection of thy holy flesh. We believe thou givest it us real, and not in Figure; for thou hast said in plain terms, The bread which I will give, is my flesh for the life of the world. 
john 6.  We acknowledge that thou hast the words of life, in the administration of thy holy body, and of thy holy blood: We know, that thou art life eternal, and that thou givest in thy flesh, and in thy blood, nothing, 
S. August. Tra●●. 27. in joan.  but that which thou thyself art: thus speaks one of thy Saints. In the confession of our infirmity, incapacity and misery; we adore the height of the almightiness, wisdom and goodness, in this divine and mystical Sermon, and in the mystery, that it teacheth; and acknowledge hoere with the words of life, the Fountain of life. For which we yield thee immortal thanks, and humbly entreat thy Majesty, to make us so holily to use this Sacrament, of thy precious body; that thereby we may be united with thee for ever, and made worthy to be for ever also in heaven, at thy blessed Table, in the life eternal.    

THE THIRTEENTH PICTURE. THE WASHING OF THE FEET, GOING BEfore the institution of the Eucharist.  
The Description.  
THIS day, being the fourteenth of the first Moon of the Spring, the Sun is set; but a greater Sun shineth. The Saviour of the world hath celebrated the Legal Pasque, and goeth to prepare the great and admirable Feast of the Sacrament and Sacrifice of his body, ordaining the same in stead of the Hebrews Paschall Lamb. He is risen from the Table, and hath put off his feasting robe, to the end to wash his Apostles feet, for a remarkable ceremony. See you, how this sweet Lamb, girt with a white towel, 
joan. 13. 4●.  doth the office of a mean servant, washing his servants feet, and wiping them with the same towel? He hath washed them all, except good Peter, who seeing his Master to come, 
joan. ●. 6.  and cast himself at his feet, to do him the same service, that he had done to the eleven of his companions; withheld, and protested to him, that he would never endure, that he should wash his feet: But hearing ou● Saviour threaten, that if he refused, he should be deprived of his part with him: He yields readily, and with alacrity presents to be washed; not only his fear, but his hands and his head also; remaining nevertheless much astonished and confounded. And truly not without reason; for the brightness of this thy marvelous humility, O good jesus, amazed the dim sense of this poor man; and by admiration, ravished the soul out of his body. This brightness is so great, that it is able to ●●●onish all men, as the light of thy Divinity ravisheth into adminiration & fear, the Powers of heaven. Who will not be abashed to see the Master prostrate before his servant? Such a Master, before such a Disciple? To see the Majesty of such a Master, to bow himself to the baseness of such a service? And how could this good old man, but fear, but be astonished, and dismayed at this profound, and extraordinary humility of his King? How could he but refuse to have his feet washed by the hand of God, as being ashamed to see himself so humbly served by the Greatness which he adored? But what may this humble Apostle say, seeing his King, and his God, kneeling before him to wash his feet? Seeing these almighty arms tucked up, and his divine hands, workers of the Stars of heaven, and of a thousand wonders upon earth, to cleanse the filthiness of his feet? These fingers, so pure, and so neat, to touch the foul toes, and the soles of his frail mortality? This gesture, these hands, these eyes, these behaviours, that the Picture gives him; seem they not to you to speak, O Christian souls? And to tell you by silence, that this good Apostle said in his heart, O my sweet Master, what is this? Washest thou my feet? Dost thou, I say, thus kneel before me? Thou thyself bow down to my feet! And how? was it not sufficient lowhnesse in thee, to have taken, 
Philip. ●.  being infinite God, the shape of a man, and to be married to the most meanest family of thy reasonable creatures? To be made a little Infant, Citizen of Nazareth, and Pilgrim on the earth, 
Philip. 2.  and to have thy infinite Greatness, lapped within the clothes of our littleness? Canst thou more humble thyself, then in abasing thyself, by taking the condition of a mean servant? Choosing the cravels, the poorness, the contempt of this world; but that thou most cast thyself notwithstanding at my feet? Thou, my Lord, wash my feet? thou my King of me, thy vassal? thou my God, of me, thy creature? thou, supreme purity, of me most filthy? thou my worthy Saviour, of me, most unworthy sinner? And what may the Angels say, and the Planets themselves, of thee and of me, O Lord? beholding a spectacle of such confusion, seeing the varlet to be served by the Master, the King to be made servant to the varlet, and the Creator to be on his knees before his creature? Thou wash my feet, O Lord, and I 〈◊〉 thee, and the Angels and the Planets, which see me, do they not now detest my pride, for that I permit thee? and the creatures of the earth, would they not ●●nne presently upon me, if thy Almightiness hindered them not? Save me, if thou pleasest, O Lord, from their indignation; if I am proud, thy humility hath constrained me, it is that, which hath commanded me. I protest that I protested, that thou shouldest never wash my feet, but thy humility will be, the Mistress; I have obeyed it, and am become proud in my humiliation, and in obeying; content yourself, O Lord, with that which you have already done, and suffer me to take your place, and to be a little proud in washing your feet; since that I already have sufficiently been proud, in enduring you to wash mine. Ah, sinful creature, that I am! such might be the discourse, O divine Apostle, which thou madest in thy thought, upon the humility of thy Lord. But stay a while, and thou shalt well see other proofs, and other exercises of this divine virtue. Expect, until he shall give himself to thee for meat and drink, clothed with a robe of exceeding humility; with a thin whiteness, with a waterish redness, with the littleness of frail accidents; when he shall enter within thy entrails, and abase himself, not only before thee; but moreover within thee. Expect this night, when he shall be taken as an offender, bound as a these, mocked as a fool, beaten like any base fellow, spit upon, as a blasphemer. Expect until the morning, when he shall be evil entreated of Kings, of Priests, of people, and whipped after by all the worldly powers; when he shall be condemned, crowned, and crucified, as a thief, as a tyrant, as a notable offender convicted. Expect, but till these things come to pass, and then thou wilt see, that this humility, which now seems infinite to thee, is but a small parcel of the humility of thy Saviour; thou wilt see that his humility is a bottom without end, and without any bounds. O divine Humility, how great art thou become, in the littleness of the Son of God; how beautiful in his base services and ignominies; rich and abundant in his poverty? O jesus, thou art a great Master, and teachest well a godly Lesson; teaching humility in thy humiliation; teaching, not in saying only, but in doing, teaching by work, and by example, and not only by word and by council. And who ever dare, amongst the sons of men, lift up themselves by pride, having seen the Son of God bow down himself to this little Boteswayne and poor fisher? and to abase himself before the worthlessness of vile and wretched sinners, and that with so great humiliation? And who will not for ever make account of humility, since that Wisdom himself hath taken it to himself? who will not learn it with love and respect, since that the Son of God teacheth it on his knees? Who will not entertain the greatness of this little virtue, and the littleness of this great Dame; since the eldest borne of so great a Lord, descended from heaven, and made man, loves her, embraces her, praises her and made himself little, to make her great, and to procure her authority amongst the sons of men? O holy Hu●niilty, foundation of true Christian virtue, and ladder to the glory of heaven. O well-beloved Christians! Let us love hereafter the example of our Redeemer; let us humble ourselves upon earth with him, to be exalted with him above the celestiali Arches.  

1. OUR SAVIOUR CELEBRATES THE jewish Passover, before he institutes the Sacrament of his body.  
OUR Saviour celebrates the jews Pasche, when he would institute the Sacrament, and Sacrifice of his body, according to the order of Melchisedech; laying, with a divine skill, the lively colours of the truth, upon the dim Picture of the ancient portraiture. The manner then, which he useth in celebrating this Pasch, was the same, which the jews did then observe; different from the old Pasch, celebrated in Egypt, in some ceremonies, 
Exod. 12.  added or changed since that time, which nevertheless were kept by our Saviour. In the number of these ceremonies, one was, to be clothed in eating with a feasting Robe, named from a Greek word Synthesis, 
Sueton. in Nere. cap. 51.  and in the Gospel, A wedding garment, and in Latin words, Pallium, lana, vest is coenatoria, accubitoria, which in English, is a Sleeveless garment, Cloak, or Robe, in which one sitteth at the table. It was decent, and of good stuff, and often of a purple colour, or of scarlet, or of a crimson violet. The jews custom was also to eat the Pasch, not standing, but as at other ordinary refections, after the manner of Persians, leaning on the one side, upon their beds, and having the table before them; and for this reason, they had no shoes on their feet: of which manner of eating, the Scriptures (as well the new, as the old) make mention in sundry places. The History of Hester, describing to us the magnificent banquet of King Assuerus, saith, That they had little beds, upon the which men did repose themselves in taking their repast. 
Tobi●. 2.3.  We learn the same out of Tobias book: 
Luke 38.  and in the Evangelists we have many signs thereof; namely, in Saint Luke, when he resites, how Magdalen coming to the banquet, remained behind our Saviour, washing his feet with her tears, and wiping them with her hair; which gives us to understand, that he was upon a bed raised up, holding his naked feet from the ground behind him, otherwise she standing behind, could not have washed him and done him this service. The Romans did keep the same custom, as well in their apparel, as in their fitting at table; and as they were careful to keep it, they also thought it unseemly, publicly to be seen in one of these garments, which they did eat in? This Suet●nius noteth in Nero; 
Neron. Sueton. in Nor. cap. 5.  saying, That he one day went out into the street, clothed with his Synthesis, or mantle for the table, without a girdle, & without sh●●es, with a handkerchief about his neck. From this truth we gather, that the Hebrews, as well as the Romans, did in this fashion imitate the people of the East. At this day it is no more in use; nevertheless there be divers manners of eating. In all Europe, almost all men eat sitting, as we see in Spain, in Italy, and elsewhere; which is the honestest and comeliest manner. The japonians eat fitting upon the ground, after the manner of Tailors, sowing upon a table; and so do the Turks in many places. The jews than took their repast, and did eat their Lamb lying half a long, upon one side, in their beds. We also learn out of their ritual, that in eating the Paschall Lamb, a pottage made of wild lettuce and endines, was served in according to the Law, 
Exod. 12.  into which the Father of the family did first dip his sweet bread (that is to say) unleavened, & then the rest after him. So as that which the Evangelist doth recite, 
Matth. 6.26.21. Mark 14.20. Luke 22.21.  our Saviour to have said in supping, He, which putteth his hand into the dish, to eat with me, it is he that will betray me; doth show that the jewish ceremony was kept by him. And further teacheth, wherefore judas was not discovered, by these words, and why every one was in trouble to know of whom our Saviour meant them; for every one did dip his sop together with our Lord; so as the true betrayer could not be discerned amongst the rest; and so every one was afraid to be noted, because every one did put his hand into the dish with jesus Christ. The same father of the family did take a great cake, kept under the tablecloth, and divided it into as many pieces, as he had there people at the table, and did give to every one his share, saying these words; This is the bread of Auguish, which our Fathers have eaten in the Land of Egypt; whosoever is hungry, let him come near, and make his Pasche. This done he took the cup, saying, Thou art blessed, O Lord, who 〈◊〉 created the fruit of the Vuse. And having drink 〈◊〉 gave it to the next, and he to his neighbour, and 〈◊〉 ●om hand to hand, even to the last. This ceremony had been also added by the jews, and our Saviour condemned it not, but mended it; serving himself of it as a shadow, and laying upon it one part of the preparation of his Sacrament; for he blesseth the bread and wine, & changing them into his body and into his blood, offers them to his Father in an unbloody Sacrifice, under the form of these elements, after the order of Melchisedech, 
Psal. 109.  and distributes them to his Disciples, as Father of the Family. No more as bread of Angush, but of joy; no more as earthly bread of death, but heavenly bread of life, and true food indeed. And wine he gave, not common and material, 
john 6.  but excellent and deified, which was his proper blood, as it were, powered out into the Chalice, true drink of men. 
joan. 6.  But before he came to this act, the crown of his precedent actions, and accomplishment of the jews Law, being now come unto this part of the Legal ceremony, he riseth from the table, putteth off his garment, and having taken a linen towel, girdeth himself with it; poureth out water into a basin, wosherh his Disciples feet, and wipeth them with the towel, wherewith he was girt. It was also another ceremony added to the ancient Pasche, to sing an Hymn after the Mystical Repast; for there is not any mention of it in the old Testament; 
Matth. 26.30. Mark 1●. 26.  which is a sign, that this was an ancient tradition, the which our Saviour observed, as he did the former: for so the Evangelists do note, that having said the Hymn, he, and his Apostles with him, went out of the room.   

2. WHAT IS SIGNIFIED BY THE washing of feet.  
BUT what meaneth this washing of feet, after the judaical Supper, and before the mysterious refection of the body of our Saviour? When men sit down at table, and when they rise, they wash their hands, and not their feet; and surely what reference hath our feet to our mouths, and the washing of them to eating: for if the washing of feet was to avoid the defiling of the bed, whereupon they were accustomed to receive their food, they should have been washed at the beginning, and before they sat down to the table for to eat the Lamb; after the eating whereof, they were to sup. But now the beds are fouled already, and the feet of the Apostles are not become fouler, than they were, when they sat down to the table. What then signifieth this extraordinary washing? It showeth, that he, that will have part and fruit, in the refection of our saviours body, ought not only to be clean in mouth, and hand, as in common feeding, but moreover in his feet; that is to say, he ought to be wholly cleansed; he ought to be pure and clean, not only in his actions and words, but also in his affections. The hand may well signify works; for it is the Instrument of instruments, and the Factotum both of spirit and body. The mouth is the mould of the word, and signifies it. The feet note to us the affections of the soul; for as the corporal feet carry the body, so the affections carry the soul, and are her feet. So the hand and mouth clean, and the feet washed, are signs unto us of a man just in his actions, discreet in his words, and pure in his affections; signs of a clean man in every point, and worthy of the refection of the body of our Saviour. But who can attain to the perfection of this purity, amidst the pollutions of this mortal life? He, whose feet our Saviour will wash: that, which to man is impossible, to the grace of God is most easy. If the question be of our own force, God tells us by IBREMY, 
jerem. 2.22,  If thou shalt wash thyself with Niter, and multiply to thyself the herb Borith, thou art spotted in thine iniquity before me? But when the question is of the divine virtue, the same God speaks thus: 
Esay 1. 1●.  If your sins shall be as scarlet, they shall be made as white as snow? and if they be red, as vermilion, they shall be white as wool. With the same spirit spoke job to God, 
job 14. ●.  Who can make him clean, that is conceived of unclean seed? Is it not thou which only art? DAVID considering his sin, and his infirmity, said; Behold I was conceived in iniquities, and my mother brought me forth in sin: 
Psal. 50,  considering the omnipotent mercy of our Creator, he said, Thou shalt wash use, and I shall be made whiter than snow. All the waters of the Ocean, cannot make the skin of an Aethiopian white; one drop of this water of Grace, shed upon a sinful soul, made by sin blacker than an Aethiopian; will make it whiter than Alabaster, and more fair than the day. Of this water God did speak by his Prophet, saying: I will power out upon you clean water, 
Ezech. 36. ●5.  and you shall be cleansed from all your contaminations: not material waters, and earthly, but spiritual & heavenly; which the same Lord calleth his Spirit. 
Act. 8.17.  I will power my Spirit upon all Nations. Whosoever then hath his soul cleansed with this water, his understanding illuminated with this Spirit, his desires washed in this liquor, that man is wholly clean even unto his feet, and may confidently present himself to the table of the Lamb without blemish. This is the signification of our saviours washing his Disciples feet.    

THE FOURTEENTH PICTURE. THE INSTITUTION OF THE EUCHARIST.  
The Description.  
O Divine Evening, O admirable Feast (Christian beholders) which this mystical Table representeth unto us! An Evening, expected four thousand years. A Feast, figured fourfold, and prophesied by a thousand Sacrifices and Sacraments. The Son of God is the Feast-maker; the King, the Preparer; the Meat and the Drink together. It is he, which prepares himself, the true Lamb of God, to give himself in the last course, to twelve of his household; 
joan. 1.29.  and will for ever continue his liberality to his Church, as long as she shall travel in the desert of this mortal life. Lamb, which by and by shall be environed by the Wolves, which to morrow shall be slain by them; which with his blood shall drown the sins of the world, and with tears; the weapons of his humility, shall astonish the mightiness of the proud Tyrants, of the Pharaoh's, of the Princes of hell, and of the world. Who, finally, having stifled by his death the first-born of Egypt, will swallow within the Ocean of his merits, the iniquities of the captive world, setting the same at freedom. He cometh from washing the feet of his Apostles, and having taken the Symhose, or festival Robe again, according to the jews ceremonious custom, setteth himself down at the table, and they with him; disposed after the fashion of the Persians, 
Sueton. in Ne●●. cap. 51.  & Eastern people, whom the Hebrews did imitate, to wit, upon beds, in stead of chairs and stools, where they are leaning and lying on the one side of their body, casting their feet behind them, and taking their meat with the right hand, as you see. Saint john is in the place of the best beloved child; 
Supra pectus. joan. 13.26.21.20.  for he layeth his head on the bosom of the Father of the family, jesus Christ; who held the upper end of this first bed. Saint Peter is next Saint john; the other are five and five on two other beds. They are a little astonished, and sorrowful, every one examining his conscience, upon that which our Saviour hath said even now in eating the Lamb, that there was one amongst them, which would betray him: Saint john, the nearest to him, and the boldest, asked him, who it should be; but neither he, nor the rest of his companions, could know any thing, except judas, who in his heart was twisting the cord of treason against his Master, to his own condemnation. Every one is afraid to fall into this foul crime, except the offender. And all attend the issue of some great mystery; not only by reason of the ceremony of washing, which our Saviour had never used, in keeping the Passover with them the years before; but also because of his countenance, behaviour, and words: for men read in his eyes, in his mouth, and in all his visage, the graces of a divine love, and the gravity of Majesty, more than human; and his words, full of affection, and of wisdom, did witness that he did meditate some worthy proof of an Almighty power. 
〈◊〉 22.15.  He told them, that he greatly desired to eat this Passover with them, before he suffered; not the jews Passover, which he had long since eaten, drawing the last line of the Figure; but the Passover of his body. These are significative words of great affection, and the affection of so powerful a Lord, cannot fail to effect some great thing. He hath taken the bread, hath blessed and broken it, as before he blessed the five Loaves and two fishes. 
Matth. 14.  They moreover persuade themselves, that this ceremony is a preamble of some miracle never heard of before. Being then thus attentive, he gave to them all that, which he had taken, saying, 
〈◊〉 6.  This is my body, take and eat. He gives now the Cup, saying, This is the Chalice of my 〈◊〉 of the new Testament, drinks you all of it, and do this in remembrance of me. They did drink, and as they found themselves wholly transported and ravished with love, when they took the Sacrament of his body, under the form of bread. So now they feel their souls set a sire with a divine flame, by drinking of the mysterious and beavenly liquor of his precious blood. judas alone, by his fault made no benefit of it, for he hath not taken this holy flesh, & divine drink, with a requisite preparation. The Devil had seized on his heart long since, & had porswaded him to betray his Master; he had his feet cleansed, but 〈◊〉 soul loaden with filthiness; wherefore, taking unworthily a meat so worthy, he hath swallowed death and damnation, in place whereof, the others received life and sanctification.  
Behold the chief work of our Saviour, effected and perfected in five words, behold the signification, and prot●●se of a thousand Prophecies, and Figures past, fulfilled in one truth. Behold the offered Lamb, in an unbloody Sacrifice, commemorating that of the Cross, which to morrow he ought to accomplish. Behold the Mass, and the magnificent ●●●ation of Christians, which shall endure even to the end of the world, to honour the Creator of the world; to celebrate the death of his Son, and to nourish his children, with his Flesh to eternal life. 
Matth. 26.30. Mark 14. 〈◊〉.  Our Saviour rising from the Table, goeth his way, and having, like a true Father, given many documents, parsing from his children; and saying un Hymn, in action, of thanks, goeth forth unto the Garden of Olives. He went long since, and is walking there: O sweet Lamb, whither goest thou in the snary darkness of this dangerous night? thou knowest well, that this is the place, noted by the Trdytor, which hath sold thee for ready money; thou well knowest, that the wolves are already trooped, and armed with craft and rage, to take thee, and lead thee bound to the butchery: than 〈◊〉, O drink W●●lome, for nothing can scape the eyes of thy divine providence: thou knowest, that there for our salvation, an agony of horror shall fall upon thee, 
Luke 22.44.  and a bloody sweat shall flow from thy passioned body, with extreme fear of thy grieved soul, even to the death: thou knowest, thou shalt be taken there, and be bound like a Lamb, and be led from thence, like a thief to Execution; and notwithstanding all this, thou goest thither; nay, thou goest thither, because thou dost know it. And what compels thee to these voluntary torments (O Redeemer of my soul)? but the force of thy love and mercy, which make thee go with joyfulness of heart, to present thyself to the combat, for to pull forth the children of Adam out of the oppression of sin, and from danger of eternal damnation, by the price of thy blood? O great God, by what offices, services, and Sacrifices, shall we be able to acknowledge this thy unlimited bounty? O my soul, what wilt thou do for such a Redeemer? with what love canst thou sufficiently love him? by what words canst thou duly thank him? and with what honour wilt thou adore him.  

1. THE ENTRANCE, THAT SAINT JOHN maketh, by which he declareth the greatness of the mystery of the Eucharist, which our Saviour was to institute.  
THis Picture represents unto us, the Institution of the Sacrament, and Sacrifice of our Lord's body; the noblest action the divinest Institution that ever he did after he was made Man; the richest present, that he did ever give to God, and to men, while he lived mortal upon the earth; and the highest mystery that he was to leave in the treasures of his dear Spouse, the Church. We have formerly discoursed hereof in many precedent Figures, and namely, in that of Manna; it will be sufficient here, to note the circumstances of the present history, which especially set forth the greatness of it. Saint john beginning his narration of the washing of feet upon the Eve of the Pasche, writeth thus, jesus knowing that his hour was come, that he should pass out of this world to his Father: whereas he had loved his, that were in the world, unto the end he loved them. And when Supper was done, whereas the Devil now had put into the heart of judas Iscariot to betray him: knowing that the Father had given all things into his hands, and that he came from God, and returned to God; he riseth from Supper, and layeth aside his garments. And that which followeth of the washing of feet: by which words Saint john taught us, that our Saviour was now in the vigil of his Passion; that he had loved, and did constantly love his own; that he was the Son of God, having all things in his power. And by these preamples he signified unto us, that in this Evening, so near to his departure, he was to make the conclusion of all his course by some notable act, to the honour of his Father, and their good, whom he had loved so much. An action worthy of such a Father, and of such a Son, and of such a Lover, all powerful, all good, and all wise. A Son spares nothing to honour his Father; how liberal then will such a Son be to such a Father. A father reserveth nothing from his children, that may tend to make them happy; and departing from them, he leaveth them all the best that he hath. What then will such a Father do, for the advancement and happiness of his children? Wherefore our saviours desire was to accomplish this his chief work in a little time, but with such magnificence, as was agreeable to his greatness, gave with the ornament of those wonders, which we have mentioned before his own body, in Sacrifice to his Father, and in food to his Church; commanding her to continue this sovereign honour, and this table of immortals 〈◊〉, 〈…〉 as she shall be a traveler in the desert of this mortallty. And so he fulfilled that, which Saint john would signify by those words, that he hath set in the beginning of his Dircourse: for giving his body to his Father in Sacrifice, he made him a present most worthy of his Majesty, and giving it in food to his Church, he leaves her a most precious gage of his love. And by the changing of the bread into his body, and of the wine into his blood, which he doth in this mystery; he doth a proper act of an infinite power, and more noble, than the creation of the world. Wherefore, as the manner of the work is worthy of God; so the Present is most magnificent, and of greater value than ten thousand worlds: for it is the bady of a Prince, the body of a King, the body of God: and the Sacrifice made thereof, is indeed a Sacrifice of Sovereign honour, especially being ostered by such a Priest, who is the Son of God himself; and the food of this precious body, and the manor of giving and taking it under the forms of bread and wine, is most agreeable to the wisdom of the Giver, and to the profit of the receivers. The unwonted ceremony of washing of feet, did signify no less, than the former words, the Majesty of the future mystery. And whereas the other Evangelists note, that our Saviour, before he Instituted this holy banquet, said, I have greatly desred to ea● this Pasche with you. 
Luke 22.151. Manto. 26. Mark 14. Luke 22.  And again, That he took bread, and blessed it with thanksgiving, the Cup also, and blessed it. All these words tended to the same end, to declare that our Saviour was going to do some admirable work upon the bread, and the wine, in the end of his days, before he died. Let us now search into the words of the Institution,   

2. THE EXPOSITION OF OUR Saviour's words, THIS IS MY BODY.  
OUR Saviour being set again at the Table, with his Apostles, in such manner, as hath been said; took bread, and having blessed it, broke it, and said, 
Matth. 2●. Mark 14. Luke 22.  This is my body, and in so saying, the creature obeyed, one substance gave place to the other; and the bread was transubstantiated into the body of our Saviour, that is to say, the substance of bread departed, and the substance of our saviours body taked the place thereof. Howbeit, the colour, the taste, and the other accidents of bread do still remain, to serve for the outward rob, to cover our saviours body, and to make an entire Sacrament, which is ever composed of two things, even as a man is made of soul and of body; the one invisible for the soul, and the other visible for the sense: so to speak, and so to do, appertained to an omnipotent Lord: man's word only signifieth, but the word of God both signifieth and worketh. The Kings, and the Potentates of the world command indeed their subjects, and their subjects obey them; but if they command their trees, their rivers, their mountains, and other insensible creatures; their commandments are in vain to the ears of such vassals; for that, which hath neither sense, nor soul, cannot understand the voice of any, but the Creator. King Xerxes threatened the mountains, 
Plut. de Ira.  and made to be heaten the waves of the Sea; but the mountains were dease to his threatenings, and the Sea contemned his whip. It is God alone, that can make himself to be understood and felt of all that is. 
S. Hieron. in c. 8. Matth.  All creatures (saith Saint HIEROM) have feeling of the Creator, for they understand him when he threatens them, or commands them: not that all things have understanding, as the Heretics dream, but by reason of the Majesty of him, that hath made every thing of nothing. He commandeth all, and not only things deprived of sense, but even that, which yet hath neither nature nor being. 
Rom. 4.17. Matth. 8.27 Mark 4.41.  He calleth (saith the Apostle) the things, which are not, as if they were. So the Son of God, by his Word, puts the bridle in the mouth of the winds and waves, and calms the raging of the Sea. Even so he commanded the sick, Death itself, and the Sepulchre; and his commandment was fulfilled. 
Gen. 1.  So he commanded Nothing, when he created the world of Nothing; and that nothing was obedient, and became a world, by the commandment of his voice. The word of man is significative; Gods word is also operative: If a man say in the night, O that it were day, he signifies that he hath a desire, that the Sun should rise from his Horizon, to make it day; but the Sun for his saying hasteneth never the more the course of his Chariot, to make day approach. But God saying, 
Gen. 1.  Let there be light, the light appeared presently, and his word was not significative only, but moreover the effectrix of his will: saying then, This is my body, that which a little before was bread, is truly his body; and his word doth outwardly signify to the ear, and maketh inwardly that, which it did signify. It said, that it was the body of the Saviour, and saying so, it made it so; for otherwise, he had not said so of it; 
joan. 14.  for so much as a lie cannot proceed from the mouth, and heart of Truth itself, which assureth nothing, that is not true.   

3. OF THE CLEARNESS OF THE SENSE of these words: THIS IS MY BODY, by Scripture, and by reason.  
THese words: This is my body, are most clear; if there be any in the whole volume of the book of God; and good reason they should be clear, For they contain the Law, and Institution of thy greatest Sacrament and mystery of our Faith, in ordaining whereof, it was fit to speak clearly, and intelligibly, to the end to take away all occasion of error in a matter of such importance. They contain also the principal clause of the testament or Pact, which the Son of God did then make with his Church, wherein the Language which is used, aught to be proper, clear and evident, and without doubtfulness, ambiguity, or incertainty, that the Will of the Testator may be understood without difficulty, and without contention. 
Matth. 26. Mark 14. Luke 22.  This is the cause, why three Evangelists, the Registers of this Institution, and Notaries of this Testament, have used the self-same words, and S. Paul after them, without varying. 
1. Cor. 11.  To the end to hold constant the light of this evidence, and strongly to maintain the ground of that faith, which we ought to have of this mystery: and to declare by a firm and solid accord of four divine witnesses, that the sense of the words is that, which they literally signify; and that being the words of an Almighty worker, to whom nothing can be impossible; and the words of a supreme truth, who can say nothing, which is not true; they must needs make that, which they signify. By which means, if any one refusing the literal sense of the Scripture, will gloze it from his own head, saying, This is my body, that is to say, this is the Figure of my body; This is my blood, that is, the Figure of my blood; he should herein be opposite to the holy deposition of these four witnesses, not daring so to speak, which notwithstanding they would have done, if such had been the sense of the words; and should also too boldly change the truth of God's word; giving a sense clean contrary to the signification of the words, and putting the Figure for the Body, against the authority of the forenamed witnesses, who have never presumed to give such a gloss. Yea, he should do contrary to all law of Speech and Grammar, which commandeth to take the words of the text, according to the ground of their proper meaning, without having recourse to any metaphorical and improper signification; when they do not give any absurd or contradictory sense, which happeneth not here. For here the proper sense is most cominent and agreeable to the truth; and the words do signify no other thing, but the presence of the body of jesus Christ in this Sacrament, which is not only not contradictory, nor absurd, but full of wonders, most worthy of the power, wisdom, and goodness of our Saviour. When the Scripture calleth the King a Lion, the word ought to be taken by similitude, that a King is like a Lion, by reason of his royal magnanimity; for taking the word according to the sense of the letter, the meaning should be, that he were a beast, which would be false and absurd. But these words, taken in their natural signification, contain nothing, but that which is most agreeable to the Majesty of the Creator, and most heneficiall to his creature; wherefore, there is not any reason here to run to Figures: and therefore also it is impiety to say, that these clauses, This is my body, This is my blood, are improper speeches, importing no more, then that they are Figures of his body and blood. For such depravation destroys the truth of a most noble Sacrament, and shows that such Enterpreters are not only void of faith, but also deprived of understanding; hastily opening the gate to themselves, and to all other senseless people, to reject all sense of Scripture, be it never so evident, if it displease them; and to frame the manner of it, according to the unsteadinesse of their own brains, and to the exorbitant passion of unbridled flesh.   

4. TESTIMONIES OF THE FATHERS, upon the Exposition of the same words.  
AS the Scripture is evident in these divine words; so is the Exposition of holy Fathers, constant to maintain the sense, they give in proper signification, as hath been said.  
Saint CYRIL of Jerusalem, Since that jesus Christ, 
S. Cyril. Hieres. Catech. myst. 4,  having taken the bread, saith, This is my body; Who is he, which for ever dare to doubt? and he affirming the same, and saying, This is my blood; Who will refuse to believe it? He changed water into wine, a creature, neighbour to blood by his only will; 
john 2.  and shall not we believe, that he hath changed the wine to his blood? Believe then most constantly, that we receive the body and blood of Christ; for under the form of bread, the body is given thee; and the blood under the form of wine.  
Saint BASIL, having asked with what fear, faith, 
S. Basil. in Regul. breu interrog. 172.  and affection of the soul, men ought to take the body and blood of our Saviour, answers himself, saying; How great the fear is, S. Paul instructs us, Who so eateth this bread, and drinketh this Chalice unworthily, he eateth and drinketh his own damnation. What we are to believe, is taught by the words of Christ, who said, This is my body given for you. And there this Doctor consequently showeth, how we ought to believe these words, This is my body, which the same faith, with which we believe these words of Saint john, when he saith, The Word was made flesh; 
john 1.  and those of Saint Paul, 
Philip. 2.  when he extolled the great humility of the same Word in his Incarnation, his great obedience in his Passion, and his infinite charity in the one and the other: as than we believe that God was really and truly made flesh, and suffered death, according as the words of the Scripture tell us. In the same manner Saint Basil will, that we believe the Real Presence of the body of our Saviour, according as these words, This is my body, teach us; and concludes, that by faith, and consideration of these things, we are inflamed with a great love to jesus Christ, which is the affection of the soul, that we ought to bring with us to the Communion of his body and blood, accompanied with fear and belief, as hath been said.  
Saint CHRYSOSTOME, 
S. Chrysos. hom. 83. in Matth & 60 ad Pap. Antioch. Hom. de prodit juda. Gen. 1.22. & 8.17.  Let us believe God without doubt; for it is he, which said, This is my body. And elsewhere, It is not man, which makes the body and blood of Christ in offered things; but Christ himself, crucified for us: He said, This is my body; by this word the offering is consecrated. And even as these words, once uttered, Increase and multiply, and fill the earth; always work their effect in Nature, for generation: even so these words uttered, This is my body, give certainty to the Sacrifice through all the Tables of the Church, even unto this day, and will give it, until the coming of the Son of God.  
Saint JOHN DAMASCENE, 
S. joan. Damas'. l. 4. c. 14.  The bread and the wine, mingled with water, supernaturally are changed into the body, and blood of Christ, by the Invocation of the holy Ghost, and are not two, but one, and the same: this hallowed bread, it not the Figure of the body, neither the wine the Figure of the blood; but the true deified body of our Lord, and his true blood.  
THEOPHILACT, 
Theophil. in Matth. 26.  a grave and ancient Doctor, jesus Christ saying, This is my body, showeth that the bread, sanctified upon the Altar, is his body, and not the Figure of it, seeing that he saith not, this is the Figure of my body, but, This is my body; for it is thansformed in an explicable manner, though outwardly it seemeth bread.  
Saint AMBROSE, 
S. Ambros. de Sacr. l. 5. c. 4. & 5.  It is the word of Christ, which made this Sacrament; by which Word all hath been made. Our Lord commanded, and the earth was made: seest thou then how working his Word is? If then his Word hath been so mighty, as it made that to be, which was nothing before; how much more easy will it be unto him, to change one thing into another? the bread before consecration, is bread; but after the uttering of these words, This is my body, it is the body of Christ. Hear him, saying, This is my body, take you all and eat of this. It is jesus our Lord, which testifieth that we receive his body and his blood; shall we doubt of his fidelity, or testimony?  
Saint CYPRIAN, This (saith our Lord) is my body. 
S. Cyp. de cun. Dom.  They had, according to the visible form, eaten of the same bread, and drunk of the same wine. But before these words, that food was only for the nourishment of the body, and to give strength to the corporal life; but after that jesus Christ had said, Do ye this in remembrance of me, This is my flesh, 
The form of Consecration are these words THIS IS MY BODY.  This is my blood; as often times as the same words are pronounced with the same faith, this substantial bread, and this consecrated Chalice, with solemn benedicton, hath been profitable for the health of the whole man. He teacheth then, that the words of our Saviour are understood according, as they do signify, and that they are the form, by which the bread and the wine are consecrated into the body and blood of our Saviour.  
Saint AUGUSTINE writing the ancient enstome of Christians, who did answer Amen, 
S. August. l. 22. cont. Faust. c. 10. & in Psal. 33. Concil. 1.  after that the Priest had uttered the words of Consecration, This is my body, this is my blood, saith thus, The blood of Christ, giveth a clear voice on earth then, when as the Christians having received, answered, Amen. It is the clear voice of blood, that the blood itself pronounceth by the mouth of the faithful, received by that blood. The same Author elsewhere, jesus (saith he) carried himself in his hands, when recommending his body, he said, This is my body. It was then according to the literal sense of the Word, the body of our Saviour.  
Saint ANSELME, 
S. Anselm. in. 1. Cor. 11.  expounding the self-same clauses, maketh jesus Christ to speak thus; Eat this that I give you, because it is my body. It plainly appears bread to the outward senses, but acknowledge by the sense of faith, that this is my body; the same in substance, that shall be given for you to death. This is the Exposition of the ancient Fathers, and there hath never been any Doctor of the Catholic Church, which gave to these words, This is my body, other sense, than these here do give. And this is the meaning of jesus Christ; and whosoever followeth any other, he is gone out of the School of Christ jesus, taking a lie for truth, and damnation for food of eternal life.   

5. MYSTICAL REFERENCES OF OUR saviours words, THIS IS MY BODY, to the ancient Figures, and to all other bodies.  
THis is my body, saith our Saviour: We have said something upon these words, but it is nothing in comparison of that, which may yet be said; they are clear, but yet they are full of hidden meanings. They alone contain the old and new Testament; and fly in signification far above the height of heaven; more profound, than the depths of the Ocean, and more in wideness, then is the compass of the world: in sweetness they surmount all the honey, and milk of the Land of Promise: in virtue, the power of all men and Angels; and in greatness, the Majesty of all Kings, that ever were upon the earth. The words, which made the world out of nothing, were great in effect: in heaven they made the Stars; the Fishes in the sea, 
Gen. 1,  in the air the Fowls, under earth the stones, and mettells; and upon earth the Plants, the Trees, the Lions, the Elephants, and other creatures, in number infinite, and in beauty admittable; but that which our Saviour saith, and in saying, effecteth by these words, This is my body, is more infinite, than all that together; this body is more, than a thousand worlds, if so many had been produced. The most excellent name of God is the Tetragram, expressed under the voice Idoney, composed of four letters, not to be uttered by the jews. This clause, This is my body, it the clause Tetragram, woven of four words, evident to the ears of faith, but unexplanable by the tongue either of man or Angel. What shall we say then, to express the virtue of it? And who can or shall express it, but he, who is the Author of these words and mysteries? It is he must do it, that is, the all-knowing Word, and all powerful, able to know, to say, and to do, whatsoever he will. What said then this great God by these words, This is my body? He said, that it is his body; and saying this, he said all, that is, precious, admirable, and divine amongst bodies. He distinguisheth all the bodies, that he had ever (made) or created, from his own, and prefetreth it before them all. He said, I have made the Sun, and the Moon, the Stars, and all those immortal bodies, which on high make the wainscot of my Father's Palace; but these are not my body, neither substances allied to my person, these to me are strange bodies; This is my body, which I have form by an extraordinary way, in the womb of an holy Virgin; which I have divinely appropriated to my greatness, and which I have made the habitation of my dignity. The other bodies are parts of my possession, this here is the body of my particular person, surpassing the excellency of all the bodies, long since consecrated to God, and were prophetical Figures thereof. The Tree of Life planted in the earthly Paradise; the Lamb of innocent Abel offered in Sacrifice; the bread of Melchi adech, given in blessing the Sacrifice of Abraham, accomplished by rare faith and obedience; the Hebrews Paschall Lamb; the Manna from heaven, the Loaves of Proposition, the First-fruit offerings, the bread of Eliah, the Sheep, the Lamb, the Ewes, the Heifers, the beeves, the Oxen, the Doves, the Sparrows, the Turtles, and all the bodies of beasts, which the Law of Moses set upon the Altar in Holocaust, in action of thanks, in Propitiation; all the bodies, that men have offered to the Majesty of my Father, have been sacred bodies, the Figures of this my body, this is, not the Figure, but my body itself, which only pleaseth my Father, which only can worthily thank him, which only can effectually appease him; the others were not pleasing to him; but so far forth as they had relation to this here, in as much as they did Figure it, and foretold its coming; this is the subject of all these bodies, and of all these old Sacrifices: this is the body, in which God shall be truly honoured, in which he shall be fully satisfied, in which he shall receive with infinite measure, the tax of man's Redemption, and in which he shall judge the quick and the dead. By these words then, our Saviour showeth the body, which is the honour of all his Church, both in earth, and in heaven: for that which is most precious in a Kingdom, is not treasure, munition, gold and silver mines, the storehouses of merchandizes, the opulent Cities, the stately houses & Palaces, the Orchyards, the Gardens, and other such like pleasant places. But it is the body of the King; it is for him and by him, that the Nobles command, that the soldiers fight, that the Magistrates exercise justice, that the Guard watch and keep Sentinel, that the Merchant's trade: He, that hath the body of the King, hath all. Wherefore the words of our Saviour, This is my body, declare, that this is the holiest, and divinest thing within the enclosure of the kingdom of heaven, and Monarchy of his most dear Spouse, which is his Church. What canst thou then, O sweet jesus, choose, more rich and more divine, for to honour thy Father, to testify thy love, to make happy thy Spouse, then to leave this body, in a perpetual Sacrifice to his Majesty, in daily Sacrament and food to thy members? What canst thou utter higher, then to say, This is my body? The great Caesar disguised in the habit of a slave, gave once both astonishment and courage to his Pilot, dismayed with a storm; when making himself known, he tells him; Have heart, my friend, 
Plut. in Casares.  it is Caesar, thou carriest. With what heart, and with what admiration ought we to hear these words, This is my body? With what respect and love ought we to receive this body, although disguised in the habit of frail Elements, since it is thou that speakest clearly, and sayest, This is my body? And what courage oughtest thou to have, O my soul, having with thee, and carrying in thy mortal body with thee, this immortal body, this lively body, quickened with a most noble soul, replenished with all perfection, both of Nature and Grace, this Lord, God and Man, King of Kings? And what other thing canst thou do but contemplate in silence, (rather than to endeavour to express in words) the greatness of thy Redeemer in this his own Word, which thou canst not comprehend? And with a deep humility, and burning affection, enjoy the Presence, that he maketh thee thereof so often, as for thy good and salvation, he shall say to thee that, which he then said of his body to his Church: This is my body, take and eat?   

6. HOW OUR SAVIOUR OFFERS Himself to God in Sacrifice, saying, This it my body.  
WHen our Saviour made does body Present in uttering these words, This is my body, in the same instant he offered it to his Father in an unbloody Sacrifice, after the form of Melchisedech, and forth with he gave it to his Apostles in Sacrament, under the same form. This is the cause, why having said, This is my body, he addeth, given for you, that is to say, offered for you in Sacrifice; broken for you, now given and broken, and which shallbe hereafter given and broken in the same fashion, even till the end of the world, in remembrance of that bloody Sacrifice, which to morrow I will offer for you, once for all, upon the Cross. So as our Saviour made not his body only Present, but present under the forms of bread, giving it a being of food, a dead being, albeit that in itself it was ever living, even as in making himself man, his Divinity took a body, and a mortal being, and endured death in that body, albeit the Divinity was always immortal, and endured nothing, as we have declared before. He made himself by reason of the dead species, present as dead, and represented himself as a Victim, and as an offered Lamb, for to be afterward the refection of the Father of the Family, 
〈◊〉. 12.  and of his household, according to the Figure of the jews Lamb, the which could not be eaten before it was first dead, immolated, offered, and made a Victim, as the Scripture hath told us; 
S. Greg. Niss. or. 1. de Resur.  and Saint Gregory of Nisse after the Scripture. And it imports not, as hath been said heretofore, that our Saviour uttered no words of Oblation expressly, saying; My Father, I offer thee this body; the manner after which he makes himself Present, as a Victim expressed sufficiently, that he offered himself. It was also sufficient, that he made it Present, with intention to offer it to God, who seethe the heart, though the tongue say nothing. And so the jewish Priests did offer their Sacrifices, immolating the the beasts only, and saying no other thing, whereby to signify that it was a Sacrifice. And so our Saviour likewise offers himself upon the Cross, without using any words, signifying Oblation. 
Matth. 26.28.  The same immolation was made in the Censecration of the Chalice, when our Saviour said, This is my blood of the new Testament; 
Luke 22.20.  shed for many for the r●●ission of si●ner: Also, This Cup is the new Testament in my blood, the which is shed for you. For by this consecration, the blood of our Saviour is represented apart, which also doth evidently declare, that his body was made a Sacrifice, according to the likeness of those of the jews, who coming to immolat the beast, did kill it, separating the blood from the body with a sword; 
Heb. 4.12.  as our Saviour with his omnipotent Word, in stead of a piercing Sword, made his blood Present in the Cup, as separated from his body, and so representeth the immolation thereof: and albeit the body and the blood were not actually separated, and that the body was in the Cup, and the blood was with the body under the accidents of bread, yet notwithstanding, by reason of the form of wine, separated and set apart, they appeared separated, to represent this immolation; and the blood was truly shed, not after the manner of Aaron's bloody Sacrifices, in which the blood was drawn from the veins in proper form, but after the manner of wine. Our Saviour used also the Present tense, saying, This is my blood, shed; this is the Chalice of my blood, shed for remission of sins; 
Matth. 26. Luke 22.  to signify, that this, which was in the Chalice, to wit, his blood; (for the wine could not be shed for remission of sins) was already powered into the Chalice, by an unbloody effusion, as it was the next day by bloody a effusion on the Cross. And when the holy Fathers did sometimes turn the words of Consecration into the Future tense, saying, This is my blood, which shall be shed, in stead of that is said, which is shed; they contraried not the sense, which we now give; for they all did affirm the Real Presence of our saviours blood in the Chalice: but they referred the words of our Saviour, not only to that present pouring forth, which was then made, but also to that, which was to be made, as well on the Cross, by bloody Sacrifice once, as in the Eucharist, by unbloody Sacrifice, even until the end of the world. Behold, how our Saviour Sacrificed, and offered his body to his Father by these words, This is my body, given for you; This is my blood, shed for you. And this is the new Sacrifice, and offering in the Law of Grace, which the holy Fathers say, was instituted in this mystical Supper, as we shall learn by the ensuing witnesses.   

7. THE SACRIFICE, AND SACRAMENT of our Lord's body, to have been instituted in the mystical Supper, declared by the testimony of Fathers.  
SAint Gregory of Nisse, speaking of the institution of the Sacrifice of the Eucharist, 
S. Greg. Niss. or. 1. de Resur.  made in the Supper of the Paschall Lamb. Our Saviour (saith he) by his ordinance preventeth the violence of his enemies, with a secret manner of Sacrifice, ineffable and invisible to the eyes of mortal men. He himself offers himself for us, Oblation and Victim. Priest and Lamb of God together. And when was this? this was then, when he gave to his familiars his body to eat, and his blood to drink.  
Saint CHRYSOSTOME, 
S. Chrysost. hom. 2. in. 2. Tim.  Be it Peter, be it Paul, be it another Priest of like merits, which offereth the holy Oblation: this is ever the self-same, which jesus Christ in person gave to his Disciples, and that which the Priests yet make daily: this here is no less, then that there. Wherefore? Because they are not the men, that sanctify it, but it is the same Christ, who hallowed it before.  
Saint AMBROSE, 
S. Ambros. in Psal., 8.  We have seen the High Priest, coming to us, and have heard him, offering his blood for us; Let us follow him, according to our power, since that we are Priests, to the end to offer Sacrifice for the people; we are certainly unequal in merit, but honoured by the Sacrifice. For albeit that Christ now seems not to offer, he is nevertheless offered on the earth then, when his body is offered here.  
Saint AUGUSTINE, 
S. Aug. in Psal. 33. cont. 2. Psal. 109.  jesus Christ hath instituted of his body and blood, a Sacrifice according to the order of Melchisedech.  
AESICHIUS of the same time with Saint Augustine, 
Aesich. lib. 2. in Leuit. c. 8.  Our Lord God, supping with his Apostles, did first offer the Lamb, which made the Figure; and after his own Sacrifice.  
RUPERT, 
Rupert. lib. 2. in Exod. c. 6.  Our saviour extremely perplexed in the beginning of his Passion, first immolated himself to his Father, with his own proper hands.  
These passages, and the rest, that have been cited in the Types of Melchisedech, and of the Paschall Lamb, teach how our Saviour instituted the Sacrifice, and Sacrament of his body, after the old ceremony of the Paschall Lamb was accomplished; which is the Faith, that the Church hath ever held, and will hold for ever.   

8. OUR SAVIOUR'S TESTAMENT, MADE in the Institution of the Sacrifice, and Sacra meant of his body.  
IT was in this admirable action, that our Saviour made his new Testament, of the new Covenant with his Church, amending the old; and drawing near to his death, it was a time fit and agreeable for him to bequeath, and leave an eternal testimony of his last Will, and affection towards his children. The words of the Testament, 
Gal. 4.24. Heb. 8.7. & vlt. Exod. 24. Matth. 26.28. Mark 14.24. Luke 22 20. Exod. 24.7.8. Heb 9.16.17.18.19.20.  & of the Testator are clear, as also the Ceremony, according to S. Matthew, and S. Mark, our Saviour said, This is my blood of the new Testament, that shall be shed for many, unto the remission of sins. And according to S. Luke, This is the Chalice, the new Testament in my blood, which shall be shed for you: in the same sense he saith, new Testament of his blood, making allusion to the old, which he long since had written by the means of his servant Moses, and marked with the blood of beasts, to Figure forth this here, that there was made in the Desert, at the foot of the Mount Sinai, where Moses, as a royal Notary, read the Law, and the cenure of the written Testament, and gave the advertisements of the Father of the Family, before seventy of the Ancients, assembled by name, and before the people, that were to inherit. In it the goods also were bequeathed, to wit, the Land of Promise, a Figure of Paradise. And in Figure, the death of the Testator also was interposed: for there was Sacrifice offered, whereby the death of the future Testator, jesus Christ, made Man, was represented, and promised, for confirmation of the Testament; to which Ceremony, that hath reference which David said; 
Psal. 49. joshua 8.31. levit. 23.  Gather ye together his Saints unto him: which ordain 〈◊〉 Testament, and alliance with Sacrifice. The same Ceremony was practised by jesus, when he renewed the Covenant of this Testament, observed also by the jews, every year, in the Feast of Pentecost; and by Solomon, 
3. Reg. 9.25.  three times in one year. These Victims then, after they were offered to God, were taken by the Priest, and by the people, in ordinary refection, and the Altar, 
Exod. 24. Heb. 9  and the Book of the Law, was sprinkled with the blood of them. According to the trace of all these Ceremonies. Our Saviour made this Testament in this last evening in the desert of this world; in Mount Sinai, where the old was made, but in another part thereof, to wit, in Zion and Jerusalem, part of Sina, and adjoining to it, as Saint Paul said: In Zion, more noble than the other part of Sina, 
Gal. 4.24.  and in Jerusalem, a more lively Figure of his Church, than was the Desert; whereof Esay hath written, The Law shall go forth of Zion, 
Psay 2.3.  and the word of God from Jerusalem. In it then our Saviour published in two words his Law, and gave his Advertisements, saying in this same Supper; 
joan. 13.34.  I give you a new Commandment, that you love one another. A Law of Love, and not of Fear, as the Law of the old Testament. 
Matth. 26.28. Mark 14.24. Luke 22.20. 1. Cor. 11.24.  He made the Recital of his Testament in these words; This is my blood of the new Testament. He made his Legacies and promises to his inheritors, not of a Land of Canaan, as of old to the Hebrews, but of the remission of sins, and of the Kingdom of heaven. Of remission saying, This blood, shed for you, and for many, 
Luke 22.29.  unto remission of sins. And of the Heritage, he saith, I dispose to you, as my Father disposed to me, a Kingdom, that you may eat, and drink upon my table in my Kingdom, and may sit upon thrones, judging the twelve Tribes of Israel. Behold a wonderful savourable conclusion. David, making his Will, enjoined King Solomon, his son, his son, 
3. Keg. 2.7.  that he should make the children of Berrellay, to eat at his table, in token of great honour and friendship, but he made them not inheritors of his Kingdom, nor sharers of his Royal honours. here our Saviour communicates his Table, his Kingdom, and his Throne, to his friends; his Table, in which is served for meat, and for drink, his proper flesh and blood; it could not be more royal, nor more exquisite; neither the Heritage greater, nobler, nor worthier of such a Testator. The Testament was written also with the Law, not in Tables of stone, as the old, but in the hearts of the Apostles, and of all those, which shall be called to this inheritance after them. And this is that, which was foretold by jeremy: 
Hier. 31.32.33.  I will give my Law within their ontrals, and will write it in their hearts. According to which manner of speech, Saint Paul said to the Corinthians; You are the Epistle of Christ, 
2. Cor. 3.3.  ministered by us, and written, not with ink, but with the Spirit of the living God; not in tables of stone, but in tables of the heart, consisting of flesh.  
It was signed by the hand and blood of the Testator, when holding the Chalice, and changing the wine to his blood, he said, This is my blood of the new Testament. 
Matth. 26.28. Mark 14.24.  The Altar, which was our Saviour himself, was besprinkled, when he took it; the people, Inheritor, and the Book, was also sprinkled; when the Apostles did drink, and did wet their breasts, which were the tables, wherein the Law and the Testament were written. The refection of the Victim sacrificed, was made between the Priest and the people; when our Saviour having offered his body to his Father, took it himself, and gave it to his Apostles to eat, concluding his eternal Covenant with the refection of his body, and with the drink of his blood. He left a pledge of love by his Testament, and a precious jewel of his remembrance, when he left this self-same body, and this self-same blood, for an eternal memory of his charity towards us his heirs, 
Luke 12.18.  saying, Do this in remembrance of me. So our Saviour, having written and accomplished his Testament, according to the draughts of the old Figure; died the next day, and his Testament shall remain, eternally confirmed by his death. O divine and powerful workman! O sweet jesus! O great God! What shall we here amidst so many wonders first admire, thy powerfulness! thy Wisdom! thy Goodness! thy Greatness! thy Providence! thy sweetness! thy Liberality altogether, or all apart! where all is great and admirable together, all great and admirable apart! What a workman art thou, O Redeemer of the world, to have so long ago, so divinely drawn the Figure of thy Testament, and to accomplish the truth upon that Figure, with so divine tracts of improvement? What a Master art thou, to have left so heavenly instructions, and so fair laws of amity, graven in such living tables, as are the hearts of thy Disciples? What a King, to have made so amiable and honourable a combination with thy poor subjects? What a Father of a Family, to have written so favourable a Testament unto men, and of thy enemies, to have made them thy children, and thy heirs of so great a Kingdom? O Redeemer, what were we without this Testament? we were eaytifes and vagabonds; unworthy to be supported upon the earth, and worthy of eternal confusion; but by it we have gotten a right to heaven, and to immortal glory; and nothing remaineth, but to take possession, and there to rejoice in peace for ever, so soon as we shall have fought the good fight, as thy Apostle speaks, 
2. Tim. 4.7.  kept the faith, and consummated the course of our years, in the good works of thy love and charity, according to thy Commandment. For thy victorious death, having made this Testament of force, and irrevocable, hath done us this favour above thy ancient friends and children, which departed before it; who albeit they did leave this world with the hope of heaven, yet they enjoyed not heaven immediately in recompense of the works, they had done in thy Grace and service, as true children: Noah, this was a Grace referned to the time of thy new Testament, which was to be eternal by thy death, and to put in full possession, without delay, those thy children, which like true heirs, shall have executed the will of their Father: and what thanksgiving shall be able or sufficient for to acknowledge worthily the least part of these so great favours?   

9 IN WHAT MANNER OUR SAVIOUR, having made his Testament, left his body to his Heirs.  
OTher fathers, having disposed of their goods, and signed their testament; die and leave their bodies to be put in the earth, where they rot, and their souls go to their places; so as their heirs have no other better pawn of the presence and person of their father, than their ashes and bones. Our Saviour hath observed the substance of this Ceremony, but after a different manner; for he gave his body to his Apostles, in an impassable manner, albeit mortal also then, and from that time he left it to his Church, clothed indeed with the first mortal rob, made of the accidents of bread and wine, but united with his Soul, and his Divinity, now a living body, immortal and glorious. For his tomb also, he hath the bodies and souls of his heirs; a living tomb, and ennobled with a reasonable soul, which if it be well prepared with requisite qualities, doth from his harbouring, receive a wonderful reward: for whereas other tombs reap from the bodies buried in them, nothing but spoils of death and horror, and are by them defiled; the bodies of Christians do receive life, immortality, sanctification, and celestial joy from the body of our Saviour: whereby it appeareth, that we ought to use exceeding great diligence, in well preparing ourselves, to lodge worthily in us this precious body. The principal apparel is Love and Chastity, and then after these, all the other virtues of the soul, which accompany the former. We read that Artemissia, 
C●●●. Tuscal. Herod. Liu. 8. Plut. l. 36. c. 5. V●●. lib. ●.  Queen of Carya, after she had consumed her treasures, in a magnifical and admirable Sepulchre, that she had prepared for the dead body of the King her husband; in the end made them to pound his bones, and took them in a drink, for to be herself the living Sepulchre of his dead body, whom she had so extremely loved in his life, and without whom she could not live. This was an human love, more worthy of compassion, then of praise; which nevertheless may serve us for an example, to make us do better: for how much more convenient, and just is it, that we should employ all our spiritual means, our love, our devotion, our fastings, our alms, our prayers, that we may become a living Cabinet of the body of this divine Spouse of our souls, whom we shall receive, not senseless nor dead, nor reduced into powder; but alive, immortal, all whole with his soul, and with his glory, and with all the Majesty of his Divinity, for to be one day eternally united with him.   

10. TWO GREAT WONDERS HAPPENED in the institution of this Sacrament.  
SAint Augustine, 
S. August. in Psal. 33. 2. Keg. 21.13.  expounding what the History of the Kings saith of David, that counterfeiting to be out of his wits before King Achis? He carried himself in his own hands; took occasion to admire another wonder far exceeding that, which came to pass in the institution of this Sacrament. And it is, that our Saviour carried himself in his proper hands. A thing, which he esteemed most admirable, and impossible to have been practised by David, according to the sense of the letter: But that our Saviour only did it, when holding his body in his hand, and saying, This is my body, he cetried it to his mouth, and gave it to his Apostles. For though it might be that David, playing the fool, carried himself in his hands, by going on all four, after the manner of little children; or bearing himself up upon his arms, and using them in stead of feet and of legs, after the fashion of those, who by actluity, cast their body upward in the air, with their head downward, like a tree, and walk upon their hands. S. Augustine, nevertheless, had reason to say, that to carry himself of himself in his own hands, belongeth only to our Saviour; for it is he, which truly earieth himself David carried not himself on his hands, but rather on his hands and feet together, if it be to be understood of the first manner; or only on his arms, if of the second; but our Saviour carrieth himself properly in his hands, neither more nor less, than he carried in his band the meat, which he put in his mouth, or into the mouths of others.  
There is here yet another thing, admirable in this Institution, which is, that our Saviour took himself for food; a thing not heard of, neither happened to any man since the Creation of the world. 
Iose●h. lib. 7. de ●el. Iuda●c.  Histories tell us, that some mothers had fed upon their own children, as Mary the jew; and that some person have eaten a certain part of their body, compelled by the violence of some extraordinary sickness; but it was never read, that a man either did, or could eat himself all whole, still remaining without hurt; and such an act never came into the thought of man. The Son of God alone can do it, and hath done it, and hath given herein an illustrious testimony, that he is God, doing a work which only God could do, by virtue uncommunicable to any other: for it is God alone, that liveth of himself, and is his own proper food; the creatures do live of other creatures, and their food is from without their body, and none live of themselves; the blessed Spirits in heaven, do live of the vision of God; but God alone is his own life, and his own meat from all eternity; and needeth no other thing but himself, to sustain himself eternally. So that our Saviour, taking himself for food, signeth himself with the sign of his own greatness, and showeth, as by an experiment proper to God, that he was God, he being able to make food of himself, even according to the body, after the likeness of his Divinity, which is the food and nourishment of himself, and belongeth to no other thing, but to God alone. And this is that which he signified by these words; 
I●●●. 5.26.24. S. Chrysost. hom. 〈◊〉. in joan.  For as the Father hath loaf in himself, so be hath given to the Son also to have life in himself: for proof then, and declaration of his speech, he rook himself in food corporally, as spiritually he himself is his life and his food, and his felicity; and likewise the life, food, and felicity of his Elect.   

11. SAINT JONN FIRST RECEIVETH OF all the Apostles. The Eucharist, the true refection, and the Present at the refection.  
OUR Saviour then doth offer his body, and his blood to God his Father in Sacrifice, and having received them first himself, he gives them to his Apostles for spiritual refection, beginning at Saint john; and not only because he was nearest him at the table, but because he was endued with singular charity and chastity, virtues altogether proper to make us sit worthily at the table of this feast of love and purity. It is here, where the refection began, which alone is true and holy; and now it began to be continued afterward, so long as the world should endure. All the other which had of old been instituted in the House of God, were but Figures of this; their meats, were meats of corruption, and of death, serving only to maintain this mortal life; the Victims, the Offerings, and all that, which was set upon the Altar, or upon the table in the Law of Nature, and of Moses, were but dead bodies, and mortal food to nourish mortal bodies; the body of our Saviour, is the body of life, and food of immortality. In this refection, the ceremony of Alliance made between God, and Man, was celebrated by the mediation of the flesh, and blood of God, signs both signifying, and withal effecting, a most straight, and most divine union of the head with his members, & of the members amongst themselves. And the Symbols, which were the meat of the table, and the connexion of such, as assisted, the self-same were the Presents of the Feast. It was a famous custom among the Nations of the world, to give Presenis after a great Feast; the which were called of the Greek word, Apophoreta, as who should say, things to be carried from the Feast: of which S. Ambrose speaking, 
S. Ambros. in exhort. ad Virg.  writ in these terms, in his Exhortation to Virgins: Such as are invited to a great Feast, have a custom to bring away some conviviall presents. 
Isid.  Some bring vesieiss of gold; some of sillier, some gold and siluer● some money; 
Sueton. Coligul. Lam●●d, in Helioga●oto.  some jewels; some beasts; some men; the Son of God gave his body and his blood, for the Present of his Feast or the meat of his Feast, and for the Feast itself, surpassing the price of all other Presents, as also the splendour and deliciousness of all other banquets.   

12. OF THE WORDS OF OUR SAVIOUR; Do this in my remembrance.  
NOw this divine refection was not inssituted to be celebrated once alone, 
Hest. 1.  as that of Assuerus was, but fo● to be continued even until the end of the world, as the Paschal Lamb continued until the end of the Synagogue, 
Exod. 12.  as hath been declared. Wherefore our Saviour having communicated his Apostles, and established the Institution of his banquet in this first refection; commandeth the continuation thereof, and declareth the end, why he would it should be continued saying, 
Luke 22.19. 1. Cor. 11.24.  Do this for a commemoration of me. In y self will always be the Sacrifice, and the principal Sacrificer, but invisible. I ordain you Priests, to be my Vicars, and visible Sacrificers in my Church, even as I have given you the authority of Doctors, and Pastors, to keep my place in the Chair of truth, and to feed and rule my flock. Do this then, do this action, the noblest that shall be done in my Family, and continue therein a memory of the Sacrifice, which shall be offered by me to morrow on the Cross, for you and all mankind. Do it in memory of the Passion, that I shall have suffered for you, in memory of the infinite price of my blood, which I shall shed for you, in memory of the victory, that I shall obtains for you, over the enemies of your soul's health, over the infernal powers, over the tyrants of your spiries, over the Prince of darkness, over the flesh and the world; in memory of the immortal glory, that I shall have purchased for you, and for those, which will be my members, giving my flesh in Sacrifice upon the Altar of the Cross. Do this Feast, and celebrate this Sacrifice, in memory of these exploits, continuing it without limit of time; and when my Passion shall be once past, let it be always living, and preserved by your service, in the memory, and in the face of my Church; and as the benefit is of infinite merit, so let the acknowledgement also be eternal? This is the sense of these words. 
Luke 23. 19●  Do this for a commemoration of 〈◊〉 As well Divine as human justice requiteth, that men give praise to great exploits of virtue; and that they be mindful of a benefit, & that the remembrance be so much more lively and honourable, as the benefit is great. 
Exod. 20.8.  This is it why our Lord commanded the Sabbath day, in remembrance of the Creation of the world; the Feast of new Moons, in memory of the conservation thereof; the Paschall Lamb, 
2. Par. 2.4. Exod. 12.  in memory of the delivery of the Hebrews, captives in Egypt. The same Hebrews did celebrate the victory of Mordecheus, gained over their enemies; 
2. M●●b. vlt. judis. 16.  and that of the valiant judith, obtained over Holofernes. Was it not then reason and justice, that there should be a memorial of the Passion of the Son of God, it being the most admirable work that ever was, and the true work of an Almighty and all merciful Lord his highest prowess, his noblest victory, his greatest benefit towards men, and for which alone he descended from heaven, taking the garment of our mortality? Especially considering that this Redemption could not have saved, unless it had been applied, and made proper to every one, by this memory, reiterated with faith, love, devotion, contemplation, fasting, watching, and other works of piety, which are the doors, by which this infinite merit of his Passion-entereth into our souls, even as the windows of an house are the means, by which they that are within, do partake of the Sunbeams, and enjoy them, as if it shined only for them.   

13. THE MASS A MOST PROPER Memorial of our saviours Passion.  
AS it were very reasonable, and very important, that the memory of our redemption were always fresh and living in our souls: so the divine Wisdom hath chosen a most agreeable means, to represent it most honourably, and with fingular efficacy; to that end, instituting a Sacrifice in his house, and a solemn refection amongst his children: for these are the two principal acts among men, whereby God is sovereignly honoured, and the memory of any thing most effectually preserved. The Sacrifice acknowledgeth God, reverenceth him, and doth him homage, rendering him thanks for his benefits; and the refection assembles and unites men together, and makes their meetings more famous, and more capable to retain the remembrance of things P●st, and more powerful to engrave, and send their memory forward to the future ages of posterity. And so we see as well in holy Histories, as profane, that the greatest actions of men, of Kings, of Captains, and Princes and commonwealths in the world, for Peace, for War, for Victory, for Triumphs, for Funerals, and other works of great importance, have been begun and ended with Sacrifices, and Feasts. Solomon celebrated the Dedication of his magnificent Temple, 
3. Reg. 2.63. 2. Por. 7.8.  which he built for God, with innumerable Sacrifices and Feasts; the Persians, the Egyptians, the Grecians, the Romans, and all the Nations of the world, used the same means, to honour their Acts, and make the memory of them immortal. Thus to do, is an imprinted Law of Nature, and holily practised in the House of God. It is no wonder then, that jesus Christ, Author of all good Laws, hath established an Altar, and a Table; a Sacrifice, and a Feast, to engrave his Honour, and make the memory of his triumphant Death to live for ever. But that, which in this preparation is more efficacious to represent this death, and more to be considered then all the rest in this preparation, is, that same body, which suffered, which died, and which suffering and dying had triumphed, is actually present in this Sacrifice and refection, as the matter both of the one, and of the other. He hath not ordained, that it should be celebrated, as it was of old, by words and mysteries, and by the bodies of beasts, but he himself would be present in the action. Neither more nor less, then as a King, who desirous to celebrate some great Victory of his own; not only would make it to be recounted and sung, and represented by Orators, Poets, and Painters, but he himself in person would be present, acting the principal parsonage in the representation thereof. For so our Saviour hath represented his own victorious death, being therein himself the chief Actor, the Sacrifice, and the Sacrificer, giving his body immolated, and his blood shed; his body as dead, and yet living; his blood as drawn forth of his body, and yet still united with his body: & in conclusion, exhibiting himself in Sacrifice, and refection, after a most effectual and pregnant manner, to set forth clearly, lively, and profitably, the resemblance and memory of his sacred Passion to the honour of his Father, and the salvation of his well-beloved. And therefore hath also commanded this Sacrifice and Feast, to be celebrated from year to year, 
Exod. 12.  not in one place only, as that of the jews Lamb, but every day, and many times a day; and this in all places, wheresoever the faith of his name, and the name of his Majesty, should have showed itself; and in all parts of the earth, wheresoever the tree of his glorious Cross should have taken root.   

14. THE MASS, THE FEAST OF GOD, wherein he is singularly called upon in the Law of Grace, and the Christians are perfectly heard.  
THE Mass, the singular Sacrifice and Royal Feast, by which God is highly honoured, and his creature is exceedingly helped; for in it his Majesty denieth nothing be it never so great, that any man asketh, either for the health of his own soul, or for the salvation of his neighbour, and so his creature is there enriched by his gifts. The Persian Kings celebrated in their Court a certain kind of Feast, dedicated either to the day of their birth, or of their coronation, which they in their Persian language did call Ticta, 
〈◊〉. Lin. 8.  as who should say, perfect Supper. This Feast was honoured with such a prerogative, as the King at that time denied no demand, which was made unto him. A custom, no less wisely, then happily observed by Queen Hester; for her History tells us, that having spied the season, she feasted with royal provision Assuerus, her husband, the King of Medes and Persians, to obtain of him vengeance against her enemies, and deliverance for her people; and therefore, after they had taken their refection, the King, according to his custom, said: What is thy petition that it may be given thee? 
〈◊〉.  and what wilt thou have done? although thou shalt ask the half of my Kingdom, thou shalt obtain it: She asked boldly, and as easily obtained that, which she asked. The Son of God is more magnificent in his continual Feast devoted unto the days of his remembrance, for he gives not earthly goods, but himself, for a saving Sacrifice and food of salvation, and puts a present in our hand, wherewith we may be sure to obtain of the Majesty of his Father, all that concerns our peace, repose & safety; and promiseth us, not the half of an earthly kingdom, like an earthly King; but as an heavenly King, the whole Kingdom of heaven. So that the promise, God made of old to the captive Hebrews in Babylon, You shall call upon me, and I will be are you, 
jerem. 29.  is divinely fulfilled in the Law of Grace, by means of this noble and perfect Feast indeed: for albeit in the Law of Nature, and of Moses, God well liked the Sacrifices of his servants, and heard their prayers; yet was it with far less liberality, and always in contemplation of the Messiah to come, who one day was to satisfy the divine Majesty, by the Sacrifice of his body. Whereas Christians in the Law of Grace, offer him a Sacrifice most acceptable in the highest degree, that is, the body & blood of the Messiah himself, paying, as it were, in his hand a full satisfaction, taken from that body and blood, the fairest payment that can be made; and praying the Father by the Son, which is the most urgent prayer that can be imagined. The Histories tell us, that the Molessians desirous to obtain some favour from their King, 
Plutarch. in Themist.  did take one of his sons, & holding him in their arms, cast themselves on their knees before him, near to the domestical Altar & doing this, they were never denied. Which manner of supplication Themistocles used then, when being banished from Athens, he came into that Country, and preserved himself by this ceremony, from the anger of Admetus, King of Molessians, who long before had been his great enemy, and would have put him to death, being then in his power, had he not served himself of this defence. To receive a prayer for love of a son, is natural; and it ought not to be doubted, but since God is Author of Nature, and hath given this inclination to fathers, he hath it also in himself; and that so much more perfectly, as he is a Father of infinite perfection and love, and that his own Son is the lively Image of his Father's perfection, and therefore infinitely beloved of him. And for this cause our Saviour exhorteth his Disciples, 
Heb. 1.3.  to ask boldly of his Father, what they would, in his name, and by his merit; as having right to obtain by this title whatsoever they demanded. The Church also following the direction of her Redeemer, concludes her prayers in his name, saying. Hear us almighty God by jesus Christ thy Son. 
Matth 21. Mark 11. joan. 16.24.  And albeit every Christian hath at all times, and in all places, access to God, by the merits of his Son; yet than his prayers are most acceptable, when he sayeth or heareth Mass, and with due preparation receiveth this Sacrament; For the King himself is then present at this perfect and complete Feast, at the which he denieth nothing, that is asked; and the prayer being made in his Royal presence, carrieth with it credit and prerogative, to be heard of the Divine Majesty. Behold the banquet, the Sacrifice, and Sacrament of the Law of Grace, figured by all those of old that went before it, and substituted in their places: the Oblation and Sacrifice of Christians, and the noblest instrument they have, whereby to call upon God & to have the grant of their requests; behold our Eucharist, and our Mass. The Prayers, the Scriptures, the Garments, and the Ceremonies, which have been since ordained by the Apostles, and their Successors, and which are in use at this day, are not the Sacrifice of the Mass, they are only the ornaments thereof; the essence of the Mass, and of all this Royal Feast, is the body and blood of the Son of God, offered in a Sacrifice commemorative of his death. This is the Sacrifice, and the Sacrament, which makes the substance of this banquet; the rest serves only to honour this honourable and divine action. In this evening then of the fourteenth day of the Moon, the true Lamb was offered, the Figure of the old was accomplished, the right of legal Sacrifices was finished, the continuance of the Synagogue was ended, and the foundation was laid of the Law of Grace. All which our Saviour signifieth divinely, by the circumstance of the time, wherein he ordained the jews Pasche, and in which he established the Sacrifice, and Sacrament of his body, which remaineth to be declared for a final end to this Treatise.   

15. THE REDEMPTION OF MANKIND, and the end of the Synagogue, signified by the Institution of the Eucharist in the full of the Moon.  
EXplaining the type of the Paschall Lamb, we said, that the Ceremony began upon the fourteenth day of the first month, of the Hebrews holy year upon the evening; because in that night the first borne of Egypt were killed, and the gates opened to the freedom of the children of God. Our Saviour then to put an end to the old Figure, and lively to express the truth thereof, instituted the Sacrament of his body at that time of the year, a time, wherein the true deliverance was near at hand; as the jews Pasche was a sign of their liberty, which was then to follow: for the next day, 
Exod. 12.  our Saviour was to break the yoke of sin, and to deliver mankind from Satan's tyranny, figured by that of Pharo. But here is yet another mystery, hidden under the number of the days, and state of the Moon, which our Saviour by the same wisdom hath also brought to perfection. It was said, that the Lamb was to be taken into the house, 
Exod. 12.13.  the tenth day of the first month, and to be offered the fourteeths. Our Saviour accomplished the first, 
Exod. 12.6. Matth. 21.  when he made his entry into Jerusalem, riding upon a she Ass, and upon a young untamed Ass. 
joan. 12.1.12.  For S. john writes, that six days before the Pasche he came to Bethania, and the next day, which was five days before the Pasche, he entered into Hierusam. It was then upon the tenth day, that he was received into Jerusalem with great joy, as the Paschall Lamb, there to be offered upon the fourteenth, in this Sacrament, without effusion of blood, and on the next day upon the Cross, by real slaughter: for as the sixth before the Pasche, that is to say, before the fourteenth, was the ninth of the month, so the fift before the same was the tenth of the month.  
The second part, which was the state of the Moon, was no less wisely fulfilled. The Moon had fourteen days old upon the evening of the Lamb; for the fourteenth of the month, was the fourteenth of the Moon, as the beginning of the month, was the beginning of the Moon, which hath been elsewhere declared. The Moon was then in her full. We said before, that the Moon signified the Synagogue; wherefore the full Moon signified that the Synnagogue was not come to her perfection. When our Saviour therefore instituted the Sacrament, and Sacrifice of his body, in that day, and in that hour, he fulfilled the figured truth, and withal signified by the ceremony of the time, that the Synagogue was then in her fullness, ready to departed; as being now accomplished in the Institution of the Christian Pasche, shadowed in the judaical. 
S. Ambres. epist. 13. Matth. 5.  And this is that, which Saint Ambrese, amongst other Doctors, noteth, saying: Our Lord celebrated in the fullness of the Law, which he came to fulfil: And there remained nothing for the entire and perfect consummation but only the last draft, which was his death on the Cross. Wherefore from that time, the judaical Sacrifices, figured of ours, were abolished before God, and the Sacrifice of the body of his Son substituted in the place of them all. The Law of Grace to that of Moses, and the Christian Church to that of the jews Synagogue, being as the truth to the picture, and the body to the shadow; which was also declared by the Eclipse of the Moon and of the Sun in the next day of the Pasch, as we shall make it appear in the exposition following.   

16. THE END OF THE SINAGOGVE, AND the beginning of the Law of Grace, Signified by the Eclipse of the Moon, and Sun, which fell out the next day of the Pasche, and after the Eucharist ordained.  
THe Moon was eclipsed, and caused an eclipse of the Sun, on the morrow of the Pasch, and of the Institution of the Eucharist. This was a double eclipse, no less wonderful, then unknown to Nature. Who hath ever seen, that the Moon should come under the Sun, when she was diametrically distinct from it? or that the Sun should be eclipsed, being so far off from the Moon, as the half of her circle; which is all the distance, that can be, to dispart one Star from another? Now the Moon on thursday evening, which was the hour of the Pasche, being found in the East, and the Sun in the West; the next day at mid-noon, she was joined face to face to the Sun, in the same point of the Zodiac with him; and as she ceased to shine upon the earth, so by her interposition, she made the Sun to lose his light, in such sort, as there were two admirable echpses of the two great lights of heaven; & by them was signified the departure of God from the jews, and the end of their Synagogue. For as the Sun by his eclipse left to lighten the earth; and the Moon by hers, losing the sensible light, that she took from the Sun, and communicated here below to the world. Even so the Son of heaven, Creator of this visible Sun, from that day forward, retired the beams of his favours from these ungrateful people, and the Synagogue eclipsed in her fourteenth day, that is, in her fullness, was deprived of the spiritual light, which she received from him, and was before communicated unto her in the practice of her Ceremonies. Then was she at full in the accomplishment of all her Figures, and from thenceforth eclipsed with an eternal eclipse, being ended for ever; and a new Moon began, that is to say, the Church of jesus Christ, which he purchased to himself the next day in the time of this eclipse, by his precious blood in the terrible battle of the Cross, where all the Furies of hell, and their confederates of this world, joined together to assault him; and those two Torches, as it were, offended and angry at the injury, done to their Creator, played their parts, and showed their indignation on the Theatre of heaven, speaking by the language of their effects, a language known to all, and making in a strange manner the streams of their light run upward, withdrawing them from the eyes of men beneath, with sighs and groans of the astonished world.   

17. THE CHURCH, SIGNIFIED BY THE Moon: and of the Pasche, and Christian renovation.  
THe Pasche then of our Saviour, being instituted, containing the Altar and Table of the Sacrifice, and Sacrament of his body: and the combat of the Cross being ended, the Synagogue received a deadly blow, with all her Sacrifices and Sacraments; and a new Moon appeared, to signify that the Church was now no more in the Synagogue, but in the Law of Grace. The Moon hath a general resemblance to the Church of God: for as the Moon takes all her light from the Sun, and sometimes goes before it, sometimes comes after it, and sometimes joins with it: so the Church shows by the beams of the Son of God, going before him, according to his Humanity, until the time of his Nativity: being present with him while he remained upon the earth; following him afterward, and sometime joining herself to him by the Sacrament, and Real Presence of his body. Again, as the Moon lighteneth the night, and giveth direction amidst the darkness: Even so the Church hath ever enlightened the night of this world, and showed the way to heaven, amidst the darkness of Heathenish Idolatry. Moreover, the Moon particularly marketh out the several states of the Church in her first increasings: She showeth the Church under the Law of Nature, at the Change, in the weakness of her beams; and on the fourteenth day, when she is at the Full, she hath a resemblance of the Church in the Synagogue, as we have said: but in that she became a new Moon, after a new manner, in her fifteenth day, she signified the Church in the Law of Grace. The newness, and new manner, consists in this, that she drew near to the Sun by an extraordinary means; for being on Thursday so far from it, as the East from the West, the next day she was even against it; which approachment she should not make, according to her natural course, but in the space of fourteen days, supernaturally also and with no less wonder, she returned to the East on Friday evening at Sunset, where she had been the night before. And so in six hours she put on the several robes of all her states; for she was new; she was in he first quarter; she was in her fullness, and in the beginning of her third seventh, to wit, in her fifteenth day. In these circumstances, and in these wonders, happening never before, nor since, she marketh out the Church in the state of Grace, a state of singular renovation, of a third seventh, of a third time in the new Pasch, in the new and great Sacrifice and Feast, instituted by the Son of God in his body. To which purpose Saint Augustine writeth in these words, Because we are in the third time of all the world's continuance; 
〈◊〉 Aug. 〈◊〉. 119. ad lan●er. c. 3.  here-hence it is that our Saviour rose upon the third day. The first time was before the Law; the second in the Law; the third under Grace; in the which is manifested the Sacrament, which was hid in the folds of the Prophetical books. This it is, that, which was signified by the number of the Moons; and for that 〈◊〉 the Scripture, the number of seven hath a mystical signification of perfection, the Pasche was celebrated in the third week of the Moon, which is between the fourteenth and the ●●e and twentieth day. Behold how God reads us a lesson by his Stars, teaching us Paradise by the sky, and communicating to us the beams of his intellectual light, by the condition and course of the corporal.   

18. OUR SAVIOUR HAVING INSTITVted the Sacrifice, and Sacrament of his body, goeth forth of his ledging to go to the Garden of Olivet.  
THe sweet Lamb being offered this evening, and given in refection to his Apostles, and having abolished the old Pasche, and instituted the new, as hath been said, sung an Hymn, with his Apostles, after the tradition of the jews, and went forth to go to the garden of Olivet, where he was to be delivered by judas to the wicked, who had already the watchword to apprehend him. This only remained to accomplish all the proofs of his infinite love towards mankind. He was first offered to his Father by an unbloody Sacrifice, without death and passion; he went forth to be taken afterwards as a Lamb, and to be made a victim on the Cross, there shedding his blood, and giving his life. He had given his body to his friends, he goeth now to offer it to his enemies. He had refectioned the souls of the humble, he went soon after to be fed with gall, to drink vinegar, to surfeit with the torments and reproaches of the proud. He long since planted a Garden of delights, of rest, and of honour; he is now gone to a garden of sorrows, of combat, and of disgrace: He planted the Tree of Life in that delightful Garden; he cometh to plant another in the Orchard of his Church, more exquisite, and more excellent without comparison. And himself walks in this solitary Garden, to repair the fault committed in the first Garden. In that the debt was made by disobedience; in this it began to be paid by humility. In planting the first Garden, and the first tree of life, he only employed his word, who commanded, and all was made; but in this it is not so; one hours stay in this will cost thee thy blood, O my sweet Redeemer, and with the drops of that precious purple, the beds of this garden must be watered: And the Tree of Life, which thou hast planted in the Paradise of thy Church, is not any mean effect, as that was, of thy holy word, but thy precious body and blood itself, accompanied with the array of thy holy Divinity. O my Lord, what can I say to praise thy magnificency? I say, that thou art magnificent every way; in taking and giving, in feeding and in suffering every way; good, and every liberal of thy goods, and of thyself; every way rich in mercy; and every way abundant in propitiation: here-hence it is, that for thy last retreat thou goest to the Garden of Olivet, to make for us, and to give unto us the oil of thy mercies; Olives for us, but Apples of anguish for thee. O my soul, thy Redeemer goeth in the night, and goeth to subject himself, for thee, to pains in this Garden; do something for him; accompany him amidst this darkness; have compassion on him; admire his love towards thee; loathe thy sins, that have cast him into these vexations; weep and pray with him; offer him thy heart and service in this perplexed highway of his Agony. And since thou art written in his Will, called to his Heritage, and placed at the Table of his Kingdom, to eat of his fruit of life; give some sign of a grateful soul, and mindful of so many benefits; make him some present of thy gifts, that he hath given thee; and give him something of that, which he hath made thine; albeit thou art nothing, yet give him thyself; in giving thyself, thou shalt become something; give thyself to him, since he hath given himself to thee; and when I say himself, what say I? an infinite depth of goodness, given many ways unto thee; in his birth, in his conversation, in thy meat, in his death, and in all the kinds, that a thing can be given. After thou hast contemplated, thanked, followed, and served him in the Garden of Olives, at the judgement Bar of Pilate, in the Mount Calvary, at the Cross, with tears and sighs of love, of compunction, and compassion; make him often thy Host, by means of this divine Table, which he hath prepared for thee, of his immortal and glorious body, to give himself to thee, and to lodge with thee, so often as thou wilt; and taking the healthful refection of his dish: contemplate moreover in this Table the delicates of Paradise, and of eternal life, which shall follow after. For as the Altars of the Hebrews were Figures of this Feast: so this Feast is the Image of the celestial Table. here thou eatest the bread of Angels; in heaven thou shalt also live of the bread of Angels. here thy meat is God himself, the self-same God will be thy food at that Table there: the food is here immortal; thy food there will be immortal. He, which hath of his own free cost and charges, prepared this Feast on earth, for the food of his Pilgrims, the self-same will prepare, according to his magnificency the Feast of felicity in heaven, for a glorious triumph of those, who shall have run courageously in the paths of his divine Laws. Yet there is a difference. For in this Feast, nothing but faith soberly perceives the savour of the meat, and the sweetness of the drink; human sense and judgement seethe nothing here but covered dishes, without power to touch them: In that there, the meat shall be exposed to the appetite of the soul to the full; in a magnificent and open table, and the senses shall have also their good part. In this here we are mortal, growing in the Land of the dying, in that we shall be immortal, without fear of death or disquiet, set in the possession of the Land of the Living, and of the eternal kingdom; but who can utter by word, or imagine by thought, the magnificency of that royal Feast? The great Apostle, rapt up even into the third heaven, to learn the lessons of those divine mysteries, 
1. Cor 2.9. Esay 6.4.4.  knew not how to do it, and showed himself learned in the confession of his ignorance in the mysteries of God. This is a Feast unknown to any, that is not set at the Table to eat and drink there. Well then, O faithful souls, and travelers in this Desert; redeemed by this Lord, beloved of this Spouse, invited to those nuptial banquets; purely use the meat, that he hath prepared, and that he offereth you in pawn of his love in this mortal life; live holily, 
〈…〉.  attend patiently, keep your lamps replenished with the oil of your good works, and kindled with the light of your conversation, to the end, that when the time of the celestial marriage shall come, the door may be opened to you, that you may enter to the Feast. And thou, O sweet Lamb, which shall be the great King, and the great food of this immortal table, effect, if it please thee, by the infinite merit of thy Cross, that we may sit down there, according to the promise of thy Testament, and that we there may live eternally, there to praise thee everlastingly. Amen.  
FINIS.  
Laus Deo beataequeVirgini Marian & omnibus sanctis.    

A TABLE OF THE PICTURES, DESCRIPTIONS, AND EXPOSITIONS OF THEM.  
PICTURE I. Paradise and the Tree of Life. 


THe Description. Page 13  
1 The Church of God lively set forth in earchly Paradise. Page 16  
2 Of the benefits and excellent qualities of the Church, described in the pattern of earthly Paradise. Page 18  
3 The holy Sacrament of the Altar figured by the tree of life. Page 19  
4 Resemblances of the tree of life to the holy Sacrament of the Altar. Page 20  
5 Of the excellency of the holy Sacrament of the Altar far above the tree of life. Page 23  
6 The body of the Saviour, nourishment of the soul, and cause of the glorious resurrection of the body. Page 24  
7 The Sacrament of the body of the Son of God, tree of all the earth. Page 25  
8 Certain spiritual aspirations of the soul, desiring the clear vision of the body of our Saviour, and a giving thanks for the same. Page 26     
PICTURE II. The Sacrifice of Abel. 


THe Description. Page 29  
1 The Sacrifice of Abel, a Figure of the Cross, and of the Eucharist. Page 31  
2 The accord of the Figure of the Sacrifice of Abel, with that of the Mass. Page 32  
Of two sorts of Sacrifices. Page 34  
3 God permits evil, to draw good forth of it for his glory, and the profit of his children. Page 35  
4 Abel an Image of the Just, and Cain of the wicked. Page 38     
PICTURE III. The Sacrifice of Melchisedech. 


THe Description. Page 42  
1 Melchisedech the Figure of our Saviour. Page 45  
2 The Priesthood of the Son of God, figured in that of Melchisedech. Page 46  
3 Wherefore our Saviour hath justituted the Sacrament and Sacrifice of his body, under the forms of bread & wine. Page 47  
4 The bread and wine, signs of the Passion of our Saviour in his Sacrament. Page 48  
5 The bread and wine in the Eucharist, signs of the mystical body of our Saviour Page 49  
6 The body of our Saviour called bread, & his blood wine. Page 50  
7 What this Sacrament is. ibid.  
8 What a Sacrifice is, and how it is offered in the Mass. Page 51  
9 The difference between a Sacrament and a Sacrifice. Page 53  
10 No Religion without Sacrifice. Page 54  
11 Testimonies of the Hebrew Doctors upon the same subject, that is, of the Sacrifice of Melchisedech. Page 55  
12 Testimonies of the ancient Greek Fathers, upon the Figure of Melchisedech. Page 56  
13 Testimonies of the ancient Latin Fathers. Page 58  
14 The difference between the Sacrifice of the Cross, and that of the Eucharist. Page 59  
15 The difference of the Sacrifice of Melchisedech, and of this of the Mass. Page 60  
16 The good spiritual soldiers are worthy of the food, and blessing of the body of our Lord. Page 61     
PICTURE iv Isaak on the Altar. 


THe Description. Page 63  
1 Isaak, and the Ram sacrificed, a Figure of the death of our Saviour, and of the Sacrifice, and Sacrament of his body. Page 67  
2 The height of the mystery of the Eucharist, signified by the Mountain, and by Abraham; and how we are to appreach to it. Page 69     
PICTURE V The Paschall Lamb. 


THe Description. Page 73  
1 Of the time of Immolation of the Paschall Lamb, and of the Holy and Civil year of the Hebrews, and of their Neomenia, or new Moon. Page 75  
2 Wherefore the year of the Hebrews was Lunary, and how the Synagogue was compared to the Moon. Page 78  
3 The Paschall Lamb, a Figure of the Sacrifice of the Cross, and of the Eucharist. Page 80  
4 How jesus Christ is imitated in the Eucharist. Page 82  
5 The Immolation of the body of our Saviour in the Mass, confirmed by the testimonies of the Scripture, and ancient Fathers. Page 84  
6 Hom the Paschall Lamb showeth the use, and end of the Enc●arist. Page 86  
7 Of the ceremonies used in eating the Paschall Lamb. Page 88     
PICTURE VI Manna in the Desert. 


THe Description. Page 93  
1 Manna, a Figure of the Sacrament of the Altar. Page 95  
2 The correspondence of Manna, to the Sacrament of the Altar. Page 96  
3 What signified the likeness of Manna to Coriander. Page 99  
4 The holy Sacrament kept in the Tabernacle, as Manna in the Ark. Page 100  
5 The Bread of the jews bears the name of wonder, in Figure of our wonderful Sacrament of the Altar. Page 101  
6 The wonderful power of God in the Sacrament of the Altar. Page 102  
7 Of the omnipotemcie of God in Transubstantiation. Page 104  
8 This Change is a miracle for the faithful. Page 106  
9 Of the same power of God showed in the accidents of bread and wine. Page 107  
10 The self-same power, verified in the aceidents of the body of our Saviour, and first in respect of the quantity. Page 108  
11 The marvelous power of God about the qualities of the body of our Saviour in the blessed Sacrament. Page 109  
12 The wonderful relations of the body of our Saviour in the same Sacrament. Page 110  
13 Admirable actions of the body of our Saviour. Page 111  
14 The body of our Saviour imp●ssible. Page 112  
15 The Sacrament is in many places at one, and the self-same time. Page 113  
16 The body of our Saviour about the Laws of time. Page 115  
17 The admirable situation of the body of our Saviour in the blessed Sacrament. Page 116  
18 The clothing of the body of our Saviour. Page 117  
19 How the Eucharist is an abridgement of all the wonders of God. Page 118  
20 How Faith is fortified by this Sacrament. Page 120  
21 Of the goodness of our Saviour in this Sacrament. Page 121  
22 Charity towards God, and towards our neighbour, increased by this Sacrament. Page 124  
23 Of the Wisdom of God in this same mystery. Page 125  
24 Gods divine wisdom in teaching of this mystery. Page 127  
A Colloquium of praises and thanksgiving to God. Page 129     
PICTURE VII. The Bread of Proposition. 


THe Description. Page 131  
1 The body of our Saviour conceined of a Virgin, by the operation of the holy Ghost, signified by the Loaves of Proposition, kneaded of the purest flower, without leaven. Page 133  
2 How the body of our Saviour is offered every day, and renewed every week. Page 134  
3 The beginning, and end of the Communion is Charity, Prayer, and Contemplation. Page 135  
4 The body of our Saviour signified by the Table, upon which were set the Loans of Proposition Page 136  
5 The signifieation of the Candlestick. Page 137  
6 The heart of the Just, is the Altar of Incense. Page 138  
7 Wherewith and how we ought to serve God. Page 139  
8 The virtues, which are necessary, worthily to give thanks unto God, and to make a just examen of our actions. Page 140  
9 A Sovereign acknowledgement, due only to God, made in the Eucharist. Page 141  
10 The body of our Saviour, meat for the Sanctified. Page 142  
11 What signified the Table of Proposition Loans, and the Candlesticks multiplied by Solomon. Ibid.  
12 Purity of body, necessary in such as come to receive the holy Communion. Page 144  
13 They which holily communicate, receive strength, and are armed my the Sacrament. Page 14●  
14 A brief exhortation to purity, when we present ourselves to the holy Sacrament. ibid.     
PICTURE VIII. The Oblation of the First-fruits at Pentecost. 


THe Description. Page 147  
1 Three judaical Feasts of the First-fruits. Page 151  
2 The Mass, the new Oblation in the Pentecost of Christians. Page 152  
3 Of many circumstances of the ancient Oblation, answering to the truth of the Sacrament, and Sacrifice of the Mass. Page 154  
4 Of the name Mass. Page 155  
5 Transubstantiation made in the Sacrament, figured by the Leaven. Page 157  
6 The Sacrament, and Sacrifice of the body of our Saviour, under the forms of bread, foretold in the Scripture, and 〈◊〉 by the Hebrew Doctors. Page 159  
7 The testimonies of Hebrew Doctors for Transubstantiation, and the manner, how the body of our Saviour is present in the Eucharist. Page 161  
8 The testimontes of the Christian Doctors, concerning Transubstantiation, and the manner, how our saviours body is in the Eucharist. Page 163  
9 Wherefore our Saviour would have his body hid, and not visible in the Sacrament. Page 167  
10 As the old Oblation of First-fruits began in Pentecost, so ours new. Page 170  
11 The Mass began to be celebrated by the Apostles at Pentecost. Page 171     
PICTURE IX. The Bread of Elias. 


THe Description. Page 17●  
1 The Bread of Elias, Figure of the Sacrament of the Altar. Page 177  
2 What meaneth the Scripture in signifying, that the Bread of Elias was baked under the embers. Page 178  
3 What signifieth the sleep of Elias under the shadow of the juniper tree. Page 180  
4 Elias his walk, after the shadow of the juniper tree, to the Mountain Horeb, and of the water, that was given him with the bread. Page 182  
5 The signification of the pot of Water. Page 183     
PICTURE X. The Propitiatory Sacrifice. 


THe Description. Page 185  
1 Three kinds of Sacrifices. Page 186  
2 Of the Propitiatory Sacrifice, which properly signifies that of the Cross. ibid.  
3 The second kind of the Propitiatory Sacrifice, a Figure of the Eucharist. Page 188  
4 What difference there is between the judaical Propitiatory Sacrifices, and Sacraments, and those of Christians. Page 189  
5 Testimonies of the ancient Fathers, both Latin and Greek, teaching the Sacrifice of the Mass, to be a Propitiatory Sacrifice. Page 191  
6 After what manner the Sacrifice of the Mass, an● the Sacraments remit sin since that of the Cross is our whole redemption. Page 194  
7 The Sacrifice of the Mass, and the Sacraments, rather g●●●, then take any honour from the Cross. Page 196  
8 The Sacrifice of the Mass, profitable to obtain from God all kind of good, and it extends itself to all persons, except the damned. Page 198  
9 The Sacrifice of the Mass, profitable to the faithful departed, which are in Purgatory, and honourable to those, which reign in heaven. Page 200     
PICTURE XI. The five Loaves and two Fishes. 


THe Description. Page 203  
1 The miracle of the five Loaves, a Figure of the Eucharist. Page 205  
2 In what the miracle of the five Loaves did Figure the Eucharist. Page 206  
3 The two Fishes, a Figure of the same Sacrament. Page 208  
4 Wherefore no mention is made of any drink in this miracle, and other circumstances of it. Page 209  
5 Why the people would create our Saviour King, and why he fled them. Page 210  
6 God, nourisher of every creature, true nutriment of his Children. Page 212     
PICTURE XII. Our Saviour, Preaching of the Sacrament of his body. 


THe Description. Page 217  
1 Wherefore our Saviour made a Sermon of the Eucharist, before he instituted it. Page 218  
2 The first cause, why our Saviour would give his 〈◊〉 to eat, and his blend to drink, which was to show his goodness. Page 220  
3 The Second cause, to give a remedy to our misery. Page 221  
4 Two bad unious of the flesh of Adam, with our soul, repaired by the flesh of our Saviour. Page 222  
5 Pride and licentiousness, enemies of Faith, and the first adversaries of the holy Sacrament. Page 226  
6 Exposition of the words of our Saviour. Page 230  
7 Heresy always carnal, and in love with extremities. Page 232  
8 Contradictions of Heretics in their false and imaginary faith. Page 234  
9 The literal sense, foundation of others, against the same Heretics. Page 235  
10 Two kinds of Communion, the one Spiritual, the other Sacramental. Page 238  
11 Of the divine wisdom, and goodness of God in this Sacrament: and of the folly, and ingratitude of men. Page 239  
12 To the strayed s●●epe of our age. Page 242     
PICTURE XIII. The washing of the feet, going before the Institution of the Eucharist. 


THe Description. Page 245  
1 Our Saviour celebrates the jews Passover, before he institutes the Sacrament of his body. Page 249  
2 What is signified by the washing of feet. Page 252     
PICTURE XIV. The Institution of the Eucharist. 


THe Description. Page 255  
1 The entrance that Saint john maketh, by which has declareth the greatness of the mystery of the Eucharist, which our Saviour was to institute. Page 258  
2 The Exposition of our saviours words, This is my body: Page 261  
3 Of the clearness of the sense of these words: This is my body, by Scripture, and by reason. Page 263  
4 Testimonies of the Fathers, upon the Exposition of the same words. Page 265  
5 Mystical references of our saviours words, This is my body, to the ancient Figures, and to all other bodies. Page 268  
6 How our Saviour offers himself to God in Sacrifice, saying, This is my body. Page 271  
7 The Sacrifice, and Sacrament of our Lord's body, to have been instituted in the mystical Supper, declared by the testimony of Fathers. Page 274  
8 Our saviours Testament, made in the Institution of the Sacrifice and Sacrament of his body. Page 275  
9 In what manner our Saviour having made his Testament, left his body to his heirs. Page 279  
10 Two great wonders happened in the Institution of this Sacrament. Page 281  
11 S. john first receiveth of all the Apostles. The Eucharist, the true refection, and the Present at the refection. Page 283  
12 Of the words of our Saviour; Do this in my remembrance. Page 284  
13 The Mass, a most proper memorial of our saviours Passion. Page 286  
14 The Mass, the Feast of God, wherein he is singularly called upon in the Law of Grace, and the Christians are perfectly heard. Page 288  
15 The redemption of mankind, and the end of the Synagogue, signified by the Institution of the Eucharist in the full of the Mo●ne. Page 291  
16 The end of the Synagogue, and the beginning of the Law of Grace, signified by the eclipse of the Moon, and Sun, which fell out the next day of the Pasche, and after the Eucharist ordained. Page 293  
17 The Church, signified by the Moon: and of the Pasche, and Christian renovation. Page 294  
18 Our Saviour having instituted the Sacrifice, and Sacrament of his body, goeth forth of his lodging, to go to the Garden of Olivet. Page 297     
FINIS.   

Faults escaped.  
PAge 14. line 21. pegising read picreing. p. 15. l. 23. cause r. sorts. p. 18. l. 25. like qualities r. like heavenly qualities. P. 25. l. 13. tree of all r. tree for all. p. 27. l. 9 practise r. praise. P. 32. l. 12. works r. marks. p. 38. l. 10. he feared the r. serried thee. p. 47. l. 15. mystery r. ministry. p. 57 l. 7. affirming r. offering. p. 63. l. 33. salactous r. solicitous. p. 64. l. 16. prosperity r. posterity. p. 76. l. 1. wasting r. roasting p. 120. l. 14. we have r. we hear. p. 125. l. 20. works r. marks. p. 131. l. 27. conversation r. conservation. p. 151. l. 43. holy r. honey. p. 172. l. 22. Lavarites r. Lavatories. p. 183. l. 11. celestial r. eternal. p. 212. l. 27. freed r. fed. p. 221 l. 7. boundy r. bounty. p. 225. l. 29. glory for us r. glorify us. p. 230. l. 23. explanation r. ●●plication. p. 236. l. 15. writeth r. reciteth. p. 264. l. 16. cominent r. connenient. p. 267. l. 26. S. Augustine writing r. S. Augustine reciting. p. 269. l. 7. Idonay r. Adonay. p. 276. l. 17. jesus r. josua. p. 292. l. 2. fourteeths r. fourteenth, and l. 7. Hierusam r. Jerusalem. p. 292. l. 23. was not come: r. was now come: p. 295. l. 9 the Church shows r. the Church shin●: and l. 31. she should not make r. she could not make. p. 229. l. 29. in that we shall be r. in that there we shall be.