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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

fundamentall subiect of our holy Tables or Pictures of the Eucharist For our principall end is to explane the things and the remarkable actions instituted in the Law of Nature and of Moses to signifie the Sacrifice and Sacrament of the body of our Sauiour Notwithstanding in displaying the volume of these figures we haue serued our selues of the other two kindes of Pictures that is to say of the Dumbe Picture in the printed figures themselues and of the Speaking Picture in our descriptions or declarations of them We haue also made many excursions in recommendation of Vertue and in detestation of Vice for the institution of manners and often encited the Reader to the contemplation and loue of the celestiall countrey touching by this meanes the foure Cardinall Senses ●●ure Sences of Scripture S. Th●m Wart 〈…〉 Greg lib. 10. nor cap. 1. The Literall The Allegoricall The Morall The Anagogicall which commonly are found in the treasures of the holy Scripture the Literall or Historicall which goeth the first the Allegoricall or Figuratiue which is the spirit of the Literall the Tropologicall or Morall which formes the manners and the Anagogicall which shewes the triumphant Church the Literall is the foundation of the other three the Allegorical is the mysticall signification of the Literall the Tropologicall is the fruit of the one and of the other and the Anagogicall is the end of them all And in this fashion haue wee comprehended foure 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 then these foure and if there bee nothing more delightfull then a picture not which makes a thing glide more sweetly within the soule then a picture nor which more profoundly engraues it in the memorie nor more effectually calls foorth the will to loue or hate any obiect good or euill which to it shall be proposed I see not in what manner one can more profitably liuely and delitiously teach the vertues the fruits and the delicatenesse of this diuine and holy meate of the body of the Sonne of God then with the aboue named Expositions and with this triple picture of the pensell of the Word and of the signification If my labour in this excellent matter To all Christian Writers truely Christian and worthy of the attention of all honorable men bring any profit or luster to our faith or to the publike weale as I desire with all my heart it should all the praise be to God which hath furnished me with spirit and body inke and paper to write thereof And if by the example of these Pictures any men of good spirit take occasion to vse the like method in discoursing pleasantly on some worthy subiect to teach with honest recreatiō profit the means to follow Vertue and flye Vice I shall receiue my part thereby of singular contentment and solace and they their recompence of honor and glory from the hand of him which neuer leaues any good worke done for his name without reward nor any ill committed against his Lawes without punishment Truely 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 heere in France Employ the goodnesse and fruitfulnesse of their spirits to write tales and fables of Loue and other things either vnprofitable or pernitious and who like to Spiders that draw out their owne bowels in making copwebs to catch Flies doe occupie themselues in such vanities letting passe a thousand faire subiects vpon which they might with eternall 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 prophane Authors trauaile so carefully to set foorth 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 maner a greeing to their name for to write Christianly to the praise of the true God or to the honor and illustration of their onely true Religion A thing yet farre more vnworthy and yet most deplorable it is to see others temper their pensel and their pen in the sinke and puddle of prophane things Pictures of scandall to represent Pictures of abomination and scandall and to write and paint foorth such fooleries and vilonies as they doe more prophanely then the prophanest themselues without care of losing their soules so they may gaine some brute of reputation amongst the lighter sort And what lamentable folly is it to purchase at so deare a rate the smoake of vanitie to incurre ignominy and eternall paine only to haue their names swimme in the mouthes and estimation of fooles for cunning Artizans of folly But let vs come to the second point of our introduction and declare wherefore God hath of old vsed such Figures going before the Law of Grace THE CAVSES VSES AND EFFECTS of Pictures and Figures in holy Scripture IT remaines yet to declare according to our power wherefore the Diuine prouidence would vse fore-going Figures in the Law of Nature and Moses before that hee sent his Son to establish his owne Law in his proper Person Whereof we giue this reason in generall that it was to declare that he is God and for the more profitable instruction of his creature in this point And thus we prooue what we haue said It is the familiar manner of Gods proceeding to perfect his admirable workes vpon little principles and smal beginnings God workes by little principles therby to make it appeare that he is God in little things as well as in great and no lesse in the first beginning and going forward then in the end and conclusion of his worke In creating the world he began it of nothing and in the gouernment thereof hee continueth the propagation of his creatures by meanes of their seede which in a manner is also no thing For which is worthy of admiration this little seede containes in its littlenesse all that which is to be borne out of it afterwards This Method of God is very fit to manisest clearely his wisedome power and bountie and very proper sweetely to make himselfe knowne vnto man according to his capacitie Who sees a faire great Palme-tree well branched thicke of boughes and loaden with Palmes hath hee not wherefore to admire the Creator in this creature but hee who shall contemplate the little stone from whence all this come forth Their beginning and end the roote the body the branches the leaues and the fruit of this tree will magnifie on the one side his diuine wisdome which secretly proceeding from such a beginning to such an end from such imperfection to such perfection teacheth properly the greatnesse of it selfe by the opposition to the

Exod. 12.49 and their shooes on their feete as if they were ready out of hand to take a iourney Hauing thus finished the holy banquet according to this Ceremony Exod. 13. thy cast the remainder into the sier No person durst after goe foorth into the streete they hauing had an expresse commandement to keep within and not without cause for there shall be presented a terrible massacre and it is begun already heare you the lamentations and howlings of the Aegyptians in this next Village S. Hieron in Esay 19. Psal 77. Exod. 9.22.24 Exod. 10.21 called Tamis Where the Pharoes made their common residences now is the fatall night wherein this supreame Puissance doth execute his rigorous iustice against thee Pharoe and against thy subiects instruments of thy malice thine and their hardned hearts haue been beaten with nine great plagues beaten with the fury of the foure elements Fier Ayre Water and Earth beaten with little animals Exod. 7.27 Exod. 8.3 Exod. 8.17.24 armed with the arme of the Almightie to constraine thee to let the Hebrewes go whom thou detainest with vniust oppression thou hast notwithstanding remained alwayes hardned But at this time thou art ouercome inforced to yeeld to open the dungeon of thy steeled heart and to obey necessity hauing refused the voice of the God of Hoasts of whom now thou feclest the arme more heauy then euer O heauen what astonishment and what horrible slaughter is wrought by this destroying Angell He hath alreadie slaine thousands of the first borne as well of men as of beastes and will doe the like to all the rest Exod. 12.29 without sparing the first borne euen of the King which sitteth gloriously in the throne of his Maiestie This horrible executioner of iustice scoureth all places and spareth none sauing onely the Hebrewes Hee hath indeed visited their houses holding the sword in his hand but seeing the threshold and poastes of their doores red with the bloud of the Lambe he passeth on without doing any hurt vnto them Exod. 12. He exercised all his fury vpon the Aegyptians alone and namely vpon this miserable Citie where euery place is full of dead bodies the houses the stables and the streetes The earth is fearefull being oppressed with so many corses and the ayre is dreadfull being wholly possessed not onely with darknesse but also with the cryes of Citizens lamenting their present harmes and fearing worse For they perswade themselues and haue good cause to thinke and feare that this night would make a generall tombe of all Aegypt Pharoe hath sent some of the Gentlemen of his Chamber to call Moses and Aaron which are alreadie come Exod. 12.31.32 he prayes them to giue him their blessing and to depart in peace and in haste with all that appertaines vnto them the Aegyptian people being fearefull vrge them to be gone by all means possible The Iewes will depart vpon the breaking of the day but not without carrying away rich booties of gold of siluer of apparell pretious stones and such like treasures that they had borrowed of the Aegyptians vpon good condition neuer to restore them againe Exod. 12.36 but to pay themselues for their day labours in Aegypt many hundred yeeres together without receiuing any reward for their trauaile and paines It is a borrowing in name but in effect a restitution of Iustice iustly ordained of God himselfe Exod. 5.14 If yee will attend a little you shall haue the pleasure to behold this departure you shall see a world of people for there went foorth on foote six hundred thousand men of the Iewes Exod. 12.37 ouer and aboue the number of women and little children and many Aegyptians beside that followed them to be put in the Roll of the children of God with them they began long since to goe foorth 1. OF THE TIME OF IMMOLATION OF the Paschall Lambe and of the Holy and Ciuill yeere of the Hebrewes and of their Neomenia or new Moone FOr to see well the verity of our Sacrament in the shadow of this Figure in the first place is to be noted the ceremonie of the time and the end of it God commandeth the Iewes to take the Lambe the tenth day of the first Moone of the Spring-time Exod. 12. where began the Holy yeere and to immolate it that is to say to kill and offer it to God in the euening of the fourteenth day wasting it presently after and eating it with the ceremony represented in the picture The first Moone of holy yeere was the new Moone the next to the Aequinoctiall in the Spring which Aequinoctiall fell then in the fourteenth of March and since the correction of the Callender of Pope Grego●ie the thirteenth it falleth vpon the twentieth And all this Moone taking part of March and part of Aprill makes the first month of the yeere the second Moone makes the second month and so of others and so many new Moones so many beginnings of new monethes and the first day of the Moone was the first of the month and the fourteenth of the Moone was the fourteenth of the moneth So as the yeere of the Iewes was twelue Moones or twelue moneths of the Moone euery one hauing nine and twenty daies and a halfe which is the who'e space of the course of the Moone true it is that to keepe the number of dayes whole they make that one moneth hath thirtie daies and the other nine and twentie and the monthly yeere containes but three hundred fifty and foure dayes lesse by eleuen dayes then the yeare of the Sunne which hath three hundred threescore and fiue daies For this cause the Iewes from two yeeres to two and from three to three did enterlace one moneth to the end to make by such addition their moonely yeare equall to that of the Sunne which other people vse as we doe now and then their yeare consisted of thirteene months Now the yeare which begunne in this month of March was the yeere commanded of God and called holy or sacred for in it he set his people at liberty The ordinance is set downe in these words Exod. 12.1 This month shall be to you the beginning of months and the first month in the yeere They haue another common vulgar yeare equal to this heere vsed in secular intercourses and traffiques beginning in the Moone next to the Aequinectium in Autumne which comes commonly in September as that of the Spring-time in March and the course of this first Moone was the first month of this Ciuill yeare containing part of September and part of October as the first month of the sacred yeare had one part of March and another of Aprill as hath been said Ioseph lib. 1. Antiq. cap. 4. Iosephus hath noted this difference of yeares amongst many Authors and the Christians vse the same distinction but grounded vpon another cause for they haue a Sacred yeere and a Ciuill their Holy yeere begins either at Christmas

Iren. epist ad vict Pap. quae est apud Erseb lib. 5. hist c. 24. Euseb l. 6 c. 36. or be present at Masse to receiue it Such was the practise in the time of the Apostles and in the ages following vntill this day as it appeareth by the writings of Saint Iustin and other Doctors of holy antiquitie 5. THE BREAD OF THE IEWES BEARES the name of wonder in Figure of our wonderfull Sacrament of the Altar AS Manna was wonderfull 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 Man-bu which is as we haue said before nothing but What is this a word which importeth admiration and desire to know in him that speakes 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 hee shall finde it much more easy to admire it then to expresse it by a name correspondent to the excellencie by which meanes of all the names that it beares there is none which is more agreeable to it then Manna the name of admiration which Dauid declared by Periphrasis when he called the Eucharist Psal 110. The memoriall of the wonders of God which is not so much a name as a marke of wonder and to this of Dauid it is likely our Sauiour had regard when instituting the Sacrament of his body he said to his Apostles Luke 22.29 Doe this in remembrance of mee as if he had said vse this as a memoriall of my wonders Well then in this very name of Manna wee shall obserue another resemblance of admiration betweene the old Manna and the institution of the new Exod. 16. For when the Hebrewes hauing taken theirs in their hand said wondering Man-hu what is this Moyses answered onely in generall to their demand this is the bread that our Lord hath giuen you to eate but our Sauiour taking the bread and instituting the Sacrament answeres in particular saying This is my body Matthew Marke Luke and taking the Cup This is my bloud as if he had said Your Fathers long since asked What is this holding in their hand the food that I made raine downe vnto them and you still pronouncing Manna aske what is this I answere both to you and your Fathers This is my body this is my bloud their Manna and their wonder was this my body in Figure but the Manna which I make and the memoriall 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 betweene the old Manna in the Law of Moses and our new Manna in the Law of Grace And since that all heere is admirable and that the admiration hereof is profitable to vs and honorable to God in this great Mystery let vs further contemplate the springs and causes of this admiration arising out of his omnipotencie wisdome and bountie and let vs see wherefore the holy Fathers haue so extraordinarily admired it 6. THE WONDERFVLL POWER OF GOD in the Sacrament of the Altar GOd shewes himselfe admirable three wayes by his Power by his Wisdome and by his Bountie to the which end he hath grauen the workes of these three vertues in euery worke of his be it neuer so little The naturall vertues of Stones or Plants and the armour of beasts set forth the power of their Creator the ordering of the parts of euery creature the industry of the great and little beasts and their agilitie make vs to see his wisdome the essence and propertie of all things giuen vs doe witnesse his bountie vnto vs all that he did long since in the Law of Nature and of Moses and all that he hath done or shall doe hereafter in the Law of Grace is marked with these three markes and there is nothing wherein hee becomes not admirable by meanes of these three to all those that exercise the eyes of their soules in contemplation of the greatnesse of his works But aboue all he hath shewed himselfe maruailous in this diuine Sacrament as the last and principall worke of his hands and the admirable new Schedule or Codicill of his Testament And first he hath made appeare in it his wonderfull Power by so many sundry waves as there be diuersities in the nature of things we must explaine them after a stammering manner For how can we doe otherwise O Lord speaking of so high an effect of thy infinite power We finde in all visible nature the Substance the Qualitie the Relation the Action the Passion the Place the Time the State the Habite and nothing more Man for example hath a reasonable soule and a body which make his substance He hath his quantity which are his length breadth and thicknesse Hee hath his qualities which are his colour his beauty his bounty and such like He hath his relations compared to another which is lesse great lesse good or as great and as good as himselfe and is thereby surnamed greater better or equall He hath also his actions for hee speaketh hee writeth or doth other things He hath his passions for he receiues in his body or in his soule some impression of cold of heate of ioy 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 euening in Summer or in Winter He hath his situation for hee is sitting or standing or lying Finally he hath his vesture or clothing his cloake his shooes c. And all whatsoeuer which is found in Man or in any other corporall 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 parcells of euery creature According to all which our Sauiour sheweth himselfe omnipotent in this Sacrament let vs see it first insubstance 7. OF THE OMNIPOTENCIE OF GOD in Transubstantiation AS for Substance which is the foundation of all and holds the first ranke amongst things Categoria sub 〈◊〉 our Sauiour shewes his supreame power in this Sacrament in that hee changeth by his Word the substance of bread into his bodie and the substance of wine into his bloud a kinde of miracle very like vnto creation and more noble in this Mystery then creation it selfe and most fit to make vs know and acknowledge him an omnipotent workman In the creation Dexit facia 〈◊〉 Psal 32.9 God did speake and it was done he commanded and it was created as Dauid singeth Heere he saith This is my body and his body is found there This is my bloud and his bloud is there present Then his omnipotent Word made that to be which was not before at