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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10745	Holy pictures of the mysticall figures of the most holy sacrifice and sacrament of the Eucharist: set forth in French by Lewis Richome, prouinciall of the Societie of Iesus; and translated into English for the benefit of those of that nation, aswell protestants as Catholikes. By C.A.; Tableaux sacrez des figures mystiques du très auguste sacrifice et sacrement de l'Eucharistie. English	Richeome, Louis, 1544-1625.; C. A., fl. 1619.; Anderton, Christopher, attributed name.; Apsley, Charles, attributed name.	1619 (1619)	STC 21022; ESTC S115932	200,986	330

of good and euill loaden with Apples faire to behold and delitious to the taste Eue which is there standing beholds them with an ambitious and eager desire and would faine bee at them but shee is aduertised by her husband that God had forbidden them to be eaten The Enemy to mankinde mooued with enuy and lying in waite for the nonce when he perceiued her weaknesse by her curious beholding tooke occasion to seduce her and cloathed with the body of a Serpent a craftie subtill creature qua●ities agreeing to this Deceiuer by many compasses and windings about the Tree hauing now gotten vp began from aboue to speake with her and perswade her to take thereof the poore foole being easily perswaded falls vpon the fruite and begins to ●ate neuer doubting any deceit nor fearing death it selfe that lay hidden therein and which is worst shee will perswade her husband Adam to doe the like Alas how deare must this one bit cost him What a deadly bit will chis be How many wounds and deathes shall he swallow downe with this one morsell Ah good mother lend not your eare to this wicked Abuser who for his reuolt is newly cast downe from heauen and being now full of rage and fury seekes nothing on the earth but your confusion Keepe you for Gods sake from touching these Apples which are onely forbidden you among so much other daintie fruites set before you on the spacious table of this delightfull Garden Offend not for a little pleasure of your tongue the Maiesty of a Lord so bountifull and liberall as he hath been vnto you But if you desire to eat some fruit which is indeed most exquisite and diuine lift vp your hand to this Tree of Life and not to that of death and kill not your selfe with all your race in you by this enormous crime of foule ingratitude for the committing whereof you haue so small occasion 1. THE CHVRCH OF GOD LIVELY set foorth in earthly Paradise GOD teacheth vs celestiall things by terestriall and spirituall by those that are corporall This faire Garden which hath beene heere before represented according to the Historie of Moses by two diuers Pictures the one seruing for the eye the other for the eare 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 Almightie And truely if this faire earthly place figured some dwelling it could figure none more reasonably then that where God raignes S. Greg. 5. Cant. 4. S. Aug. lib. 8. de Genes ad lit c. ● and workes after a singular manner and where his children are diuinely nourished which is his Church A heauenly habitation of men and truely eleuated aboue the earth for so much as the desires of those Saints of whom it is cornposed dwell in heauen An abode of spirituall delights the true Pallace and proper Mansion of the children of God S. A●g de Ciuitate Dei lib. 13. cap. 21. S. Augustine hauing proued that this Garden had his being in a corporall place and such a one according to the literall sense as Moses hath described he declareth of what it was the Figure and saith That Paradise is the life of good people the foure Flouds the foure Cardinall Vertues to wit Wisdome Fortitude Temperance lustice the Trees the Artes and the fruits of the Trees the workes of good men the Tree of Life Wisdome the mother of all goodnesse the Tree of Knowledge of good and euill the experience of a Commandement broken And he addes which is more remarkable a second signification That all these things may be vnderstood of the Church for to be the better receiued as signes propheticall of things to come The Church then is a Paradise so called in the booke of the Canticles the foure Flouds are the foure Euangelists C●nt ● the fruits of the Trees are good workes the Tree of Life is the Holy of Holies Iesus Christ the Tree of Knowledge of good and euill the free Ithertie of the will S. Aug. lib. de Ciuit. cap. 21. So Saint Augustine allegorizing vpon this Historie of the earthly Paradise 2. OF THE GIFTS AND EXCELLENT qualities of the Church described in the patterne of earthly Paradise IN the Church then may bee seene spiritually all that which corporally was contained in the Garden of Pleasure Shee is situated towards the East for shee is alwaies turned towards Iesus Christ the true Orient and so called because he is the East which shee alwayes beholds adores Zach. 9.11 contemplates loues and admires In signe whereof the materiall Temples of Christians are turned to the East whereas the Temple of the Iewes looked towards the West In her is to be seene the accord of the foure Euangelists foundations and springs of our faith as the foure Elements and the foure vniuersall Flouds of this spirituall Garden The Sunne of Iustice which is God shineth heere alwayes by the bright beame of his truth Sacrament Baptisme Confirmation Penance and the rest the Vertues Faith Hope and Charitie and other like qualities hold there the places of trees and plants the holy actions of the iust are as the greenes the flowers the fruits and the delitious odours thereof the preaching of Gods Word the Writings of the holy Fathers and their cloquence are the gold and pearles cast vpon the shoare by the foure diuine Flouds of the Euangelists the Birdes which sing in this Paradise are the deuout soules which in all times with heart word and deed sound foorth the praises of God the Bird of Paradise so called in particular is euery perfect Christian whose conuersation is alwayes in heauen whose thoughts desires and workes like vnto purple and golden feathers are all gilded and inflamed with charitie the Lions Beares Tygers and other nobleliuing creatures present the Christian Kings and Potentates who notwithstanding their greatnesse and power obey as the least to the voice of our Sauiour speaking and commanding by the Pastors and Gouernors of his Church The Church then is a Paradise on earth figured by the former and is her selfe also a figure of a future Paradise which we looke for in heauen A Figure so much more diuine as the delights of the soules which are found in her are farre more precious and more neerely resembling true felicitie then the corporall 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● subiect of our present discourse 3. THE HOLY SACRAMENT OF THE Altar figured by the Tree of Life THe Tree and the fruite of Life Paschasius lib. 1. de corp Domini cap. 7. Philo Iud. de planct Noe ex Platone planted in the midst of earthly Paradise was a Figure of Iesus Christ and of the Sacrament of his body Man is a Tree saith Philo the Iew after Plato but a celestiall Tree and

iudge it to be much amisse that I haue altogether omitted those Printed Tables being in truth no lesse defectiue then superfluous in respect of their excellent Descriptions which of the two are farre the better Pictures That which doth more conceme me is to excuse some faults of mine owne which haue escaped mee heere and there in the Printing of this notable Worke the Copie which was sent mee being very soule and hauing no body by mee that could correct mee All that I can doe at this present in satisfaction thereof is onely to make a particular confession or recantation of them which you shall finde in the latter end of this Booke set downe in such manner as thou mayest easily reforme them in thy reading for the number of the page and line where the error is being noted there will easily shew 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 feare are farre the greater I bid thee hartily farewell THE LICENCE FOR THE PRINT which goeth before the French Copie VVEE Doctors of Diuinity in Paris doe subscribe certifying that we haue read all this present Booke entituled Holy Pictures c. Composed by the Reuerend Father LEVVIS RICHOME of the Society of the name of Iesus and not hauing found any thing herein contrary to the Catholike Apostolike and Romane 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 wee haue iudged it most worthy to come to light as much for the reducing of wanderers as for the edifying and consolation of all true Catholikes Done at Sorborne this 17. of March 1601. Ph. De Gamaches I. Mulet HOLY PICTVRES OF THE MYSTICALL FIGVRES APpertaining to the most excellent Sacrament and Sacrifice of the Eucharist THE AVTHORS PREFACE OF PICTVRES IN GENERALL What a Picture is and how many kindes of Pictures there are THe Sacrament and Sacrifice of the Eucharist is a worke of God so high and so great that no tongue of man or of Angels can sufficiently speake or worthily discourse thereof wee haue said some thing in the foure bookes of the holy Masse confuting errour and confirming the Catholike Faith we addresse now this Treatise without mingling of Controuersies to the honor of this mysterie confirmation of our saith concerning the same and in fauour of those who haue not had the leasure to reade the former worke wee take for the subiect of our discourse the most notable Figures of this mystery drawn from the booke of God which for this occasion we haue intituled Sacred Pictures The inscription of this worke which setting before our eyes the holy Images and propheticall Figures of the mysterie that we adore Such as haue seene the truth in armour of proofe laying about her in the field of dispute will also take pleasure to see her sit heere triumphant in her roabes of peace those which haue not seene her in the field shall haue occasion to confirme themselues without noyse of warre and without contention in the beleefe of the Church of God For Prologue of all this worke The subiect of this 〈◊〉 we ought briefly to declare what a Picture is how we take it heere and of how many sorts there be Moreouer why God would that in the Law of Nature and of Moses there should bee set downe so liuely Figures of the mysteries appertaining to the Law of Grace By the first declaration we shall haue a generall knowledge of those Pictures which hereafter shall bee decyphered to vs more particularly By the second wee shall vnderstand that God hath most wisely vsed this fashion to teach vs his Law as well for the manifestation of his glorie as also for the profit of his children which are the two feete or Bases whereon our Figures or Pictures are erected First then we are to note Naturall Figures that a Picture or Figure if we take it naturally doth according to the name signifie nothing else but the exterior forme of some body So as the outward forme 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 naturall figure Artificiall Figures of which we speake not heere this subiect appertaining to the Naturalists Wherefore according to our sense and meaning heere it is a thing made or framed to represent and signifie another thing and this is an artificiall Figure otherwise called a Picture of which we finde three sorts Dumbe 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 Dumbe Pictures such are the Images as well of imbosted worke as of painted fables Numar the Cherub 〈◊〉 6.29 Such was the Serpent of Brasse cast in mettall by Moses the Cherubims the Palme-trees and the other Images portraited in the Temple of Salomon also the Pictures of the Seasons of the yeere of Vices of Vertues and other fained peeces represented by the Cheesell in caruing or by the Pensell vpon a plaine boord Of this sort also are the Visions framed in our Imagination for though these be in some sort spirituall yet notwithstanding in the likenes of corporal obiects so they are represented to the sight of our inward sense The second sort of Pictures serues for the eare Speaking Pictures and for that qualitie 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 Riuer of a liuing Creature of a Tempest of a Vertue of a Vice or of other imaginarie things This sort containes also the declarations which are made to explane some artificial figures either present or fained as present Such are the discourses of Philostratus for in them there is neither colour nor painting but the bare word which faines the Images and Figures and deciphers the phantasies of the Author as hauing the Pictures before his eyes The third sort of figures are any things or actions instituted to represent other mysteries Allegoricall or mysticall Pictures And if the mysterie be ciuill or prophane the Figure is ciuill or prophane as was the Hierogliphes of the old Aegyptians consisting in certaine figures of beasts or of instruments put for to signifie some hidden thing as a Crocodile was the figure of a Traytor the Eagle the figure of the soule 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 Baptisme This kinde of Figure is otherwise called an Allegorie that is to say a mysticall Picture containing in it selfe a spirituall sense knowne to spirituall people and hid to the rude This last sort makes the

Iewes saith the Euangelist contend amongst themselues saying How can this man giue vs his flesh to eate Iesus said vnto them Verily verily I say vnto you if you eate not the flesh of the Sonne of Man and drink not his bloud you shall not haue life in you Who so eateth my flesh and drinke my bloud he hath life eternall and I will raise him vp at the last day For my flesh is meate indeed and my bloud it drinke indeed who so eateth my flesh and drinketh my bloud he dwelleth in me and I in him As the liuing Father hath sent mee and I liue by the Father Hee that eateth mee hee also shall liue by mee This is the bread that came downe from heauen not as your Fathers did eate Manna and died hee that eateth this bread shall liue for euer I hese are the words of our Sauiour The Apostles and they which did beleeue in him are ranished but there are others that haue deafe eares and grosse conceits iudging amisse of his words rashly taking scandal at the mystery which they vnderstood not ●on 6.60 and murmuring said This is a hard saying who can abide to heare it But Iesus Piercing their thoughts and secret murmurings corrected them said vnto them Doth this scandalize you if then you shall see the Son of Man ascend where he was before it is the Spirit that quickneth the flesh profileth nothing the words that I haue pinken to you bee Spirit and Life So hee endeauoureth to make them capable but they notwithstanding remaine still blind and obstinate in their misbeleefe and got themselues out of his company Behold you how they wrinkle their fore heads in going away and looke behinde them These are carnall and ouerweyning people beleeuing nothing which comes not vnder the comprehension of their sense These are the Patriarches of all those which make warre against the Sacrament of the body of our Sauiour 1. WHEREFORE OVR SAVIOVR MADE a Sermon of the Eucharist before hee anstituted it THe Painter who knoweth how to dispose well of his worke hee hath in hand endeauours amongst other things to ioyne dexteriously the beginnings to their ends and so to smooth the knots of parts disagreeing that nothing appeare hard or constreined in the connexion but all to be aptly guided and brought to an end with due proportion of draught and colour The supreame Wisdome Master of Sciences and Artes obserued this law in all his creatures And it is vsuall with him Sap. S. 1. 11.12 to reach in his strength from end to end and to gouerne all things sweetly and to dispose them in measure in number and in weight According to this rule he continueth the course of this mouable world coupling extremities with their extremities by conuenient meanes So hee made the day to succeed the night by interposing of the morning and the night to the day by the euening neighbour to both the Sommer to Winter by the Spring comming betweene and the Winter to Sommer by interposing of Autumne and so in all his other workes of this world When the Sonne of God Soueraigne Wisdome had decreed in the Councell of his Father and of the holy Ghost to marry one day the greatnesse of his Diuinity to the littlenesse of our Nature and resolued at the same time to bestow also vpon vs as well for food as ransome the body which he had taken of Adams Posterity he began euen then by little and little to ordaine these Figures which we haue hitherto runne ouer and other such like which are in his booke 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 fulfill the verity of them and to couer the holy table with the food of his pretious flesh hee made a wonderfull proofe vpon the bread Matth. 14.21 Iohn 5.10 as we haue seene and incontinently after he preached this excellent Sermon which was as it were a generall proclamation of the banquet colouring by the brightnesse of a famous miracle and by his liuely voice those Characters of the old Figures and ioyning the Images past to the Verity present by the interposition thereof before the full accomplishment of his worke The selfe-same method vsed hee for preparatiō to the faith of other mysteries of his death of his Resurrection of his Ascension of the comming of the holy Ghost of Baptisme 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 themselues 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 comming of the Sacrament of the Altar which is the summe of all the other mysteries in the Church of God 2. THE FIRST CAVSE WHY OVR SAuiour would giue his flesh to eate and his bloud to drinke which was to shew his goodnesse THe first cause why our Sauiour would giue his flesh to eate his bloud to drinke is for as much as he is admirably good exceedingly liberall towards vs as hath been often already declared He tooke his body of vs and because he did that for vs he will in ploy it vpon vs and giue it vs againe like a magnificent Lord as many wayes as a body might profitably be ginen and imployed to wit for a price for food for vnion and signe of amity Hee which giues a pearle of great value to redeeme his friend from captiuity giues it as a price he that sets some delicate fruit vpon the table doth it that it may be eaten and the husband which giues himselfe in mariage giues his body that by vnion hee may become one flesh with his wise and the ring which hee leaues departing from her is a pledge of his loue Our Sauiour gaue his body on the Crosse for our redemption and thereby paid the tribute due to the diuine Iustice for the Ransome of mankinde he giues the same body in the Table of his Sacrament as a nuptiall Feast for meat vnto vs for to make a diuine vnion with vs and for a pledge of his loue Then the master and chiefe cause why he gaue vs his flesh to eat and his bloud to drinke is his boundy his liberality and his infinite loue 3. THE SECOND CAVSE TO GIVE A remedy to our misery THe second cause why our Sauiour did giue vs his body to eate is our miserable condition which out of his exceeding loue to vs he was desirous to repaire as hee hath in ample maner by the gift of his body For by communicating vnto vs his diuine flesh and deified bloud he hath both performed the part of a true Father and of a naturall Mother towards his children and withall hee hath wisely and effectually repaired all the breaches of our spirituall