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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

remission of sinnes and of the Kingdome of heauen Of remission saying This bloud shed for you and for many Luke 22.29 vnto remission of sinnes And of the Heritage he saith I dispose to you as my Father disposed to me a Kingdome that you may eate and drinke vpon my table in my Kingdome and may sit vpon thrones iudging the twelue Tribes of Israel Behold a wonderful sauourable conclusion David making his Will enioyned King Salomon his sonne his sonne 3. Keg 2.7 that he should make the children of Berrellay to eate at his table in token of great honor and friendship but he made them not inheritors of his Kingdome nor sharers of his Royall honors Heere our Sauiour communicates his Table his Kingdome and his Throne to his friends his Table in which is serued for meate and for drinke his proper flesh and bloud it could not be more royall nor more exquisite neither the Heritage greater nobler nor worthyer 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 Ieremy Hier. 31.32.33 I will giue 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 ministred by vs and writen not with inke but with the Spirit of the liuing God not in tables of stone but in tables of the heart consisting of flesh It was signed by the hand and bloud of the Testator when holding the Chalice and changing the wine to his bloud he said This is my bloud of the new Testament Matth. 26.28 Marke 14.24 The Altar which was our Sauiour himselfe was besprinkled when he tooke it the people Inheritor and the Book was also sprinkled when the Apostles did drinke and did wet their brests which were the tables wherein the Law and the Testament were written The refection of the Victim sacrificed was made betweene the Priest and the people when our Sauiour hauing offered his body to his Father tooke it himselfe and gaue it to his Apostles to eat concluding his eternall Couenant with the refection of his body and with the drinke of his bloud He left a pledge of loue by his Testament and a pretious Iewell of his remembrance when he left this self-same body and this self-same bloud for an eternall memory of his charity towards vs his heires Luke 12.18 saying Doe this in remembrance of me So our Sauiour hauing written and accomplished his Testament according to the draughts of the old Figure died the next day and his Testament shall remaine eternally confirmed by his death O diuine and powerfull work-man O sweet Iesus O great God! What shall we heere amidst so many wonders first admire thy Powerfulnesse thy Wisdome thy Goodnes thy Greatnes thy Prouidence thy sweetnesse thy Liberality altogether or all apart where all is great and admirable together all great and admirable apart What a work-man art thou O Redeemer of the world to haue so long agoe so diuinely drawne the Figure of thy Testament and to accomplish the truth vpon that Figure with so diuine tracts of improuement What a Master art thou to haue left so heauenly instructions and so faire lawes of amity grauen in such liuing tables as are the hearts of thy Disciples What a King to haue made so amiable and honorable a combination with thy poore subiects What a Father of a Family to haue written so fauourable a Testament vnto men and of thy enemies to haue made them thy children and thy heires of so great a Kingdome O Redeemer what were we without this Testament we were eaytifes and vagabonds vnworthy to be supported vpon the earth and worthy of eternall confusion but by it we haue gotten a right to heauen and to immortall glory and nothing remaineth but to take possession and there to reioyce in peace for euer so soone as we shall haue fought the good fight as thy Apostle speakes 2. Tim. 4.7 kept the faith and consummated the course of our yeares in the good workes of thy loue and charity according to thy Commandement For thy victorious death hauing made this Testament of force and irreuocable hath done vs this fauour aboue thy ancient friends and children which departed before it who albeit they did leaue this world with the hope of heauen yet they enioyed not heauen immediatly in recompence of the workes they had done in thy Grace and seruice as true children noe this was a Grace referned to the time of thy new Testament which was to be eternall by thy death and to put in full possession without delay those thy children which like true heires shall haue executed the will of their Father and what thanksgiuing shall be able or sufficient for to acknowledge worthily the least part of these so great fauours 9. IN WHAT MANNER OVR SAVIOVR hauing made his Testament left his body to his Heires OTher fathers hauing disposed of their goods and signed their testament dye and leaue their bodies to be put in the earth where they rot and their soules goe to their places so as their heires haue no other better pawne of the presence and person of their father then their ashes and bones Our Sauiour hath obserued the substance of this Ceremony but after a different maner for he gaue his body to his Apostles in an impassible manner albeit mortall also then and from that time he left it to his Church clothed indeed with the first mortall robe made of the accidents of bread and wine but vnited with his Soule and his Diuinity now a liuing body immortall and glorious For his tombe also hee hath the bodies and soules of his heires a liuing tombe and ennobled with a reasonable soule which if it be well prepared with requisite qualities doth from his harbouring receiue a wonderfull reward for whereas other tombes reape from the bodies buried in them nothing but spoiles of death and horror and are by them defiled the bodies of Christians doe receiue life immortality sanctification and celestiall ioy from the body of our Sauiour whereby it appeareth that we ought to vse exceeding great diligence in well preparing our selues to lodge worthily in vs this pretious body The principall apparell is Loue and Chastity and then after these all the other vertues of the soule which accompany the former We reade that Artemissia C●●● Tuscal Herod Liu. 8. Plut. l. 36. c. 5. V●● lib. ● Queene of Carya after shee had consumed her treasures in a magnificall and admirable Sepulcher that shee had prepared for the dead body of the King her husband in the end made them to pound his bones and tooke them in a drinke for to be her selfe the liuing Sepulcher of his dead body whom shee

day as the ancient Figure was for Masse is said euery day The bloud is set vpon the Altar and offered to God in the Masse The flesh of the body of our Sauiour likewise is there eaten both by Priests and Lay people who in quality of Christians and faithfull 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 themselues duely before they communicate by Penance and other workes of Piety they are male children of the Priestly Line as hauing manly and not effeminate soules though they be women and yong Virgins This flesh is eaten in a holy place that is to say in the house of God which is the Catholike Church and ordinarily in the place of Sacrifice and Prayer and if the sick eate it in their priuate houses it is alwaies in the circuit of the house of God And this flesh sanctifieth those who eat it purely and without being defiled with any mortall sinne 4. WHAT DIFFERENCE THERE IS BEtweene the Iudaicall Propitiatory Sacrifices and Sacraments and those of Christians THe Sacrifices of the Iewes offered for sinnes were Propitiatory and obtained pardon not by any vertue that wasin them for as Saint Paul saith Heb. 10. It is impossible that sinnes should be taken away by the bloud 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 Messias to come Iesus Christ After this manner God promised them grace saying of the deuout man Heuit ● Hee shall offer Sacrifice and the Priest shall pray for him and his sinne shall be forgiuen him They were then auaileable and obtained pardon by the faith and vertue of the Offerers who were acceptable to God but not of themselues sauing onely in Figure whereas the Sacrifice of the Eucharist which is the truth of them all containeth and gi●●●h grace as doe all the Sacraments of the Law of Grace 〈◊〉 hauing beene instituted by the Author of Grace 〈◊〉 Christ and by the M●ster himselfe in person and 〈◊〉 the mediation of Moses his seruant and the price of our redemption being paid in his pretious bloud it was but reason that they should haue in them the vertue which the former figured and that seeing the money was now paid in they should giue truely and indeed remission of sinnes Wherefore the Christians Sacraments doe giue grace of themselues and by their proper operation in vertue of the prerogatiue giuen to them by our Sauiour and hee which receiues them with good disposition receiueth profit by two wayes to wit by the Sacrament which he receiues and by his owne deuotion which hee brings with him whereas the Hebrewes had none but onely by the second way Their Sacraments were beneficiall as was the brazen Serpent in the Desart 〈◊〉 21. for it was not by its owne proper vertue that it did heale the biting of Serpents but from the faith of those which did behold it according as God had commanded it seruing onely for a signe to behold with their eyes and for an obiect of their faith in God by whom they were to be cured But ours are healthfull in the nature of a pretious Triacle against poyson which hath in it selfe the efficacy and strength of a soueraigne medicine and so entring into a prepared stomacke worketh a soueraigne effect for the health of the body In like manner the Sacraments of the Law of Iesus Christ haue in themselues vertue to saue as Baptisme Penance and other Sacraments instituted for the remission of sins wash sinnes out of the soule and bring grace by their very action it selfe And principally the Eucharist containing the Creator of Grace Iesus Christ The other Sacraments hauing onely the fruit this is both the Tree and the Apples The others giuing flowing streames but this the Fountaine it selfe The Eucharist also in as much as it is a Sacrifice obtaines pardon of the Diuine bounty for him for whom it is offered For the body of Christ is so precious in Gods sight and God hath been so much glorified by it that it cannot bee presented to him vpon the Altar but it will procure fauour and grace especially the chiefe presenter being the proper person of his Sonne himselfe 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 Giuer the Offering and the Offerer is one and the same infinitely agreeable to the eyes of the diuine Maiesty The Eucharist then is a Propitiatory Sacrifice figured by that of the Iewes in the manner as hath been said 5. TESTIMONIES OF THE ANCIENT FAthers both Latine and Greeke teaching the Sacrifice of the Masse to bee a Propitiatory Sacrifice SAint AVGVSTINE By many ancient Sacrifices S. Aug. ep 57. which were offered for sinne this Sacrifice was signified which giueth indeed true remission of sinnes The bloud of which Sacrifice not onely is not forbidden as in those of the Law but presented to all the world and all are inuited to drinke it And in his booke of the City of God he writeth S. Aug. l. 20. de Ciuit. Deic 25. That in the Church Sacrifices are offered for sinne and shall bee vntill the day of Iudgement but not after because then there shall be none to whom sinnes can be remitted And in a Sermon which he hath made of the Innocents speaking of the Altar where Priests say Masse Idem Serm. de Innocent There saith he is powred foorth the bloud of Iesus Christ for sinners Saint AMBROSE speaking of the Eucharist Iesus Christ offereth himselfe 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 healthfull Hoast Idem in Exhort ad V●g by the which the sinnes 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 abstaine from the company of their wiues that they may pray the better what ought men to thinke of the Bishop which offers to God euery day the Victims without spot for his own sins and the sinnes of the people Saint CHRYSOSTOME S. Chrysost lib 6. 〈…〉 The Priest as Embassadour and Oratour makes intercession to God for all to the end to make him mercifull not onely to the sinnes of the liuing but also of the departed And in his Lyturgie or forme of saying Masse Idem in Lyturg. H. st●a 〈…〉 3. in ep ad ●p●● he prayes to God thus Make vs fit to present to thee gifts and Sacrifices for our sinnes and for the ignorances of the people and oftentimes calleth the Eucharist

when he shall be condemned crowned and crucified as a theefe as a tyrant as a notable offender conuicted Expect but till these things come to passe and then thou wilt see that this humility which now seemes infinite to thee is but a small parcell of the humility of thy Sauiour thou wilt see that his humility is a bottom without end and without any bounds O diuine Humility how great art thou become in the littlenesse of the Sonne of God how beautifull in his base seruices and ignominies rich and aboundant in his pouerty O Iesus 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 worke and by example and not onely by word and by councell And who euer dare amongst the sonnes of men lift vp themselues by pride hauing seene the Sonne of God bow downe himselfe to this little Boteswayne and poore fisher and to abase himselfe before the worthlessenesse of vile and wretched sinners and that with so great humiliation And who will not for euer make account of humility since that Wisdome himselfe hath taken it to himselfe who will not learne it with loue and respect since that the Sonne of God teacheth it on his knees Who will not entertaine the greatnesse of this little vertue and the littlenesse of this great Dame since the eldest borne of so great a Lord descended from heauen and made man loues her embraces her praises her and made himselfe little to make her great and to procure her authority amongst the sonnes of men O holy Hu●niilty foundation of true Christian vertue and ladder to the glory of heauen O welbeloued Christians Let vs loue hereafter the example of our Redeemer let vs humble our selues vpon earth with him to be exalted with him aboue the celestiali Arches 1. OVR SAVIOVR CELEBRATES THE Iewish Passouer before he institutes the Sacrament of his body OVR Sauiour celebrates the Iewes Pasche when hee would institute the Sacrament and Sacrifice of his body according to the order of Melchisedech laying with a diuine skill the liuely colours of the truth vpon the dimme Picture of the ancient portraiture The manner then which hee vseth in celebrating this Pasch was the same which the Iewes did then obserue different from the old Pasch celebrated in Aegypt in some ceremonies Exod. 12. added or changed since that time which neuerthelesse were kept by our Sauiour In the number of these ceremonies one was to be cloathed in eating with a feasting Roabe named from a Greeke word Synthesis Sueton. in Nere. cap. 51. and in the Gospell A wedding garment and in Latine words Pallium lana vest is coenatoria accubitoria which in English is a Sleeuelesse garment Cloake or Roabe in which one sitteth at the table It was decent and of good stuffe and often of a purple colour or of skarlet or of a crimson violet The Iews custome was also to eat the Pasch not standing but as at other ordinary refections after the maner of Persians leaning on the one side vpon their beds and hauing the table before them and for this reason they had no shooes on their feet of which manner of eating the Scriptures as well the new as the olde make mention in sundry places The History of Hester describing to vs the magnificent banquet of King Assuerus saith That they had little beds vpon the which men did repose themselues in taking their repast Tobi● 2.3 We learne the same out of Tobias booke Luke 38. and in the Euangelists we haue many signes therof namely in Saint Luke when he resites how Magdalen comming to the banquet remained behinde our Sauiour washing his feete with her teares and wiping them with her haire which giues vs to vnderstand that he was vpon a bed raised vp holding his naked feete from the ground behinde him otherwise she standing behind could not haue washed him and done him this seruice The Romans did keepe the same custome as well in their apparell as in their fitting at table and as they were careful to keep it they also thought it vnseemely publikely to be seene in one of these garments which they did eate in This Suet●nius noteth in Nero Neron Sueton. in Nor. cap. 5. saying That he one day went out into the streete cloathed with his Synthesis or mantle for the table without a girdle without sh●●es with a hand-kercher about his necke From this truth we gather that the Hebrewes as well as the Romans did in this fashion imitate the people of the East At this day it is no more in vse neuerthelesse there be diuers manners of eating In all Europe almost all men eat sitting as wee see in Spaine in Italy and elsewhere which is the honestest and comliest maner The Iaponians eate fitting vpon the ground after the maner of Taylors sowing vpon a table and so doe the Turkes in many places The Iewes then took their repast and did eat their Lamb lying halfe a long vpon one side in their beds We also learne out of their rituall that in eating the Paschall Lambe a pottage made of wilde lettice and endines was serued in according to the Law Exod. 12. into which the Father of the family did first dip his sweete bread that is to say vnleauened then the rest after him So as that which the Euangelist doth recite Matth. 6.26.21 Marke 14.20 Luke 22.21 our Sauiour to haue said in supping He which putteth his hand into the dish to eat with me it is he that will betray me doth shew that the Iewish ceremony was kept by him And further teacheth wherefore Iudas was not discouered by these words and why euery one was in trouble to know of whom our Sauiour meant them for euery one did dippe his sop together with our Lord so as the true betrayer could not bee discerned amongst the rest and so euery one was afraid to be noted because euery one did put his hand into the dish with Iesus Christ The same father of the family did take a great cake kept vnder the table-cloath and diuided it into as many peeces as he had there people at the table and did giue to euery one his share saying these words This is the bread of Auguish which our Fathers haue eaten in the Land of Aegypt whosoeuer is hungry let him come neere and make his Pasche This done he tooke the cup saying Thou art blessed O Lord who 〈◊〉 created the fruit of the Vuse And hauing drink 〈◊〉 gaue it to the next and he to his neighbour and 〈◊〉 ●om hand to hand euen to the last This ceremony had been also added by the Iewes and our Sauiour condemned it not but mended it seruing himselfe of it as a shadow and laying vpon it one part of the preparation of his Sacrament for he blesseth the bread and wine changing them into his body and into his bloud offers them