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
;
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
,
This
manner
of
proceeding
is
as
cleare
as
meruailous
in
all
the
parts
of
this
vniuersall
world
:
but
thrise
illustrious
,
and
thrise
admirable
it
is
in
that
Monarchie
,
which
God
the
Sonne
hath
established
in
the
rule
of
his
Church
;
whereof
the
foundations
haue
been
meruailous
in
the
Law
of
Nature
;
the
progresse
yet
more
meruailous
vnder
the
Law
of
the
Iewes
,
but
the
accomplishment
made
in
the
Law
of
Grace
,
surpasseth
all
admiration
.
The
foundations
in
the
Law
of
Nature
,
and
the
progresse
in
that
of
Moses
,
are
meruailous
,
because
that
in
their
littlenesse
they
containe
the
modell
and
the
figure
of
the
greatnesse
of
our
Sauiours
Law
:
and
in
this
Law
of
our
Sauiour
,
the
accomplishment
is
infinitely
more
admirable
,
because
it
containeth
the
perfection
of
all
that
,
which
of
old
was
conceiued
and
figured
in
the
other
Lawes
that
went
before
it
.
And
this
is
it
which
the
Scripture
sets
before
vs
so
often
,
as
a
cleare
demonstration
of
the
Maiesty
,
and
greatnesse
of
our
Creator
.
Saint
Paul
writeth
,
that
all
things
chanced
in
Figure
to
the
Iewes
,
that
is
to
say
,
Now
then
,
For
the
Circumcision
giuen
to
Abraham
,
the
Red●ses
,
the
Desert
,
the
Manna
,
the
Mountaine
of
Sina
;
in
summe
,
all
the
Iudaicall
Mysteries
,
were
but
so
many
Pictures
containing
in
signification
the
truth
of
our
Religion
.
Who
then
could
know
how
to
draw
these
so
Diuine
draughts
from
time
to
time
,
As
this
manner
of
working
by
little
beginnings
and
figures
,
arising
to
perfection
,
and
to
the
truth
it selfe
,
by
meanes
proportioned
,
both
to
the
beginning
,
and
to
the
ending
,
was
conuenient
to
witnesse
the
Maiestie
of
God
:
so
also
it
was
necessary
for
to
iustruct
the
Iewes
,
when
the
Law
was
in
her
childe-hood
,
and
meruailously
proper
to
perfect
the
Christians
,
when
it
came
to
the
perfection
of
mans
estate
.
These
Iewes
were
rude
,
like
yong
children
:
and
therefore
their
Law
was
a
Schoole-master
.
God
taught
them
by
Figures
;
threatened
them
with
the
whip
:
promised
them
milke
and
hony
;
thus
were
they
taught
according
to
their
capacitie
,
bridled
with
their
owne
bitt
,
and
drawne
by
their
owne
cords
,
which
were
most
agreeable
with
their
owne
dispositions
.
The
second
is
,
that
they
admire
the
selfe-same
wisdom
,
contemplating
the
faire
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
Arke
;
the
one
containing
the
true
portraiture
,
the
other
the
liuely
truth
;
the
one
saying
the
Messias
shall
come
,
the
other
,
the
Messias
is
come
,
;
the
one
the
Messias
shall
endure
the
death
of
the
Crosse
,
the
other
the
Messias
hath
endured
the
death
of
the
Crosse
:
the
one
the
Messias
shall
institute
an
eternall
Sacrament
,
and
Sacrifice
of
his
body
,
the
other
that
hee
hath
instituted
the
eternall
Sacrament
and
Sacrifice
of
his
body
,
and
so
of
other
mysteries
.
These
two
admirations
bring
vs
three
other
fruits
.
First
,
they
illustrate
our
faith
;
for
when
the
mysteries
which
we
beleeue
are
declared
to
vs
by
Figures
and
Prophecies
giuen
many
ages
agoe
,
our
faith
takes
foundation
and
roote
vpon
the
authoritie
and
certaintie
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
Sauiour
going
about
to
make
a
faithfull
Christian
of
his
secret
Disciple
,
Nicodemus
,
Ionas
.
Iona.
2.2
.
Matth.
12.19
.
so
the
Euangelists
and
the
Apostles
vse
often
the
witnesse
of
the
old
Testament
,
to
giue
foote
and
credit
to
the
faith
they
preached
.
Secondly
,
the
Figures
confirme
our
hope
,
for
seeing
that
which
God
hath
so
long
before
figured
and
foretold
,
is
faithfully
accomplished
,
wee
are
induced
to
hope
that
what
is
yet
to
come
as
the
iudgement
,
the
Reward
the
glory
,
the
paine
and
the
rest
,
shall
be
likewise
accomplished
with
the
same
fidelitie
.
Finally
,
they
inflame
our
loue
towards
God
,
because
this
contemplation
of
the
ancient
Figures
,
reported
to
the
present
truth
,
maketh
vs
see
the
eternall
charitie
with
which
God
hath
loued
vs
,
preparing
for
vs
by
so
long
Prescience
,
the
Good
which
in
the
end
he
hath
giuen
vs
;
and
still
promising
vs
more
to
come
hereafter
.
And
because
loue
and
benefits
engender
loue
,
here-hence
it
is
,
that
if
wee
be
not
vnnaturall
,
wee
encrease
in
our
loue
towards
God
by
this
meditation
.
These
are
the
causes
,
effects
,
and
vse
of
Figures
.
It
remaines
to
enter
into
the
Temple
of
God
,
there
to
see
the
holy
Pictures
of
the
Sacrament
and
Sacrifice
of
the
body
of
his
Sonne
,
drawne
from
the
writings
of
his
holy
Testament
,
explained
by
his
owne
Word
,
and
that
according
to
the
Doctrine
of
his
Diuine
Painters
and
Writers
,
the
Interpreters
of
his
Word
;
the
dumbe
Picture
shall
be
for
your
eyes
,
the
description
of
them
for
your
eares
;
and
the
exposition
of
one
and
of
the
other
,
shall
serue
for
your
spirits
or
vnderstandings
.
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
PICTVRE
.
PARADISE
AND
THE
TREE
OF
LIFE
.
The
Description
.
CHRISTIAN
Beholders
,
See
Saint
Bafil
.
●
.
Paradis
.
for
it
is
mitigated
partly
by
the
light
of
the
Sunne
,
which
at
al
times
casts
his
cleare
beames
vpon
the
Horizon
of
this
diuine
Region
,
without
estranging
it selfe
very
much
towards
the
South
;
partly
by
the
moyste
warme
breath
of
those
windes
,
which
blow
sweetely
from
the
South
,
to
abate
the
coldnesse
of
this
Pegising
ayre
.
So
that
there
is
a
perpetuall
accord
of
all
the
soure
Seasons
,
whereof
the
Spring-time
holdeth
the
preheminence
.
This
goodly
wood
of
high
trees
and
thick
Cops
about
it
,
are
full
of
little
birds
,
which
make
the
ayre
resound
with
a
thousand
sorts
of
warblings
;
and
aboue
all
the
Nitinghall
,
incessantly
,
and
in
many
quires
make
melodious
muficke
all
the
yeere
long
.
But
the
Painter
could
not
represent
to
the
eare
their
sweete
harmony
,
as
hee
represents
to
the
eye
the
Birds
;
and
in
particular
,
that
Birde
,
which
men
call
the
Birde
of
Paradise
,
hanging
heere
in
this
Palme-tree
,
little
of
body
,
with
long
feathers
,
all
ouer
adorned
with
beautifull
colours
;
her
head
yellow
,
her
neck
enameled
with
a
gay
greene
,
her
wings
spotted
with
a
cawny
purple
,
and
the
rest
of
her
body
with
a
pale
gold
colour
,
Citizen
of
the
skye
,
faire
wits
excellencie
;
and
admirable
in
this
,
that
shee
is
alwayes
in
the
ayre
,
without
euer
touching
the
earth
,
for
that
shee
hath
no
feete
,
and
when
shee
will
rest
her selfe
,
shee
grapples
about
the
trees
,
with
two
long
feathers
,
made
in
fashion
of
wyer
threeds
;
like
as
it
is
represented
heere
.
These
Lions
,
Elephants
,
But
that
which
is
most
exquisite
and
admirable
in
this
Garden
.
is
the
Tree
of
Life
,
or
of
Liues
,
according
to
the
Hebrew
word
,
planted
in
the
middest
of
the
others
,
so
called
,
because
the
fruite
thereof
is
of
such
vertue
,
that
it
cannot
onely
nourish
the
body
for
a
time
,
as
other
fruites
do
,
but
also
repaire
all
defecteousnesse
,
and
giue
it
strength
and
vigour
of
life
,
to
make
it
perdurable
and
immortall
.
And
as
God
hath
made
in
man
an
Abreuiation
of
all
other
creatures
;
euen
so
hath
he
comprised
in
this
Tree
,
the
vertues
and
perfections
of
all
other
Plants
.
And
I
beleeue
it
to
be
that
Nectar
and
Ambrosia
,
called
also
Nepenthes
,
The
first
Tree
which
you
see
on
the
left-hand
towards
the
West
,
is
the
Tree
of
Knowledg
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
;
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
;
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
:
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
,
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
,
4.
RESEMBLANCES
OF
THE
TREE
of
Life
,
to
the
holy
Sacrament
of
the
Alter
.
THe
portraitures
,
and
lineaments
of
the
resemblances
,
and
likenesse
,
that
is
betweene
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
vertue
of
all
trees
and
plants
,
as
man
of
all
creatures
,
and
the
Sunne
of
all
lights
:
the
body
of
Iesus
Christ
also
,
is
the
most
noble
of
all
bodies
,
the
rich
storehouse
of
all
vertues
,
and
the
treasure
of
the
Diuinitie
it selfe
;
conceiued
in
Virgin
earth
by
the
worke
of
the
holy
Spirit
,
and
borne
of
a
Virgin
;
a
Body
,
wherein
dwelleth
truely
the
fulnesse
of
all
goodnesse
.
The
Tree
of
Life
was
ordained
,
not
to
nourish
the
body
by
little
and
little
,
as
did
the
other
fruits
,
but
for
to
repaire
all
the
defects
thereof
at
once
,
to
render
it
vigorous
,
to
giue
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
Sauiour
is
left
in
refection
to
his
Church
,
not
to
sustaine
vs
after
the
fashion
of
corruptible
meates
,
which
are
conuerted
into
the
substance
of
our
bodies
,
but
rather
to
conuert
our
bodies
into
it
,
imprinting
in
them
his
diuine
qualities
,
and
giuing
them
a
liuing
spring
of
immortalitie
;
according
to
that
which
our
Sauiour
said
,
Hee
that
eateth
this
bread
shall
liue
eternally
:
Hee
that
eateth
my
flesh
,
and
drinketh
my
blood
,
bee
hath
life
eternall
,
and
I
will
raise
bins
vp
in
the
last
day
.
The
tree
of
life
was
no
where
to
bee
found
,
but
onely
within
the
inclosed
earthily
Paradise
;
neither
was
there
any
more
then
one
alone
;
the
Sacrifice
also
,
and
Sacrament
of
the
body
of
our
Sauiour
is
not
made
,
but
in
his
Church
,
by
such
as
are
lawfully
called
thereunto
;
and
if
it
be
found
amongst
Heretikes
,
they
haue
it
from
the
Church
;
and
it
is
euery
where
one
selfesame
body
,
and
not
many
;
so
as
there
is
no
profitable
Sacrament
of
this
precious
meate
,
neither
any
Tree
of
Life
in
the
assemblies
of
Heretikes
,
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
foorth
of
the
holy
Church
,
the
true
and
onely
earthly
Paradise
,
in
which
is
planted
the
Tree
of
Life
for
the
children
of
God
.
The
Lambe
(
saith
Saint
Augustine
)
is
sacrificed
in
one
onely
house
,
for
that
the
true
Sacrifice
of
the
Redeemer
is
sacrificed
in
one
Catholike
Church
;
the
flesh
of
which
the
Law
forbids
to
bee
carried
forth
,
for
so
much
as
wee
must
not
cast
to
dogges
that
,
which
is
holy
.
The
Tree
of
Life
was
prepared
for
meate
vnto
Adam
,
no
longer
then
hee
remained
in
state
of
Innocencie
,
and
therefore
,
after
he
had
sinned
,
hee
was
excluded
from
it
:
which
depriuing
him
thereof
,
was
Gods
Iustice
and
Mercy
together
;
Iustice
,
because
that
sinfull
man
,
merited
by
his
disobedience
to
be
depriued
of
the
vse
of
that
fruit
which
was
reserued
,
for
the
reward
of
his
obedience
,
saith
Saint
Chrysostome
and
Theodoret.
Gregory
Nazianzen
,
after
Saint
Ireneus
,
his
punishment
is
turned
into
mercy
;
for
if
he
had
tasted
of
this
fruit
,
his
life
had
become
immortall
,
and
his
euils
endlesse
.
And
euen
so
the
fruit
of
our
Sacrament
is
also
prepared
for
those
,
which
haue
a
cleane
soule
;
so
that
if
any
one
take
it
with
conscience
of
mortall
sinne
,
he
takes
death
,
and
puts
himselfe
in
danger
to
be
eternally
miserable
.
This
is
it
which
Saint
Paul
saith
.
Whosoeuer
shall
eate
and
shall
drinke
the
Chalice
of
our
Lord
vnworthily
,
hee
shall
bee
guiltie
of
the
body
and
bloud
of
our
Lord
:
and
for
that
cause
let
euery
one
proue
himselfe
,
and
so
eate
of
this
bread
,
and
drinke
of
this
Chalice
;
for
whosoeuer
eates
and
drinkes
vnworthily
,
he
eates
and
drinkes
his
owne
condemnation
,
not
discerning
the
body
of
our
Lord
.
He
exaggerates
the
greatnesse
of
the
crime
,
and
threatens
the
criminals
by
great
and
piercing
words
,
to
make
euery
Christian
attentiue
and
wary
,
that
he
do
his
endeauour
to
prepare
himselfe
worthily
to
the
eating
of
this
bread
;
and
herewith
he
sheweth
,
in
what
consisteth
the
meanes
to
make
this
preparation
,
which
is
by
cleansing
the
soule
by
an
holy
confession
of
all
the
sinnes
,
which
we
can
remember
;
in
doing
penance
,
and
making
satisfaction
for
the
same
:
for
this
the
examining
,
and
proouing
,
of
which
he
speaketh
;
Iohn
,
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
doe
penance
,
and
cleause
themselues
of
all
their
sinne
,
5.
OF
THE
EXCELLENCIE
OF
THE
HOly
Sacrament
of
the
Altar
,
farre
aboue
the
Tree
of
Life
.
THe
likenesse
of
the
Tree
of
Life
,
with
our
Sacrament
,
makes
vs
to
admire
the
wisdome
and
power
of
God
,
who
had
both
knowledge
and
power
to
exhibite
so
diuine
a
portraiture
of
this
most
excellent
Sacrament
;
but
if
we
contemplate
the
difference
,
and
the
excellencie
of
the
one
so
farre
aboue
the
other
;
we
shall
more
admire
his
vnmeasurable
liberalitie
towards
vs
.
The
difference
is
first
in
this
,
that
the
Tree
of
Life
was
but
an
earthly
body
,
and
corruptible
,
brought
foorth
and
nourished
by
the
earth
,
insensible
,
after
the
manner
of
other
created
things
,
quickned
with
the
life
of
a
plant
,
hauing
neither
sense
nor
discourse
.
Our
Tree
of
Life
is
an
immortall
body
,
celestiall
and
diuine
,
engendered
in
the
wombe
of
a
Virgin
,
by
the
worke
of
the
holy
Ghost
;
quickned
by
an
intellectuall
soule
,
carrying
the
Image
and
likenesse
of
God
,
expressed
therein
with
the
most
liuely
and
compleate
draughts
of
perfection
and
beauty
,
that
euer
humane
soule
enioyed
;
so
that
if
the
working
hand
of
the
Creator
shew
it selfe
admirable
in
the
common
Fabricke
of
mans
body
,
what
tongue
shall
be
able
to
tell
,
what
spirit
to
comprehend
,
the
beauty
of
the
bodie
of
his
Sonne
?
Or
so
much
as
of
that
earth
out
of
which
he
brought
foorth
,
and
with
which
he
nourished
this
body
,
which
was
the
holy
body
of
the
Virgin
Mary
.
O
deified
body
of
the
Sonne
!
O
di●i●e
body
of
the
Mother
!
O
fruitfull
Virgin
aboue
all
mothers
!
O
chast
Mother
aboue
all
virgins
,
hauing
engendered
such
a
Sonne
!
O
heauenly
earth
;
true
earth
of
theliuing
;
paterne
of
the
Church
;
Garden
of
God
,
infinitely
more
noble
then
this
first
earthly
Paradise
!
Virgin
diuinely
and
truely
fruitfull
,
which
hast
brought
forth
a
Tree
of
so
precious
fruit
,
surpassing
in
goodnesse
and
beauty
al
the
fruits
of
the
earth
!
O
the
bountifull
liberality
of
him
that
gaue
it
!
6.
THE
BODY
OF
THE
SAVIOVR
,
NOVrishment
of
the
soule
,
and
cause
of
the
glorious
resurrection
of
the
body
.
THe
second
difference
betweene
our
Sacrament
and
the
Tree
of
Life
,
is
,
that
this
Tree
was
onely
for
the
body
,
to
make
it
immortall
,
and
to
preserue
it
from
death
.
Our
Tree
of
Life
is
also
for
the
soule
,
which
it
beautifieth
,
nourisheth
,
and
maketh
sat
with
celestiall
and
diuine
vertues
;
and
besides
,
it
imparts
much
more
to
the
body
,
then
did
the
other
;
for
it
disposeth
it
not
onely
to
immortality
,
but
also
to
a
glorious
resurrection
;
and
therefore
it
is
,
without
comparison
,
more
worthy
to
be
called
Tree
of
Liues
,
then
the
other
to
be
termed
the
Tree
of
Life
;
for
this
giues
three
liues
,
the
life
of
grace
to
the
soule
,
the
corporal
life
to
the
body
;
&
to
both
the
life
of
glory
;
prerogatiues
most
diuine
,
and
alone
proper
to
the
body
of
the
Son
of
God
;
for
although
the
heauens
,
the
starres
,
and
other
naturall
bodies
furnish
the
soule
with
some
spirituall
nourishment
,
seruing
her
for
an
obiect
to
contemplate
their
fiame
and
beauty
,
and
to
feed
and
refresh
her
with
the
knowledge
of
their
natures
,
it
is
notwithstanding
a
farre
off
,
&
by
imagination
alone
,
wheras
this
deified
body
marieth
it selfe
vnto
her
by
a
contracted
knot
of
celestiall
and
diuine
loue
,
and
being
really
present
with
her
,
imprinteth
in
her
his
qualities
of
grace
and
glory
,
which
no
other
naturall
body
can
do
,
it
being
aboue
their
force
and
vertue
,
and
reserued
to
the
onely
body
of
the
Master
of
Nature
.
7.
THE
SACRAMENT
OF
THE
BODY
of
the
Sonne
of
God
,
Tree
of
all
the
earth
.
FInally
,
the
first
Tree
of
Life
had
for
her
onely
and
last
dwelling
the
earth
,
and
that
for
a
little
time
,
and
in
one
parcell
alone
.
It
may
be
it
had
been
multiplied
in
many
quarters
,
if
that
man
had
perseuered
constant
in
his
first
innocency
.
But
the
second
is
in
many
places
of
the
earth
continuing
alwayes
one
,
and
abideth
not
for
a
little
time
,
but
remaine
in
heauen
for
euer
:
for
on
earth
,
as
contained
in
this
Sacrament
,
it
feedeth
the
children
of
God
during
their
peregrination
,
in
whatsoeuer
coast
of
the
world
they
be
dispersed
;
and
to
them
it
is
and
shall
be
the
high
obiect
and
eternall
meate
of
felicitie
in
proper
forme
and
cleare
vision
of
glory
,
when
the
soule
implunged
,
as
it
were
,
in
the
profound
contemplation
and
loue
of
his
God
,
shall
enioy
to
the
full
,
the
riches
of
his
Diuinity
,
and
the
body
cloathed
with
immortality
and
honor
,
shall
see
and
admire
with
corporall
eyes
,
the
wonderfull
glory
of
that
body
,
by
which
it
was
redeemed
.
8.
CERTAINE
SPIRITVALL
ASPIRATIons
of
the
soule
,
desiring
the
cleare
vision
of
the
body
of
our
Sauiour
,
and
a
giuing
thankes
for
the
same
.
O
Good
Iesus
,
when
shall
the
Sunne
of
that
day
shine
,
wherein
we
shall
openly
see
this
bright
body
of
thy
holy
humanitie
,
which
yet
we
heere
behold
by
faith
,
hidden
in
the
depth
of
this
profound
mystery
?
when
shall
that
season
be
,
in
which
we
shall
enioy
with
full
libertie
,
this
Tree
of
selicitie
,
alwayes
youthfull
,
greene
,
flourishing
and
bearing
fruit
;
planted
within
the
inclosure
of
the
celestiall
Paradise
,
in
the
Land
of
the
Liuing
.
A
Land
in
which
the
Orient-Sunne
shineth
perpetually
,
causing
an
euerlasting
Spring
to
abound
with
the
Autumne
fruites
of
immortalitie
,
watred
with
delicate
riuers
of
pure
delights
,
ennobled
with
all
sorts
of
beauty
,
inhabited
with
diuine
spirits
;
Habitation
of
honor
,
felicity
and
peace
euerlasting
.
When
,
O
sweete
Iesus
,
shall
we
be
in
possession
of
this
happinesse
?
thou
knowest
when
,
O
Lord
,
from
whom
nothing
can
be
hid
:
and
thou
alone
hast
the
cleare
knowledge
hereof
;
we
haue
nothing
but
faithfull
hope
,
and
know
no
more
thereof
,
then
that
which
the
mouth
of
thy
deare
Spouse
hath
tould
vs
.
This
shall
be
,
when
thou
shalt
please
.
This
shall
be
,
when
the
decree
of
thy
wise
mercie
shall
haue
put
an
end
to
all
our
misery
,
and
the
tearme
of
our
mortall
life
,
shall
giue
beginning
to
that
,
which
knoweth
neither
death
,
nor
ending
.
This
shall
be
then
,
when
farre
from
all
griefe
,
we
shall
reioyce
with
the
fulnesse
of
all
goodnesse
in
thee
,
and
by
thee
,
eternally
happie
:
But
in
the
meane
while
,
O
Soueraigne
Creator
,
we
haue
an
eternall
oblation
to
thy
infinite
bountie
,
that
prepared
for
our
first
Father
and
vs
,
the
diuine
benefite
of
that
Tree
,
which
was
to
haue
been
a
preseruatiue
from
death
,
and
a
soueraigne
electuary
of
immortality
,
with
a
thousand
other
goods
for
the
sustenance
,
&
pleasure
of
the
life
of
our
body
.
And
if
he
receiued
not
the
fruitfull
vse
of
this
Tree
,
it
was
his
owne
most
faultie
ingratitude
,
no
lesse
enormious
,
then
thy
liberality
was
great
towards
him
;
and
the
practise
thereof
so
much
the
greater
,
that
thou
wast
not
hindered
from
conferring
so
great
a
benefit
vpon
him
,
although
thou
didst
foresee
that
he
would
offend
thee
,
and
so
depriue
himselfe
by
his
owne
crime
,
of
this
comfort
.
Much
more
ought
we
to
thanke
thee
,
that
thou
hast
giuen
vs
in
the
Law
of
Grace
a
Sacrament
of
Life
,
infinitly
better
then
the
Tree
of
Life
;
for
what
comparison
is
there
betweene
thy
celestiall
body
,
and
the
wood
of
earthly
Paradise
?
betweene
the
price
of
a
body
,
which
hath
redeemed
all
the
world
;
and
a
Tree
,
that
is
not
the
thousandth
part
of
the
world
?
betweene
the
excellency
of
the
body
,
in
which
inhabites
the
fountaine
of
life
,
and
the
fruit
,
in
which
remaines
onely
but
a
part
of
life
?
between
the
vertue
of
a
deified
body
,
bearing
God
,
and
being
vpheld
of
God
:
and
a
liuely
plant
of
God
,
hauing
in
it selfe
but
the
vertue
of
a
mortall
creature
?
What
is
then
thy
bountie
(
O
mercifull
Lord
)
?
and
who
could
euer
imagine
,
that
after
hauing
been
so
grieuously
offended
of
men
,
and
hauing
iustly
depriued
them
of
the
vse
of
this
first
fruit
,
thou
wouldest
so
mercifully
substitute
another
,
which
so
infinitely
surpassed
the
former
in
all
good
qualities
?
and
who
could
be
so
good
,
and
so
liberall
,
but
thou
which
art
selfe
goodnesse
and
liberalitie
without
measure
,
or
end
?
be
blessed
,
O
Lord
,
for
thy
gifts
,
and
since
without
end
thou
art
sweet
and
gratious
,
giue
vs
yet
meanes
and
grace
to
praise
thee
,
thanke
thee
,
and
serue
thee
,
with
all
the
forces
of
our
soule
,
euen
till
the
last
breath
of
our
life
and
so
holily
to
make
an
end
of
our
pilgrimage
in
this
o●●
mortall
race
,
strengthned
with
the
viaticum
of
the
precious
Sacrament
of
thy
body
,
that
one
day
we
may
eternally
enioy
the
fruit
of
life
,
which
thou
hast
prepared
in
heauen
,
to
be
meate
and
nutriment
of
euerlasting
happinesse
,
for
thy
beloued
.
THE
SECOND
PICTVRE
.
THE
SACRIFICE
OF
ABEL
.
The
Description
.
SIlence
,
masters
,
and
attention
,
1.
THE
SACRIFICE
OF
ABEL
,
A
FIGVRE
of
the
Crosse
,
and
of
the
Eucharist
.
THe
Sacrifice
of
Abel
was
a
manifest
Figure
,
as
well
of
the
death
of
our
Sauiour
,
as
of
the
Sacrament
and
Sacrifice
of
his
body
,
left
for
a
memoriall
of
his
death
.
That
it
was
a
Figure
of
Christs
death
,
the
Scripture
teacheth
,
when
it
saith
,
the
Lambe
hath
been
slaine
from
the
beginning
of
the
world
,
that
is
to
say
,
that
Iesus
Christ
hath
been
put
to
death
from
the
beginning
in
Figure
,
which
Figure
consists
not
onely
in
the
death
of
Abel
,
but
also
in
the
death
of
the
Lambe
which
he
offered
.
Tertullian
,
Good
shepheard
;
the
sacrifice
of
Abel
was
acceptable
to
God
;
Iesus
Christ
by
his
Sacrifice
appeaseth
God
;
Abel
offered
his
Lambe
;
Iesus
Christ
himselfe
,
the
true
Lambe
;
Abel
was
slaine
through
enuy
;
That
this
was
also
the
Figure
of
the
Sacrifice
of
the
Eucharist
,
it
is
euident
by
the
faith
of
the
Church
,
which
hath
alwayes
so
beleeued
,
as
is
witnessed
by
the
ancient
Prayer
shee
vseth
in
offering
that
Sacrifice
,
which
is
inserted
in
the
Canon
of
the
Masse
,
and
is
to
be
found
in
the
writings
of
Saint
Ambrose
,
Vpon
which
Oblations
vouchsafe
to
looke
downe
,
Lord
,
with
a
gratious
eye
,
as
thou
didst
look
downe
vpon
the
Presents
of
thy
iust
seruant
ABEL
.
But
let
vs
see
the
workes
,
and
lineaments
of
this
Figure
.
2.
THE
ACCORD
OF
THE
FIGVRE
OF
the
Sacrifice
of
ABEL
,
with
that
of
the
Masse
.
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
downe
this
of
Abel
,
as
the
first
;
and
without
doubt
,
this
was
also
the
first
in
dignity
.
In
like
manner
,
the
first
Sacrifice
,
offered
by
Iesus
Christ
,
true
ABEL
,
is
this
of
the
Eucharist
,
for
that
on
the
Crosse
was
the
second
.
As
Abel
sacrificed
his
first-borne
Lambe
;
so
Iesus
Christ
offereth
in
the
Eucharist
,
the
First-borne
of
his
Father
,
and
of
his
Mother
,
and
First-borne
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
Sauiour
,
after
that
he
had
offered
his
first
Sacrifice
,
was
made
prisoner
,
and
the
morrow
after
was
led
out
of
the
Citie
of
Hierusalem
to
Mount
Caluary
,
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
alwayes
pleasing
to
God
,
by
reason
of
his
Beloned
Sonne
,
in
whom
he
is
well
pleased
:
for
it
is
he
which
is
alwayes
the
first
and
principall
Offerer
in
the
Masse
,
as
he
is
also
the
principall
agent
in
all
the
other
Sacraments
;
for
as
it
is
he
,
which
makes
his
Body
;
it
is
he
also
,
that
Baptiseth
;
it
is
he
that
Confirmeth
;
it
is
he
that
Absolueth
vs
from
our
sinnes
,
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
,
farre
excelleth
the
other
of
ABEL
,
because
it
is
an
Offering
gratefull
of
it selfe
to
God
,
for
it
is
Iesus
Christ
himselfe
;
it
is
he
,
which
is
the
Offerer
,
and
Offering
together
.
Finally
,
the
Sacrifice
of
ABEL
containes
alone
three
Sorts
of
Sacrifices
,
which
after
were
instituted
by
God
in
the
Law
of
Moses
,
as
it
shall
be
shewed
in
the
Type
of
Melchisedech
;
which
are
the
Holocaust
,
the
Hoste
Pacificall
,
and
the
Hoste
Propitiatory
.
In
the
first
,
all
the
Offering
was
burnt
,
and
offered
directly
to
the
honor
of
God
,
in
acknowledgement
of
the
homage
,
which
wee
owe
to
his
diuine
Maiesty
.
The
second
was
offered
in
giuing
thankes
,
and
in
signe
of
a
ioyfull
vnion
and
alliance
betweene
the
Creator
and
the
creature
.
The
third
was
offered
to
obtaine
remission
of
sinnes
.
These
three
sorts
were
in
the
Sacrifice
of
ABEL
,
and
are
found
clearely
in
the
Sacrament
of
the
Masse
;
for
all
is
offered
to
God
,
and
to
his
honor
.
In
it
,
is
a
thankesgiuing
of
the
highest
degree
,
by
a
Returne
,
as
it
were
,
made
vnto
him
of
the
most
excellent
gift
,
that
euer
he
bestowed
,
and
therefore
it
is
called
the
Eucharist
;
by
it
we
haue
Propitiation
,
for
finnes
by
it
are
pardoned
.
As
for
the
Sacrifice
of
the
Crosse
,
although
it
was
truely
an
Holocaust
,
and
vertually
a
thanksgiuing
to
God
,
yet
was
it
properly
Propitiatory
;
and
therefore
the
Scripture
assigning
the
cause
,
wherefore
Iesus
Christ
died
,
He
was
deliuered
(
saith
Saint
Paul
)
for
our
sinnes
,
and
often
elsewhere
;
it
is
then
Propitiatory
.
The
Sacrifice
of
ABEL
therefore
containing
the
three
fore-named
sorts
of
Sacrifices
,
was
an
expresse
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
Caine
did
offer
vpon
the
Altar
of
stone
:
there
are
other
,
called
also
Sacrifices
,
in
a
more
ample
signification
of
the
word
Sacrifice
,
which
are
the
workes
of
vertue
,
as
of
Faith
,
Hope
,
Charity
,
Prayers
,
Almes
,
Fasting
,
Mercy
,
Teares
,
good
Desires
,
and
other
actions
of
pietie
,
that
not
onely
Priests
,
but
euery
one
ought
to
offer
on
the
Altar
of
his
soule
,
after
the
fashion
of
ABEL
,
in
innocencie
and
sincerity
,
and
(
in
a
word
)
to
offer
himselfe
also
,
as
ABEL
offered
himselfe
,
taking
from
him
the
paterne
of
a
perfect
Sacrificer
.
Saint
Cyprian
speaking
of
Christian
Sacrifices
;
innocent
and
iust
,
sacrificing
to
God
with
puritie
,
teacheth
others
,
that
they
ought
to
come
to
the
Altar
with
the
feare
of
God
,
and
simplicitie
of
heart
.
offered
sacrifices
of
the
first-borne
of
his
flocke
,
teaching
vs
thereby
,
that
the
Presents
of
the
earth
please
not
God
;
but
onely
those
,
in
whom
shined
the
grace
of
diuine
mystery
.
But
as
for
Caine
,
he
is
a
patterne
and
example
of
the
wicked
:
he
offered
negligently
by
way
of
acquitance
;
deceitfully
giuing
of
the
worst
;
and
thinking
to
deceiue
God
:
so
doe
peruerse
men
,
after
his
imitation
,
offer
alwayes
the
worst
vpon
the
Altar
of
God
;
the
worst
corne
,
the
worst
grapes
,
for
their
Tithes
;
the
worst
bread
for
their
almes
;
their
worst
children
to
the
Church
,
for
men
of
the
Cleargie
;
and
this
,
not
for
the
honor
and
glory
of
God
,
but
for
the
vanity
of
the
world
,
for
particular
interest
,
and
temporall
commoditie
.
Such
Sacrificers
are
imitators
of
Caine
,
and
partakers
of
his
crime
,
and
shall
be
contemned
of
God
,
and
be
made
companions
of
his
paine
.
3.
GOD
PERMITS
EVILL
,
TO
DRAW
good
foorth
of
it
for
his
glory
,
and
the
profit
of
his
children
.
BVt
Abel
was
slaine
by
his
brother
Caine
;
what
is
,
O
Lord
,
the
secret
of
thy
prouidence
in
this
permission
?
How
hast
thou
endured
,
that
thy
first
Iust
,
first
Sacrificer
,
first
faithfull
seruant
in
thy
house
,
should
be
so
vniustly
oppressed
,
and
that
the
enuious
hath
had
the
vpper
hand
against
the
innocent
?
Such
a
demaund
mans
heart
might
make
at
the
first
view
,
admiring
the
iudgements
of
God
,
which
he
doth
not
vnderstand
.
But
we
must
know
that
God
permitteth
nothing
,
which
is
not
holy
,
and
honorable
to
his
Maiesty
;
he
doth
then
permit
,
that
the
vniust
oppresse
the
innocent
,
for
two
principall
reasons
;
of
which
the
first
is
taken
from
his
wisdome
,
which
requires
,
that
Caine
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
fier
doe
heate
necessarily
;
that
the
water
moysten
necessarily
;
and
so
of
the
rest
,
of
other
like
creatures
.
But
that
man
,
made
according
to
the
Image
and
likenesse
of
his
Maker
,
should
haue
freedome
and
libertie
in
his
actions
,
like
vnto
him
,
and
therefore
hath
bestowed
a
free-will
vpon
him
,
If
thou
doe
well
,
shalt
thou
not
receiue
good
?
and
if
thou
doe
euill
,
thy
sinne
,
shall
it
not
be
also
before
the
doore
;
but
thy
appetite
shall
bee
in
thy
power
,
and
thou
shalt
rule
it
.
Without
this
liberty
,
Man
should
not
be
man
,
but
a
beast
,
working
not
with
election
and
choise
,
but
by
force
of
nature
,
as
a
horse
;
and
if
God
should
binde
the
armes
of
the
wicked
,
men
should
not
be
able
to
know
the
good
from
the
bad
.
He
suffered
then
Caine
to
kill
his
brother
,
for
to
demonstrate
his
wisdome
,
permitting
sice
working
to
a
free
creature
;
as
by
the
selfe-same
wisdome
,
a
little
before
,
he
had
suffered
Adam
to
transgresse
his
Commandements
,
and
to
giue
himself
and
all
his
race
a
deadly
blow
,
because
he
had
created
him
with
such
freedome
.
The
second
reason
wherefore
he
suffered
this
murther
,
as
many
other
●uils
,
is
drawne
from
his
power
and
bounty
;
his
power
can
turne
to
good
all
the
euill
which
is
done
by
his
permission
,
and
his
bounty
will
;
and
therefore
he
permits
it
.
Men
ought
neuer
to
permit
euill
,
if
they
can
hinder
it
;
for
they
are
not
all
powerfull
to
repaire
it
,
being
done
;
but
God
permits
it
,
because
he
can
draw
profit
from
it
.
Vpon
which
,
Augustine
,
It
hath
bin
agreeable
to
the
omnipotencie
of
God
,
to
permit
euils
comming
from
free-will
:
for
his
almighty
bounty
is
so
great
,
that
he
can
doe
no
ill
,
be
it
in
pardoning
the
euill
done
,
be
it
in
the
healing
of
it
,
be
it
in
turning
it
to
the
profit
of
the
iust
be
it
in
reuenging
the
same
by
iust
punishment
.
And
a
little
after
,
There
is
none
of
the
better
or
more
mightie
power
,
then
he
,
which
not
doing
any
ill
,
turnes
the
euillinto
good
,
and
drawes
profit
from
it
.
In
another
place
giuing
the
reason
,
wherefore
God
did
permit
the
Angels
to
fall
;
It
is
(
saith
he
)
because
God
iudged
it
to
be
a
thing
more
worthy
his
power
and
bounty
,
to
draw
good
from
an
euill
committed
,
then
not
to
permit
any
euill
to
be
done
.
At
that
time
then
,
for
this
reason
,
he
suffred
Caine
to
doe
as
he
did
,
and
for
the
same
reason
he
permitted
many
others
as
bad
as
he
,
to
exercise
their
malice
,
euen
to
the
killing
of
his
owne
proper
Sonne
,
which
was
the
greatest
enormity
that
euer
was
committed
,
nay
that
euer
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
atrocitie
of
all
other
crimes
.
And
yet
notwithstanding
,
from
this
death
,
from
this
ignominy
and
enormity
,
his
power
and
diuine
bounty
hath
drawne
foorth
not
onely
his
owne
glory
,
and
the
honour
of
his
Sonne
,
but
the
life
and
saluation
of
all
mankinde
.
Which
is
it
that
Saint
Augustine
admireth
,
How
great
a
good
hath
God
giuen
vs
,
from
out
the
euill
of
the
Traytor
Iudas
?
and
how
great
good
haue
all
the
Gentiles
from
the
sentence
of
the
Iewes
,
condemning
our
Sauiour
to
death
?
Euen
death
?
Euen
so
conuerted
he
the
cuill
which
his
seruants
endured
,
to
their
good
and
honour
:
the
death
of
Abel
,
to
the
profit
and
honor
of
Abel
,
and
to
the
confusion
of
Cain
:
the
one
is
made
an
honorable
Martyr
,
the
other
became
an
infamous
Murtherer
;
Abel
is
honoured
with
glory
to
be
the
first
Martyr
;
Caine
marked
with
the
ignominy
of
the
first
Paracide
;
and
so
of
other
persecuted
Saints
,
and
their
wicked
Persecutors
:
They
heere
exercise
their
fury
,
God
making
by
them
Martyrs
,
saith
Saint
AVGVSTINE
:
the
good
seeme
to
be
neglected
,
but
their
death
is
protious
before
God
,
they
haue
been
esteemed
dead
before
the
eyes
of
fooles
,
but
they
are
in
pease
;
and
the
wicked
which
seeme
to
triumph
,
shall
in
the
end
haue
their
change
,
punished
in
the
meane
while
,
euen
in
this
life
.
For
if
sinne
,
which
seemes
vnpunished
,
carry
after
it
the
paine
it
deserueth
,
so
that
there
is
no
person
which
is
not
grieued
to
haue
committed
it
,
or
if
he
feele
not
any
griefe
for
it
,
he
is
starke
blinde
in
soule
:
how
then
askest
thou
,
wherefore
deth
God
permit
sinne
,
if
sinne
displease
him
?
and
I
would
aske
of
thee
againe
,
if
he
punish
sinne
,
how
can
sinne
be
pleasing
to
him
?
Saint
Chrysost●me
shewes
in
this
very
History
the
experience
of
the
Doctrine
of
Saint
Augustine
:
vpon
this
;
CAINE
hath
committed
a
murther
;
ABEL
was
murthered
;
which
of
these
died
,
he
that
cried
,
being
dead
,
who
was
ABEL
;
the
blood
of
whom
cryed
;
or
he
that
feared
and
trembled
,
which
is
a
greater
misery
then
death
it selfe
.
And
towards
the
end
of
his
Homily
,
hee
maketh
God
speake
thus
to
CAINE
,
Thou
hast
not
feared
ABEL
liuing
,
now
then
feare
him
dead
;
thou
hadst
no
feare
to
kill
him
,
be
now
in
continuall
feare
,
after
thou
hast
killed
him
;
liuing
he
feared
thee
,
and
thou
wouldest
not
endure
him
;
endure
hurs
now
dead
,
as
a
terrible
Lord
.
So
sheweth
he
that
the
condition
of
Abel
was
better
then
that
of
Caine
,
and
that
it
is
much
more
desirable
to
suffer
iniury
,
and
others
.
then
to
doe
it
;
much
more
great
vnhappinesse
to
commit
ill
,
then
to
suffer
it
.
4.
ABEL
AN
IMAGE
OF
THE
IVST
,
AND
CAINE
of
the
wicked
.
ABEL
was
the
Image
of
the
head
Iesus
Christ
,
so
was
he
the
Image
of
the
children
of
God
,
members
of
this
Head
;
and
Caine
contrariwise
of
the
wicked
:
Abel
simple
,
meeke
,
seruing
God
in
sincerity
of
heart
,
sighing
vpon
the
earth
,
without
house
,
without
possession
,
and
altogether
despising
the
vanity
of
this
vaine
life
;
called
therefore
ABEL
,
which
is
to
say
,
a
Breath
.
But
Caine
,
a
Louer
of
the
earth
,
and
of
this
present
world
;
forward
to
build
a
Citie
,
calling
it
Enoch
,
from
the
name
of
his
sonne
,
and
not
caring
for
any
thing
,
but
for
the
earth
.
Abel
then
was
an
Image
of
the
Iust
,
which
inhabite
the
earth
as
strangers
,
meditating
,
and
seeking
after
their
heauenly
Countrey
.
After
this
manner
Abraham
walked
as
a
Pilgrim
vpon
earth
,
not
purchasing
any
thing
therein
,
but
onely
a
Tombe
for
him
and
his
;
THE
THIRD
PICTVRE
.
THE
SACRIFICE
OF
MELCHISEDECH
.
The
Description
.
MELCHISEDECH
,
King
of
Salem
,
Sern
,
Noabs
son
;
but
the
Scripture
makes
not
any
mention
of
his
beginning
,
no
nor
of
his
natiuity
,
and
death
,
being
otherwise
accustomed
to
note
very
diligently
the
Genealogies
,
Houses
,
and
Pedegrees
of
Illustrious
persons
;
which
makes
vs
coniecture
,
that
some
high
secret
is
hidden
within
the
shadow
of
this
mysticall
silence
,
concerning
his
discent
.
The
ornament
which
he
weareth
on
his
head
,
is
a
Miter
of
twisted
Cypers
,
wouen
of
diuers
colours
;
high
and
round
like
a
Coife
,
lined
with
cloath
of
gold
;
fastned
with
a
Saphire
in
the
forme
of
an
Akorne
,
in
which
is
tyed
a
ribon
of
azure-Cypers
,
mouing
in
the
ayre
behinde
.
Vpon
his
fore-head
he
hath
a
thinne
plate
of
fine
gold
,
bound
with
a
band
of
Iacint
,
which
is
in
stead
of
a
Royall
Diadem
;
and
vpon
the
plate
is
ingrauen
the
great
name
of
God
.
His
first
Roabe
,
next
to
his
body
,
reaching
downe
to
his
feete
,
is
an
Albe
of
fine
linnen
cloath
;
the
Tunicle
which
is
next
aboue
it
,
shorter
by
a
foote
,
is
all
of
curled
Hyacinth
,
embrodered
round
about
with
a
border
of
n●edle-worke
,
and
girt
to
his
reines
with
a
golden
girdle
all
embrodered
.
Of
which
stuffe
and
fashion
also
is
made
the
garment
,
which
couers
his
shoulders
,
after
the
fashion
of
a
gorget
,
fastned
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
vponit
,
the
Sacrifice
begunne
.
Abraham
is
lighted
off
his
horse
,
as
also
the
most
part
of
his
people
;
his
vpper
garment
is
of
Buffe-leather
,
gilt
and
enriched
with
diuers
figures
;
from
which
kinde
of
garment
is
come
the
fashion
of
our
Corcelets
,
of
iron
;
the
peeces
that
couer
his
armes
,
thighes
,
and
legges
,
as
you
see
well
fashioned
in
the
ioynts
,
with
figured
bosses
,
are
all
of
the
same
stuffe
.
He
weares
on
his
head
an
admirable
Helmet
,
artificially
grauen
,
enriched
with
gold
,
and
adorned
with
a
plume
of
many
rare
feathers
.
His
Courtle-axe
hangs
on
his
left
side
,
fastened
to
a
belt
,
after
the
manner
of
a
skarfe
.
He
kisseth
his
right
hand
in
signe
of
Honor
;
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
himselfe
vpon
that
foote
,
which
is
to
the
side
of
the
Mounter
,
and
lifting
vp
the
other
;
and
shewes
by
the
faire
fashion
of
all
his
body
,
that
he
is
well
broken
,
and
well
mannaged
,
as
worthy
to
be
ridden
by
so
great
a
Captaine
.
Behold
a
while
his
little
head
,
his
Rats
eares
pricking
vp
,
his
forehead
leane
and
large
,
marked
with
a
starre
right
in
the
midst
,
his
necke
of
a
reasonable
length
,
slender
at
the
setting
on
of
the
head
,
big
towards
the
brest
,
and
sweetly
bowing
in
the
middle
:
the
brest
round
and
large
,
and
the
crouper
in
proportion
:
the
tayle
and
the
mayne
long
;
behold
how
in
champing
proudly
the
bridle
,
he
casts
a
white
foame
,
opening
his
swelling
nosthrells
,
and
shewing
the
vermillion
within
them
:
see
how
he
beates
the
earth
with
his
right
foote
,
holding
it
in
the
ayre
,
as
if
hee
meant
to
make
a
little
legge
:
and
obserue
,
I
pray
you
,
how
excellently
the
Painter
hath
drawne
his
smooth
hoofes
,
well
rounded
and
large
,
with
the
garlands
fine
and
hairie
:
his
pasternes
short
,
and
some
what
vpright
;
his
tufted
ioynts
bigge
and
strong
,
and
well
set
together
:
vpon
his
backe
he
hath
nothing
,
but
a
cushen
,
fastened
with
little
girthes
,
and
a
crouper
;
without
stirrops
,
for
they
were
not
yet
in
vse
,
no
more
then
saddles
of
warre
.
The
people
,
of
whom
this
first
Squadron
was
composed
,
are
the
three
hundred
and
eighteene
men
of
armes
,
seruants
borne
in
the
house
of
Abraham
,
they
are
diuersly
armed
,
some
with
Corslets
,
like
their
Captaine
,
howbeit
they
are
not
so
richly
wrought
,
others
with
Coates
of
made
,
hauing
sleeues
and
gorgets
;
others
with
Coate-armour
of
iron
,
cut
or
lashed
;
the
peeces
for
the
face
,
legs
,
and
shooes
are
made
of
plated
steele
;
and
all
haue
their
Fawchions
hanging
at
their
neckes
in
skarfes
,
and
Gauntlets
on
their
hands
.
With
these
he
miraculously
defeated
thearmy
of
the
foure
Assyrian
Kings
,
who
a
little
before
had
ouercome
in
battaile
fiue
other
Kings
,
to
wit
,
the
King
of
Sodome
,
of
Gomor
,
of
Adama
,
of
Seboim
,
Blessed
bee
(
Thou
)
ABRAHAM
by
God
the
highest
,
which
created
heauen
and
earth
;
and
blessed
be
God
the
highest
,
by
whose
protection
thy
enemies
are
in
thy
hands
.
This
laid
,
he
blessed
Abraham
,
and
gaue
to
him
part
of
the
Sacrifice
,
as
also
to
his
people
,
and
inuited
them
all
,
most
earnestly
,
to
his
house
,
to
refresh
them
,
euery
one
thanking
God
with
the
High-Priest
,
and
Abraham
giuing
him
as
his
due
,
the
tenth
part
of
all
the
spoiles
.
O
how
many
mysteries
are
hidden
in
the
shadow
of
this
Picture
.
1.
MELCHISEDECH
FIGVRE
OF
our
Sauiour
.
MEn
cannot
paint
foorth
that
,
which
is
to
come
,
not
being
able
to
haue
the
corporall
sight
thereof
;
but
God
,
who
seeth
all
as
present
,
hath
made
the
portraiture
of
the
future
Priest-hood
of
his
Sonne
,
in
the
person
of
Melchisedech
,
and
of
the
Eucharist
in
his
Offering
.
Saint
Paul
writes
thus
,
Melchisedech
,
(
saith
he
)
King
of
Salem
,
Priest
of
the
mest
high
God
,
who
mette
Abraham
returning
from
the
slaughter
of
the
Kings
,
and
blessed
him
;
to
whom
also
Abraham
gaue
Tithes
of
all
:
First
indeed
by
interpretation
the
King
of
Iustice
,
and
then
also
King
of
Salem
,
which
is
to
say
,
King
of
Peace
;
without
Father
,
without
Mother
,
without
Genealogie
,
hauing
neither
beginning
of
dayes
,
nor
end
of
life
,
but
likened
to
the
Sonne
of
God
,
continueth
a
Priest
for
ener.
He
saith
then
expressely
,
that
Melchisedech
was
the
Figure
of
our
Sauiour
,
and
setteth
downe
many
resemblances
betweene
them
.
Melchisedech
was
in
Figure
King
of
Iustice
:
Iesus
Christ
is
the
true
King
of
Iustice
,
constituted
Iudge
of
the
quick
and
the
dead
;
Melchisedech
bearing
the
name
,
and
Iesus
Christ
being
the
thing
.
Melchisedech
King
of
Peace
,
our
Sauiour
the
true
Salomou
,
Prince
of
Peace
.
For
it
is
he
onely
,
that
hath
made
peace
betweene
God
and
man
.
Melchisedech
,
King
,
and
Priest
of
the
Chanancons
,
and
of
Abraham
;
Iesus
Christ
,
King
of
Gentiles
,
and
of
Hebrewes
,
descending
from
Abraham
:
hauing
made
of
both
people
the
building
of
his
Church
,
whereof
himselfe
is
the
corner
stone
.
Melchisedech
,
annoynted
of
God
,
not
with
a
corporall
Vnction
,
as
Aaron
,
and
the
other
It
wish
Priests
,
but
with
spirituall
;
Iesus
Christ
the
annointed
of
his
Father
,
the
Holy
of
Holies
,
and
the
Saint
of
Saints
.
Melchisedech
without
Father
,
and
without
Mother
,
and
without
Genealogie
,
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
Sonne
of
God
is
vndiscouerable
,
not
only
the
eternall
,
but
euen
the
temporall
;
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
perpetuall
Virgin
before
his
birth
,
in
his
birth
,
and
after
his
birth
.
Thus
then
,
Melchisedech
,
the
High-Priest
,
was
the
Figure
of
Iesus
Christ
.
2.
THE
PRIEST-HOOD
OF
THE
SONNE
of
God
,
figured
in
that
of
Melchisedech
.
BVt
the
most
liuely
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
Sonne
of
God
,
according
to
the
order
of
MELCHISEDECH
,
remaines
eternally
:
Our
Lord
hath
sw●rne
,
and
it
shall
not
repent
him
;
Thou
art
a
Priest
for
euer
,
according
to
the
order
of
MELCHISEDECH
.
This
parcell
then
containeth
the
mystery
of
the
Sacrament
,
and
Sacrifice
of
the
Eucharist
,
instituted
by
Iesus
Christ
in
his
Church
,
vnder
the
formes
of
bread
and
wine
,
to
continue
euen
to
the
end
of
the
world
.
There
had
been
amongst
men
two
kindes
of
Priesthood
before
the
comming
of
our
Sauiour
,
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
,
Weathers
,
or
Goats
;
and
so
many
kinds
of
Birds
,
Doues
,
Turtles
,
and
Sparrowes
;
such
were
the
Sacrifices
of
Aaron
.
The
truth
whereof
,
was
accomplished
and
fulfilled
in
the
Sacrifice
of
the
Crosse
,
where
Iesus
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
Iesus
Christ
could
die
but
once
.
But
the
truth
of
the
Priesthood
and
Sacrifice
of
Melchisedech
began
in
the
euening
of
the
institution
of
the
Eucharist
,
when
our
Sauiour
ordained
the
Sacrament
and
Sacrifice
(
not
bloody
)
of
his
sacred
body
,
vnder
the
formes
of
bread
and
wine
;
this
hath
he
continued
euer
since
,
by
the
mystery
and
seruice
of
our
Priests
,
his
Vicars
,
and
shall
continue
so
long
,
as
the
Church
shall
trauaile
vpon
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
Soueraigne
wisdome
hath
instituted
the
Sacrifice
,
and
Sacrament
of
his
body
,
vnder
the
formes
of
bread
,
and
of
wine
?
If
we
may
be
able
to
find
out
the
reason
,
it
will
very
much
enlighten
vs
to
see
,
and
admire
his
greatnesse
.
3.
WHEREFORE
OVR
SAVIOVR
HATH
instituted
the
Sacrament
,
and
Sacrifice
of
his
body
,
vnder
the
formes
of
bread
and
wine
.
THe
supreame
wisdome
of
Christ
,
hath
instituted
the
Sacrament
and
Sacrifice
of
his
body
,
vnder
the
formes
of
bread
and
wine
,
for
many
reasons
,
of
which
the
most
principall
seeme
to
me
to
be
these
.
First
,
because
the
bread
and
wine
,
sensibly
and
very
properly
set
forth
the
nature
,
the
profitablenesse
,
and
the
excellencie
of
this
Sacrifice
,
and
Sacrament
.
There
is
nothing
more
common
,
nor
better
knowne
to
vs
,
then
bread
and
wine
;
which
as
they
are
the
two
most
noble
and
proper
sustenances
of
mans
life
;
euen
so
the
Sacrifice
and
Sacrament
of
the
body
of
our
Sauiour
,
is
the
most
diuine
food
and
strength
of
our
soules
and
bodies
.
Bread
and
wine
is
very
prositable
and
necessary
in
the
beginning
,
midst
,
and
end
of
repast
;
and
the
Hebrewes
,
vnder
the
word
,
Bread
,
comprehend
all
meat
,
as
being
the
chiefe
,
and
a
companion
of
all
other
meates
;
and
the
ancient
Sages
haue
of
old
called
wine
,
the
King
of
the
banquet
.
4.
THE
BREAD
AND
WINE
,
SIGNES
of
the
Passion
of
our
Sauiour
in
his
Sacrament
.
THe
second
cause
,
wherefore
our
Sauiour
hath
instituted
the
mystery
of
his
body
in
these
elements
,
is
to
set
before
our
eyes
,
that
,
which
he
hath
endured
for
vs
,
making
himselfe
bread
and
drinke
vnto
vs
.
The
corne
is
cast
into
the
earth
to
come
vp
in
eares
,
and
to
encrease
;
it
dyeth
to
come
forth
,
it
endureth
winde
,
haile
,
frost
,
heate
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
Ouen
.
The
Grape
carries
the
markes
of
the
same
torments
;
for
after
it
escapeth
the
iniuries
of
the
ayre
,
as
the
Corne
doth
;
it
is
troden
and
trampled
vnder
feete
,
it
is
wrung
in
the
Presse
,
it
endures
to
be
shut
vp
in
the
Tunne
and
inclosed
in
the
caue
,
for
to
become
good
wine
.
These
actions
and
passions
are
the
draughts
,
that
paint
foorth
to
vs
,
the
trauailes
which
our
Sauiour
hath
endured
,
that
hee
might
be
to
vs
the
celestiall
bread
and
wine
,
which
hee
giueth
vs
in
the
Sacrifice
and
Sacrament
of
his
body
.
5.
THE
BREAD
AND
WINE
IN
THE
Eucharist
,
signes
of
the
Mysticall
body
of
our
Sauiour
.
THe
third
cause
of
this
institution
,
made
in
these
elements
,
is
to
represent
the
mysticall
body
of
the
Church
of
Iesus
Christ
:
for
as
the
bread
and
wine
is
made
of
many
cornes
,
and
wrought
into
one
paste
:
so
the
Church
also
is
composed
of
many
members
,
vnited
vnder
one
head
:
therefore
it
is
,
that
the
Greekes
call
this
Sacrament
Sinoxis
,
that
is
to
say
,
collection
;
6.
THE
BODY
OF
OVR
SAVIOVR
CALled
Bread
,
and
his
Blood
Wine
.
FOr
the
same
cause
aforesaid
,
the
Scripture
calleth
the
body
of
our
Sauiour
Bread
,
Let
vs
cast
wood
vpon
his
bread
,
that
is
to
say
,
Let
vs
put
his
body
on
the
Crosse
,
as
the
ancient
Fathers
haue
interpreted
it
.
Againe
,
Hee
shall
wash
his
stole
in
wine
,
and
his
garments
in
the
bloud
of
the
grape
;
that
is
to
say
,
he
shall
shed
his
bloud
in
abundance
,
figuring
his
bloud
by
the
wine
.
Hee
that
shall
eate
(
saith
he
)
this
bread
,
and
shall
drinke
this
Chalice
vnworthily
,
he
shall
be
guiltie
of
the
body
and
bloud
of
our
Lord
.
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
Lambe
,
and
many
other
ancient
mysteries
:
for
the
body
of
our
Sauiour
,
as
it
is
offered
to
God
in
the
Masse
,
is
sacrificed
;
and
the
self-same
body
,
as
it
is
giuen
for
food
to
Christians
,
is
a
Sacrament
.
And
heere-hence
some
sigures
represent
it
onely
,
as
it
is
a
Sacrament
,
so
did
the
Tree
of
Life
:
others
,
as
a
Sacrifice
onely
,
so
did
the
Oblation
of
Abel
:
others
,
as
both
a
Sacrifice
and
a
Sacrament
together
;
and
so
did
the
Oblation
of
Melchisedech
,
the
Paschall
Lambe
,
and
such
like
.
Well
then
,
a
Sacrament
is
a
signe
and
an
instrument
of
a
holy
thing
;
so
Baptisme
signifies
the
internall
and
holy
washing
of
the
soule
,
and
as
an
instrument
effects
it
,
if
he
,
which
receiueth
it
doe
not
hinder
the
same
.
In
like
manner
the
Eucharist
containes
the
body
and
bloud
of
our
Lord
inuisibly
,
which
feed
the
soule
,
and
is
also
a
signe
thereof
,
by
the
outward
materiall
visible
formes
of
bread
and
wine
,
and
in
this
respect
is
a
perfect
Sacrament
.
8.
WHAT
A
SACRIFICE
IS
,
AND
HOW
it
is
offered
in
the
Masse
.
THe
Sacrifice
taken
in
his
proper
signification
,
is
an
outward
action
of
religion
,
and
soueraigne
honour
,
done
to
God
in
acknowledgement
of
his
supreame
Maiestie
,
by
a
proper
officer
,
in
offering
some
present
,
and
in
making
some
change
thereof
.
In
this
manner
,
the
offerings
of
beastes
,
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
excellencie
aboue
the
former
,
as
the
bodie
of
the
Sonne
of
God
,
offered
in
it
,
surpasseth
all
the
other
bodies
,
which
could
be
presented
to
the
diuine
Maiestie
.
This
Sacrifice
is
made
(
as
hereafter
we
shall
shew
more
at
large
)
by
the
words
of
Consecration
.
This
is
my
body
:
this
is
my
blood
,
by
which
Iesus
Christ
transubstantiates
the
bread
and
the
wine
,
into
his
body
and
bloud
,
and
by
the
same
action
,
hee
offers
it
to
his
Father
for
his
Church
,
though
he
vse
not
any
formall
words
of
oblation
,
as
by
saying
,
I
offer
thee
my
body
;
for
it
is
enough
,
that
he
make
it
present
vpon
the
Altar
with
that
intention
;
for
he
did
no
more
in
offering
the
Sacrifice
of
the
Crosse
,
as
neither
did
the
ancient
Sacrificers
in
their
Sacrifices
.
God
vnderstands
sufficiently
the
language
of
the
heart
.
The
Church
hauing
this
body
from
the
liberality
of
God
,
offers
it
with
Iesus
Christ
,
and
by
it
doth
honor
him
with
homage
of
diuine
and
soueraigne
whorship
:
shee
also
prayeth
to
him
by
the
merits
which
were
purchased
in
this
body
,
&
afterward
taketh
it
for
her
food
and
refection
.
And
as
in
olde
times
God
gaue
beasts
to
the
Iewes
,
which
the
Iewes
offered
to
him
againe
,
honouring
him
in
them
,
and
did
eate
of
the
flesh
,
to
participate
of
the
Sacrifice
:
so
hath
he
giuen
vs
the
body
of
his
Sonne
,
and
we
honor
him
with
it
,
and
pray
vnto
him
,
endeuoring
by
it
,
as
by
a
rich
present
,
to
pacifie
him
,
and
to
make
him
fauourable
towards
vs
,
and
afterwards
we
take
it
for
our
refection
;
but
yet
without
euer
consuming
the
same
,
as
the
bodies
of
beasts
were
consumed
,
which
could
serue
but
once
,
and
therefore
to
euery
Sacrifice
was
required
a
new
beast
.
But
the
body
of
our
Sauiour
is
immortall
,
and
alone
sufficient
to
honour
God
,
and
to
be
the
food
of
immortalitie
to
all
the
members
of
his
Church
,
9.
THE
DIFFERENCE
BETWEENE
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
honor
of
God
;
and
the
action
of
Sacrifice
to
the
sanctification
of
his
creature
:
the
proper
end
,
notwithstanding
,
which
a
Sacrament
aymes
at
,
is
to
sanctifie
man
;
and
that
of
the
Sacrifice
,
to
doe
homage
vnto
God
;
neither
more
nor
lesse
,
then
in
a
Ciuill
Monarchie
;
Alleagiance
is
for
the
King
,
and
the
administration
of
lustice
for
the
People
,
though
administration
of
Iustice
honor
also
the
King
,
and
Alleageance
be
profitable
to
the
Subiect
.
Euen
so
then
in
the
Church
,
a
spirituall
Monarchie
;
the
Sacrament
is
ordained
to
helpe
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
signe
,
and
instrument
of
the
grace
of
God
:
so
a
Sacrifice
especially
setteth
foorth
the
greatnesse
and
Maiesty
of
God
.
Secondly
,
a
Sacrament
profits
onely
him
,
which
receiueth
it
,
being
well
disposed
and
prepared
,
as
Baptisme
sanctifieth
only
the
baptised
:
the
Sacrifice
may
profit
all
the
world
,
absent
,
present
,
iust
,
iniust
,
disposed
,
indisposed
,
liuing
,
and
departed
,
if
they
be
not
in
deadly
sinne
;
for
though
it
be
not
directly
instituted
for
the
Sanctification
of
man
,
as
hath
beene
said
,
yet
notwithstanding
,
it
openeth
the
do
ore
to
the
sanctification
of
all
men
,
for
as
much
as
it
pleaseth
God
by
honor
and
prayer
,
and
by
this
office
of
piety
it
obtaines
of
him
mercy
and
grace
,
and
new
blessings
of
repentance
,
and
remission
of
sinnes
to
all
those
,
for
whom
it
is
offered
.
And
so
therefore
the
Sacrifice
of
the
Masse
is
profitable
for
all
those
,
which
heare
it
,
and
for
whom
it
is
offered
.
10.
NO
RELIGION
WITHOVT
Sacrifice
.
AS
the
Church
hath
alwayes
had
Sacraments
,
for
a
meanes
to
sanctifie
the
children
of
God
;
so
it
hath
neuer
been
,
nor
euer
shall
be
vpon
the
earth
without
a
Sacrifice
.
And
sure
great
reason
there
is
it
should
be
so
:
for
since
that
al
true
religion
is
instituted
for
the
soueraigne
acknowledgement
&
seruice
of
God
;
it
is
necessary
that
in
his
Church
,
which
is
his
Kingdome
and
Monarchie
,
there
should
be
a
publike
worship
of
supreame
honor
,
by
which
men
assembled
in
one
body
,
and
societie
,
might
professe
their
faith
and
dutie
towards
him
.
This
worship
is
the
Sacrifice
,
by
which
God
is
knowne
and
adored
publikely
,
as
our
soueraigne
Lord
,
Master
of
life
and
death
:
and
Author
of
all
our
good
,
the
most
high
honor
,
that
can
be
giuen
,
proper
to
God
,
and
vncommunicable
to
any
creature
,
as
onely
due
to
diuine
Maiestie
.
Wherefore
a
Religion
without
a
Sacrifice
,
is
a
body
without
a
soule
,
and
a
Monarchie
without
homage
,
or
publike
acknowlegement
of
authoritie
;
that
is
to
say
,
without
a
signe
of
Monarchie
.
The
Church
then
onely
keeper
of
true
Religion
,
hath
euer
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
High-Priest
,
Melchisedech
;
in
the
Law
of
Moses
,
there
were
many
;
in
the
Law
of
Grace
,
our
Sauiour
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
Sonne
of
God
:
for
the
Priest
is
nothing
but
his
Vicar
;
so
as
this
onely
Sacrifice
is
in
estimaon
aboue
all
those
of
olde
,
as
the
Sunne
is
aboue
all
the
Starres
.
A
Sacrifice
most
perfect
,
and
most
worthy
of
our
Sauiour
,
who
hath
instituted
it
in
the
Law
of
Grace
,
the
most
perfect
Monarchie
that
euer
was
,
or
which
euer
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
High-Priest
,
Melchisedech
,
vnder
the
formes
of
bread
and
wine
,
which
he
shall
offer
,
euen
vntill
the
end
of
the
world
by
his
Priests
and
Vicars
,
he
himselfe
remaining
High-priest
for
euer
,
after
the
order
of
Melchisedech
.
11.
TESTIMONIES
OF
THE
HEBREW
Doctors
vpon
the
same
subiect
,
that
is
,
of
the
Sacrifice
of
MELCHISEDECH
.
RAbby
Samuel
,
renowned
amongst
the
Hebrewes
,
Hee
did
an
act
of
Priest-hood
,
for
he
sacrificed
bread
and
wine
to
God
holy
,
and
blessed
.
Rabby
Phines
also
,
a
great
Hebrew
Doctor
:
In
the
time
of
the
Messias
all
the
Sacrifices
shall
cease
,
but
the
Sacrifice
of
bread
and
wine
shall
remaine
alwayes
,
as
it
is
written
in
Genesis
:
And
Melchisedech
brought
foorth
bread
and
wine
.
Melchisedech
,
that
is
to
say
,
the
King
Messias
,
shall
except
out
of
this
cessation
of
Sacrifices
,
the
Sacrifice
of
bread
and
wine
,
as
it
is
said
in
the
Psalmes
.
Thou
art
a
Priest
for
euer
,
after
the
order
of
Melchisedech
.
His
meaning
is
,
that
Melchisedech
was
the
figure
of
Iesus
Christ
,
who
is
the
true
Messias
,
and
that
Iesus
Christ
is
an
High-Priest
for
euer
,
according
to
the
order
of
Melchisedech
,
instituting
in
his
Church
an
eternall
Sacrifice
of
his
body
and
blood
,
vnder
the
formes
of
bread
and
wine
,
making
all
the
other
Sacrifices
to
cease
,
they
being
but
shadowes
and
figures
of
this
heere
.
And
so
wee
see
it
to
be
fulfilled
,
since
the
death
of
our
Sauiour
,
wherein
all
the
bloody
Sacrifices
,
Figures
of
his
death
,
were
finished
,
whereas
contrariwise
the
institution
of
the
Eucharist
,
which
is
our
Masse
,
the
Sacrifice
sigured
by
that
of
Melchisedech
,
then
tooke
its
first
beginning
.
12.
TESTIMONIES
OF
THE
ANCIENT
Greeke
Fathers
,
vpon
the
Figure
of
MELCHISEDECH
.
SAint
Clement
.
King
of
Salem
,
Priest
of
the
most
high
God
,
gaue
the
bread
and
wine
sanctified
,
in
figure
of
the
Eucharist
.
Saint
Chrysostome
,
Beholding
the
Figure
,
thinke
,
I
pray
you
,
vpon
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
Sauiour
,
which
is
the
truth
,
signified
of
old
by
the
ancient
Figure
?
And
againe
:
After
that
MELCHISEDECH
,
King
of
Salem
,
had
offered
bread
and
wine
(
for
hee
was
the
Priest
of
the
most
high
)
ABRAHAM
tooke
from
his
hand
part
of
that
which
had
been
offered
,
that
is
to
say
,
he
did
eate
and
drinke
of
the
sacrificed
bread
,
and
wine
.
Theodoret
,
Wee
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
Priest-hood
and
offering
of
our
Sauiour
,
is
not
with
effusion
of
blood
of
beasts
,
as
that
of
Aarons
,
but
without
killing
;
and
that
his
body
is
giuen
in
Sacrifice
,
vnder
the
formes
of
bread
and
wine
,
according
to
the
order
of
Melchisedech
.
Saint
IOHN
DAMASCENE
,
The
Table
of
Melchisedech
figured
out
our
mysticall
Table
;
euen
as
Melchisedech
carried
the
Figure
,
and
the
Image
of
the
true
Prelate
,
Iesus
Christ
.
TMEOPHILACT
,
vpon
the
Epistle
to
the
Hebrewes
,
Thou
art
a
Priest
for
euer
,
according
to
the
order
of
Melchisedech
.
It
is
most
cortaine
(
saith
he
)
that
this
Prophecie
is
to
be
vnderstood
of
Iesus
Christ
;
for
it
is
he
onely
,
that
hath
sacrificed
bread
and
wine
according
to
the
order
of
Melchisedech
.
And
a
little
after
,
He
saith
eternally
,
as
well
for
that
Iesus
Christ
maketh
intercession
for
vs
incessantly
to
his
Father
,
as
for
that
he
is
offered
euery
day
:
this
Oblation
is
made
without
ceasing
,
by
the
Officers
and
Seruitors
of
God
,
hauing
for
Priest
and
for
Sacrifice
,
Christ
the
Sauiour
;
it
is
hee
that
breaketh
and
distributeth
himselfe
.
13.
TESTIMONIES
OF
THE
ANCIENT
Latine
Fathers
.
SAint
CYPRIAN
,
Saint
Hierom
,
giuing
a
reason
to
Euagrius
,
wherefore
Melchisedech
was
compared
to
our
Sauiour
.
It
is
(
saith
he
)
because
he
sacrificed
not
victimes
of
flesh
and
blood
of
beasts
,
but
dedicated
the
Sacrament
of
Christ
with
bread
and
wine
,
a
simple
and
pure
sacrifice
.
And
elsewhere
,
Reade
Genesis
,
Thou
shalt
finde
the
King
of
Salem
Prince
of
the
Citie
,
who
then
offered
in
Figure
of
Christ
,
bread
and
wine
,
and
dedicated
the
mystery
of
Christians
in
the
body
and
bloud
of
our
Saniour
.
Againe
,
Our
mystery
(
the
Masse
)
is
signified
by
the
word
Order
;
not
in
imolating
victimes
of
beastes
,
according
to
the
order
of
Aaron
;
but
in
offering
bread
and
wine
,
that
is
to
say
,
the
body
and
bloud
of
our
Sauiour
.
Saint
Ambrose
speaking
of
the
Eucharist
,
(
saith
he
)
that
the
Figure
of
this
Sacrament
hath
gone
before
in
Abrahams
time
then
,
when
Melchisedech
offered
Sacrifice
.
Saint
Augustine
speaking
of
this
Sacrifice
of
MELCHISEDECH
:
And
elsewhere
,
Those
,
that
reade
,
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
Masse
,
which
is
offered
ouer
all
the
world
.
14.
THE
DIFFERENCE
BETWEENE
THE
Sacrifice
of
the
Crosse
,
and
that
of
the
Eucharist
.
THe
Sacrifice
of
the
Crosse
was
bloudie
,
Paul
,
Hebr.
7.27
,
offered
but
once
,
in
Hierusalem
onely
:
this
of
the
Eucharist
not
bloudie
,
it
is
offered
,
and
shall
be
,
throughout
all
the
world
,
where
the
Church
is
dispersed
,
and
that
euen
to
the
end
of
the
world
.
That
of
the
Crosse
is
the
chiefe
cause
of
our
good
,
the
treasure
and
the
generall
exchequer
of
our
redemption
,
and
the
fountaine
of
our
sanctification
:
for
by
this
death
our
Sauiour
hath
purchased
vs
all
the
good
vnlesse
we
hinder
or
neglect
it
:
the
Sacrifice
of
the
Masse
,
is
the
instrument
to
apply
the
fruit
of
all
these
purchased
goods
vnto
vs
;
it
is
the
key
,
which
opens
this
treasure
;
it
is
the
meanes
to
haue
part
of
this
substance
,
and
the
bucket
to
draw
vp
from
the
spring
of
this
fountaine
,
where
with
to
cleanse
vs
:
and
as
when
some
one
is
washed
in
Baptisine
,
or
absolued
in
Penance
,
the
merite
of
the
Crosse
flowes
into
him
or
her
,
that
is
baptised
or
absolued
from
sinne
,
by
meanes
of
these
Sacraments
:
euen
so
the
fruit
of
the
Crosse
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
vpon
the
Altar
of
the
Crosse
;
and
that
which
is
offered
on
the
Altar
in
the
Church
,
and
giuen
for
food
of
immortalitie
to
all
those
,
which
will
receiue
it
.
The
Masse
then
,
celebrating
this
Mystery
,
makes
the
Sacrament
and
Sacrifice
of
the
body
of
our
Saniour
,
and
in
them
both
is
(
as
of
olde
,
the
ancient
Sacraments
and
Sacrifices
were
)
an
instrument
to
make
vs
participate
the
merit
of
the
Passion
of
our
Sauiour
;
but
so
much
more
efficatious
and
precious
,
as
Iesus
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
victimes
.
This
is
the
difference
betweene
the
Sacrifice
of
the
Crosse
and
that
of
the
Masse
,
and
the
glory
of
God
is
manifested
diuersly
thereby
,
in
two
diuers
mysteries
.
15.
THE
DIFFERENCE
OF
THE
SACRIfice
of
Melchisedech
,
and
of
this
of
the
Masse
.
THe
Sacrifice
of
Melchisedech
,
was
but
the
shadow
and
the
Figure
;
this
of
the
Masse
,
the
body
,
and
the
truth
.
In
that
there
was
nothing
but
bread
and
wine
,
terrestriall
,
materiall
,
and
insensitiue
,
nourishing
nothing
but
the
body
,
and
that
for
a
little
time
;
in
this
there
is
offered
the
body
and
bloud
of
our
Sauiour
,
the
true
bread
,
and
the
true
drinke
,
bread
of
heauen
,
bread
of
life
,
immortall
and
glorious
diuine
bread
,
and
diuine
flesh
,
without
the
substance
of
any
materiall
bread
,
both
meate
and
drinke
together
,
giuing
the
nourishment
of
grace
to
the
soule
,
and
the
sprout
of
immortalitie
to
the
body
,
and
to
both
of
them
the
fruit
of
all
blessednesse
.
In
that
God
shewed
his
diuine
wisdome
,
figuring
with
his
prouident
pensill
the
future
Priest-hood
of
his
Sonne
,
in
the
person
of
Melchisedech
:
and
the
Sacrifice
of
the
body
of
his
Sonne
,
in
the
Sacrifice
of
Melchisedech
.
But
in
this
heere
hee
hath
left
markes
infinitely
more
cleare
of
his
omnipotencie
,
wisdome
,
and
boundy
;
changing
the
hidden
substance
of
bread
into
that
of
his
body
,
without
changing
the
forme
of
the
outward
accidents
,
offering
himselfe
by
himselfe
,
being
at
one
instant
together
,
the
Sacrificer
,
and
the
thing
Sacrificed
.
Could
he
shew
himselfe
more
great
,
more
skilfull
,
and
more
liberall
?
Could
he
establish
a
Sacrifice
either
more
honorable
for
the
acknowledging
of
his
diuine
Maiestie
,
then
this
,
in
which
he
offered
not
the
body
and
bloud
of
beasts
,
but
his
owne
body
and
bloud
,
or
more
profitable
to
man
,
then
in
which
he
giues
vs
his
owne
body
?
This
mystery
then
,
so
agreeable
to
the
honor
of
God
,
and
so
beneficiall
to
his
friends
,
doth
it
not
merit
to
be
eternally
continued
in
the
Church
,
according
to
that
,
which
Dauid
hath
so
diuinely
prophecied
,
Thou
art
a
Priest
for
euer
according
to
the
order
of
Melchisedech
?
Not
according
to
the
order
of
Aaron
,
who
was
the
Sacrificer
of
the
bodies
of
beasts
,
lesse
honorable
,
and
lesse
profitable
,
and
therefore
worthy
to
be
changed
;
but
according
to
the
order
of
Melchisedech
,
offering
without
bloud
the
body
of
the
Sonne
of
God
,
vnder
the
formes
of
bread
and
wine
;
Sacrifice
and
Priest-hood
most
honorable
,
and
most
worthy
to
endure
euen
to
the
end
of
the
world
,
neither
can
the
world
be
furnished
with
a
better
,
either
for
the
houor
of
God
,
or
for
the
good
of
his
children
.
16.
THE
GOOD
SPIRITVAL
SOVLDIERS
are
worthy
of
the
food
,
and
blessing
of
the
body
of
our
Lord
.
BVt
who
are
the
children
worthy
to
feed
vpon
this
Sacrifice
,
and
to
haue
the
blessing
of
the
true
Melchisedech
?
truely
they
are
Abraham
and
his
souldiers
,
which
haue
noble
soules
,
and
are
armed
in
all
parts
with
vertue
:
which
hotly
pursue
the
enemies
of
their
saluation
,
fighting
valiantly
against
the
forces
of
the
Assyrians
pride
,
Couetousnesse
,
Leachery
,
Enuy
,
Gluttony
,
Hate
,
Idlenesse
,
Iniquity
,
Impiety
and
other
vices
,
signified
by
the
Assyrians
.
These
then
are
they
that
giue
the
tenth
of
their
victories
,
and
of
their
spoiles
to
God
;
which
giue
him
thankes
for
his
benefits
,
and
acknowledge
his
assistance
,
as
chiefe
cause
of
all
their
good
actions
;
for
which
they
glory
in
nothing
but
in
him
,
and
confesse
that
all
their
good
commeth
from
him
.
These
are
they
that
are
true
children
of
Abraham
,
and
like
valient
warriers
,
know
readily
how
to
manage
their
bodies
in
all
sorts
of
combates
,
and
exercises
of
spirituall
battle
.
This
braue
Horse
of
Abrahams
,
so
well
made
,
and
so
well
taught
to
the
bitt
,
and
to
the
spurre
,
to
trotte
,
to
gallop
,
to
runne
,
and
to
bee
decently
ordered
,
resembleth
those
bodies
,
that
are
well
tamed
and
well
taught
to
follow
the
commands
and
directions
of
a
warlike
soule
.
Such
was
he
,
I
chastise
my
body
,
and
make
it
a
seruant
;
such
haue
been
a
thousand
champions
of
our
Sauiour
,
which
haue
victoriously
combated
against
the
greatest
forces
and
armies
of
their
enemies
,
the
world
,
the
flesh
and
the
diuell
.
Such
souldiers
are
worthy
of
the
bread
of
God
;
worthy
which
,
whom
the
great
Melchisedech
should
comply
in
the
end
of
their
victories
,
comming
foorth
to
honor
them
,
to
congratulate
with
them
,
to
inuite
them
to
receiue
the
holy
Repast
of
his
sacred
body
,
and
to
sanctifie
them
with
his
great
blessing
,
wherewith
they
returne
into
their
countrey
,
which
is
heauen
,
rich
with
reward
,
and
enobled
with
immortall
glory
.
THE
FOVRTH
PICTVRE
.
ISAAK
ON
THE
ALTAR
.
The
Description
.
THese
two
yong
men
,
seruants
of
Abraham
,
attend
at
the
foote
of
the
mountaine
with
this
saddled
Asse
;
Abraham
himselfe
,
with
yong
Isaak
,
is
ascended
to
the
top
of
the
mountaine
,
hauing
commanded
them
to
tarry
beneath
,
vntill
he
had
there
worshipped
,
and
offered
Sacrifice
:
this
is
the
third
day
,
since
they
came
from
home
with
him
,
hauing
neuer
vsed
to
depart
from
him
:
their
face
shewes
,
that
they
are
sorrowfull
,
and
astonished
;
and
it
is
by
all
true
likelihood
for
not
knowing
the
cause
,
why
he
should
leaue
them
;
and
for
hauing
seene
and
heard
of
things
they
misliked
:
they
had
seene
,
how
their
Master
all
sad
,
had
put
the
wood
(
which
the
Asse
carried
)
vpon
the
shoulders
of
Isaak
,
taking
himselfe
fire
in
the
one
hand
,
and
a
sword
in
the
other
;
But
faith
and
charity
towards
God
,
vsed
another
Language
,
and
of
a
farre
higher
nature
.
ABRAHAM
,
thou
art
to
obey
the
voice
of
God
;
thy
sonne
is
neither
thine
,
nor
his
mothers
,
but
borrowed
;
it
is
God
,
who
hath
lent
him
thee
,
without
giuing
any
certaine
tearme
of
life
;
hee
will
haue
him
now
,
it
is
his
right
;
he
is
Master
of
life
and
of
death
,
he
can
be
vniust
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
,
Wherefore
,
being
come
to
the
top
of
the
Mountaine
,
and
hauing
laid
in
order
the
wood
vpon
the
Altar
,
and
made
ready
euery
thing
for
the
Holocaust
,
Abraham
doth
declare
his
intention
to
his
sonne
,
and
then
dearely
embracing
him
,
saith
to
him
;
O
my
deare
sonne
,
euen
now
thou
askedst
of
me
where
the
Lambe
was
,
that
is
to
be
sacrificed
?
It
is
thou
,
my
beloued
,
which
must
be
that
Lambe
;
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
honor
of
God
;
Adew
my
son
;
and
with
these
words
,
losing
his
voice
,
sobbing
,
and
weeping
,
he
kissed
him
.
But
Isaak
said
to
him
,
O
my
most
honorable
Father
,
the
will
of
God
and
yours
be
fulfilled
;
my
life
is
his
and
yours
;
and
my
death
cannot
haue
a
more
honorable
graue
,
then
the
Altar
of
his
Maiestie
.
Farewell
,
my
most
honorable
Father
accomplish
his
good
pleasure
:
Adew
my
most
honorable
Mother
,
without
farewell
;
I
bewaile
your
sorrow
,
bewaile
not
my
death
,
since
it
is
so
diuinely
ordained
;
you
shall
see
me
in
the
Land
of
the
Liuing
.
Abraham
now
hath
bound
him
,
and
set
him
vpon
the
wood
,
and
bathing
him
with
teares
,
kisseth
him
againe
,
and
the
more
that
he
saw
him
couragious
and
obedient
,
the
more
was
his
heart
wounded
with
fatherly
loue
towards
him
.
Then
Isaak
,
like
a
little
Lambe
,
consenting
to
all
from
his
heart
,
as
hath
been
said
,
and
putting
himselfe
,
as
he
could
,
on
his
knees
,
after
the
manner
as
you
see
,
recommends
himselfe
to
God
,
offering
himselfe
as
a
liuely
Holocaust
to
his
holy
will
,
and
his
necke
peaceably
to
his
Fathers
hand
,
so
to
become
a
perfect
Sacrifice
:
Abraham
his
arme
is
lifted
vp
,
and
is
ready
to
strike
;
O
God
be
mercifull
to
this
poore
Father
,
and
his
pious
son
;
be
thou
contented
,
if
it
please
thee●
with
the
good
will
,
and
liuely
faith
of
them
both
;
they
are
already
Sacrificed
to
thee
in
their
hearts
.
Feare
you
not
,
O
meeke
and
tender
soules
.
Behold
the
Angell
which
hinders
the
blow
,
and
cries
with
a
high
voice
:
ABRAHAM
,
AERAHAM
,
stay
thy
hand
,
strike
not
thy
childe
.
ABRAHAM
stayes
,
and
falls
on
his
knees
,
rauished
with
pleasure
and
admiration
.
The
Angell
shewes
him
a
Ramme
,
caught
in
the
bush
by
the
hornes
,
to
burne
in
the
Holocaust
instead
of
Isaak
,
Abraham
goes
,
and
puts
it
on
the
Altar
with
thanksgiuing
:
and
so
are
they
both
deliuered
,
and
both
gaue
thankes
to
God
:
for
this
diuine
fauour
.
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
triall
of
the
faith
,
and
loue
of
those
,
that
thou
louest
?
and
mightily
to
deliuer
them
from
paine
,
and
to
set
them
in
repose
.
1.
ISAAK
,
AND
THE
RAMME
SACRIFIced
,
a
Figure
of
the
death
of
our
Sauiour
,
and
of
the
Sacrifice
,
and
Sacrament
of
his
body
.
NO
person
doubts
,
that
the
Sacrifice
,
made
in
the
person
of
Isaak
,
and
the
Ramme
,
containes
the
Figure
of
the
death
of
our
Sauiour
,
the
resemblance
consists
in
these
points
;
which
Saint
Augustine
in
one
of
his
Sermons
,
no
lesse
piously
,
then
eloquently
obserueth
.
represented
God
the
Father
,
giuing
his
onely
Sonne
:
ISAAK
represents
Iesus
Christ
,
obedient
to
his
Father
and
offering
himselfe
vpon
the
Altar
of
the
Crosse
;
but
the
Diuinity
represented
by
ISAAK
,
endures
not
any
hurt
but
onely
the
humanity
,
signified
by
the
Ramme
:
hee
is
tyed
by
his
hornes
,
as
Iesus
Christ
was
tyed
in
power
,
signified
by
hornes
,
and
by
his
owne
power
;
for
no
other
power
could
master
,
hold
,
or
binde
him
.
Caught
in
a
bush
,
as
our
Sauiour
was
:
to
the
bush
,
when
he
hung
betweene
the
hornes
of
the
Crosse
,
his
hands
and
feete
nailed
,
and
his
head
crowned
with
thornes
.
These
are
the
resemblances
of
the
Crosse
,
to
the
Sacrifice
of
Abraham
.
No
man
also
doubteth
,
but
this
selfe-same
Sacrifice
was
a
Figure
of
the
Sacrifice
and
Sacrament
of
the
Masse
,
seeing
that
this
hath
alwayes
been
the
faith
of
the
Catholike
Church
,
Thomas
of
Aquine
,
in
his
Prose
,
Lauda
Sion
;
and
will
be
easily
perceiued
by
the
reference
of
the
one
to
the
other
,
as
of
the
Figure
to
the
Truth
it selfe
.
In
this
Oblation
,
Abraham
offered
the
Sacrifice
,
which
he
had
made
,
that
is
to
say
,
his
sonne
,
whom
he
had
begotten
;
in
the
Eucharist
the
Sonne
of
God
offers
his
bodie
,
which
he
himselfe
formed
in
the
wombe
of
the
Virgin
,
and
which
he
maketh
present
vpon
the
Altar
by
his
omnipotent
word
.
Abraham
,
the
Sacrificer
,
offereth
the
Victime
,
and
Isaak
also
a
liuely
and
reasonable
Victime
,
offereth
himselfe
;
in
the
Eucharist
,
Iesus
Christ
offers
himselfe
,
who
is
both
Priest
and
Sacrifice
;
Sacrificer
and
Victime
,
and
that
both
liuing
and
reasonable
.
Isaak
being
offered
,
endured
nothing
in
the
Sacrifice
,
but
onely
the
Ramme
in
his
●●ome
;
the
body
of
the
Sonne
of
God
endures
no
hurt
in
the
Eucharist
.
perseuering
alwayes
whole
,
but
onely
the
substance
of
bread
and
wine
,
which
cease
to
be
after
the
words
of
Consecration
,
and
the
visible
species
and
accidents
thereof
,
which
are
subiect
to
alteration
.
Isaak
was
not
to
be
offered
in
any
place
indifferently
,
neither
was
that
left
to
the
choyse
of
Abraham
,
but
in
a
chosen
place
,
and
appointed
expresly
by
God
himselfe
,
who
spake
thus
to
Abraham
,
Thou
shalt
offer
thy
sonne
vnto
me
for
an
Holocaust
in
one
of
the
Mountaines
that
I
shall
shew
thee
.
Iesus
Christ
also
is
offered
onely
in
the
Mountaine
of
the
Church
,
the
Mountaine
of
Sion
,
where
hee
raigneth
,
and
he
is
offered
in
such
a
place
,
and
on
such
an
Altar
,
as
his
Church
,
taught
by
the
holy
Chost
,
2.
THE
HEIGHT
OF
THE
MYSTERY
OF
the
Eucharist
,
signified
by
the
Mountaine
,
and
by
Abraham
;
and
how
we
are
to
approach
vnto
it
.
THere
are
yet
some
circumstances
in
the
Figure
,
which
teach
vs
other
qualities
of
our
Sacrament
,
and
Sacrifice
.
The
Mountaine
teacheth
vs
,
how
high
a
mystery
it
is
:
for
it
is
a
familiar
marke
in
the
holy
Scripture
,
to
shew
thereby
some
diuine
thing
,
which
is
eleuated
aboue
the
basenesse
of
common
iudgement
.
Thou
,
that
Euangelizest
to
Sion
,
This
is
my
body
;
and
can
doe
all
that
it
saith
.
If
Nature
make
difficult
to
beleeue
it
;
if
shee
oppose
against
it
sense
or
reason
,
we
ought
to
defend
our selues
with
this
diuine
Word
,
and
fight
manfully
,
as
Abraham
did
,
who
beleeued
that
,
which
Nature
strongly
disswaded
,
and
executed
that
,
which
it
abhorred
.
The
Fire
of
Abraham
is
the
Charity
wherewith
our
heart
ought
to
burne
heere
more
then
in
any
other
acte
of
Religion
;
for
this
is
a
nuptiall
feast
,
a
ban●●●
et
of
Loue
addressed
for
the
children
of
Abraham
;
cloathed
with
the
wedding
garment
:
and
prepared
only
for
you
,
O
faithfull
soules
,
THE
FIFTH
PICTVRE
.
THE
PASCHALL
LAMBE
.
The
Description
.
ALL
is
in
darknesse
now
in
Egypt
,
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
,
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
.
Our
Ciuill
yeare
is
variable
,
and
according
to
the
diuersitie
of
the
Countrey
,
or
condition
of
persons
;
good
husbands
and
Schollers
begin
at
Saint
Rhemigius
,
many
at
Saint
Martin
,
some
at
Saint
Iohn
Baptist
,
and
others
at
other
seasons
:
but
the
Holy
yeare
hath
his
vniforme
limits
,
as
it
ought
,
and
there
is
little
difference
through
all
the
Catholike
Church
.
Well
then
,
God
commanded
the
Hebrewes
to
keepe
their
yearely
Sacrifice
of
the
Paschall
Lambe
,
in
this
first
month
,
and
in
the
fourteenth
day
of
it
,
because
this
was
the
nearest
time
to
their
going
forth
,
and
deliuerance
;
for
they
went
forth
the
next
morning
,
after
the
first-borne
of
the
Aegyptians
were
slaine
at
midnight
,
the
night
before
:
So
as
the
Ceremony
was
iustituted
at
that
time
precisely
,
to
put
them
in
minde
of
the
benefit
,
as
also
the
day
and
houre
of
it
;
which
was
alwayes
religiously
obserued
,
vntill
the
truth
of
this
Figure
at
the
same
time
,
many
yeares
after
was
accomplished
by
our
Sauiour
,
deliuering
vs
out
of
a
greater
seruitude
,
and
substituting
the
true
Lambe
in
memory
thereof
,
as
after
we
shall
see
.
The
same
Hebrewes
had
commandement
to
offer
Sacrifice
euery
new
Moone
,
that
is
to
say
,
2.
WHEREFORE
THE
YEARE
OF
THE
Hebrewes
was
Lunary
,
and
how
the
Synagogue
was
compared
to
the
Moone
.
THe
causes
,
wherefore
God
would
,
that
the
Hebrews
should
take
their
years
from
the
course
of
the
Moone
,
rather
then
from
the
Sunne
,
as
now
the
Church
doth
,
are
worthy
to
be
knowne
,
if
they
were
also
easie
to
be
found
out
.
For
it
ought
not
to
be
doubted
,
but
that
this
ordinance
was
founded
in
great
reason
,
comming
from
so
wise
a
Law-maker
.
Amongst
many
others
,
I
finde
three
.
The
first
is
taken
from
the
rudenesse
of
this
people
,
to
which
God
hauing
regard
,
commaunded
them
to
reckon
their
yeares
and
months
by
the
Moone
,
as
more
facill
and
easie
,
then
if
they
accounted
by
the
twelue
celestiall
signes
,
deuised
by
the
Chaldeans
,
and
other
Heathenish
people
.
For
euery
one
seeth
the
new
Moone
,
and
all
his
quarters
;
and
the
most
simple
can
obserue
,
that
shee
ends
her
whole
course
within
one
moneth
;
whereas
none
knowes
the
signes
of
the
Zodiaque
,
but
Astronomers
.
Gregory
Nazianzen
,
that
it
was
,
to
keepe
in
order
by
this
ceremony
the
Iewes
from
following
the
superstition
of
the
Pagans
,
who
were
extreamely
giuen
to
the
worship
of
the
Moone
;
for
they
adored
it
in
heauen
,
as
a
Queene
:
in
the
earth
,
and
vnder
earth
,
as
a
Goddesse
,
vnder
the
name
of
Luna
,
Diana
,
Proserpina
;
whose
example
might
giue
occasion
to
that
people
,
vainely
giuen
,
and
of
themselues
inclined
to
imitate
the
foolish
Pagans
,
to
suffer
themselues
to
be
head-long
carried
to
Idolatry
,
so
much
in
practise
in
those
dayes
,
if
they
had
not
some
true
and
lawfull
vse
of
the
Moone
,
thereby
to
be
held
from
the
abuse
therof
,
against
the
Law
of
God
.
Therfore
God
commanded
them
,
to
order
their
months
and
yeares
,
Feastes
and
Ceremonies
,
according
to
the
course
of
the
Moone
;
adored
the
true
God
in
his
Law
,
and
seruing
themselues
of
the
creature
,
to
the
honour
of
their
Creator
.
The
Law
(
saith
Saint
PAVL
)
bringeth
nothing
to
perfection
;
and
neuerthelesse
vnder
her
direction
and
light
,
the
children
of
God
did
receiue
from
his
Maiesty
,
grace
and
encrease
of
vertue
;
not
by
force
of
Iudaicall
Sacraments
,
as
now
by
the
Christian
,
but
onely
by
the
faith
and
obedience
,
that
they
brought
with
them
to
those
Sacraments
.
For
these
reasons
amongst
others
,
the
Lunary
yeare
was
the
yeare
,
and
the
time
of
the
Synagogue
.
Such
as
are
more
spirituall
,
will
draw
better
reasons
hereof
,
from
the
treasures
of
the
Book
of
God
,
whose
wisdome
is
infinite
in
all
things
.
The
Christians
rule
themselues
by
the
Solary
yeare
,
because
the
foresaid
causes
,
neither
touch
them
nor
their
religion
.
We
shall
now
decypher
the
sense
of
the
Picture
,
and
shall
see
,
how
the
Paschall
Lambe
figureth
the
Sacrament
,
and
Sacrifice
of
the
body
of
our
Sauiour
.
3.
THE
PASCHALL
LAMBE
,
A
FIGVRE
of
the
Sacrifice
of
the
Crosse
,
and
of
the
Eucharist
.
THE
Paschall
Lambe
did
Figure
Iesus
Christ
,
true
Lambe
without
spot
,
descended
from
heauen
to
bee
killed
,
and
by
his
bloud
to
deliuer
vs
from
the
death
and
seruitude
of
the
Aegyptians
,
to
wit
,
from
ignominie
,
and
eternall
damnation
.
This
Ceremony
in
certaine
circumstances
carried
the
signe
of
the
Sacrifice
of
the
Crosse
,
in
the
reall
slaughter
in
the
bloudy
effusion
,
in
the
roasting
of
the
Lambe
,
and
such
like
.
Saint
Iohn
also
,
in
the
Sacrifice
of
the
Crosse
,
Saint
Iustin
singularly
remarketh
,
The
selfe-same
Lambe
,
in
other
ceremonies
,
was
one
of
the
most
rare
Figures
of
the
Eucharist
;
as
our
Sauiour
declareth
in
generall
,
when
after
the
eating
of
the
Lambe
,
he
instituted
incontinently
the
Sacrifice
of
his
body
.
For
he
ioyned
not
with
any
other
intention
these
two
ceremonies
,
Now
this
accomplishment
hath
not
been
made
in
the
Sacrifice
of
the
Crosse
;
for
this
Sacrifice
fell
not
out
in
the
fourteenth
,
but
in
the
fifteenth
day
of
the
Moone
,
which
was
the
Friday
following
,
neither
in
the
euening
of
the
day
,
but
at
midday
,
when
our
Sauiour
,
mounting
on
the
Crosse
,
hung
thereon
three
hourses
after
,
before
he
died
;
neither
was
there
then
any
mysticall
refection
;
for
none
did
eate
at
that
time
,
neither
was
this
Sacrifice
made
priuately
in
euery
Family
,
but
publikely
,
and
in
the
sight
of
the
world
.
These
Ceremonies
then
touch
not
the
Crosse
;
whereas
all
of
them
agree
very
well
to
the
Eucharist
.
For
our
Sauiour
offered
himselfe
therein
,
4.
HOW
IESVS
CHRIST
IS
IMITATED
in
the
Eucharist
.
BVt
if
the
Lambe
was
imitated
,
and
immolation
importeth
occasion
,
how
is
it
,
that
our
Sauiour
hath
accomplished
the
verity
of
the
immolation
,
in
the
institution
of
the
Eucharist
,
seeing
that
he
was
not
slaine
at
that
time
?
How
can
it
be
,
that
he
should
now
be
immolated
,
seeing
that
he
is
immortall
.
The
Catholike
Doctors
answere
to
this
question
,
that
if
one
take
the
word
of
immolation
strictly
,
and
in
rigour
,
signifying
reall
occasion
,
it
was
not
properly
done
,
but
on
the
Crosse
,
and
heere
is
no
immolation
of
that
nature
,
for
so
much
as
the
body
of
our
Sauiour
is
now
remoued
infinitely
from
the
gripes
of
death
,
and
from
all
hurt
,
not
onely
on
the
Altar
,
but
wheresoeuer
else
he
is
.
Iesus
Christ
(
saith
the
Scripture
)
being
risen
,
dyeth
no
more
;
death
hath
no
more
power
ouer
him
.
The
same
Doctors
notwithstanding
,
following
the
Scripture
,
teach
all
with
one
accord
,
that
hee
is
mmolated
in
the
Eucharist
,
howbeit
they
be
different
in
the
explication
of
this
immolation
:
some
haue
said
,
that
there
is
no
other
thing
,
but
the
bare
representation
of
the
death
of
our
Sauiour
,
which
is
not
sufficient
,
because
so
it
should
be
but
a
Picture
of
immolation
,
not
true
immolation
,
nor
such
as
the
Catholike
Doctrine
teacheth
vs
.
Wherefore
the
exposition
of
others
is
better
and
more
agreeable
to
the
Scriptures
,
and
to
the
testimony
of
antiquitie
,
who
hold
,
that
this
immolation
consists
in
this
,
that
our
Sauiour
gaue
himselfe
,
as
hee
yet
giues
himselfe
for
meate
and
drinke
vnder
the
forme
of
dead
things
,
which
are
the
accidents
of
bread
and
wine
,
taking
in
them
a
dead
being
;
to
wit
,
of
things
that
wee
eate
,
which
is
a
being
,
that
hath
neither
life
nor
feeling
.
So
that
as
hee
became
mortall
,
by
taking
vpon
him
our
mortal
nature
,
in
the
which
he
was
immolated
in
his
owne
person
,
on
the
Altar
of
the
Crosse
,
albeit
his
Diuinity
remained
still
immortall
:
Euen
so
taking
heere
an
exteriour
being
of
a
thing
dead
,
and
giuing
himselfe
,
vnder
such
a
being
,
he
exhibits
himselfe
as
dead
;
and
after
this
manner
he
is
truely
immolated
in
regard
of
the
formes
,
though
he
remaine
still
in
himselfe
altogether
impassible
.
And
although
the
humanity
alone
,
of
the
Sonne
of
God
,
endured
the
strokes
of
death
,
yet
notwithstanding
,
we
say
that
God
is
truely
dead
,
because
the
Humanity
and
the
Diuinity
made
then
but
one
,
to
wit
,
one
person
,
God
and
man
,
5.
THE
IMMOLATION
OF
THE
BODY
of
our
Sauiour
in
the
Masse
,
confirmed
by
the
testimonies
of
the
Scripture
,
and
ancient
Fathers
.
SAint
Paul
saith
:
Christ
our
Paschall
Lambe
hath
been
immolated
,
wherefore
let
vs
feast
with
bread
without
leauen
,
bread
of
sincerity
.
It
is
certaine
,
that
the
Apostle
meant
the
immolation
of
our
Sauiour
,
made
in
the
Eucharist
with
refection
,
and
not
that
of
the
Crosse
,
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
,
When
we
Sacrifice
,
Christ
is
present
,
Christ
is
immolated
;
for
Christ
,
our
Passcouer
,
hath
been
offered
.
Saint
Hierom
after
Origen
giues
the
same
exposition
,
Saint
Cyril
of
Hierusalem
tells
vs
,
speaking
of
the
Eucharist
;
Saint
Gregory
Nisse
proueth
it
by
the
Figure
of
the
Paschall
Lambe
;
saying
,
Euery
man
knoweth
that
man
could
not
eate
the
Lambe
,
but
first
it
was
immolated
,
wherefore
Iesus
Christ
gining
his
body
to
be
eaten
,
shewes
manifestly
,
that
there
was
before
a
true
and
entire
immolation
.
Saint
AVGVSTINE
:
Iesus
Christ
,
hauing
been
once
immolated
in
himselfe
,
is
he
not
neuerthelesse
immolated
for
the
people
euery
day
?
After
the
same
language
speake
the
other
Doctors
of
the
Church
of
God
,
whom
it
is
not
needfull
to
cite
;
we
ought
rather
to
admire
heere
the
infinite
power
,
wisdom
,
and
bounty
of
our
Redeemer
,
in
that
he
will
vouchsafe
to
giue
himselfe
in
such
a
fashion
,
for
the
benefit
of
his
members
;
and
that
so
much
the
more
,
because
the
gift
surpasseth
,
not
onely
our
merits
,
but
euen
our
thoughts
.
For
who
could
euer
dare
to
hope
;
who
would
euer
thinke
,
that
he
would
so
much
abase
himselfe
after
his
triumphant
Ascension
,
that
he
would
become
meate
for
vs
?
To
apparell
himselfe
with
mortality
,
to
make
vs
immortall
?
To
take
a
mortall
Robe
vpon
him
,
for
to
giue
vs
an
immortall
garment
?
Is
hee
not
truely
all
puissant
in
this
effect
?
all
wise
in
this
ordinance
,
and
al
good
in
this
charity
?
As
who
,
for
example
,
would
euer
haue
expected
those
other
things
,
which
now
wee
see
are
come
to
passe
,
if
they
were
not
done
alreadie
?
Who
would
haue
thought
that
this
selfe-same
Sonne
of
God
,
equall
in
all
things
to
his
Father
,
immortall
,
impossible
,
most
rich
,
Creator
,
and
nourishers
of
all
creatures
;
could
haue
had
the
power
and
will
,
to
make
himselfe
Man
;
a
mortall
man
,
a
needy
little
Insant
sucking
the
breast
of
a
Virgin
,
to
giue
himselfe
afterwards
on
the
Crosse
,
remaining
alwayes
what
hee
was
before
?
Who
,
without
particuler
reuelation
,
would
euer
haue
thought
this
?
Wee
know
,
that
he
would
doe
it
,
and
that
he
hath
done
it
,
and
we
admire
it
in
our
attentiue
silence
.
Admire
then
likewise
the
same
God
,
for
that
he
giueth
,
and
continueth
to
giue
his
glorious
body
,
hidden
vnder
such
base
elements
,
impassible
vnder
corruptible
garments
,
immortall
,
vnder
the
robe
of
immortality
;
and
a
great
Creator
vnder
the
cottage
of
a
little
creature
;
a
great
God
,
vnder
the
forme
of
a
little
Lambe
.
6.
HOW
THE
PASCHALL
LAMBE
sheweth
the
vse
,
and
end
of
the
Eucharist
.
THere
is
yet
one
noble
consideration
more
in
the
Paschall
Lambe
,
which
shewes
the
vse
and
the
end
,
for
which
our
Sacrifice
was
ordained
.
The
Paschall
Lambe
was
instituted
in
signe
of
the
deliuery
of
the
Iewes
,
This
Sacrifice
then
was
a
signe
of
the
victory
,
which
was
to
be
gotten
,
and
a
memoriall
of
the
same
,
after
it
was
gained
;
this
our
Sauiour
signified
,
when
instituting
the
same
,
he
foretold
the
Apostles
of
his
death
,
and
commanded
them
to
doe
what
hee
had
done
,
in
remembrance
of
him
,
Doe
this
in
remembrance
of
me
,
that
is
to
say
,
As
often
as
you
shall
eate
of
this
Bread
,
and
drinke
of
this
Chalice
,
you
shew
the
death
of
the
Lord
,
vntill
he
come
;
that
is
to
say
,
euen
vntill
the
great
day
.
7.
OF
THE
CEREMONIES
VSED
IN
eating
the
Paschall
Lambe
.
THere
were
a
great
number
of
Mysticall
Ceremonies
,
vsed
in
eating
of
the
Iewes
Paschall
Lambe
,
which
in
their
shadowes
Figure
to
vs
the
truth
of
ours
,
and
together
instruct
vs
how
we
ought
to
eate
it
,
for
to
draw
substance
of
life
from
it
.
The
Iewes
Lambe
was
offered
in
the
euening
:
Iesus
Christ
gaue
himselfe
in
the
Eucharist
,
and
on
the
Crosse
,
in
the
euening
of
the
world
,
and
at
the
last
howre
of
the
day
,
The
Figure
giues
but
a
little
touch
concerning
the
bone
onely
,
the
verity
goes
further
,
and
accomplisheth
it
also
in
the
body
.
They
were
to
eate
it
hastily
,
to
shew
that
this
mystery
ought
to
be
deuoured
with
a
liuely
and
blessed
faith
,
without
the
narrow
sifting
curiosity
of
reason
,
and
humane
sense
.
Of
the
selfe-same
signification
was
the
Ceremony
which
commanded
to
burne
what
remained
;
to
teach
vs
,
what
we
cannot
comprehend
in
our
mystery
,
that
we
ought
to
burne
in
the
fire
of
Charity
.
The
bread
without
leauen
,
signifies
the
sinceritie
of
conscience
,
that
men
ought
to
bring
to
this
Table
,
We
then
put
the
girdle
to
our
reines
,
when
we
represse
the
lasciuiousnesse
of
the
flesh
,
by
the
bridle
of
continency
.
The
staffe
in
their
hands
,
and
shooes
of
dead
skinne
on
their
feete
,
after
the
fashion
of
people
,
which
are
to
take
a
iourney
,
teach
vs
,
that
we
should
liue
in
this
mortall
flesh
,
as
pilgrimes
dead
to
this
world
,
hauing
for
the
soueraigne
strength
of
our
Pilgrimage
,
the
staffe
of
the
Crosse
†
;
and
for
our
shooes
of
our
feet
,
the
meditation
of
death
;
and
this
at
euery
pace
and
moment
of
our
life
,
as
indeed
in
euery
steppe
we
approach
to
the
graue
.
There
are
then
in
all
these
faire
lineaments
and
mysteries
figured
and
accomplished
,
sufficient
markes
whereby
to
acknowledge
,
as
well
the
truth
,
which
is
the
Sacrament
of
our
Lambe
,
the
Redeemer
,
as
also
the
bounty
and
supreame
wisdome
,
of
him
who
hath
figured
it
by
his
seruant
Moses
,
and
by
his
owne
proper
hand
fulfilled
the
same
.
But
who
shall
giue
vs
eyes
to
penetrate
sufficiently
these
workes
?
words
to
praise
them
highly
?
affection
to
loue
them
holily
?
except
thou
,
O
soueraigne
Master
,
who
art
the
worker
of
them
?
Who
shall
make
vs
touch
the
fruit
of
thy
flesh
,
and
of
thy
bloud
,
except
thou
,
which
giuest
them
vs
to
vse
?
Who
shall
deliuer
vs
from
Pharoe
,
and
from
Aegypt
,
except
thou
,
that
hast
certainly
deliuered
vs
?
But
we
vnthankfull
and
forgetfull
wretches
,
haue
taken
againe
the
iron
chaine
of
seruitude
,
by
our
sinnes
,
vpon
vs
.
O
sweet
Lamb
,
that
didst
come
into
this
world
,
to
wipe
away
the
sins
of
the
world
,
in
the
purple
colour
of
this
noble
bloud
,
imployed
to
dye
red
the
poasts
of
the
Crosse
,
and
to
turne
from
vs
the
violence
of
the
destroying
Angel
.
Defend
vs
against
our
enemies
in
this
bloud
,
wash
vs
from
our
sinnes
in
this
bloud
,
refresh
vs
with
this
bloud
,
and
in
this
bloud
powred
into
our
breasts
,
stifle
the
first-borne
of
spirituall
Aegypt
,
which
are
seldome
from
vs
,
and
which
too
often
we
carry
with
vs
;
the
loue
of
this
world
,
fleshly
pleasures
,
follies
and
smoakes
of
vanities
:
stifle
the
high
desires
of
our
obdurate
soules
,
which
as
the
first-borne
of
Man
,
push
vs
forward
to
the
vanity
of
worldly
honours
.
Smother
the
concupiscenses
and
fiers
of
our
flesh
,
which
as
the
first-borne
of
our
brutish
and
vnreasonable
appetites
,
which
seeke
after
nothing
but
the
hay
of
the
earth
,
and
the
baits
of
sense
.
Enkindle
in
our
hearts
this
celestiall
fire
,
with
which
thou
art
seasoned
,
to
be
our
Paschall
Lambe
,
and
the
delicious
dainty
of
our
Feast
,
to
the
end
that
we
may
receiue
it
with
gaine
of
incorruption
,
seasoning
our
soules
by
this
receiuing
,
to
become
an
Holocaust
of
delicious
smell
,
and
of
good
taste
to
thy
Maiesty
.
Make
vs
wise
,
well
to
acknowledge
thy
gifts
:
make
vs
good
,
to
the
end
we
may
be
worthy
of
them
;
and
strengthen
vs
in
vertue
,
that
we
may
perseuer
in
the
way
of
thy
holy
Lawes
,
to
be
receiued
at
last
to
thy
Mariage-feast
,
where
thou
shalt
be
the
Spouse
and
the
Lambe
,
the
Giuer
,
and
the
meate
of
eternall
felicitie
.
THE
SIXT
PICTVRE
.
MANNA
IN
THE
DESERT
.
The
Description
.
YOV
see
heere
the
Desert
of
Arabia
,
What
is
this
?
and
not
without
reason
;
for
it
was
meate
neuer
seene
before
,
neither
had
the
heauens
euer
rained
downe
any
such
;
especially
in
this
Desert
,
barren
of
all
good
fruit
.
They
also
saw
it
fall
from
the
skie
,
when
it
was
cleare
,
without
knowing
any
originall
,
or
naturall
cause
thereof
;
they
see
it
laid
betweene
two
snowes
,
Man-hu
,
Man-hu
?
But
they
shall
be
yet
more
amazed
,
when
they
shall
see
that
it
shal
not
fall
on
the
Sabbath
day
,
as
it
were
,
to
keepe
the
Feast
;
that
he
,
which
shall
gather
all
the
morning
,
more
then
the
measure
of
a
Gomer
for
his
prouision
,
1.
MANNA
,
A
FIGVRE
OF
THE
SAcrament
of
the
Altar
.
OVr
Sauiour
hath
euidently
declared
,
that
Manna
was
a
manifest
Figure
of
the
Sacrament
of
his
body
,
when
instructing
the
Iewes
,
vanting
of
their
Ancestors
,
to
haue
eaten
Manna
in
the
Desert
,
as
it
is
written
:
Thou
hast
giuen
them
bread
from
heauen
:
and
taking
occasion
thereby
to
speake
to
them
of
the
eating
of
his
flesh
,
true
Manna
from
heauen
;
he
answeres
them
,
saying
:
Verily
,
verily
I
say
vnto
you
,
that
it
is
not
Moses
which
gaue
you
the
true
bread
from
heauen
;
but
it
is
my
Father
,
which
giueth
you
the
true
bread
from
heauen
.
And
a
little
after
:
Your
fathers
haue
eaten
Manna
in
the
Desert
,
and
are
dead
;
who
eateth
this
bread
,
shall
liue
for
euer
.
Teaching
by
this
allusion
and
comparison
,
that
Manna
was
but
the
shadow
and
Figure
of
his
flesh
;
and
that
Moses
had
giuen
but
the
figuratiue
bread
of
that
bread
,
which
he
was
to
leaue
to
his
Church
,
true
bread
descended
from
heauen
;
to
wit
,
his
pretious
body
,
exhibited
vnder
the
formes
of
bread
.
Saint
Paul
,
according
to
the
Spirit
of
his
Master
,
compares
Manna
to
the
Eucharist
,
2.
THE
CORRESPONDENCE
OF
MANna
,
to
the
Sacrament
of
the
Altar
.
MANNA
was
called
bread
from
heauen
,
The
birds
of
heauen
,
that
is
to
say
,
of
the
ayre
,
which
is
their
element
:
our
Sacrament
is
truely
bread
from
heauen
,
for
it
containes
him
,
which
is
truely
descended
,
not
from
the
ayre
,
but
from
heauen
it selfe
.
And
this
is
that
,
which
our
Sauiour
said
to
the
Iewes
,
as
aboue
we
haue
heard
.
It
is
not
Moses
,
which
giueth
you
true
bread
from
heauen
,
but
it
is
my
Father
,
which
giueth
you
the
true
bread
from
heauen
.
Secondly
,
Manna
was
a
food
,
extracted
from
an
extraordinary
cause
,
and
made
by
the
ministery
of
Angels
,
and
not
a
worke
of
Nature
;
and
this
is
the
cause
,
16.
Exod.
why
it
is
called
the
bread
of
Angels
.
For
to
say
,
that
it
was
because
they
did
eate
it
,
were
an
impertinent
exposition
;
seeing
that
the
meat
of
such
Spirits
is
spirituall
,
and
proportioned
to
their
nature
,
according
to
that
,
which
Raphael
said
to
Tobias
.
It
seemed
indeed
that
I
did
eate
and
drinke
with
you
,
but
I
vse
a
meate
and
a
drinke
inuisible
,
and
which
none
can
see
.
For
the
selfe-same
reason
it
is
called
by
Saint
Paul
,
Spirituall
meate
,
3.
WHAT
SIGNIFIED
THE
LIKENES
of
Manna
to
Coriander
.
PHILO
,
a
great
Doctor
,
writeth
,
4.
THE
HOLY
SACRAMENT
KEPT
IN
the
Tabernacle
,
as
Manna
in
the
Arke
.
WEE
haue
heard
,
how
Moses
commanded
his
brother
Aaron
to
take
of
Manna
,
to
bee
reserued
within
the
Tabernacle
,
for
a
memoriall
of
the
benefits
receiued
from
God
,
which
was
put
in
execution
so
soone
as
the
Arke
was
prepared
,
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
,
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
,
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
.
This
is
my
body
,
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
,
7.
OF
THE
OMNIPOTENCIE
OF
GOD
in
Transubstantiation
.
AS
for
Substance
,
which
is
the
foundation
of
all
,
and
holds
the
first
ranke
amongst
things
:
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
all
:
now
it
makes
present
his
body
in
a
place
,
where
it
was
not
a
little
before
.
There
it
changed
nothing
into
the
creature
:
heere
it
changeth
one
creature
into
another
,
and
in
a
certaine
manner
into
the
Creator
himselfe
;
so
as
the
Priestes
working
in
the
Consecration
by
vertue
of
this
omnipotent
words
,
are
in
this
respect
Creators
of
their
Creator
.
For
changing
the
bread
into
the
body
of
our
Sauiour
,
and
making
this
body
present
,
they
make
also
by
necessary
concomitance
,
that
his
Soule
and
his
Diuinity
,
which
neuer
abandons
the
body
,
be
also
present
;
and
by
such
operation
they
produce
after
a
certaine
manner
the
diuine
Person
,
and
their
Creator
,
neither
more
nor
lesse
,
then
the
glorious
Virgin
brought
forth
Iesus
Christ
,
God
and
Man
;
and
is
truely
called
the
Creatrix
,
and
Mother
of
her
Creator
,
although
shee
bred
neither
the
Soule
nor
the
Diuinitie
of
him
,
but
onely
the
body
conioyned
to
a
reasonable
Soule
,
and
hypostatically
vnited
to
the
Diuine
Person
,
which
accompanieth
it
vnseparably
.
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
Sauiour
alone
,
the
effect
is
alwayes
more
pretious
,
seeing
that
this
body
surpasseth
the
price
of
a
thousand
worlds
.
God
then
sheweth
himselfe
greater
in
this
change
,
then
he
did
in
the
Creation
.
And
therefore
after
the
Creation
,
and
before
the
Mystery
of
Transubstantiation
,
when
he
would
giue
proofe
of
his
power
,
it
was
first
by
the
change
of
one
creature
into
another
,
because
such
an
operation
did
most
properly
testifie
the
soueraigne
Master
of
Nature
;
but
therewithall
to
facilitate
the
faith
of
Transubstantiation
,
which
he
was
to
make
in
the
Law
of
Grace
,
of
bread
and
wine
into
the
body
and
bloud
of
his
Sonne
.
So
for
the
first
proofe
of
his
omnipotencie
,
he
changed
the
Rod
of
Moses
into
a
Serpent
;
and
before
Pharoe
and
the
Aegyptians
,
8.
THIS
CHANGE
IS
A
MIRACLE
FOR
the
Faithfull
.
NOw
this
changing
of
substance
into
substance
,
appeareth
not
to
the
bodily
sense
,
but
to
the
eyes
of
faith
onely
;
and
therefore
it
is
made
for
the
faithful
,
which
beleeue
without
seeing
;
and
not
for
vnfaithfull
and
carnal
people
,
Whose
rule
is
to
vnderstand
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
Aegyptians
,
and
to
giue
manifest
proof
of
Gods
omnipotency
,
strucke
their
senses
with
admiration
;
as
also
the
miracles
of
our
Sauiour
did
,
and
those
of
his
Saints
,
which
were
done
to
plant
the
faith
.
The
miracle
that
hee
worketh
in
this
change
,
as
also
in
the
accidents
,
is
not
for
the
planting
of
faith
,
but
for
the
exercise
and
encrease
thereof
:
he
that
requireth
to
see
it
with
sense
,
shewes
that
he
hath
no
more
faith
then
an
Infidell
;
and
that
he
more
beleeues
his
sense
,
then
the
words
of
God
,
which
denounceth
to
him
this
change
,
saying
.
This
is
my
body
,
this
is
my
bloud
:
he
shewes
also
that
he
vnderstands
not
reason
;
for
there
are
diuers
natural
changes
which
are
made
in
secret
,
without
the
senses
perceiuing
when
they
are
made
,
as
when
the
water
changeth
it selfe
into
the
juyce
of
wine
in
the
Vine
,
and
into
the
juyoe
of
a
Cherry
in
a
Cherry-tree
;
when
the
corne
changeth
it selfe
into
the
substance
of
an
eare
,
and
when
an
Egge
is
turned
into
a
Chicken
,
the
shell
remaining
whole
,
and
without
any
exteriour
mutation
.
9.
OF
THE
SAME
POWER
OF
GOD
,
shewed
in
the
accidents
of
bread
and
wine
.
AS
our
Sauiour
sheweth
himselfe
in
this
Sacrament
,
Lord
and
Master
of
Nature
,
by
changing
the
substance
,
as
it
hath
been
said
:
so
he
maketh
it
appeare
,
that
he
is
omnipotent
in
the
accidents
of
the
same
substance
,
distributed
into
those
nine
Orders
,
which
wee
haue
set
downe
before
.
First
in
generall
,
because
he
giues
to
them
all
a
manner
of
being
supernaturall
,
which
is
to
support
themselues
without
subiect
;
an
effect
so
farre
aboue
the
power
of
common
nature
,
as
it
is
for
a
man
to
hold
himselfe
in
the
ayre
without
stay
.
And
in
particular
,
he
giueth
force
to
the
quantity
of
bread
,
not
onely
to
be
without
subiect
,
but
also
to
doe
the
office
of
substance
,
and
to
serue
for
foundation
to
the
quality
,
to
the
sauour
,
10.
THE
SELFE-SAME
POWER
,
VERIFIED
in
the
accidents
of
the
body
of
our
Sauiour
,
and
first
in
respect
of
the
quantity
.
THe
diuine
Power
is
yet
more
euident
in
the
managing
of
the
accidents
of
the
body
of
our
Sauiour
,
11.
THE
MARVAILOVS
POWER
OF
GOD
about
the
qualities
of
the
body
of
our
Sauiour
in
the
blessed
Sacrament
.
THe
brightnesse
,
colour
,
12.
THE
WONDERFVLL
RELATIONS
OF
the
body
of
our
Sauiour
in
the
same
Sacrament
.
WHen
a
body
is
in
a
naturall
place
,
There
is
yet
another
diuine
relation
of
this
Sacrament
,
figured
in
Manna
.
For
as
Manna
,
gathered
in
vnequall
quantity
,
was
alwayes
found
in
equall
measure
:
euen
so
here
a
little
Hoast
applied
,
and
compared
to
a
great
one
,
is
found
equall
,
for
that
in
both
,
the
body
of
our
Sauiour
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
equalitie
is
not
onely
by
reason
of
equall
taking
,
but
of
the
selfe-same
thing
in
number
,
to
wit
,
the
body
of
our
Sauiour
all
whole
,
receiued
of
euery
one
.
We
also
admire
,
13.
ADMIRABLE
ACTIONS
OF
THE
body
of
our
Sauiour
.
THe
actions
of
the
body
of
our
Sauiour
,
14.
THE
BODY
OF
OVR
SAVIOVR
impassible
.
THe
body
of
our
Sauiour
in
this
Sacrament
endures
not
any
hurt
,
although
it
may
be
iniured
by
vngodly
soules
,
that
take
it
vnworthily
,
or
by
the
wickednesse
of
Infidels
,
which
doe
iniury
the
outward
signes
,
where
with
it
is
cloathed
,
as
the
King
with
his
Royall
roabe
.
The
impassibility
of
Manna
resisting
the
fier
,
15.
THE
SACRAMENT
IS
IN
MANY
places
at
one
,
and
the
same
time
.
THe
place
of
earthly
Paradise
was
most
beautifull
,
as
hath
bin
said
,
and
it
cannot
be
denied
,
but
the
dwelling
of
Adam
was
delightfull
,
and
both
the
one
and
the
other
admirable
,
&
especially
in
respect
of
the
Tree
of
Life
.
Heere
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
soules
,
whose
Spouse
he
also
is
;
and
euery
thing
is
heere
more
admirable
.
Our
Sauiour
is
heere
,
and
he
is
also
in
heauen
.
He
is
in
heauen
,
as
in
his
Kingdome
,
occupying
place
as
other
bodies
doe
,
after
a
naturall
manner
;
he
is
heere
after
a
supernaturall
manner
,
lodged
in
a
little
roome
,
answerable
to
the
quantity
of
the
formes
,
vnder
which
he
is
,
conforming
thereby
his
greatnesse
to
our
littlenesse
,
his
power
to
our
weaknesse
.
Howbeit
his
body
is
nothing
lessened
by
the
littlenesse
of
the
place
,
but
remaines
as
great
as
it
was
on
the
Crosse
.
Who
can
see
this
without
the
eyes
of
faith
?
who
can
also
comprehend
,
how
in
one
selfesame
instant
,
he
is
found
on
diuers
Altars
,
in
diuers
Countries
,
and
both
in
earth
,
and
in
heauen
?
Truely
no
body
but
euery
faithfull
Christian
beleeues
it
,
though
hee
cannot
comprehend
it
;
because
the
Scripture
teacheth
it
,
it
is
the
Scripture
,
which
saith
,
Our
Sauiour
gaue
his
body
to
his
Apostles
,
saying
,
This
is
my
body
,
from
which
antecedent
it
solloweth
,
that
it
was
in
diuers
places
in
one
and
the
self
same
instant
;
it
was
in
his
naturall
place
naturally
,
and
sacramentally
in
as
many
other
places
,
as
there
were
Apostles
,
that
receiued
it
;
it
ought
then
to
bee
beleeued
,
though
humane
iudgement
cannot
vnderstand
it
.
Take
,
this
is
my
body
,
&
by
consequence
he
saith
,
that
it
is
in
diuers
places
;
shall
we
then
not
beleeue
it
,
because
our
capacity
cannot
comprehend
it
?
Shall
we
measure
the
worke
of
God
by
the
reach
of
our
vnderstanding
,
and
take
the
Scepter
out
of
his
powerfull
hand
,
to
giue
the
more
credit
to
the
infirmitie
of
our
iudgement
?
Saint
Paul
could
not
vnderstand
,
how
he
had
been
rauished
;
Was
he
not
therefore
rauished
at
all
?
And
we
lesse
know
,
how
he
was
rauished
;
Do
we
therefore
not
beleeue
it
?
And
it
we
know
,
that
one
selfesame
voice
,
in
one
selfesame
moment
entreth
whole
and
entire
into
ten
thousand
eares
,
and
that
our
soule
is
eutirely
all
,
in
diuers
parts
of
our
bodies
;
that
Abacuck
was
in
one
selfesame
howre
in
Babylon
,
14
36.
and
in
Iudea
,
places
distant
one
from
another
more
then
an
hundred
leagues
;
wherefore
should
wee
make
difficulty
to
beleeue
heere
,
what
the
Word
of
God
affirmeth
?
We
see
daily
,
that
the
Starres
which
are
in
the
midst
of
heauen
,
are
in
foure
and
twenty
howres
in
all
places
of
heauen
,
which
is
more
then
if
a
birde
flying
round
about
the
earth
,
should
twentie
or
thirty
times
in
one
halfe
quarter
of
an
howre
,
bee
both
in
the
East
,
and
in
the
West
,
and
in
all
the
places
,
which
are
betweene
these
two
spaces
;
should
wee
thinke
,
that
the
power
of
God
is
abridged
,
so
as
it
cannot
make
his
bodie
to
be
in
diuers
places
?
Beleeue
then
(
Christian
soules
)
the
Word
of
your
omnipotent
God
,
and
with
faith
admire
in
this
act
his
admirable
power
.
16.
THE
BODY
OF
OVR
SAVIOVR
aboue
the
Lawes
of
Time
.
TIme
passeth
by
succession
,
and
rules
all
heere
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
subiect
to
Time
.
The
garments
of
the
Hebrewes
were
all
kept
whole
,
as
it
hath
been
said
,
17.
THE
ADMIRABLE
SITVATION
OF
the
body
of
our
Sauiour
in
the
blessed
Sacrament
.
WEE
haue
heere
aboue
touched
the
admirable
situation
of
the
body
of
our
Sauiour
in
this
Sacrament
;
and
the
more
we
thinke
thereof
,
the
more
occasion
we
haue
to
admire
Gods
power
,
and
to
confesse
our
insufficiency
in
this
point
,
as
in
others
.
All
the
members
are
heere
distinct
the
one
from
the
other
,
hauing
their
proper
reference
amongst
them
;
howsoeuer
it
be
with
the
accidents
of
bread
and
wine
.
Shall
we
not
then
admire
the
greatnesse
of
God
,
making
such
a
distinction
of
members
,
retaining
their
quantity
in
so
little
a
space
,
in
inclosing
them
in
a
little
point
,
and
yet
leauing
to
them
the
largenesse
of
their
dimensions
and
capacities
?
And
moreouer
,
who
will
not
wonder
to
see
,
that
howsoeuer
a
man
turne
the
Hoast
,
lift
it
vp
,
or
lay
it
downe
,
yet
this
diuine
bodie
altereth
not
the
situation
in
it selfe
?
and
although
,
when
the
Sacrament
is
remoued
,
it
changeth
place
,
yet
it
changeth
not
,
for
all
that
,
the
situation
of
his
parts
:
wee
see
some
such
like
thing
in
heauen
.
For
euen
as
the
Sunne
is
alwayes
aboue
the
earth
;
albeit
it
seeme
to
vs
wheeling
about
to
the
Antipodes
Land
,
to
be
vnder
our
feete
:
euen
so
by
resemblance
,
albeit
the
parts
of
the
quantity
of
the
Hoast
be
changed
,
neuerthelesse
the
parts
of
the
body
of
our
Sauiour
remaine
in
their
seate
of
Maiestie
.
Humane
reason
there
admireth
God
in
the
naturall
seate
,
and
mouing
of
that
great
Celestiall
body
:
heere
Faith
extols
the
greatnesse
of
God
,
in
the
admirable
situation
of
the
deified
body
of
his
Sonne
.
18.
THE
CLOTHING
OF
THE
BODY
of
our
Sauiour
.
ADAM
in
his
innocency
was
richly
cloathed
,
and
neuerthelesse
naked
;
and
after
that
he
had
offended
,
he
was
clad
with
dead
skins
,
and
yet
notwithstanding
he
remained
still
naked
;
all
this
was
admitable
.
For
how
was
he
cloathed
and
naked
;
naked
and
clothed
together
?
This
was
,
because
in
that
first
estate
,
he
had
his
soule
cloathed
with
all
kinde
of
goodly
garments
,
of
Iustice
,
of
Chastity
,
of
Charity
,
of
Fortitude
,
of
Temperance
,
and
of
other
such
like
attire
,
and
had
nothing
vpon
his
body
,
neither
had
he
need
.
But
when
the
soule
was
dispoiled
of
her
habits
,
shee
was
ashamed
of
her
owne
nakednesse
,
and
of
that
of
her
poore
body
,
which
shee
was
necessarily
to
couer
,
at
least
one
part
of
the
shame
of
the
soule
:
Thus
Adam
was
clothed
and
naked
;
naked
and
clothed
,
by
diuers
considerations
.
The
Antithesis
is
most
diuine
,
and
most
meruailous
without
comparison
;
for
the
body
of
our
Sauiour
hath
not
any
garments
,
and
notwithstanding
is
alwayes
most
richly
cloathed
,
but
it
is
with
diuine
gists
of
immortall
glory
:
It
is
shining
by
brightnesse
,
more
then
the
Sunne
;
more
pleasing
by
its
beauty
,
then
all
the
Stars
;
admirable
in
this
,
and
admirable
also
,
for
that
he
couereth
this
robe
of
glory
,
and
takes
that
of
bread
and
wine
,
hiding
the
Maiesty
of
his
presence
vnder
the
visible
formes
,
to
become
the
more
familiar
to
our
capacity
;
euen
as
hee
hid
his
Diuinity
vnder
the
mantle
of
our
humane
nature
,
appearing
but
Man
,
and
being
neuerthelesse
God
&
Man
together
,
to
make
vs
enioy
his
sweete
conuersation
.
So
Manna
,
Figure
of
this
Mystery
,
euen
in
this
point
,
was
couered
with
two
dewes
,
the
one
falling
before
the
Manna
,
and
seruing
it
,
as
it
were
,
for
a
bed
,
and
the
other
after
,
in
stead
,
as
it
were
,
of
a
couerlet
,
as
hath
been
said
.
Behold
how
God
shewes
himselfe
in
this
Sacrament
,
Soueraigne
Lord
of
all
Nature
vniuersally
.
19.
HOW
THE
EVCHARIST
IS
AN
Abridgment
of
all
the
wonders
of
God
.
IS
not
then
this
diuine
Mystery
an
abridgment
of
Gods
wonders
?
And
God
,
hath
he
not
made
himselfe
seene
admirably
admirable
in
this
wonderfull
abridgment
,
more
then
in
any
other
worke
of
his
?
Hee
hath
made
appeare
his
greatnesse
two
wayes
,
the
one
in
making
of
wonders
apart
,
the
other
,
which
is
the
more
diuine
,
in
assembling
them
together
.
As
a
Musition
,
that
not
onely
knowes
to
set
for
single
voyces
,
but
also
hath
the
arte
,
and
the
grace
of
setting
many
parts
together
,
and
to
delight
the
eare
with
a
sweete
harmony
,
composed
of
diuers
voyces
well
accorded
.
After
that
he
had
shewed
himselfe
wonderfull
in
the
production
of
a
thousand
creatures
,
he
made
man
,
as
an
abridgement
of
them
all
.
Hee
hath
made
since
the
Creation
of
the
world
,
a
thousand
and
a
thousand
admirable
workes
,
in
the
common
course
of
nature
;
sometime
in
the
substance
of
things
,
sometime
in
the
accidents
;
he
hath
changed
,
as
we
haue
said
,
the
wood
into
a
Serpent
,
changing
the
substance
and
the
accidents
,
O
Lord
,
how
thy
name
is
admirable
through
all
the
earth
;
Our
Lord
hath
made
a
memoriall
of
all
his
wonders
;
He
hath
giuen
to
eate
to
them
that
feare
him
:
It
is
his
body
,
which
he
giueth
to
his
children
;
for
the
common
meates
of
the
world
,
he
giueth
to
beasts
,
and
to
men
,
good
and
euill
;
this
body
hee
hath
giuen
to
his
deare
Spouse
,
prepared
in
this
Sacrament
,
and
apparelled
with
all
his
wonders
.
True
marke
and
signe
of
his
greatnesse
;
true
Manna
,
bearing
the
name
of
wonder
;
true
bread
,
descended
from
heauen
;
true
gift
,
drawne
from
the
greatest
treasure
of
his
almighty
Wisdome
,
and
from
his
all-wise
goodnesse
.
20.
HOW
FAITH
IS
FORTIFIED
BY
this
Sacrament
.
THe
first
article
of
our
Faith
is
to
beleeue
in
God
Almightie
;
for
which
this
article
beginneth
our
Creed
,
and
vpon
this
foundation
are
built
all
other
points
of
our
Religion
.
Now
the
saith
of
this
article
is
admirably
exercised
,
ayded
,
and
augmented
in
the
practise
of
this
diuine
Mystery
.
For
so
often
as
wee
communicate
,
as
wee
haue
Masse
,
as
we
participate
or
meditate
vpon
this
holy
banquet
,
so
often
we
beleeue
,
that
God
is
ommpotent
,
making
and
renewing
euery
day
,
by
his
omnipotent
Word
,
the
wonder
of
his
pretious
body
,
to
the
astonishment
of
Angels
,
of
men
,
and
of
Nature
vniuersally
:
So
often
as
we
make
bow
to
the
obedience
of
Faith
,
the
humility
of
our
sense
and
iudgement
,
which
in
this
Mystery
is
altogether
blinde
;
so
often
we
purchase
new
strength
,
and
new
grace
,
to
beleeue
the
omnipotencie
of
our
God
.
And
herehence
it
is
,
that
the
holy
Fathers
,
S.
Iustin
,
S.
Ireneus
,
S.
Chrysostoms
,
●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
speake
,
or
write
of
the
Eucharist
,
alwayes
inculcate
with
vs
the
Almightie
power
of
God
,
and
obiect
it
to
Heretikes
,
as
a
certaine
Marke
of
his
powerfulnesse
.
And
as
the
Patriarkes
and
Prophets
,
when
they
would
shew
,
that
God
is
Almighty
,
call
him
Creator
of
heauen
,
and
of
earth
:
Euen
so
the
holy
Doctors
,
when
they
will
extoll
the
almightinesse
of
our
Sauiour
,
alledge
euer
this
his
chiefe
worke
;
and
as
the
Diuell
of
old
perswaded
certaine
misinformed
Philosophers
to
write
,
that
the
world
was
not
created
,
but
that
it
was
eternall
without
beginning
,
to
weaken
so
much
our
faith
in
the
omnipotencie
of
the
Creator
:
So
in
our
age
hath
he
raised
certaine
hereticall
spirits
,
which
deny
the
presence
of
the
body
of
our
Sauiour
in
this
Sacrament
,
by
their
heresie
to
take
away
,
and
to
deface
this
most
noble
marke
,
or
signe
of
his
omnipotency
,
and
to
ouerthrow
a
most
strong
pillar
of
our
Faith
,
and
the
most
beautifull
ornament
of
Christian
Religion
.
21.
OF
THE
GOODNES
OF
OVR
SAuiour
in
this
Sacrament
.
THe
contemplation
of
the
omnipotency
,
and
goodnes
of
God
,
makes
vs
admire
and
loue
him
.
We
haue
giuen
some
documents
of
his
omnipotency
in
this
Sacrament
,
let
vs
say
one
word
of
his
goodnesse
in
the
fame
.
It
is
an
argument
of
our
loue
,
to
giue
our
goods
to
his
behoofe
and
profit
,
vpon
whom
we
bestow
them
.
So
God
hath
shewed
himselfe
to
loue
man
,
by
giuing
him
a
being
,
and
creating
the
world
for
him
.
It
is
an
argument
of
greater
loue
to
giue
his
owne
substance
;
for
he
that
giueth
of
his
proper
bloud
out
of
his
body
,
shewes
himselfe
more
louing
,
then
he
which
makes
neuer
so
great
a
present
out
of
his
purse
.
Almighty
God
hath
giuen
his
onely
Sonne
,
God
with
vs
,
when
he
was
made
Man
;
liuing
with
vs
,
and
speaking
with
vs
in
his
proper
person
;
but
especially
when
he
giueth
himselfe
vnto
vs
in
this
nuptiall
banquet
heere
,
wherein
,
more
then
euer
,
or
any
where
else
,
he
is
indeed
Emanuell
.
For
when
he
conuersed
with
vs
mortall
and
visible
,
it
was
but
for
a
littla
time
,
the
vnion
was
lesse
,
with
fewer
people
,
and
that
in
Iury
onely
:
but
by
this
Sacrament
he
is
euer
most
straitely
vnited
;
as
Spouse
and
Food
,
with
all
them
,
that
will
marrie
themselues
with
him
,
and
feed
vpon
him
;
and
this
not
in
one
onely
Land
,
but
in
so
many
places
,
as
this
Catholike
and
Vniuersall
Church
adores
her
Spouse
,
euen
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
loue
more
then
euer
,
makes
a
feast
,
leaues
a
pretious
remembrance
,
and
shewes
that
departing
,
hee
would
leaue
himselfe
still
present
,
if
he
could
possibly
be
in
many
places
at
once
.
Iesus
Christ
hath
accomplished
all
this
after
a
diuine
manner
;
for
vpon
the
end
of
his
passion
,
and
of
his
departure
from
this
world
,
hee
shewed
his
feruent
loue
to
his
children
,
Hauing
loued
his
owne
,
which
were
in
the
world
,
he
loued
them
to
the
end
;
that
is
to
say
,
he
shewed
them
his
loue
more
then
euer
before
.
He
likewise
made
his
banquet
,
with
singuler
signification
of
loue
,
saying
,
I
haue
greatly
desired
to
eate
this
Pasque
with
you
,
not
the
Moysaicall
,
but
the
truth
of
the
Moysaicall
,
wherein
he
himselfe
was
the
Lambe
.
Finally
,
for
a
Ring
of
remembrance
,
he
hath
left
his
proper
body
,
and
his
owne
selfe
,
to
be
alwayes
present
with
his
friends
,
in
the
manner
aforesaid
,
and
to
be
for
euer
their
Emanuell
.
22.
CHARITIE
TOWARDS
GOD
,
AND
towards
our
neighbour
,
encreased
by
this
Sacrament
.
IF
liberalitie
drawes
hearts
,
if
the
table
makes
friends
,
and
if
loue
begets
loue
;
what
person
will
shew
himselfe
so
rusticall
,
and
frozen
,
as
not
to
be
allured
by
this
infinit
goodnesse
,
not
to
be
gained
by
this
feast
,
not
to
be
inflamed
with
this
fier
,
in
the
frequentation
of
this
diuine
Sacrament
?
What
soule
,
I
say
,
will
not
be
wholly
inflamed
with
the
loue
of
her
Redeemer
,
feeling
her selfe
so
delitiously
feasted
by
him
,
so
tenderly
embraced
of
him
,
and
so
straitely
vnited
with
him
?
Whom
will
shee
loue
,
if
shee
loue
not
this
goodnesse
?
With
whom
wil
shee
make
amitie
,
if
shee
make
it
not
with
so
liberall
a
Spouse
?
And
of
whom
shall
shee
be
amorous
,
if
shee
be
not
enamored
of
so
feruent
a
friend
,
and
louer
.
And
then
,
if
shee
loue
faithfully
this
her
Spouse
,
and
attentiuely
consider
the
nature
of
this
Mariage
and
Feast
,
it
cannot
bee
,
but
shee
must
also
loue
forthwith
her
neighbours
,
and
her
Christian
brethren
,
for
the
loue
of
her
Spouse
;
when
shee
shall
see
,
how
they
are
likewise
beloued
of
him
;
and
called
to
the
same
Feast
,
and
made
members
of
one
and
the
selfe-same
body
with
her
.
For
to
signifie
this
mutuall
amity
,
he
himselfe
is
ginen
in
meate
and
drinke
,
vnder
the
likenesse
of
bread
and
wine
,
which
are
made
of
many
graines
,
and
of
many
grapes
;
as
wee
haue
said
elsewhere
.
And
truely
the
Apostle
,
to
exhort
the
maried
holily
to
loue
their
wiues
,
23.
OF
THE
WISDOME
OF
GOD
IN
this
same
Mysterie
.
LEt
vs
now
see
some
workes
of
the
diuine
Wisdome
in
this
his
Sacrament
;
for
it
is
so
well
ordered
,
as
it
is
easie
to
perceiue
,
that
it
is
shee
which
is
the
Mistresse
,
and
chiefe
doer
therein
.
According
whereunto
,
the
Scripture
also
saith
,
Wisdome
hath
built
her
a
House
,
shee
hath
cut
out
seuen
Pillars
,
shee
hath
immolated
her
victime
,
mingled
her
wine
,
and
set
foorth
her
table
.
This
House
is
the
Church
;
these
seuen
Pillars
,
are
the
seuen
Sacraments
;
the
wine
mingled
,
is
the
pretious
bloud
of
our
Sauiour
;
and
the
meat
of
this
table
,
the
sacred
Manna
of
his
flesh
;
and
so
haue
the
ancient
Fathers
explained
it
,
and
namely
,
S.
Cyprian
.
But
aboue
all
,
Wisdome
shewes
her selfe
,
in
the
good
and
effectuall
teaching
of
euery
Science
or
Vertue
;
and
this
is
her
most
high
title
.
In
all
these
kindes
,
the
diuine
Wisdome
shineth
foorth
most
brightly
in
this
Sacrament
.
Her
ordinance
heere
is
admirable
:
For
what
goodlier
order
can
one
desire
,
then
to
haue
drawne
so
many
faire
Figures
from
time
to
time
?
and
to
haue
at
the
last
inspired
,
and
breathed
,
as
it
were
,
the
life
of
Truth
into
those
ancient
lineaments
?
giuing
in
a
Law
most
perfect
,
a
Sacrament
full
of
all
perfection
;
a
Sacrament
of
charity
in
a
Law
of
loue
;
and
preparing
for
the
nuptialls
of
our
humane
nature
,
with
the
Sonne
of
God
,
a
nuptiall
feast
of
the
flesh
of
God
.
His
Wisdome
is
heere
yet
more
admirable
in
combining
,
for
this
combination
surpasseth
all
wonder
,
for
God
and
Nature
are
heere
combined
;
Heere
is
the
body
of
the
Sonne
of
God
,
by
vertue
of
his
omnipotent
Word
;
his
soule
as
inseparable
from
the
body
,
his
Diuinity
,
as
vnited
vnto
them
both
,
and
by
consequence
,
the
Father
and
the
holy
Ghost
,
and
all
the
holy
Senate
it selfe
of
this
blessed
Trinity
are
heere
assembled
:
All
the
wonders
of
Nature
are
heere
comprised
,
as
hath
been
said
:
All
the
soules
and
bodies
of
the
faithfull
are
heere
conioyned
in
one
,
as
many
cornes
in
one
loafe
,
24.
GODS
DIVINE
WISDOME
IN
teaching
of
this
high
Mystery
.
THe
last
,
and
most
liuely
tract
of
Wisdome
,
is
to
teach
effectually
:
And
what
greater
wisdome
can
be
shewed
therein
,
then
to
haue
giuen
heere
the
meanes
to
learne
,
to
encrease
and
fortifie
both
faith
and
charity
?
the
one
the
foundation
,
and
the
other
the
crowne
of
Christian
vertue
?
For
eating
this
morsell
,
we
receiue
an
Earnest
of
immortality
,
and
as
the
Church
singeth
,
A
pledge
of
future
glory
.
And
it
cannot
bee
but
that
by
the
presence
of
so
braue
a
Captaine
,
whom
we
beleeue
firmely
to
be
heere
present
,
though
inuisible
to
our
sight
;
our
courage
and
heart
should
much
encrease
,
if
we
be
faithfull
souldiers
.
For
as
the
wicked
spirits
fright
vs
,
if
wee
beleeue
them
to
bee
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
vp
to
heauen
by
the
assured
presence
of
our
Sauiour
.
Heere
,
moreouer
wee
learne
Religion
,
the
most
noble
Pearle
of
Christian
Iustice
;
whereby
we
honor
God
,
doing
him
the
homage
of
Soueraigne
worship
due
to
his
Maiestie
alone
,
which
heere
is
done
with
soueraigne
preparation
.
For
first
heere
is
offered
a
Sacrifice
vnto
him
,
which
is
a
worship
of
supreame
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
soueraignely
honored
,
with
which
he
hath
bin
fully
appeased
;
in
which
he
hath
ouercome
the
power
of
his
capitall
enemie
,
and
shall
one
day
come
to
iudge
both
the
quicke
and
the
dead
.
So
as
the
worship
is
most
soueraigne
,
and
the
thing
offered
so
great
,
that
it
cannot
be
greater
;
which
as
it
is
an
art
of
Religion
most
honorable
to
the
Creator
,
so
is
it
most
beneficiall
also
to
his
creature
;
who
receiuing
this
precious
body
from
the
liberality
of
God
,
offers
it
to
him
againe
,
for
an
Holocaust
,
for
a
thanksgiuing
,
for
a
Propitiation
or
remission
of
sin
,
honoring
him
for
his
gifts
,
with
his
proper
gift
,
as
in
Figure
thereof
.
In
the
Law
of
Nature
and
M●yses
,
the
holy
Saints
did
honor
him
,
in
making
offrings
of
those
goods
,
that
they
had
receiued
of
him
:
Which
is
it
that
the
great
and
deuout
King
Dauid
confesseth
,
saying
,
All
things
are
thine
,
and
we
haue
giuen
thee
that
,
which
wee
haue
receiued
from
thy
hands
.
In
this
Sacrament
wee
haue
likewise
a
lesson
of
humility
,
seeing
our
Sauiour
to
appeare
amongst
vs
in
a
poore
familiar
habit
,
without
attendance
,
and
in
a
meaner
manner
then
Dauid
,
when
he
came
to
the
Priest
Achimelech
;
I
haue
giuen
you
an
example
,
to
the
end
you
should
doe
,
as
you
haue
seeneme
do
.
Hee
ceased
not
to
giue
vs
examples
of
well
doing
,
from
time
to
time
,
while
he
liued
and
conuersed
with
vs
;
but
heere
hee
giueth
vs
the
patternes
and
examples
of
diuine
vertues
from
better
imitation
,
altogether
.
Behold
the
wonders
of
our
Sacrament
,
without
comparison
greater
,
then
those
of
Manna
,
and
far
more
worthy
,
for
the
which
we
should
say
,
Man-hu
?
What
is
this
?
for
neither
men
nor
Angels
can
sufficiently
enough
admire
it
.
A
COLLOQVIVM
OF
PRAISES
AND
thanksgiuing
to
God
.
WHat
remaines
heere
then
(
O
Lord
,
Almighty
,
most
good
and
most
wise
)
but
that
we
eleuate
our
hearts
to
the
contemplation
of
this
thy
diuine
Sacrament
?
And
Hauing
admired
the
wonders
of
thy
greatnesse
,
to
render
thee
immortall
thankes
for
thy
immortall
benefits
?
But
who
can
worthily
contemplate
the
price
,
and
the
excellencie
of
this
benefit
,
if
thou
giuest
not
eyes
and
light
to
see
it
?
And
what
tongue
shall
be
able
to
speake
of
this
thy
great
mercy
?
Moyses
,
considering
thy
goodnesse
,
and
resounding
thy
praises
,
said
;
It
is
heere
,
where
there
is
need
of
such
an
Orator
,
and
of
such
a
language
,
to
magnifie
and
praise
such
a
gift
,
as
surpasseth
all
those
that
the
Hebrewes
did
euer
receiue
,
and
to
extoll
such
a
worke
,
as
carrieth
with
it
markes
of
diuine
perfection
,
ingrauen
therein
by
the
hand
of
God
,
all
good
,
all
wise
,
and
all
mighty
.
Though
Moyses
himselfe
were
heere
,
and
that
his
language
were
eloquence
it selfe
,
yet
hee
would
come
short
to
speake
of
thy
Matesty
herein
,
O
Lord
.
The
tongues
of
Angels
stammer
in
vttering
this
Mystery
;
and
wee
Fecome
dumbe
,
the
more
we
endeauour
to
speake
thereof
.
Our
highest
praise
is
an
humble
confession
of
our
insufficiency
,
and
our
greatest
endeauour
,
is
to
contemplate
heere
in
silence
thy
great
vertue
,
to
ad●●re
with
respect
,
thy
admirable
wisdome
,
to
thanke
with
loue
thy
infinite
goodnesse
,
which
wee
desire
to
d
ee
,
O
sweete
Iesus
,
all
the
time
of
our
mortall
life
,
to
the
end
that
hauing
well
knowne
the
benefit
of
this
Manna
,
and
wonderfull
pasture
of
our
pilgrimage
,
we
may
come
to
enioy
the
other
,
which
thou
holdest
hidden
for
the
life
to
come
,
in
the
treasures
of
thy
felicitie
.
THE
SEVENTH
PICTVRE
.
THE
BREADS
OF
PROPOSITION
.
The
Description
.
THese
twelue
Loaues
,
set
vpon
the
Table
,
six
at
each
end
,
piled
one
aboue
another
,
and
the
Violl
of
gold
aboue
them
,
full
of
most
pure
Incense
;
are
those
which
the
Scripture
calleth
the
Loaues
of
Proposition
,
or
Breads
of
faces
;
as
who
would
say
,
Bread
exposed
and
set
in
a
publike
and
sacred
place
,
before
the
face
of
God
.
There
lyeth
hid
vnder
this
name
a
double
mystery
,
which
the
Pensill
knowes
not
how
to
expresse
;
they
are
made
by
Priests
onely
,
of
most
pure
flower
,
weighing
about
eight
pounds
euery
one
,
all
Loaues
well
prepared
,
but
neither
puffed
vp
,
nor
great
in
regard
of
their
weight
,
because
they
are
without
leauen
.
They
offered
them
euery
weeke
,
and
they
were
to
be
renewed
euery
Sabbath-day
,
and
hot
ones
to
bee
put
in
their
place
;
the
Loaues
being
taken
away
,
the
Priests
might
eate
them
.
They
are
twelue
,
because
it
is
the
offering
of
all
the
Children
of
Israel
,
diuided
into
twelue
Tribes
,
by
which
they
make
a
Present
in
common
of
thankes
to
God
,
acknowledging
their
life
and
conuersation
to
come
from
his
Maiestie
.
The
Table
,
where
they
are
sett
,
is
made
of
Setim
,
a
pretious
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
crownes
of
foure
fingers
large
,
the
one
aboue
,
the
other
beneath
,
It
is
put
vpon
two
tressels
,
made
of
the
same
wood
,
of
a
cubit
and
a
halfe
long
,
square
,
and
sett
vpon
feete
,
cut
and
carued
.
It
is
placed
towards
the
North
,
vpon
the
right
side
of
the
Sanctuary
.
And
on
the
left
side
,
towards
the
South
,
there
stands
the
golden
Candlesticke
,
with
seuen
Lampes
;
and
betweene
both
the
Altar
of
Incense
.
But
who
is
this
braue
Knight
,
Breads
of
Preposition
,
dedicated
to
the
onely
vse
of
Priests
;
notwithstanding
he
and
his
people
in
such
necessity
might
eate
of
them
,
so
that
they
were
cleane
,
and
not
defiled
,
especially
with
womer
.
Dauid
answereth
,
if
there
be
no
hinderance
but
that
,
wee
are
cleane
;
for
we
haue
not
had
the
company
of
our
wiues
these
many
dayes
.
And
so
he
went
,
and
tooke
his
refection
,
and
will
carry
away
with
him
the
sword
of
Golias
,
which
before
hee
had
dedicated
and
left
in
the
House
of
God
,
where
it
hung
wrapped
in
an
holy
linnen
cloath
.
He
will
serue
himselfe
of
it
in
the
warres
of
God
,
and
cut
in
pieces
with
it
,
the
enemies
of
his
name
.
1.
THE
BODY
OF
OVR
SAVIOVR
,
CONceiued
of
a
Virgin
,
by
the
operation
of
the
holy
Ghost
;
signified
by
the
Loaues
of
Proposition
,
kneaded
of
the
purest
flower
,
without
leauen
.
THese
Loaues
,
and
these
Offerings
,
did
long
since
Figure
footth
our
Eucharist
,
which
we
haue
declared
to
haue
been
the
true
Bread
.
But
none
sauing
those
,
Take
heed
of
the
leauen
of
the
Pharisies
,
which
is
hypocrisie
.
8
.
1●
.
Luke
12.1
.
Marke
8.15.1
.
Cor.
5.6
.
And
in
another
place
;
Beware
of
the
leauen
of
HEROD
.
The
like
sayings
he
hath
elsewhere
.
After
the
same
manner
spake
S.
Paul
,
saying
,
Let
vs
feast
,
not
in
the
old
leauen
,
nor
in
leauen
of
Malice
and
wickednesse
,
but
in
the
a●in●es
of
sincerity
and
verity
.
The
ground
of
the
similitude
is
in
this
,
that
as
leauen
altereth
and
maketh
sowre
the
paste
;
so
sinne
changeth
,
puffeth
,
and
corrupteth
the
beautie
and
goodnesse
of
the
soule
.
The
Breads
then
without
leauen
,
are
a
Figure
of
our
Sauiours
body
,
conceiued
without
infection
of
sinne
.
They
were
called
Loaues
of
faces
,
or
of
two
faces
;
and
therein
lay
two
Mysteries
,
as
the
ancient
Hebrewes
haue
prophetically
written
,
Rabbi
Ionathas
,
who
liued
long
time
before
the
comming
of
our
Sauiour
.
The
Mysteries
are
,
that
in
the
future
Sacrifice
of
the
body
of
the
Messias
,
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
Diuine
and
the
Humane
,
should
be
vnited
in
the
Person
of
the
Messias
,
offered
and
sacrificed
vnder
the
forme
and
face
of
bread
,
and
in
the
substance
of
Flesh
.
And
therefore
the
holy
Loaues
of
the
Table
of
our
Sauiour
are
truely
Loaues
of
two
Faces
,
and
of
two
Natures
,
containing
the
foresaid
mysteries
in
truth
,
as
these
heere
did
containe
then
in
name
,
and
Figure
.
They
were
offered
euery
day
for
the
Children
of
Israel
,
by
the
sacrifycing
Priests
of
the
Iewes
,
as
the
body
of
our
Lord
in
the
Masse
,
by
Christian
Priests
,
for
all
Christians
.
The
Iewish
Priests
onely
,
did
make
them
;
and
Christian
Priests
onely
make
the
Sacrament
and
Sacrifice
of
this
body
;
for
to
them
only
is
giuen
this
power
,
and
to
no
other
seruants
in
the
House
of
God
,
be
they
men
or
Angels
.
2.
HOW
THE
BODY
OF
OVR
SAVIOVR
is
offered
euery
day
,
and
renewed
euerie
weeke
.
THis
body
is
offered
euery
day
in
the
Masse
,
and
reserued
,
as
were
the
Loaues
of
Proposition
,
for
the
children
of
God
,
in
memory
of
the
death
of
our
Sauiour
,
and
in
thankesgiuing
for
all
his
benefits
bestowed
vpon
vs
,
for
the
sustenance
of
soule
and
body
.
This
is
our
true
weekly
and
daily
bread
(
saith
Saint
Cyprian
,
3.
THE
BEGINNING
,
AND
END
OF
THE
Communion
is
Charity
,
Prayer
,
and
Contemplation
.
THe
Loanes
of
Proposition
were
placed
vpon
the
gilded
Table
;
and
vpon
the
vpper-most
of
them
was
sett
a
Violl
of
gold
,
full
of
the
purest
Incense
.
Which
ceremonie
teacheth
vs
,
that
the
body
of
our
Lord
,
requireth
a
soule
cloathed
with
Charity
,
which
is
the
gold
of
the
Temple
of
God
to
rest
in
;
and
that
the
end
of
the
Communion
of
his
body
,
ought
to
be
inward
prayer
and
contemplation
,
signified
also
by
the
Violl
of
gold
,
and
by
the
Incense
set
aboue
the
Loaues
:
For
the
Violl
and
Incense
in
holy
Scripture
,
doth
signifie
the
prayers
of
Saints
;
4.
THE
BODY
OF
OVR
SAVIOVR
SIGnified
by
the
Table
,
vpon
which
were
set
the
Loaues
of
Proposition
.
THe
Table
made
of
the
wood
Setim
,
incorruptible
,
Guilded
with
fine
gould
,
crowned
with
a
double
crowne
,
and
framed
with
a
wonderfull
arte
,
euen
to
the
feete
of
the
tressels
;
signified
the
same
body
of
our
Sauiour
,
conceiued
,
as
hath
been
said
,
of
the
substance
of
the
Virgin
,
cleare
from
all
corruption
,
and
endued
with
all
sorts
of
perfectian
,
that
may
be
in
a
humane
body
,
after
the
likenesse
of
this
Table
,
excellent
in
matter
,
and
admirable
in
forme
.
Iesus
Christ
then
,
celestiall
bread
,
reposeth
on
Iesus
Christ
:
as
the
Bread
of
Proposition
stood
vpon
this
Table
,
and
as
he
himselfe
is
offered
by
himselfe
,
as
the
ancient
Loaues
by
the
Priest
Achimelech
:
So
as
he
is
together
the
Offering
offered
,
the
Table
carrying
the
Offering
,
and
the
Priest
distributing
it
,
in
this
vnbloudy
Sacrifice
;
as
he
was
also
in
the
bloudy
Sacrifice
of
the
Crosse
,
the
Victime
,
the
Sacrificer
,
and
the
Altar
:
the
Lambe
offered
,
the
Priest
offering
,
and
the
Altar-stone
,
whereon
the
Holocaust
was
burned
,
in
the
holy
fier
of
his
infinite
Charitie
.
5.
THE
SIGNIFICATION
OF
THE
Gandlesticke
.
THis
Table
is
in
the
North-side
of
the
Sanctuary
,
hauing
a
Candlestick
of
gold
,
with
seuen
lampes
,
on
the
left
side
towards
the
South
,
and
the
Altar
of
perfumes
hard
by
,
being
in
the
midst
betweene
the
Candlestick
and
the
Table
.
All
these
things
,
and
the
manner
of
their
placing
,
are
full
of
mystery
.
The
Candlestick
signifieth
the
light
,
6.
THE
HEART
OF
THE
IVST
IS
THE
Altar
of
Incense
.
THe
Altar
of
Incense
,
which
was
betweene
the
Candlestick
and
the
Table
of
Loaues
,
and
vpon
the
which
men
burnt
to
God
,
euening
and
morning
,
most
sweete
odours
;
signifying
,
The
Altar
of
God
(
saith
Saint
Gregory
)
is
the
heart
of
a
iust
man
,
in
which
the
diuine
fier
ought
to
burne
alwayes
,
because
from
it
the
flame
of
charitie
towards
God
ought
to
ascend
without
ceasing
.
And
Saint
Augustine
saith
,
That
in
euery
true
Christian
there
ought
to
be
two
Altars
,
the
one
in
the
soule
,
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
,
whosouer
wil
carry
the
name
of
a
Christian
,
ought
to
be
pure
in
his
soule
,
and
chast
in
his
body
.
In
this
Altar
then
,
beholding
the
Arke
of
Couenant
,
Figure
of
Iesus
Christ
,
and
drawing
neere
the
Table
of
Proposition
●eaues
,
we
ought
to
render
thankes
to
God
.
But
wherewith
and
how
?
7.
WHEREWITH
,
AND
HOW
WE
OVGHT
to
thanke
God
.
WHerewith
,
and
how
wee
ought
to
thanke
God
,
wee
shall
vnderstand
by
the
composition
of
the
Perfume
which
was
burnt
vpon
the
materiall
Altar
:
the
ingredients
of
this
Perfume
,
were
foure
mixtures
of
equall
waight
,
to
wit
:
First
,
drops
of
Myrrhe
,
that
is
to
say
,
the
most
pretious
liquor
that
distilleth
from
Myrthe
.
Secondly
,
Onix
,
a
kinde
of
little
shell
.
Thirdly
,
Odoriferous
Galban
,
which
driues
away
Snakes
.
Fourthly
,
and
the
purest
Frankencense
.
These
foure
ingredients
represented
the
foure
parts
of
this
visible
world
,
as
learned
Philo
teacheth
.
Myrrhe
,
which
distills
,
signifieth
the
water
:
8.
THE
VERTVES
,
WHICH
ARE
NECESsary
,
worthily
to
gine
thankes
vnto
God
,
and
to
make
a
iust
examen
of
our
actions
.
THe
same
Perfume
teacheth
vs
,
We
make
(
saith
Saint
Gregory
)
a
Perfume
of
aromaticall
composition
,
when
from
the
Altar
of
holy
workes
,
there
ascendeth
vp
to
God
a
good
odour
of
purity
,
by
the
multitude
of
many
vertues
mixed
together
:
for
this
sweet
smelling
incense
becommeth
more
pure
,
when
one
vertue
is
ioyned
with
another
.
Now
the
ingredients
to
be
wel
mixed
,
ought
to
be
stamped
and
brought
to
powder
;
the
which
puluerization
teacheth
the
diligent
examination
,
that
we
ought
to
make
of
our
actions
and
behauiours
,
to
the
end
,
that
beholding
them
in
grosse
,
wee
bee
not
deceiued
in
the
knowledge
of
our selues
.
To
puluerize
the
aromaticall
drugs
(
saith
the
same
Doctor
)
is
to
cersider
and
examine
in
particular
,
our
vertues
,
words
,
and
workes
;
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
sweete
odour
to
him
.
9.
A
SOVERAIGNE
ACKNOWLEDGEment
,
due
onely
to
God
,
made
in
the
Eucharist
.
IT
was
forbidden
to
employ
this
Perfume
,
vpon
any
other
,
but
onely
vpon
God
himselfe
,
to
signifie
,
that
the
thanksgiuing
,
which
we
owe
to
God
,
is
supreame
and
incommunicable
to
any
creature
;
and
that
otherwise
wee
thanke
God
,
and
otherwise
the
Saints
,
and
other
Benefactors
.
To
God
,
with
the
adoration
called
Latria
,
as
a
Soucraigue
honor
:
to
others
,
by
a
lesser
worship
,
as
to
the
instruments
of
his
Soueraigne
goodnesse
.
Now
this
signification
of
supreame
thanksgiuing
,
is
most
agreeable
to
our
Sacrament
,
and
Sacrifice
,
signified
by
the
Loaues
of
Proposition
;
for
in
it
is
made
soueraigne
memory
,
of
the
Soueraigne
benefits
of
our
Redemption
,
and
thankes
are
rendered
to
God
,
with
soueraigne
magnificence
;
to
wit
,
with
the
offering
of
the
same
body
,
which
hath
redeemed
vs
,
an
offering
infinitely
agreeable
to
his
diuine
Maiestie
.
This
is
the
reason
,
why
this
action
is
called
Eucharist
;
that
is
to
say
,
Good
grace
,
or
Thankesgiuing
;
taking
its
title
,
and
vsuall
name
,
from
the
most
worthy
and
remarkable
effect
thereof
.
10.
THE
BODY
OF
OVR
SAVIOVR
,
meate
for
the
Sanctified
.
NOw
these
Loaues
were
not
eaten
,
but
by
the
Priests
,
and
Leuites
:
people
sanctified
for
the
seruice
and
worke
of
the
Sanctuary
.
By
which
Ceremony
the
holy
Ghost
doth
Figure
forth
vnto
vs
,
that
Christians
ought
to
eate
the
bread
of
Christs
Table
with
singular
purity
,
if
they
will
eate
it
profitably
;
and
that
euery
one
ought
to
haue
,
in
this
action
,
his
soule
adorned
with
a
Priestly
holinesse
,
because
he
doth
herein
,
after
some
sort
,
the
office
of
a
Priest
:
for
he
offers
the
body
of
Iesus
Christ
,
with
Iesus
Christ
;
and
with
his
Vicar
,
the
Priest
Sacrificing
,
he
eateth
the
bread
set
and
offered
vpon
the
holy
Table
.
And
in
this
respect
,
Saint
Peter
calleth
all
Christians
,
Priests
,
and
Kings
,
holy
people
,
and
royall
Sacrificers
.
For
although
the
Lay-people
(
to
speake
properly
)
haue
not
the
character
of
Priests
,
no
more
then
they
are
properly
Kings
;
yet
are
they
neuerthelesse
called
by
a
generall
appellation
,
Priests
,
and
Kings
,
after
the
foresaid
manner
.
In
that
,
as
such
,
they
are
Sanctified
,
and
haue
right
to
eate
of
the
Sanctified
bread
.
11.
WHAT
SIGNIFIED
THE
TABLE
OF
Proposition
Loaues
,
and
the
Candlestickes
multiplied
by
SALOMON
.
NOw
it
ought
not
to
be
passed
ouer
,
Woman
cloathed
with
the
Sunne
;
vnderstanding
the
Church
vnder
the
name
of
a
Woman
,
and
by
the
Sunne
,
signifying
the
greatnesse
of
the
spirituall
light
,
bestowed
vpon
her
in
the
Law
of
Grace
.
Malachie
also
foretold
,
that
throughout
all
the
earth
,
12.
PVRITY
OF
BODY
,
NECESSARY
IN
such
as
come
to
receiue
the
holy
Communion
.
BVt
what
meant
Achimelech
,
Hieram
,
would
not
giue
the
Proposition
bread
to
Dauids
men
,
till
first
he
vnderstood
,
that
they
had
been
continent
from
their
wiues
three
dayes
before
.
What
then
ought
to
be
the
chastity
that
Christians
should
vse
,
comming
to
the
Table
of
our
Sauiour
,
which
is
his
proper
body
?
a
Virgin
body
,
and
conceiued
of
a
Virgin
,
Spring
and
treasure
of
all
purity
,
and
infinitely
more
pretious
then
the
Proposition
Loaues
?
There
is
(
saith
the
same
Doctor
)
as
much
difference
betweene
the
Loanes
of
Proposition
,
and
the
body
of
Christ
,
as
betweene
the
shadow
and
the
bady
,
the
Image
and
the
Verity
,
the
Figures
of
things
to
come
,
and
the
things
themselues
represented
by
passed
Figures
.
For
this
cause
therefore
,
13.
THEY
WHICH
HOLILY
COMMVNIcate
,
receiue
strength
,
and
are
armed
by
the
Sacrament
.
SVch
then
,
as
eate
this
true
bread
of
Proposition
,
as
Dauid
did
,
hauing
their
soules
and
bodies
cleane
,
are
not
onely
strengthened
against
the
temptation
of
Satan
,
and
enabled
to
resist
concupiscence
,
but
also
take
into
their
hands
the
sword
of
Golias
,
and
the
weapons
of
their
enemies
,
to
fight
valiantly
in
the
combates
of
our
Lord
,
to
cut
in
pieces
the
troopes
of
Satan
,
the
world
,
and
the
flesh
,
and
to
attaine
the
victory
of
a
glorious
conquest
.
14.
A
BRIEFE
EXHORTATION
TO
PVritie
,
when
we
present
our selues
to
the
holy
Sacrament
.
BVt
alas
,
how
few
are
the
number
of
such
valiant
combatants
?
How
few
are
there
,
that
present
themselues
to
this
diuine
Table
,
with
that
cleannesse
and
reuerend
respect
,
which
the
High-Priest
Achimelech
required
of
Dauid
,
and
of
his
people
,
before
he
would
permit
them
to
eat
his
Loaues
of
Proposition
,
the
shadow
,
and
Figure
of
ours
?
how
few
,
that
imitate
the
holinesse
of
Dauid
,
and
of
his
Souldiers
,
in
this
celestiall
banquet
?
How
few
obserue
the
purity
which
our
ancient
Fathers
,
and
our
holy
Mother
the
ancient
Church
commanded
?
What
are
we
become
?
What
doe
we
?
of
what
thinke
we
?
how
haue
we
left
our
ancient
feruour
in
Communicating
frequently
,
and
the
ancient
holinesse
of
the
first
Christians
,
in
communicating
deuoutly
?
What
is
become
of
the
chastitie
of
the
first
Christianity
?
Where
doe
you
see
,
as
of
old
,
the
concourse
of
godly
soules
,
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
deuotion
of
our
Ancestors
.
THE
EIGHT
PICTVRE
.
THE
OBLATION
OF
THE
FIRST
fruits
at
Pentecost
.
The
Description
.
THE
better
to
vnderstand
,
how
this
Assembly
celebrates
the
Sacrifice
of
the
First-fruits
:
you
are
to
conceiue
the
forme
of
the
Temple
,
in
which
it
is
made
.
The
Temple
of
the
Iewes
,
as
it
is
commonly
taken
,
Iohn
Baptist
.
The
rest
of
the
inclosure
is
without
roofe
,
diuided
into
two
great
Yards
or
Courts
,
each
one
being
an
hundred
cubits
in
length
and
largenesse
.
On
the
South
side
and
North
side
,
were
certaine
houses
,
called
Gazophilaces
,
as
much
to
say
,
as
treasuries
.
They
were
for
the
habitations
of
Priests
and
Leuites
,
and
to
keepe
the
holy
treasures
;
hauing
neere
vnto
them
certaine
walking-places
,
and
little
walls
.
The
first
Court
,
separated
from
the
second
by
a
little
wall
,
hauing
a
portall
in
the
midst
,
is
the
place
,
where
the
Priest
,
make
their
Sacrifices
vpon
this
great
Alzar
,
which
is
night
against
the
Temple
.
Where
you
see
fiue
Cesterns
on
the
right
hand
,
and
fiue
on
the
left
,
full
of
water
,
to
wash
the
entrals
and
feete
of
the
Victimes
.
And
on
the
left
side
of
the
wall
of
separation
,
neere
to
the
Portall
,
a
molten
Cesterne
,
called
a
Sea
,
by
reason
of
the
exceeding
great
capacity
thereof
;
for
it
is
ten
cubits
square
,
and
fiue
cubit
;
deepe
;
and
this
is
the
fountaine
wherein
the
Priests
washed
their
hands
and
feer
,
when
they
went
to
offer
Sacrifice
.
The
second
Court
is
the
place
for
Lay-people
;
and
this
little
raised
vp
seat
,
in
the
forme
of
a
seaffold
,
in
the
midst
of
it
,
is
a
Throne
of
brasse
,
fiue
cubits
square
,
Looke
from
thy
Sanctuary
,
and
thy
highest
habitation
of
heauen
,
and
blesse
thy
people
of
Israel
,
the
Land
,
which
thou
hast
giuen
to
vs
,
as
thou
swarest
to
our
fore-fathers
,
a
Land
slowing
with
milke
and
hony
:
after
this
eleuation
,
the
Loaues
,
and
the
Lambes
remaine
to
him
,
as
his
right
.
All
the
world
is
in
prayers
and
deuotion
,
adoring
the
diuine
Maiesty
,
imploring
his
mercy
,
and
rendering
thankes
for
his
goodnesse
,
not
without
demonstration
of
the
inward
eleuation
of
their
soules
,
by
the
outward
mouings
and
gestures
of
their
bodies
:
One
lifts
vp
his
eyes
to
heauen
,
another
striketh
his
breast
,
another
ioynes
his
hands
,
many
bow
down
their
heads
,
and
bend
their
knees
,
some
haue
their
eyes
fixed
on
the
Altar
,
sinoaking
yet
with
the
Sacrifice
of
the
burnt
Victimes
;
other
on
the
Priests
gesture
,
eleuating
so
ceremoniously
the
Loaues
,
put
ouer
the
Lambs
;
some
also
are
attentiue
to
the
Loaues
and
the
Lambes
themselues
,
but
their
lookes
cannot
bee
seene
,
nor
the
mouings
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
backes
turned
towards
vs
,
so
as
little
of
their
shape
before
appeares
,
and
much
lesse
their
visage
.
But
by
these
few
we
see
we
may
well
coniecture
,
that
the
most
spirituall
cast
their
thoughts
on
the
mystery
which
was
hidden
vnder
the
rinde
of
the
Ceremony
:
for
they
are
taught
that
their
Law
was
,
as
it
were
,
a
peece
of
Tapestree
,
O
happy
time
,
in
which
this
Sauiour
shall
be
borne
!
O
happy
people
,
which
shall
be
his
people
,
conducted
by
his
Lawes
,
and
fed
at
his
Table
!
O
that
I
were
a
childe
of
that
age
,
and
member
of
that
Common-wealth
!
This
Picture
makes
vs
coniecture
,
that
hee
speaketh
to
this
purpose
.
1.
THREE
IVDAICALL
PEASTS
OF
the
First-fruits
.
THe
Iewes
receiued
a
Commandement
in
the
Desert
,
The
feast
of
First-fruits
,
a
most
solemne
,
and
most
holy
day
.
The
Oblation
offered
vpon
that
day
,
was
accompanied
with
all
the
three
kindes
of
the
Iewish
Sacrifices
,
which
were
the
Holocaust
,
the
Propitiatory
,
and
the
Peace-offering
:
and
they
made
them
of
the
noblest
kinde
of
Hoasts
and
Victimes
;
to
wit
,
of
seuen
Lambes
,
of
one
fat
Calfe
,
of
two
sheepe
in
Holocaust
to
the
honor
of
God
,
one
Goate
in
Propitiatory
Sacrifice
for
remission
of
sinnes
,
and
two
Lambes
,
with
the
Loaues
,
in
a
Peace-offering
for
thanksgiuing
.
This
is
the
Feast
,
and
the
Oblation
of
the
First-fruits
,
represented
in
the
former
Picture
.
2.
THE
MASSE
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
Masse
,
a
new
Oblation
indeed
,
and
the
true
First-fruits
of
the
Wheat
of
the
new
Law
,
as
the
ancient
Fathers
haue
obserued
.
And
amongst
others
,
Saint
Irenaeas
very
elegantly
in
these
words
.
Our
Sauiour
(
saith
hee
)
teaching
his
Disciples
to
offer
the
First-fruits
of
his
creatures
to
God
,
not
for
any
need
he
had
of
them
,
but
to
the
end
they
night
not
be
vnprofitable
and
vngratefull
seruants
;
tooke
the
bread
,
which
is
the
creature
,
and
yeelding
thankes
,
said
,
This
is
my
body
;
likewise
he
confessed
,
that
the
Chalice
,
which
came
of
his
creature
,
was
his
bloud
,
teaching
the
new
Oblation
of
the
new
Testament
,
which
the
Church
receiued
from
the
Apostles
,
and
offers
all
ouer
the
world
to
God
,
our
nourisher
and
feeder
,
for
the
First-fruits
of
the
gifts
,
that
he
hath
bestowed
vpon
vs
in
the
Law
of
Grace
,
according
as
Malachy
hath
foretold
,
I
haue
no
will
in
you
(
saith
the
Lord
of
Hostes
)
and
gifts
will
not
receiue
at
your
hands
:
saith
the
Lord
of
Hostes
.
By
which
words
(
addeth
this
Doctor
)
The
Prophet
manifestly
signefieth
,
this
,
which
is
now
come
to
passe
;
for
the
former
people
cease
offering
to
God
,
and
Sacrifice
is
now
offered
to
God
throughout
all
the
vniuersall
world
,
and
the
name
of
God
is
glorified
amongst
the
Gentiles
.
Making
then
allusion
to
the
old
Figure
,
he
saith
,
that
our
Sauiour
saying
,
This
is
my
body
,
and
this
is
my
bloud
,
and
transubstantiating
the
bread
into
his
body
,
and
the
wine
into
his
bloud
,
taught
his
Apostles
&
Disciples
to
giue
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
Masse
,
figured
by
the
Oblation
of
the
First-fruits
,
as
we
haue
shewed
:
Augustine
,
Tertullian
,
and
other
great
Doctors
of
the
Church
.
But
let
vs
see
the
circumstances
of
the
old
Oblation
,
answering
in
all
respects
to
the
body
of
the
new
.
3.
OF
MANY
CIRCVMSTANCES
OF
THE
ancient
Oblation
,
answering
to
the
truth
of
the
Sacrament
,
and
Sacrifice
of
the
Masse
.
THe
Loaues
of
the
First-fruits
,
were
made
of
the
finest
flower
of
Wheate
,
and
round
,
after
the
manner
of
a
cake
.
We
haue
heere
the
matter
and
forme
of
our
Hoasts
:
The
Priest
did
lift
it
vp
before
the
people
,
in
Figure
of
the
eleuation
of
our
Sauiour
vpon
the
Crosse
.
The
Priest
also
eleuates
the
consecrated
Hoast
,
that
it
may
be
adored
,
and
maketh
ouer
it
many
signes
of
the
Crosse
.
The
Sacrifice
of
Loaues
were
Min-ha
,
4.
OF
THE
NAME
MASSE
.
AS
for
the
word
Missa
,
Masse
,
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
,
then
the
Sacrifice
of
the
Law
of
Grace
,
as
of
old
it
signified
onely
that
of
Moyses
.
In
so
much
as
many
great
Doctors
doubted
not
,
Peter
;
Abdias
,
who
wrote
the
life
of
the
Apostles
,
either
in
Greeke
or
in
Hebrew
.
S.
Euaristus
Pope
,
who
sate
the
yeere
97.
S.
Alexander
,
sitting
in
the
yeere
106.
Telesphorus
,
sitting
in
the
yeare
127.
S.
Ambrose
,
S.
Augustine
,
Saint
Leo.
Moreouer
,
the
first
Romane
Councell
,
the
second
of
Carthage
,
the
Councell
of
Agath
.
and
many
other
ancient
Authors
of
the
first
foure
Ages
,
and
all
these
haue
often
vsed
it
,
as
a
name
frequented
among
the
Christians
,
which
is
an
argument
that
it
was
left
by
tradition
from
the
Apostles
,
howsoeuer
the
Church
did
vse
in
the
beginning
many
other
names
,
especially
the
Greeke
Church
.
Some
Doctors
haue
thought
it
to
be
a
Latine
word
,
for
the
likenesse
of
the
syllables
,
and
of
the
sound
.
But
the
argument
concludeth
not
that
it
is
rather
Latine
,
then
Hebrew
,
seeing
that
it
hath
the
like
syllables
,
and
sound
in
both
Languages
;
and
if
the
Latine
challenge
it
by
that
title
,
the
Hebrew
may
challenge
it
by
the
same
.
And
after
this
manner
euery
one
may
draw
to
his
Language
a
thousand
strange
words
by
similitude
or
likenesse
,
and
may
put
themselues
in
danger
to
incurre
the
crime
of
vnlust
vsurpers
,
or
ill
interpreters
,
as
it
happened
to
Optatus
in
the
word
Cephas
,
which
he
thought
to
be
Greeke
,
by
reason
of
the
likenesse
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
onely
Latin
,
because
they
haue
a
Latine
sound
,
and
euery
Language
may
challenge
the
word
Sac
as
her
owne
,
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
Latine
.
But
if
any
shall
resolutely
hold
,
that
it
comes
rather
from
the
Latine
,
then
from
the
Hebrew
I
shall
more
willingly
agree
thereunto
.
For
this
casuall
encounter
of
the
Latine
with
the
Hebrew
,
is
more
meruailous
,
then
if
it
had
been
deriued
from
the
Hebrew
.
For
it
could
not
happen
;
but
by
diuine
prouidence
,
that
one
Latine
word
should
be
so
happily
tyed
,
and
allyed
to
the
Hebrew
,
that
it
seemes
altogether
to
be
an
Hebrew
word
,
and
that
the
Hebrew
word
should
come
so
neere
to
the
Latine
,
that
it
seemes
indeed
to
be
a
Latine
word
,
and
that
this
word
hath
been
vsed
to
signifie
the
like
thing
in
diuers
Languages
,
and
Lawes
.
The
Hebrew
word
in
the
Law
of
Moyses
,
to
signifie
the
Figure
of
the
Sacrifice
of
our
Sauiours
body
:
and
the
Latine
word
,
to
signifie
in
Latine
the
truth
of
the
same
Sacrifice
in
the
Law
of
Grace
.
And
that
the
most
excellent
Sacrifice
of
all
other
,
hath
been
baptized
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
Latine
.
The
old
Figure
then
resembled
our
Sacrifice
in
the
matter
,
in
the
forme
,
in
the
ceremony
,
and
most
liuely
in
the
name
.
5.
TRANSVBSTANTIATION
MADE
IN
the
Sacrament
,
figured
by
the
Leauen
.
THere
are
yet
more
mysticall
draughts
in
the
ancient
Figure
,
which
preach
into
vs
the
truth
of
our
Eucharist
;
but
principally
three
:
The
first
the
Leauen
:
the
second
the
Time
:
the
third
the
Sacrifices
,
foregoing
this
Oblation
.
It
hath
been
said
,
that
these
Loaues
were
made
of
Leauen-paste
,
and
were
eleuated
in
Oblation
,
by
the
High
Priest
,
with
the
Lambes
.
the
Sacrificers
shall-eleuate
the
Lambes
,
with
the
Loaues
of
the
First-fruits
,
turning
them
before
the
Lord
.
In
such
sort
,
as
the
Loaues
were
put
aboue
the
Lambes
,
and
all
was
eleuated
together
.
This
is
a
diuine
draught
of
Gods
Pensell
,
in
the
Table
of
the
Figure
;
teaching
vs
not
only
the
presence
of
the
body
of
his
Sonne
,
true
Lambe
,
without
blot
in
the
Sacrifice
of
the
Masse
;
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
Sauiour
,
hidden
vnder
the
formes
of
bread
.
The
Leauen
heretofore
hath
been
a
signe
vnto
vs
of
some
bad
thing
;
but
heere
,
by
a
contrary
quality
it
is
a
signe
of
that
,
which
is
good
:
as
often
in
Scripture
one
selfesame
thing
hath
sundry
and
contrary
significations
,
by
reason
of
contrary
references
and
respects
.
So
the
Lion
,
49
9.
Apoc.
5.5
.
1.
Pet.
5.8
.
if
we
consider
him
as
a
Royall
and
strong
beast
,
is
a
signe
of
God
;
as
he
is
cruell
and
fierce
,
a
signe
of
the
Diuell
.
For
which
cause
our
Sauiour
himselfe
expresseth
Vice
by
Leauen
in
one
place
;
6.
THE
SACRAMENT
,
AND
SACRIFICE
of
the
body
of
our
Sauiour
,
vnder
the
formes
of
bread
,
foretold
in
the
Scripture
,
and
taught
by
the
Hebrew
Doctors
.
DAVID
by
these
eleuated
Loaues
foretold
our
Sacrament
and
Sacrifice
:
There
shall
be
(
saith
hee
)
a
firmament
in
the
earth
,
in
the
tops
of
wountaines
,
the
fruit
thereof
shall
be
extolled
farre
aboue
Libanus
.
Or
according
to
the
Hebrew
phrase
,
There
shall
be
a
little
wheat
in
the
earth
vpon
the
top
of
the
mountaines
,
and
the
fruit
thereof
shall
be
lifted
aboue
Lybanus
.
These
words
cannot
signifie
other
wheate
,
or
any
other
thing
more
liuely
,
then
our
consecrated
Hosts
,
containing
the
body
of
our
Sauiour
,
true
wheat
on
earth
,
true
bread
and
solid
stabilitie
of
our
soules
and
bodies
;
fruit
truely
lifted
vp
,
not
onely
vpon
the
toppe
of
Libanus
,
but
aboue
the
highest
of
the
celestiall
powers
.
Wherefore
the
Hebrew
Doctors
conformably
hereunto
,
Our
Masters
(
saith
he
,
of
happy
memory
)
vnderstood
by
this
word
,
a
certaine
kind
of
Cakes
,
which
shall
be
made
in
the
time
of
the
Messias
,
of
the
which
also
all
the
Psalme
is
written
.
And
all
their
Hebrew
Commentaries
extoll
,
extoll
,
euen
to
heauen
,
the
eating
and
mystery
of
this
Bread
and
of
these
Cakes
,
which
,
say
they
,
shall
be
of
the
bignesse
of
the
palme
of
a
mans
hand
.
And
one
amongst
them
,
Ecclesiastices
;
What
is
that
which
was
?
the
same
that
shall
be
:
addeth
further
,
As
their
first
deliuerer
,
to
wit
,
Moyses
had
giuen
them
bread
of
wonder
,
which
was
Manna
;
so
the
second
Redeemer
(
the
Messias
)
should
giue
them
a
more
wonderfull
bread
,
to
wit
,
these
Cakes
.
And
hereunto
the
same
Redeemer
alludeth
,
It
is
not
Moyses
,
which
gaue
you
the
bread
from
heauen
:
vnderstanding
his
body
,
as
it
hath
been
declared
in
the
Figure
of
Manna
.
There
shall
bee
(
saith
one
of
them
)
a
parcell
of
bread
in
the
earth
,
on
the
top
of
the
mountaines
;
that
is
to
say
(
saith
hee
)
there
shall
bee
a
Sacrifice
of
bread
on
the
head
of
the
mountaines
of
the
Church
,
or
on
the
head
of
the
Priests
,
which
shall
bee
in
the
Church
.
For
the
Mountaines
of
the
Church
are
the
Prelats
and
Priests
of
it
,
if
they
be
such
,
as
are
worthy
of
that
name
;
for
so
much
as
they
are
lifted
vp
aboue
the
vulgar
,
as
spirituall
Mountaines
aboue
the
earth
,
by
holinesse
in
manners
,
and
sublimity
of
Doctrine
.
This
Figure
then
,
is
euery
day
literally
fulfilled
in
the
Church
,
when
the
Priests
say
Masse
,
eleuating
the
holy
Hoast
aboue
their
head
;
and
when
the
faithfull
Christians
eate
these
diuine
and
delitious
Cakes
,
at
the
mysticall
Table
of
our
Sauiour
.
The
ancient
Iewes
could
not
write
more
clearly
of
the
Figure
of
our
Truth
amongst
the
shadowes
of
their
Law
:
and
he
,
that
seeth
not
this
Truth
,
brightly
shining
in
the
Sacrifice
of
the
Law
of
Grace
,
is
blinde
at
noone-day
,
and
worse
then
a
Iew.
7.
THE
TESTIMONIES
OF
HEBREW
Doctors
for
Transubstantiation
,
and
the
manner
,
how
the
body
of
our
Sauiour
is
present
in
the
Eucharist
.
THe
manner
,
how
the
body
of
our
Lord
is
really
present
in
the
Eucharist
,
hath
been
no
lesse
plainely
set
downe
in
the
writings
of
the
Hebrewes
,
then
is
the
Reall
presence
it selfe
.
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
maner
of
this
Presence
,
and
declares
how
he
remaines
there
present
.
Of
both
wee
haue
spoken
in
the
Figure
of
Manna
,
discoursing
there
of
the
Almighty
power
of
our
Sauiour
.
Heere
we
shall
onely
alledge
the
testimonies
of
Hebrew
and
Christian
Doctors
,
to
declare
this
Presence
more
fully
,
and
to
shew
the
soundnesse
of
the
Catholike
faith
,
concerning
Transubstantiation
.
And
as
for
the
first
,
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
Messias
,
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
perceiue
.
And
to
this
may
haue
reference
,
that
the
Hebrew
word
,
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
haue
;
He
offered
the
flesh
of
thy
God
.
And
Saint
Paul
long
time
after
,
vsing
the
same
manner
of
speech
,
what
he
calls
Bread
,
he
also
names
the
body
of
our
Sauiour
.
The
same
Hebrew
Doctors
,
Osee
:
They
shall
be
conuerted
,
that
sit
vnder
his
shadow
,
they
shall
liue
with
Wheate
.
Our
Masters
(
say
they
)
writ
vpon
these
words
,
that
at
the
comming
of
the
Redeemer
,
there
shal
be
change
of
nature
in
Wheat
.
And
Rabby
Moyses
vpon
the
words
of
the
Psalme
:
Who
giueth
food
to
all
flesh
,
a
for
(
saith
he
)
the
bread
,
which
bee
will
giue
,
is
his
flesh
,
and
this
shall
be
a
great
wonder
.
The
Oblation
then
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
Sauiour
,
by
the
vertue
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
Catholike
Church
;
a
word
brought
into
vse
fiue
hundred
yeares
agoe
,
8.
THE
TESTIMONIES
OF
THE
CHRIstian
Doctors
concerning
Transubstantiation
,
and
the
manner
,
how
our
Sauiours
body
is
in
the
Eucharist
.
THe
Christians
haue
been
so
much
more
resolute
,
and
cleare
in
setting
downe
the
Faith
and
Doctrine
of
Transubstantiation
,
and
the
manner
of
the
presence
of
our
Sauiours
body
in
this
Sacrament
,
by
how
much
they
haue
had
better
Masters
,
then
the
ancient
Hebrews
.
Their
Masters
were
our
Sauiour
himselfe
,
the
Sonne
of
Truth
,
the
Reuealer
of
heauenly
secrets
,
and
his
Apostles
filled
with
the
new
light
of
the
Holy
Ghost
:
whereas
the
Hebrewes
had
none
,
but
Moyses
and
the
Prophets
,
which
taught
by
shadowes
and
Figures
.
Behold
then
what
they
haue
said
of
this
admirable
change
,
which
wee
call
Transubstantiation
,
and
of
the
manner
how
the
body
of
our
Sauiour
remaines
in
the
Sacrament
.
Saint
IVSTINE
,
Wee
are
taught
,
that
the
meate
(
the
bread
and
wine
)
wherwith
our
flesh
and
bloud
are
nourished
,
by
change
thereof
into
our
substance
,
being
Consecrated
by
the
prayer
and
word
of
God
,
is
the
flesh
and
bloud
of
Iesus
Christ
incarnate
,
that
is
to
say
,
the
substance
of
bread
and
wine
,
is
changed
into
the
body
and
bloud
of
our
Sauiour
.
Saint
IRENEVS
,
will
they
bele●ue
,
that
the
consecrated
bread
is
the
body
of
Iesus
Christ
?
As
if
he
should
say
,
if
they
beleeue
not
,
that
he
is
Omnipotent
;
they
cannot
beleeue
,
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
doe
all
by
his
Word
,
as
hee
made
the
world
by
his
Word
.
Saint
CYRIL
of
Hierusalem
:
Hee
long
since
in
Cana
turned
water
into
wine
,
the
which
hath
some
resemblance
to
bloud
;
shall
we
esteeme
him
lesse
worthy
to
be
beleeued
,
saying
,
that
he
hath
changed
the
wine
into
his
bloud
.
Saint
CHRYSOSTOME
:
Because
the
Word
saith
,
This
is
my
body
,
let
vs
obey
,
and
beleeue
,
beholding
it
with
the
eyes
of
our
faith
:
As
if
he
would
haue
said
,
these
words
,
This
is
my
body
,
are
words
of
the
Omnipotent
,
and
effect
that
which
they
signifie
;
we
ought
then
,
to
obey
and
beleeue
that
,
The
things
,
that
we
propose
you
,
are
not
workes
of
humane
vertue
,
it
is
God
that
sanctifieth
them
,
and
changeth
them
;
we
are
but
the
instruments
.
Saint
.
GREGORY
NISSE
,
We
beleeue
that
the
bread
duely
sanctified
by
the
word
of
the
Word
of
God
,
is
changed
into
the
body
of
the
Word
of
God
.
And
againe
,
The
bread
of
the
Aliar
in
the
beginning
is
common
,
but
after
that
it
is
sacrificed
in
the
Masse
,
it
is
called
the
body
of
Christ
,
and
it
is
so
indeed
.
Saint
IOHN
DAMASCEN
,
The
bread
and
the
wine
,
mingled
with
water
,
is
supernaturally
changed
into
the
body
of
Christ
,
by
the
inuocation
and
comming
of
the
holy
Ghost
,
and
they
are
not
two
,
but
one
selfesame
thing
.
THEOPHILACT
,
This
bread
is
transformed
into
the
flesh
of
our
Lord
,
by
the
mysticall
blessing
of
secret
words
,
and
by
the
comming
of
the
holy
Ghost
.
Behold
,
you
haue
heard
some
Greeke
Fathers
;
with
the
same
spirit
and
like
stile
,
speake
also
the
Latine
Fathers
.
TERTVLLIAN
,
Our
Sauiour
tooke
the
bread
,
and
made
it
his
body
,
saying
,
This
is
my
body
.
Saint
CYPRIAN
,
This
bread
,
which
our
Lord
presented
to
his
Disciples
,
was
made
flesh
by
the
all
powerfulnesse
of
his
Word
,
changed
not
in
apparance
,
but
in
substance
:
As
if
hee
would
haue
said
,
the
outward
formes
of
the
clements
,
the
quantity
,
colour
and
sauour
remaine
,
but
the
inward
substance
is
changed
into
the
substance
of
the
body
and
bloud
of
our
Sauiour
.
Saint
AMBROSE
.
This
bread
,
before
the
words
of
the
Sacrament
,
is
bread
,
but
after
Consecration
the
bread
is
made
flesh
;
and
hauing
shewed
,
that
this
consecration
and
changing
,
is
made
by
the
word
of
God
;
he
confirmes
his
conclusion
,
saying
,
If
the
word
of
Christ
hath
been
so
powerfull
,
as
to
giue
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
heare
Dauid
,
saying
,
He
hath
spoken
,
and
the
things
were
done
;
he
hath
commanded
,
and
they
were
created
:
I
answere
thee
then
,
T
has
before
consecration
the
bread
was
not
the
body
of
Christ
,
but
after
the
same
it
is
the
body
of
Christ
:
hee
said
it
,
and
hee
bath
effected
it
.
Saint
AVGVSTINE
,
almost
in
the
same
tearmes
;
I
haue
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
RHEMIGIVS
of
Rhemes
,
The
flesh
,
which
the
word
of
God
,
the
Father
,
hath
taken
in
the
Virginall
wombe
,
and
vnited
vnto
his
Person
;
and
the
bread
,
which
is
consecrated
vpon
the
Altar
,
is
one
bodiy
of
Christ
;
For
euen
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
.
Hee
meant
that
Transubstantiation
produceth
not
a
new
body
of
Iesus
Christ
,
but
that
it
makes
the
same
body
,
which
he
tooke
in
the
wombe
of
the
Virgin
,
present
in
this
Sacrament
after
consecration
;
nothing
remaining
of
those
elements
,
but
the
accidents
.
PASCHASIVS
,
Though
the
forme
of
bread
and
wine
,
be
found
in
this
Sacrament
,
we
ought
to
beleeue
notwithstanding
,
that
after
the
consecration
,
there
is
no
other
thing
,
but
the
flesh
and
bloud
of
Christ
.
From
all
these
testimonies
we
collect
the
explication
of
two
points
,
which
doe
concerne
the
manner
of
our
Sauiours
being
in
the
Sacrament
of
the
Altar
.
For
first
we
vnderstand
hereby
,
that
the
body
of
our
Sauiour
is
made
present
in
the
Sacrament
by
Transubstantiation
,
that
is
to
say
,
by
change
of
substance
,
the
substance
of
bread
giuing
place
to
the
substance
of
his
body
,
which
succeeds
by
vertue
of
his
Omnipotent
word
.
And
because
the
Soule
,
and
the
Diuinity
neuer
leaue
this
body
,
whole
Iesus
Christ
is
in
the
Sacrament
,
his
body
by
vertue
of
his
Word
;
his
Soule
and
his
Diuinity
,
as
necessarily
following
,
and
accompanying
the
same
.
Secondly
,
we
learne
,
that
so
long
as
the
species
be
there
vncorrupted
,
the
same
body
remaines
vnder
them
with
its
quantity
,
beauty
,
immortality
,
and
glory
,
but
supernaturally
and
in
a
spirituall
and
diuine
manner
,
without
being
perceiued
,
vnlesse
by
the
eyes
of
faith
,
as
we
haue
before
declared
,
so
far
forth
,
as
a
thing
ineffable
can
be
declared
.
By
meanes
whereof
,
the
Fathers
often
aduertise
vs
,
not
to
consult
heere
with
the
Lawes
of
Nature
,
nor
to
regard
,
what
sense
and
humane
iudgement
tells
vs
,
but
simply
to
beleeue
the
word
of
him
,
who
can
doe
all
,
and
cannot
lye
.
9.
WHERFORE
OVR
SAVIOVR
WOVLD
haue
his
body
hid
,
and
not
visible
in
the
Sacrament
.
HEere
it
shall
be
good
to
note
,
wherefore
our
Sauiour
gaue
his
body
,
veiled
vnder
the
shewes
of
bread
and
wine
,
&
not
visible
,
&
in
proper
forme
.
For
hereby
we
shal
come
to
know
,
that
he
was
nolesse
wise
,
then
he
is
good
;
not
onely
giuing
vs
an
inestimable
gift
,
but
also
giuing
it
after
the
manner
he
did
.
The
principall
reasons
noted
by
the
Fathers
,
are
these
;
The
first
is
taken
from
the
nature
of
the
Sacrament
:
for
since
that
euery
Sacrament
is
a
visible
signe
of
an
inuisible
thing
;
it
followeth
,
that
he
giuing
his
body
in
this
Sacrament
,
was
to
couer
it
vnder
some
visible
signes
,
as
the
accidents
are
,
the
colour
,
the
whitenesse
,
the
sauour
,
and
such
like
things
,
which
obiected
to
our
sense
,
might
put
our
soule
in
minde
of
some
secret
thing
;
whereas
if
he
had
giuen
it
openly
,
it
had
not
been
a
Sacrament
,
full
of
mystery
,
but
a
simple
gift
of
his
body
.
The
second
reason
giuen
by
S.
Ambrose
,
S.
Augustine
,
A
third
reason
may
be
added
,
that
this
inuisibility
giues
vs
a
singular
meane
;
to
exercise
our
faith
,
and
to
marit
happinesse
in
beleeuing
,
and
not
seeing
;
according
to
the
Maxime
of
our
Sauiour
,
For
looke
,
where
eyther
sense
or
reason
giues
any
proofe
,
faith
hath
no
reward
,
saith
one
of
our
Doctors
.
A
so●rth
reason
,
wherefore
God
giues
vs
his
body
,
hid
vnder
these
signes
,
was
secretly
to
hid
the
mystery
of
this
diuine
meate
,
from
the
view
and
sight
of
Infidels
,
and
to
take
from
them
al
occasion
of
calumniating
the
Christians
.
For
if
they
called
them
Androp●phages
,
Tertullian
,
Euse
bius
,
Minutius
,
and
other
ancient
Fathers
,
because
they
heard
say
,
that
they
fed
vpon
the
body
of
Iesus
Christ
in
a
certaine
banquet
,
where
notwithstanding
they
see
nothing
but
bread
and
wine
;
what
might
they
haue
said
,
and
what
crimes
might
they
haue
laid
to
their
charge
,
if
they
had
either
vnderstood
or
seene
,
that
they
did
eate
that
body
in
the
naturall
forme
?
Finally
,
hereby
our
Sauiour
hath
preserued
the
Maiesty
of
his
body
from
many
inconueniences
,
of
beasts
and
of
men
,
to
which
it
had
been
exposed
,
and
in
danger
to
bee
often
iniured
in
his
proper
forme
,
whereas
by
hiding
the
same
,
al
the
indignities
are
receiued
in
a
garment
,
which
is
not
his
owne
,
that
is
to
say
,
in
the
shew
of
bread
and
wine
;
albeit
,
such
as
are
guilty
of
those
crimes
,
must
expect
iust
condemnation
from
God
,
for
the
iniury
which
they
haue
done
to
this
Sacrament
.
10.
AS
THE
OLDE
OBLATION
OF
FIRST
fruits
began
in
Pentecost
,
so
our
new
.
THe
two
last
draughts
,
figuring
the
Masse
,
consist
partly
in
the
circumstance
of
time
,
in
which
the
old
Oblation
was
instituted
,
and
put
in
practise
:
partly
in
the
Sacrifices
,
which
were
to
be
offered
before
.
These
two
Lineaments
haue
been
diuinely
accomplished
.
The
time
of
this
Sacrifice
was
the
fiftith
day
,
The
Oblation
of
First-fruits
,
which
vntill
then
had
bin
made
in
Figure
,
eyther
in
the
Law
of
Nature
,
or
of
Moyses
,
was
but
Barly
,
as
it
were
,
the
beginning
of
Haruest
:
but
this
heere
was
the
great
Haruest
,
the
great
solemnitie
of
First-fruites
,
and
the
great
Oblation
of
celestiall
Wheat
,
and
of
the
Bread
that
liueth
and
giueth
life
:
the
true
Pentecost
,
and
the
true
Iubily
of
the
holy
Ghost
,
chiefe
worker
of
this
Sacrament
and
Sacrifice
.
Of
which
our
Sauiour
speaking
,
said
,
The
words
,
which
I
say
vnto
you
are
Spirit
and
Life
:
as
if
he
had
said
,
The
words
I
speake
vnto
you
,
concerning
the
eating
of
my
flesh
,
are
not
to
bee
vnderstood
carnally
,
after
the
manner
of
the
Capharnaits
,
who
dreamed
of
dead
flesh
to
be
cut
in
peeces
;
but
spiritually
of
a
liuely
flesh
,
which
my
Spirit
will
make
present
,
to
be
giuen
in
a
spirituall
manner
without
death
,
or
detriment
,
as
he
wrought
the
conception
of
this
same
body
in
the
wombe
of
the
Virgin
,
without
carnall
operation
,
and
without
any
hurt
to
her
Virginity
.
11.
THE
MASSE
BEGAN
TO
BE
CELEbrated
by
the
Apostles
at
Pentecost
.
IT
was
then
at
Pentecost
,
that
the
Apostles
,
new
Sacrificers
,
did
giue
beginning
to
the
practise
of
a
new
Sacrifice
,
in
the
new
Law
,
offering
a
full
and
sufficient
Oblation
,
and
celebrating
the
Messe
with
a
pacifying
Hoist
of
the
bread
from
heauen
,
and
of
the
immortall
Lambe
.
Saint
Iames
was
one
of
the
first
that
offered
in
Hierusalem
,
as
all
Antiquity
witnesseth
,
and
after
him
the
other
Apostles
,
both
in
Hierusalem
,
and
elsewhere
.
Then
began
this
diuine
and
first
troupe
,
as
the
first
fruites
of
the
Spirit
of
Grace
,
to
eate
these
delitious
Cakes
,
promised
at
the
comming
of
the
Messias
,
and
to
communicat
,
not
once
a
yeare
onely
,
or
once
a
month
,
or
once
a
weeke
,
but
euery
day
,
for
it
was
a
food
they
had
neuer
eaten
of
before
,
exceeding
delight
full
to
the
taste
;
and
these
good
foules
had
a
continual
appetite
.
They
were
perseuerant
(
saith
the
Scripture
)
in
the
doctr●ne
of
the
Apostles
,
in
the
communion
of
the
breaking
of
bread
,
and
in
prayer
.
They
went
to
it
euery
day
;
but
this
was
,
after
that
the
holy
Ghost
was
descended
.
For
before
it
was
said
onely
,
that
they
did
perseuer
in
prayer
;
they
communicated
euery
day
,
after
the
descent
of
the
holy
Ghost
,
Great
worker
of
this
mystery
:
Spirit
,
which
brought
celestiall
fier
into
their
stomackes
,
quicknesse
to
their
tongues
,
charity
to
their
harts
:
&
did
let
forth
the
pure
water
,
foretold
by
the
ancient
Lauarites
of
Salomons
Temple
.
Fountaine
of
Dauid
.
I
will
take
the
cup
of
salnation
and
call
vpon
the
name
of
the
most
high
.
If
Salomon
,
after
hauing
finished
his
magnificent
Temple
,
had
had
this
body
for
to
haue
offred
it
to
God
,
after
the
manner
of
Melchisedech
,
without
effusion
of
bloud
,
and
without
death
;
how
much
more
rich
,
and
honorable
,
would
he
haue
thought
the
dedicating
of
that
Temple
,
in
respect
of
this
Sacrifice
alone
,
then
in
regard
of
thousands
of
Oxen
,
sheepe
,
and
Bulles
,
burnt
vpon
the
Altar
of
Holocausts
.
O
Christian
soules
,
lifted
vp
by
contemplation
,
acknowledge
the
gift
of
your
Lord
,
often
celebrate
this
Pentecost
,
offer
this
oblation
,
take
the
first
fruits
of
this
deified
Wheate
,
and
offer
him
yours
;
to
the
end
that
one
day
you
may
haue
place
at
the
Table
of
felicitie
,
where
this
same
Lord
shal
be
both
the
meate
and
the
drinke
of
that
banquet
.
THE
NINTH
PICTVRE
.
THE
BREAD
OF
ELIAS
.
The
Description
.
HAVE
you
not
compassion
of
this
good
Elias
,
1.
THE
BREAD
OF
ELIAS
,
FIGVRE
OF
the
Sacrament
of
the
Altar
.
THe
Bread
of
Elias
,
was
for
certaine
a
Figure
of
our
Sacrament
,
and
of
many
mysteries
hidden
in
it
.
Wee
haue
said
elsewhere
,
that
in
the
Scripture
,
as
well
in
the
old
,
as
in
the
new
.
Bread
signifieth
generally
the
body
of
our
Sauiour
;
for
so
much
as
it
is
giuen
in
meat
for
the
sustenance
of
our
soules
,
and
the
immortality
of
our
bodies
.
So
Ieremie
,
speaking
of
the
body
of
our
Sauiour
,
Lay
the
w●●d
on
his
bread
,
that
is
to
say
,
giue
the
torments
of
the
Crosse
to
his
body
,
I
am
the
Bread
of
heauen
.
In
this
generall
sense
then
,
2.
WHAT
MEANETH
THE
SCRIPTVRE
in
signifying
,
that
the
Bread
of
Elias
was
baked
vnder
the
imbers
.
THough
we
know
not
,
how
this
Bread
was
baked
vnder
the
imbers
by
the
Angell
;
wee
beleeue
notwithstanding
,
that
it
was
so
baked
;
for
the
Scripture
saith
it
,
and
because
it
saith
nothing
without
cause
,
there
is
no
doubt
,
but
vnder
the
hollow
of
these
imbers
,
there
lye
hidden
some
mysteries
,
appertaining
to
our
Sacrament
.
These
mysteries
are
three
,
amongst
many
others
,
which
,
such
as
are
more
spirituall
,
may
obserue
.
The
one
is
,
that
it
puts
vs
in
minde
of
our
Sauiours
charity
.
The
imbers
are
the
remainder
of
fier
,
and
heate
past
;
this
Bread
then
baked
vnder
the
hot
imbers
,
mingled
with
liue
coales
,
did
Figure
our
Sacrament
,
true
memoriall
instituted
by
Iesus
Christ
,
and
commanded
to
be
celebrated
in
his
memory
,
dust
and
●shes
,
and
abaseth
himselfe
vnder
the
name
of
these
things
.
Also
the
Hebrewes
of
Bethulia
,
The
third
mystery
is
,
that
hereby
are
signified
the
many
mysteries
of
this
Sacrament
,
hidden
vnder
the
formes
of
bread
and
wine
,
as
vnder
imbers
.
mysteries
of
the
loue
and
greatnesse
of
God
,
and
of
the
admin●b●●
effects
of
this
meat
,
which
deuout
soules
may
more
easily
se●●e
then
I
can
expresse
.
And
as
the
great
Ma●es●y
of
our
Sauiour
,
walking
visibly
vpon
the
earth
,
was
c●uered
vnder
the
cloake
of
our
humanity
,
his
almighty
power
,
w●sdome
and
bounty
,
effecting
the
worke
of
our
●●cemption
by
the
s●eblenesse
,
folly
,
and
ignominy
of
the
〈◊〉
:
Fu●●
so
in
this
Sacrifice
,
he
couereth
the
glory
of
his
body
vnder
the
veyle
of
these
signes
and
cinders
of
〈◊〉
and
makes
the
hand
of
supreme
vertue
wo●●e
i●●sbly
,
for
the
support
and
health
of
our
soules
and
bodies
.
3.
WHAT
SIGNIFIETH
THE
SLEEPE
of
Elias
vnder
the
shadow
of
the
luniper
tree
.
THe
diuine
hand
of
God
hath
by
other
Lineaments
,
and
colours
,
no
lesse
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
Iuniper
tree
,
for
herein
we
see
our
Sauiour
sleeping
on
the
Crosse
;
and
acknowledge
the
memory
of
his
passion
,
the
greatest
signe
of
his
loue
and
humility
,
and
the
most
high
secret
of
this
Sacrament
of
his
pretious
body
.
Coales
of
desolation
,
The
fier
shall
burne
in
my
meditation
;
being
,
4.
ELIAS
HIS
WALKE
,
AFTER
THE
SHAdow
of
the
Iuniper
tree
,
to
the
Mountaine
Horeb
,
and
of
the
water
,
that
was
giuen
him
with
the
bread
.
VNder
this
shadow
,
truely
,
wee
ought
to
repose
our selues
,
in
the
wearisomnesse
of
our
persecutions
,
as
Elias
slept
vnder
the
figuring
shadow
of
this
tree
,
when
he
fled
from
the
rage
of
Iezabel
.
For
there
is
not
any
where
a
more
sweete
and
sound
rest
amidst
the
trauailes
of
this
painfull
life
,
then
in
receiuing
his
body
,
to
meditate
vpon
his
death
.
Which
Dauid
,
by
the
Spirit
of
Prophecy
,
taught
vs
of
olde
,
saying
to
God
in
the
person
of
euery
afflicted
Christian
;
Thou
hast
preyared
in
my
sight
a
Table
against
them
that
trouble
me
.
And
therefore
the
Angell
,
as
it
were
,
interpreting
the
Figure
,
awaketh
Elias
,
and
exhorts
him
to
eate
the
Bread
,
figuring
this
Table
:
the
which
he
doth
,
and
there
with
is
so
well
refreshed
,
that
hee
takes
strength
and
courage
to
walke
forty
dayes
and
forty
nights
,
enen
to
the
Mountaine
of
God
,
freeing
himselfe
from
the
persecution
of
the
Queene
.
Where
we
haue
yet
two
other
mysteries
in
the
Figure
,
appertaining
to
the
truth
.
For
this
space
of
forty
dayes
,
signifieth
the
painefulnesse
of
our
mortall
pilgrimage
,
diuided
into
foure
ages
,
as
into
foure
tens
;
into
Infancy
,
Yong
age
,
Mans
age
,
and
Old
age
;
consisting
of
dayes
and
nights
,
of
good
and
euill
,
of
consolation
and
persecution
.
The
walke
of
Elias
continued
euen
to
Horeb
,
signifieth
the
progresse
,
which
is
conuenient
for
vs
to
make
,
ascending
by
holy
desires
,
and
aspirations
,
and
by
good
works
,
euen
to
the
top
of
Christian
perfection
,
according
to
the
measure
of
the
grace
of
God
,
communicated
to
euery
one
;
and
from
this
toppe
,
to
zoare
vp
with
a
victorious
flight
,
aboue
death
and
the
world
,
to
the
high
Mountaine
of
our
celestiall
felicity
.
But
now
in
this
pilgrimage
our
true
Bread
,
and
sustenance
,
is
the
body
of
our
Sauiour
,
giuen
by
his
Angell
,
to
wit
,
by
his
Priest
,
as
hath
been
said
.
5.
THE
SIGNIFICATION
OF
THE
pot
of
Water
.
BVT
what
signifieth
the
pot
of
Water
,
giuen
with
this
bread
?
surely
nothing
else
,
but
the
grace
of
God
,
giuen
with
this
Sacrament
:
for
so
it
was
figured
by
the
Creator
himselfe
,
when
he
promised
it
,
by
his
Prophet
Ezechiel
,
saying
,
I
will
powre
out
vpon
you
cleane
water
,
to
wit
,
his
Grace
;
and
our
Sauiour
crieth
in
the
Temple
,
If
any
man
thirst
,
let
him
come
to
me
and
drinke
;
speaking
of
the
same
Grace
.
It
is
this
water
which
is
giuen
vs
to
refresh
our
wearinesse
;
which
giues
vs
force
,
and
makes
vs
able
to
ascend
with
ease
the
Mountaine
of
God
,
that
we
may
so
obtaine
the
possession
of
heauen
.
Who
would
haue
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
contemplatiue
soule
might
heere
obserue
?
But
are
not
these
sufficient
to
make
vs
admire
the
infinite
wisdome
of
God
,
in
the
delineation
of
his
secrets
?
His
Soueraigne
powerfulnesse
in
the
greatnesse
of
his
workes
?
His
surpassing
bounty
in
the
largenesse
of
his
benefits
?
Truely
,
this
was
an
euident
testunony
of
his
most
wise
prescience
,
to
draw
so
long
before
such
a
liuely
Picture
of
the
Sacrament
of
his
body
:
a
goodly
marke
of
his
vertue
,
to
haue
giuen
to
Elias
Bread
of
s●ch
force
,
that
it
could
maintaine
life
,
and
furnish
with
strength
for
forty
whole
dayes
trauell
,
an
ouer-trauelled
body
:
an
euident
signe
of
his
great
mercy
,
with
so
fatherly
care
to
defend
one
of
his
owne
mortall
creatures
,
and
to
send
him
an
immortall
Spirit
;
and
one
of
his
owne
Court
,
to
serue
him
as
his
Pantler
,
and
Cup-bearer
,
in
his
necessity
.
But
what
is
this
in
respect
of
that
hee
hath
done
,
leauing
this
Sacrament
to
his
militant
Church
;
this
pretious
pledge
,
which
is
both
armour
and
food
;
bestowing
vpon
her
his
Humanity
and
Diuinitie
,
giuing
himselfe
,
and
all
that
he
is
;
and
that
in
a
manner
so
diuine
,
and
so
agreeable
to
our
infirmity
?
That
,
which
he
did
for
Elias
,
was
it
any
more
then
a
Picture
,
a
representation
,
and
a
shadow
,
compared
to
the
liuely
Image
,
to
the
truth
,
and
to
the
Body
?
Who
shall
then
,
O
Lord
,
be
able
to
vtter
,
yea
or
to
conceiue
thy
wisdome
in
this
Bread
,
thy
omnipotent
greatnesse
in
this
mystery
,
thy
infinite
mercy
in
this
Feast
?
And
what
can
feeble
mortall
creatures
doe
,
but
fumble
in
speaking
,
and
admire
in
silence
the
height
of
thy
Councells
,
and
the
sweetnesse
of
thy
Graces
,
and
thanke
thee
from
the
bottome
of
their
hearts
in
humbly
confessing
their
owne
insufficiency
?
THE
TENTH
PICTVRE
.
THE
PROPITIATORY
SACRIFICE
.
The
Description
.
THE
Iewish
Priest
commeth
to
offer
the
yearely
Propitiatory
Sacrifice
,
Holy
of
Holies
,
where
the
Arke
of
God
is
;
and
the
flesh
of
that
Victime
,
together
with
the
head
and
skinne
,
was
consumed
with
fier
,
out
of
the
City
of
Ierusalem
,
no
body
eating
thereof
.
They
,
that
burnt
it
,
wash
themselues
without
the
gates
of
the
Towne
,
for
that
,
according
to
the
Law
,
they
were
reputed
vncleane
by
this
seruice
,
and
could
not
enter
againe
into
the
company
of
their
brethren
,
vntill
they
were
purified
by
the
water
of
Expiation
.
There
is
also
in
this
Picture
represented
another
Sacrifice
for
sinne
,
but
in
ceremonies
much
differing
from
the
former
.
For
this
is
iterated
daily
,
and
the
bloud
of
the
Victime
is
not
carried
into
the
Sanctuary
,
but
is
offered
vpon
the
Altar
of
Holocausts
,
in
a
basen
of
gold
,
as
you
see
.
The
men
of
the
Priestly
linage
doe
eate
in
this
roome
,
apart
,
the
flesh
of
the
Hoast
,
and
are
sanctified
;
whereas
in
the
other
Sacrifice
,
all
was
consumed
by
fier
,
and
they
were
vncleane
,
which
burnt
it
,
as
hath
been
said
.
There
is
not
any
woman
,
neither
any
vncleane
man
,
admitted
to
this
banquet
;
for
the
Law
receiued
none
but
men
,
and
those
sanctified
.
1.
THREE
KINDS
OF
SACRIFICES
.
WEE
haue
said
elsewhere
,
that
there
were
three
kindes
of
Sacrifices
,
obscurely
practised
in
the
Law
of
Nature
,
and
expresly
ordained
in
that
of
Moses
.
The
first
was
the
Sacrifice
of
Holocaust
:
the
second
,
of
thanksgiuing
:
the
third
,
Propitiatory
,
for
the
appeasing
of
God
.
In
this
last
Sacrifice
three
kindes
of
beasts
might
lawfully
be
offred
,
Bulls
,
sheepe
or
Goats
;
and
three
kinds
of
birds
,
Pigeons
,
Sparowes
or
Turtles
.
All
of
them
figured
either
the
Sacrifice
of
the
Crosse
,
or
that
of
the
Masse
,
or
both
together
.
The
first
then
,
of
which
mention
is
made
in
the
present
Picture
,
signified
manifestly
the
Sacrifie
of
the
Crosse
;
and
the
second
,
that
of
the
Eucharist
.
Let
vs
see
the
resemblance
betweene
them
.
2.
OF
THE
PROPITIATORY
SACRIFICE
,
which
Properly
signifies
that
of
the
Crosse
.
IF
we
attentiuely
consider
the
Figure
,
wee
shall
easily
see
the
resemblance
it
hath
with
the
truth
.
The
first
Propitiatory
Sacrifice
was
offered
but
once
a
yeare
,
and
no
more
;
painting
forth
thereby
,
the
one
onely
Sacrifice
of
the
Crosse
,
In
this
will
(
saith
he
)
we
are
iustified
by
the
Oblation
of
the
body
of
Iesus
Christ
once
made
:
And
afterwards
hauing
shewed
,
that
the
Iewish
Priests
,
could
not
take
away
sin
with
their
bloudy
Sacrifices
,
he
addeth
;
Iesus
Christ
hauing
offered
one
Hoast
for
sins
,
s●teth
now
for
euer
at
the
right
hand
of
God
.
This
Sacrifice
then
could
not
be
reiterated
,
our
Sauior
hauing
so
triumphed
ouer
death
,
as
he
could
die
no
more
,
neither
was
it
necessary
.
The
second
circumstance
was
,
that
in
this
yearely
Sacrifice
,
the
bloud
of
the
Victime
of
Propitiation
,
was
carried
and
set
vpon
the
Altar
of
Incense
,
seated
before
the
Sanctuary
,
a
Figure
of
heauen
,
as
Saint
Paul
allegoriseth
.
The
bloud
of
our
Sauiour
also
,
that
is
to
say
,
the
price
of
his
bloud
,
was
carried
vp
to
heauen
,
and
set
before
the
eyes
of
God
.
Who
in
consideration
of
that
bloud
,
shed
for
men
to
his
honor
,
giues
them
pardon
of
their
sinnes
,
if
it
bee
not
long
of
themselues
.
Thirdly
,
the
flesh
of
the
Victime
was
all
consumed
in
the
fier
,
with
the
head
and
skinne
,
without
the
Campe
,
whilest
they
were
in
the
Desart
,
or
without
Hierusalem
,
after
it
was
chosen
for
the
place
of
Sacrifice
.
Our
Sauiour
was
crucified
on
Mount
Caluary
,
out
of
Hierusalem
,
his
body
burnt
by
three
fiers
,
and
consumed
euen
to
death
,
by
the
fier
of
his
infinit
loue
,
which
made
him
a
voluntary
Victime
to
his
Father
,
for
our
sinnes
;
by
the
fier
of
our
sins
themselues
,
which
caused
him
to
die
;
by
the
fier
of
those
reproaches
,
blaspemies
and
torments
,
which
hee
endured
in
his
Passion
.
And
it
was
easie
to
see
,
how
his
skinne
felt
this
fier
,
when
it
was
cruelly
torne
with
whips
,
as
also
his
head
,
crowned
with
thornes
,
and
his
sacred
visage
,
defiled
with
spittle
.
Finally
,
none
of
those
,
which
sacrificed
,
did
eate
of
this
Propitiatory
Sacrifice
,
no
man
also
did
eate
of
this
:
And
they
,
that
did
burne
the
flesh
of
the
ancient
Victime
,
were
vncleane
,
and
were
to
purifie
themselues
in
the
water
of
Expiation
,
before
they
came
againe
into
the
City
:
They
also
,
which
did
put
our
Sauiour
to
death
,
became
thereby
abominable
in
the
sight
of
God
;
and
if
they
would
enter
into
the
City
of
Hierusalem
,
which
is
his
Church
,
they
were
first
to
be
purified
by
the
water
of
Baptisme
.
Behold
from
point
to
point
,
and
tittle
to
tittle
,
the
Figure
accomplished
in
the
Sacrifice
of
the
Crosse
,
which
hath
truely
wiped
away
our
sinnes
,
and
giueth
abeundant
grace
of
peace
and
Propitiation
,
so
it
be
applied
,
as
God
hath
ordained
,
that
is
,
by
the
Sacraments
;
but
aboue
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
kinde
of
Propitiatory
Sacrifice
,
was
accomplished
in
the
Oblation
of
the
Crosse
:
so
the
second
was
fulfilled
in
some
other
.
For
if
nothing
passed
in
the
olde
Law
,
were
it
neuer
so
little
,
which
our
Sauiour
was
not
to
fulfill
in
the
Law
of
Grace
;
and
if
he
himselfe
hath
so
often
protested
,
that
hee
would
accomplish
all
the
Law
euen
to
the
least
tittle
,
and
that
heauen
and
earth
should
passe
,
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
,
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
,
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
;
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
,
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
,
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
.
An
healthfull
Hoast
,
Saint
CYPRIAN
,
That
the
Eucharist
is
an
Holocaust
for
the
purging
of
our
iniquities
.
Saint
HIEROME
,
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
,
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
,
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
an
healthfull
Hoast
.
And
Saint
BASIL
also
in
his
Masse
,
Make
vs
worthy
(
saith
he
,
praying
to
God
)
to
present
our selues
before
thee
with
a
cleane
heart
,
and
to
serue
thee
,
and
offer
this
venerable
Sacrifice
,
for
the
blotting
out
of
our
sinnes
,
and
the
malice
of
the
people
.
Saint
IAMES
in
his
:
Wee
offer
this
vnbloudy
Sacrifice
to
thee
for
our
sinnes
,
and
the
ignorances
of
the
people
.
Saint
IVSTIN
MARTYR
,
Saint
CYRIL
of
Hierusalem
,
Wee
offer
Iesus
Christ
,
slaine
for
our
sinnes
,
to
the
end
to
make
him
mercifull
to
vs
,
and
to
others
,
who
is
most
benigne
and
gratious
.
In
conclusion
,
all
the
Catholike
Doctors
,
Latine
and
Greeke
,
are
of
the
same
faith
,
and
speake
the
same
Language
,
and
call
the
Sacrifice
of
the
Masse
,
the
true
and
only
Sacrifice
of
Christians
,
instituted
by
Iesus
Christ
,
for
the
obtaining
from
God
remission
of
sinnes
;
the
Sacrifice
of
the
Crosse
,
is
not
the
Sacrifice
of
Christians
,
though
it
be
the
foundation
of
Christian
Religion
:
for
the
Christians
neither
can
offer
it
,
our
Sauiour
being
now
immortall
,
nor
desire
to
offer
it
,
for
so
much
as
they
should
be
like
to
the
Iewes
,
which
crucified
him
.
It
is
the
Eucharist
,
which
is
the
sole
and
proper
sacrifice
of
Christians
,
ordained
for
a
memoriall
of
that
of
the
Crosse
;
and
to
apply
the
merite
thereof
.
And
as
Baptisme
,
Confirmation
,
and
the
other
Sacraments
,
as
Sacraments
,
remit
sinne
,
in
the
vertue
of
the
Sacrifice
of
the
Crosse
:
so
the
Eucharist
,
as
a
Sacrifice
,
applieth
to
vs
remission
of
sinnes
,
gained
vpon
the
Crosse
,
and
after
this
manner
is
a
propitiatory
Sacrifice
.
This
Doctrine
is
according
to
God
,
and
according
to
reason
:
For
since
Iesus
Christ
is
Priest
eternally
,
For
euery
High
Priest
taken
from
among
men
,
is
appointed
for
men
in
those
things
,
that
pertaine
to
God
,
that
hee
may
offer
gifts
,
and
sacrifice
for
sinnes
.
Iesus
Christ
then
,
as
Priest
,
offereth
h●nselfe
in
this
Sacrifice
for
our
sinnes
,
and
hee
doth
it
by
the
ministry
of
Priests
his
Vicars
,
euen
as
by
them
he
teacheth
,
baptiseth
,
confirmeth
,
and
exerciseth
the
other
offices
,
and
holy
functions
of
our
Doctor
and
Redeemer
.
I●
standeth
with
reason
also
,
seeing
that
Prayer
,
Almes
,
Fasting
,
Penance
,
and
other
actions
of
Piety
bee
honorable
and
pleasing
to
God
,
appease
his
wrath
,
and
obtaine
of
him
remission
of
faults
committed
;
that
this
Sacrifice
,
which
is
the
greatest
honor
,
that
the
Church
can
present
to
God
,
and
the
most
diuine
of
all
other
holy
actions
,
should
haue
force
to
appease
him
,
and
gaine
his
Grace
.
Moyses
.
Exod.
3●
.
3●
.
Dan.
4
.
2●
.
Moyses
obtained
pardon
for
many
thousand
of
sinners
:
Daniel
did
counsell
the
King
of
Babylon
to
redeeme
his
sinnes
by
Alms.
These
works
then
were
Propitiatory
,
&
how
should
not
then
the
Sacrifice
of
the
body
of
the
Sonne
of
God
,
offered
by
the
same
his
Sonne
,
and
by
his
members
,
in
supreme
worship
of
his
Maiesty
,
be
so
?
The
enemy
of
mankinde
,
hath
he
not
been
extreamely
enuious
and
malitious
,
that
would
take
away
this
beleese
from
the
soules
of
the
children
of
God
?
and
such
as
haue
beleeued
his
deceits
,
against
the
honor
of
God
,
and
against
the
Doctrine
of
his
Church
,
;
Are
they
not
miserably
bewitched
,
and
altogether
vnworthy
to
haue
remission
of
their
faults
?
6.
AFTER
WHAT
MANNER
THE
SACRIfice
of
the
Masse
,
and
the
Sacraments
remit
sinne
,
since
that
of
the
Crosse
is
our
whole
redemption
.
BVT
if
the
Sacrifice
of
the
Crosse
bee
our
whole
redemption
,
and
the
infinite
price
,
paid
for
all
our
sins
,
and
of
a
thousand
sinfull
worlds
,
if
there
had
been
so
many
;
how
say
we
,
that
the
Sacrifice
of
the
Masse
,
the
Sacraments
,
and
good
workes
are
propitiatory
?
I
answere
,
that
the
Sacrifice
of
the
Crosse
is
the
Fountaine
head
of
our
saluation
;
the
Sacrifice
of
the
Masse
,
and
Sacraments
are
the
Riuers
by
which
the
merits
of
the
Crosse
flow
into
our
soules
,
and
without
which
,
this
merit
should
be
vnfruitfull
to
vs
.
Baptisme
is
one
of
these
Riuers
,
so
is
Consirmation
,
and
the
other
Sacraments
.
The
Sacrifice
of
the
Masse
is
one
of
them
also
;
and
by
them
the
Crosse
imparteth
saluation
,
but
to
no
other
,
sauing
only
to
Christians
:
For
Turkes
and
Pagans
doe
not
receiue
any
fruit
,
because
they
haue
not
any
Sacrament
,
nor
Sacrifice
,
by
which
they
may
open
the
doore
to
come
to
this
Merit
,
and
make
flow
into
them
the
waters
of
Redemption
,
and
of
health
.
The
Crosse
to
them
is
a
Fountaine
stopped
,
an
Orchard
inclosed
,
a
Treasure
locked
vp
;
because
they
neither
haue
the
Conduit-pipe
,
nor
the
entry
,
nor
the
Key
,
by
which
they
may
be
partakers
thereof
.
The
Masse
therefore
is
no
more
a
new
redemption
,
then
the
Sacraments
,
as
that
of
the
Crosse
was
;
but
an
excellent
meanes
to
apply
the
redemption
,
which
was
made
on
the
Crosse
.
The
Sacraments
are
meanes
in
their
kinde
.
The
Eucharist
hath
the
Pr●uiledge
to
doe
it
,
both
as
a
Sacrifice
,
and
as
a
Sacrament
.
Good
workes
are
good
and
Propitiatory
,
not
of
themselues
,
but
because
they
are
founded
vpon
the
Crosse
;
and
without
this
stay
,
they
are
vnprofitable
to
eternall
life
.
Wherefore
,
the
Sacraments
,
the
Sacrifice
of
the
Masse
,
good
workes
,
godly
actions
,
and
all
Christian
Religion
,
take
life
,
force
and
vertue
from
the
Crosse
.
The
Sacraments
are
the
Conduit-pipes
;
the
good
workes
,
the
fruites
;
the
Eucharist
is
the
great
Key
.
The
Sacraments
profit
,
and
are
Propitiatory
onely
to
those
,
which
receiue
them
in
good
disposition
;
Baptisme
remits
sinne
onely
,
to
him
,
that
is
baptized
;
Penance
to
him
,
which
doth
it
;
and
so
of
the
rest
.
The
Eucharist
,
as
a
Sacrament
,
giueth
grace
onely
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
generall
and
most
effectuall
Prayer
;
as
also
by
reason
of
the
present
it
makes
to
God
;
and
is
therefore
a
generall
meanes
to
appease
him
,
by
offering
him
the
body
of
his
Sonne
,
who
hath
paid
all
,
and
for
all
,
and
therefore
is
able
to
obtaine
all
.
Wherefore
,
if
Masse
bee
said
for
the
Iust
,
it
procures
them
encrease
of
grace
,
and
vertue
to
perseuer
therein
;
if
for
repentant
sinners
,
it
obtaines
them
pardon
;
if
for
the
impenitent
,
it
obtaines
them
repentance
;
if
for
Infidels
,
it
obtaineth
their
conuersion
;
and
so
it
profits
all
the
liuing
.
If
it
be
applied
to
the
Saints
departed
,
it
honors
them
;
if
for
those
which
are
in
Purgatory
it
diminisheth
their
paines
.
But
what
if
you
obiect
?
Masse
is
offred
for
many
,
which
notwithstanding
remaine
obstinate
in
their
wickednesse
?
I
grant
they
doe
,
but
it
is
by
their
owne
fault
,
who
depriue
themselues
of
this
fruit
;
for
it
profits
others
.
The
Crosse
is
a
wayes
then
the
foundation
of
our
whole
redemption
;
the
Sacraments
are
the
meanes
for
to
apply
them
in
particular
to
euery
liuing
Christian
well
disposed
;
the
Sacrifice
of
the
Masse
,
to
all
,
as
hath
been
said
;
and
in
them
all
,
the
bloud
shed
on
the
Crosse
,
is
the
price
and
payment
of
our
redemption
.
7.
THE
SACRIFICE
OF
THE
MASSE
,
and
the
Sacraments
,
rather
giue
,
then
take
any
honor
from
the
Crosse
.
AS
the
Sacrifice
of
the
Masse
,
and
all
the
Sacraments
of
the
Church
,
doe
take
their
vertue
from
the
infinit
merit
of
the
Crosse
;
so
they
honor
it
,
by
applying
the
vertue
thereof
.
For
so
many
times
as
they
giue
grace
,
so
often
they
giue
occasion
to
praise
the
first
cause
of
that
grace
.
Neither
more
nor
lesse
,
then
naturally
an
Eagle
,
a
Lion
,
a
Dolphin
,
an
Emeraud
,
and
euery
other
noble
creature
,
bringing
by
his
goodnes
and
beauty
,
some
profit
or
pleasure
to
man
,
stirre
him
vp
to
praise
the
Creator
,
who
gaue
that
goodnesse
and
beauty
to
the
creature
.
So
the
Sacraments
giuing
grace
,
by
that
action
of
theirs
,
testifie
to
vs
the
merit
of
the
Passion
of
Christ
,
meritorious
spring
of
this
grace
.
But
aboue
all
Christian
Mysteries
,
the
Sacrisice
of
the
Masse
excelleth
;
and
that
for
two
reasons
.
The
first
,
because
it
containes
in
it
present
the
same
body
,
which
redeemed
vs
vpon
the
Crosse
,
and
presenteth
in
this
body
,
the
fountaine
of
our
redemption
.
Whereas
other
Sacraments
communicate
nothing
,
but
the
Riuers
flowing
from
that
Fountaine
.
The
second
,
because
it
liuely
represents
the
action
of
this
our
redemption
,
to
wit
,
the
Passion
of
our
Sauiour
,
and
the
Sacrifice
of
the
Crosse
;
for
the
same
body
,
which
was
offered
on
the
Crosse
,
is
offered
heere
;
on
the
Crosse
,
by
bloudy
Sacrifice
;
heere
,
by
vnbloudy
Sacrifice
:
on
the
Crosse
it
was
immolated
;
it
is
immolated
also
heere
;
but
there
with
slaughter
,
and
violent
effusion
of
bloud
;
heere
it
is
immolated
after
the
maner
,
we
haue
said
;
to
wit
,
the
formes
of
bread
and
wine
,
and
by
them
represented
as
a
dead
and
insensible
thing
,
such
as
are
bread
and
wine
,
and
his
bloud
seeming
to
be
after
the
manner
of
wine
shed
,
vnder
which
it
is
;
whereas
it
is
alwayes
in
his
body
,
and
both
body
&
bloud
remaine
impassible
,
immortall
and
glorious
.
Vpon
the
Crosse
,
his
power
seemed
weaknesse
and
infirmity
;
his
goodnesse
malice
,
and
his
wisdome
folly
;
for
the
wicked
beheld
him
poore
,
beleeued
him
impotent
,
blasphemed
him
as
a
malefactor
,
and
derided
him
as
a
foole
;
though
he
was
in
himselfe
all
powerfull
,
all
good
,
all
wise
:
all
this
is
represented
in
the
Sacrifice
of
the
Masse
.
For
in
outward
shew
nothing
appeares
,
but
infirmity
,
to
the
eyes
of
Infidels
,
neither
will
they
beleeue
,
that
our
Sauiour
can
make
his
body
there
present
;
it
also
seemes
to
them
impiety
,
and
therefore
they
call
it
Idolatry
;
it
appeares
to
them
nothing
but
folly
,
and
therefore
they
mocke
at
it
,
as
if
it
were
a
Com●edy
;
wheras
,
notwithstanding
,
it
is
an
action
of
the
Sonne
of
God
,
and
the
most
godly
worke
of
Piety
and
Religion
,
that
is
in
the
Church
.
For
these
reasons
then
,
it
honoreth
,
it
preacheth
,
it
communicateth
,
it
represents
the
vertue
of
the
Crosse
,
aboue
all
other
Christian
mysteries
:
and
no
meruell
for
it
was
ordained
by
the
hand
of
him
,
which
hath
of
old
drawne
forth
,
in
the
old
Sacrifices
,
all
the
Figures
of
the
Crosse
;
and
who
knew
well
,
how
to
prepare
a
Sacrifice
in
the
Law
of
his
Grace
,
which
might
liuely
,
8.
THE
SACRIFICE
OF
THE
MASSE
,
Profitable
to
obtaine
from
God
all
kind
of
good
,
and
it
extends
it selfe
to
all
persons
,
except
the
damned
.
SEing
that
the
Sacrifice
of
the
Masse
,
is
so
good
a
means
to
obtaine
remission
of
sinnes
;
it
is
easie
to
conceiue
,
that
it
is
able
to
helpe
vs
to
obtain
,
whatsoeuer
else
is
profitable
for
vs
.
For
it
is
more
hard
to
appease
the
wrath
of
God
,
and
to
encline
him
to
be
mercifull
vnto
vs
,
when
by
sinne
we
are
his
enemies
;
then
to
obtaine
all
other
gifts
from
him
,
when
he
is
become
our
friend
.
We
know
likewise
that
the
ancient
Sacrifices
were
offered
,
nor
onely
for
sinne
,
but
for
many
other
temporall
ends
also
.
It
followes
then
,
that
the
Sacrifice
of
the
Eucharist
,
which
succeeded
to
all
the
ancient
Sacrifices
(
as
Saint
Chrysostome
,
Wee
Sacrifice
(
saith
hee
)
for
the
health
of
the
Emperour
.
Saint
Augustine
writeth
,
That
in
his
time
certaine
Priestes
said
Masse
,
and
offered
Sacrifice
in
a
house
,
for
to
driue
away
the
Diuels
,
which
infested
it
,
and
made
it
inhabitable
.
Saint
Prosper
witnesseth
,
that
the
Sacrifice
of
the
Masse
,
was
offered
for
a
woman
possessed
,
that
shee
might
bee
deliuered
;
and
after
that
shee
was
dispossessed
,
the
same
was
offred
againe
in
the
way
of
thanksgiuing
.
Saint
Chrysostome
,
in
many
places
,
makes
mention
of
the
custome
of
the
Church
,
to
say
Masse
for
the
fruits
of
the
earth
;
and
the
testimony
of
Saint
Cyril
of
Hierusalem
is
cleare
in
this
matter
,
who
in
one
of
his
Lessons
,
speaking
of
the
Masse
,
saith
,
After
that
the
spirituall
Sacrifice
and
vnbloudy
worship
is
done
,
ouer
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
Souldiers
,
for
the
sicke
,
for
the
afflicted
;
In
conclusion
for
all
those
which
haue
need
of
succour
.
9.
THE
SACRIFICE
OF
THE
MASSE
profitable
to
the
Faithfull
departed
,
which
are
in
Purgatory
,
and
honorable
to
those
,
which
raigne
in
heauen
.
THe
faith
,
and
custome
of
the
Church
,
hath
euer
been
to
offer
also
to
God
,
the
Sacrifice
of
the
Masse
,
for
the
soules
of
the
faithfull
departed
,
not
to
procure
pardon
for
their
sinnes
,
but
to
obtaine
of
God
release
of
the
paine
,
due
to
their
sinnes
,
who
are
in
Purgatory
.
For
they
which
are
in
hell
,
are
cut
off
eternally
from
the
body
of
Iesus
Christ
,
and
incapable
of
succour
from
his
precious
bloud
.
Saint
Chrysostome
,
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
dreadfull
mysteries
(
for
so
he
calleth
the
Sacrifice
of
the
Masse
)
for
they
well
knew
,
it
would
bring
them
great
benefit
and
profit
.
According
to
which
faith
,
charged
me
,
not
to
prepare
for
her●
sumptuous
to●be
;
but
onely
signified
,
that
sheed
s●r●d
,
that
remembrance
should
be
made
of
her
at
the
Altar
,
at
which
emery
day
shee
religiously
serued
God
;
knowing
that
from
it
,
was
the
Victime
distributed
,
which
w●ped
out
the
hand
writing
of
decree
that
was
against
vs
,
and
led
the
enemy
in
triumph
.
Which
he
performed
like
a
faithfull
childe
,
causing
the
office
for
the
dead
,
and
Masse
to
be
said
for
her
at
her
burial
,
helping
her
rather
after
this
manner
,
then
bewailing
her
with
teares
,
as
himselfe
witnesseth
,
saying
to
God
;
We
wept
not
.
O
Lord
,
in
the
prayers
,
which
we
made
,
when
the
Sacrifice
of
our
price
was
offered
vp
to
the●
,
Whereby
he
shewes
,
what
was
the
faith
and
religion
of
all
the
Church
in
his
dayes
.
S.
Epiphan●
,
also
puts
this
custome
amongst
the
Articles
of
Catholike
Doctrine
;
and
witnesseth
,
The
same
Church
hath
also
at
all
times
,
offered
Sacrifice
of
thankesgiuing
,
for
the
Victime
of
the
blessed
Saints
,
which
are
raigning
in
heauen
.
And
here-hence
it
is
,
that
men
say
Masse
vpon
their
Feasts
,
in
which
they
are
called
vpon
&
remembred
,
not
that
men
offer
Sacrifice
to
them
,
for
that
was
the
slander
of
the
old
Heretikes
and
Pagans
:
but
to
giue
thanks
to
God
,
who
made
them
victorious
,
and
to
shew
,
that
we
reioyce
in
their
glory
.
And
this
is
it
Saint
Augustine
declareth
,
Who
is
he
amongst
the
Infidels
(
saith
he
)
that
euer
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
,
We
erect
not
Altars
to
Martyrs
,
but
onely
to
God
,
in
remembrance
and
memory
of
them
:
For
who
did
euer
heare
any
Prelate
,
doing
his
office
at
the
Altar
,
where
Saints
bodies
lye
,
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
memorie
.
By
which
Doctrine
it
appeares
,
how
the
Sacrifice
of
the
Masse
,
is
not
onely
Propitiatory
for
sinnes
,
but
profitable
to
obtaine
of
God
all
kind
of
benefits
.
And
that
it
extends
it selfe
to
all
sorts
of
persons
,
except
the
damned
.
And
that
as
the
Sacrifice
of
the
Crosse
,
is
a
generall
,
and
fundamentall
treasure
,
for
all
the
members
of
the
Church
of
God
,
liuing
and
dead
,
present
and
to
come
;
so
the
Sacrifice
of
the
Masse
is
an
instrument
,
and
vniuersall
meanes
to
apply
the
merit
of
this
treasure
to
euery
one
.
THE
ELEVENTH
PICTVRE
.
THE
FIVE
LOAVES
AND
TWO
FISHES
.
The
Description
.
HEE
,
which
is
in
company
of
Iesus
,
Two
hundred
pentworth
of
bread
will
not
suffice
that
euery
ont
may
haue
a
little
bet
,
(
as
the
custome
is
to
distribute
holy-bread
.
)
Whereas
these
fiue
Loaues
,
brought
by
this
childe
,
were
not
to
be
valued
at
three
pence
.
And
Andrew
giuing
notice
to
our
Sauiour
,
But
what
are
these
amongst
so
many
?
As
indeed
,
they
might
seeme
to
bee
nothing
,
for
so
great
a
number
,
according
to
the
rule
of
humane
iudgement
,
meaning
the
food
with
the
eaters
,
and
not
conndering
,
what
the
diuine
hand
of
God
can
doe
.
Whilest
they
serue
and
admire
the
miracle
,
the
gues's
bestirre
themselues
lustily
,
without
sparing
either
their
paines
in
eating
,
or
the
meate
set
before
them
.
They
,
who
haue
long
since
filled
their
stomackes
begin
to
fill
their
bockets
;
and
there
is
not
one
heere
,
that
doth
not
keepe
some
piece
of
this
bread
;
some
for
necessary
prouision
,
others
as
reliques
of
deuotion
.
And
after
all
this
,
the
Apestles
filled
twelue
baskets
full
with
the
fragments
.
All
of
them
are
transported
with
ioy
and
astonishment
,
preferring
our
Sauiour
before
Moyses
,
as
hauing
found
a
meanes
,
by
his
omniporent
hand
to
furnish
a
table
in
the
Desart
;
whereas
Moyses
procured
only
Manna
to
fall
from
heauen
,
made
to
his
hands
,
by
the
hands
of
Angels
,
and
not
produced
by
any
blessing
of
his
.
Whereupon
they
resolue
to
take
our
Sauiour
their
head
,
and
to
make
him
their
King
.
But
hee
,
who
was
created
King
by
his
Father
,
written
in
his
thigh
,
and
in
his
garment
this
stile
,
King
of
Kings
,
and
Lord
of
Lords
,
and
is
descended
on
earth
to
endure
dishonors
,
and
not
for
to
ioy
in
the
glory
of
the
world
,
will
not
haue
to
doe
with
such
electors
,
nor
with
such
a
Kingdome
.
Wherefore
,
hee
goes
further
into
the
desart
,
stealing
away
,
both
from
their
fight
,
and
election
.
1.
THE
MIRACLE
OF
THE
FIVE
LOAVES
,
a
Figure
of
the
Eucharist
.
THis
wonderfull
banquet
,
prepared
in
this
Desart
,
was
a
Picture
of
our
Sacrament
,
as
the
Figures
were
,
which
euen
now
haue
been
declared
:
not
so
ancient
for
time
,
but
wrought
by
the
hand
of
a
more
cunning
work-man
.
For
the
former
Figures
were
anciently
pictured
indeed
,
according
to
the
direction
of
God
,
but
by
the
hand
and
Pensell
of
Moyses
:
this
was
the
inuention
of
our
Sauiour
himselfe
,
and
freshly
drawne
by
his
owne
hand
.
Wherefore
,
those
former
did
signifie
a
farre
off
,
and
in
diuers
subiects
,
the
Eucharist
,
and
the
Author
thereof
;
this
is
an
entrance
vnto
it
,
and
sheweth
it
to
bee
neere
at
hand
,
because
it
is
done
by
the
Author
himselfe
,
in
proper
person
.
The
others
set
foorth
our
diuine
mystory
,
as
the
old
Prophets
foretold
the
Messias
to
come
many
yeares
after
;
this
heere
did
shew
him
in
a
manner
present
;
as
Saint
Iohn
Baptist
did
point
at
our
Sauiour
with
his
finger
.
And
therefore
,
as
our
Doctors
note
,
the
Euangelist
Saint
Iohn
great
Secretary
,
and
most
priuy
to
his
Masters
intentions
,
before
hee
would
set
downe
the
Sermon
,
which
our
Sauiour
made
of
the
eating
of
his
flesh
,
sets
in
the
for
efront
the
declaration
of
this
miracle
,
as
a
peece
of
the
same
subiect
,
necessary
for
the
vnderstanding
of
that
Sermon
,
and
for
the
stranthening
of
our
faith
,
concerning
the
Feast
,
which
our
Sauiour
was
to
prepare
shortly
after
.
By
this
method
the
supreame
wisdome
hath
wisely
taught
vs
,
tracing
out
by
little
and
little
,
both
by
deeds
and
words
,
the
way
to
the
faith
of
this
mystery
of
his
pretious
body
,
working
a
miracle
vpon
the
sustenance
,
which
was
to
be
a
signe
thereof
,
and
declaring
to
vs
,
the
designe
of
the
future
banquet
of
his
flesh
,
to
be
after
exhibited
vnder
the
formes
of
bread
.
Behold
now
proportions
and
colours
of
the
Picture
.
2.
IN
WHAT
THE
MIRACLE
OF
THE
fiue
Loaues
did
Figure
the
Eucharist
.
THis
miracle
was
a
Figure
of
the
Eucharist
in
generall
,
because
it
was
a
wonderfull
refection
,
as
that
is
of
the
Eucharist
:
wonderfull
in
that
it
was
cleane
contrary
to
other
common
repasts
,
which
in
the
beginning
are
greatest
in
quantity
,
and
the
longer
the
banquet
continueth
,
the
lesse
meat
remaineth
,
till
at
last
all
be
consumed
.
Whereas
heere
contrariwise
,
in
the
beginning
there
was
but
a
little
meate
,
to
wit
,
fiue
Loaues
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
aboundance
.
This
wonder
appeareth
farre
greater
in
the
Eucharist
,
in
which
one
onely
body
of
our
Sauiour
,
hath
sufficed
for
all
the
Church
,
now
more
then
sixteene
hundred
yeares
;
which
multiplieth
without
being
many
,
and
is
eaten
without
being
consumed
.
For
if
there
be
an
hundred
thousand
Hoasts
consecrated
,
it
is
in
them
all
,
and
yet
it
is
but
one
.
And
if
it
be
receiued
of
an
hundred
thousand
mouthes
,
it
is
taken
whole
and
entire
of
all
,
and
neithere
is
,
nor
can
bee
consumed
of
any
.
This
is
the
first
draught
of
the
likenes
that
is
betweene
the
miracle
of
the
fiue
earthly
loaues
,
&
our
celestial
bread
,
which
is
but
one
.
The
other
smaller
draughts
are
these
:
That
miracle
was
made
of
bread
,
by
the
blessing
of
our
Sauiour
,
it
was
done
in
the
Desart
,
it
was
prepared
without
labour
,
paine
,
or
difficulty
;
it
was
distributed
by
the
Apostles
,
and
was
a
refection
giuen
both
to
the
soules
and
bodies
;
there
is
no
doubt
but
faith
,
hope
,
and
charitie
,
reuerence
,
religion
,
and
other
vertues
,
were
planted
in
the
hearts
of
many
of
them
,
when
they
beheld
this
admirable
worke
,
done
by
our
Sauiour
for
their
good
:
herehence
it
was
,
that
they
would
needs
create
him
King
.
These
designes
are
expressed
with
liuely
colours
in
the
Eucharist
;
for
it
is
made
of
bread
by
the
benediction
of
our
Sauiour
,
who
worketh
secretly
by
his
Almighty
word
,
as
a
Master
work-man
in
this
Sacrament
.
It
is
made
in
the
Desart
of
this
life
,
for
in
the
other
there
shall
be
no
more
Sacraments
.
It
is
made
after
a
simple
manner
,
onely
of
bread
and
wine
,
and
the
words
of
Consecration
:
whereas
the
ancient
Sacrifices
of
the
Iewes
were
made
with
paine
and
trauell
,
much
killing
,
much
washing
and
burning
of
the
Victimes
.
And
if
some
other
ceremonies
be
vsed
in
the
Masse
;
they
are
easie
,
and
appertaine
rather
to
the
decencie
,
then
to
the
essence
of
the
Sacrament
and
Sacrifice
.
In
conclusion
,
this
Sacrifice
and
Feast
,
is
made
by
the
ministery
of
the
Apostles
,
and
of
Priests
,
succeeding
them
;
and
it
serueth
to
plant
and
encrease
in
the
soule
(
as
elsewhere
we
haue
declared
)
Faith
,
Hope
,
Charity
,
Religion
,
and
other
diuine
vertues
,
true
food
of
our
soules
,
and
to
giue
vigour
to
our
bodies
,
that
they
may
rise
gloriously
vpon
the
great
day
of
the
general
resurrection
.
3.
THE
TWO
FISHES
,
A
FIGVRE
OF
the
same
Sacrament
.
THe
Fishes
,
by
another
similitude
,
do
signifie
to
vs
the
same
Sacrament
.
Our
Fish
is
Iesus
Christ
(
saith
Saint
Augustine
)
because
he
alone
was
without
sinne
in
the
depth
of
this
mortality
,
as
in
the
profundity
of
waters
.
The
same
haue
said
Tertullian
,
3.
The
Sibills
.
S.
August
.
ibid.
Iethus
.
Optatus
Mileuitan
,
cited
by
the
same
Saint
Augustine
,
and
many
other
Fathers
.
And
before
them
,
the
Sibills
in
their
writings
,
called
our
Sauiour
a
Fish
:
but
the
Greeke
word
,
Iethus
,
which
they
vsed
,
containeth
a
remarkable
Anagram
,
which
is
not
found
in
the
Latine
,
nor
in
any
other
Language
;
for
the
fiue
letters
whereof
it
is
composed
,
make
,
Iesus
Christ
Sonne
of
God
Sauiour
.
He
is
then
our
Fish
,
and
the
Fish
giuen
for
food
to
the
Church
,
is
no
other
,
but
Iesus
Christ
,
giuen
in
the
table
of
the
Eucharist
.
And
it
skilleth
not
,
that
in
this
miracle
there
are
two
Fishes
;
for
both
did
signifie
one
self-same
Iesus
Christ
,
God
and
man
,
as
doth
also
the
fiue
Loaues
;
and
it
is
not
necessary
that
a
Figure
should
bee
like
in
all
things
to
that
which
is
signified
.
Moreouer
,
Christians
,
in
respect
of
their
Head
,
are
also
called
Fishes
:
We
are
bred
in
the
water
(
saith
Tertullian
,
as
little
fishes
,
to
the
likenesse
of
our
Fish
Iesus
Christ
.
For
it
is
the
water
of
Baptisme
,
which
regenerateth
vs
in
Iesus
Christ
,
to
his
Spouse
the
Church
;
and
whosoeuer
are
not
Fishes
of
this
water
,
perish
in
the
sea
of
this
world
.
4.
WHEREFORE
NO
MENTION
IS
MADE
of
any
drinke
in
this
miracle
,
and
other
circumstances
of
it
.
THe
Euangelist
makes
no
mention
of
any
drinke
in
this
miracle
;
it
being
probable
,
that
as
Manna
was
both
meate
and
drinke
,
euen
so
were
these
Loaues
and
Fishes
multiplied
,
which
is
also
agreeable
to
the
mystery
:
for
seeing
,
they
that
follow
Iesus
Christ
,
are
fishes
,
which
naturally
neuer
drinke
;
these
also
need
no
drinke
,
being
already
become
the
Fishes
of
our
Sauiour
,
beleeuing
in
him
:
albeit
,
the
mystery
is
yet
greater
,
in
that
hereby
is
noted
a
rare
fingularity
of
the
holy
Sacrament
.
For
euen
as
Manna
alone
,
the
Loaues
and
the
Fishes
,
did
serue
both
for
meate
and
drinke
:
So
the
Sacrament
in
one
kinde
is
both
meate
and
drinke
,
the
body
of
our
Sauiour
seruing
for
both
together
,
as
did
Manna
,
and
those
Loaues
and
Fishes
,
Figures
of
it
.
Now
for
other
circumstances
of
this
miracle
,
wee
obserue
,
first
,
that
it
was
done
in
the
Spring-time
,
vpon
the
euening
,
in
the
Desart
,
before
them
which
had
heard
,
and
followed
our
Sauiour
,
they
being
bidden
to
sit
vpon
the
grasse
.
These
circumstances
teach
vs
,
that
the
Sacrament
of
the
Eucharist
,
was
instituted
in
the
spirituall
Spring
of
the
world
,
Iesus
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
;
vpon
the
euening
,
that
is
to
say
,
in
the
last
houre
of
the
world
:
and
in
the
Desart
,
that
is
,
during
this
mortall
life
.
And
that
for
those
,
which
should
beleeue
in
his
Word
,
and
which
constantly
follow
him
,
euen
vnto
the
breaking
of
bread
,
taming
of
their
flesh
,
despising
of
worldly
vanities
,
and
the
doing
of
that
,
which
they
there
did
corporally
,
eating
also
vpon
the
grasse
in
the
Desart
:
For
all
flesh
is
grasse
,
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
vpon
the
grasse
,
worthy
to
be
fed
with
the
blessing
of
our
Sauiour
,
by
the
seruice
of
his
Apostles
;
that
is
to
say
,
to
receiue
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
WOVLD
CREATE
our
Sauiour
King
,
and
why
he
fled
them
.
THese
people
thus
satisfied
,
were
about
to
create
our
Sauiour
King
;
not
entreating
him
,
but
compelling
him
to
accept
the
Royalty
;
which
hee
foreseeing
,
stayed
not
vntill
they
came
to
him
,
but
quickly
withdrew
himselfe
from
them
,
and
fled
into
the
Mountaine
to
pray
.
But
from
whence
comes
this
desire
in
these
men
,
and
wherfore
did
Iesus
Christ
refuse
this
honour
,
fithence
that
he
was
Prince
of
heauen
and
earth
,
and
absolute
King
,
without
dependance
of
any
other
?
If
for
the
miracle
,
they
would
haue
made
him
King
;
wherefore
had
they
not
the
same
will
,
when
they
saw
him
cast
foorth
diuels
out
of
the
bodies
they
possessed
,
and
make
those
mighty
,
wicked
and
rebellious
spirits
obedient
to
his
Commandements
?
Why
had
they
not
the
same
will
,
when
he
commanded
all
diseases
and
maladies
,
and
was
obeyed
?
Making
the
blinde
to
see
,
and
the
lame
to
goe
,
&c.
These
wonderfull
miracles
,
did
not
they
also
merit
the
same
Diadem
,
which
this
refection
in
the
Desart
did
?
In
truth
,
if
men
consider
them
in
their
greatnesse
,
they
merited
a
diuine
respect
and
acknowledgement
;
but
this
miracle
had
some
particular
thing
,
which
moued
these
men
to
this
desire
and
designe
.
First
,
it
was
a
kind
of
miracle
neuer
heard
of
,
before
Moyses
had
made
Manna
descend
from
heauen
,
Elias
had
made
the
flower
and
oyle
to
encrease
in
fauour
of
the
Widow
;
but
Moyses
made
not
the
Manna
with
his
owne
hands
,
6.
GOD
,
NOVRISHER
OF
EVERY
CREAture
,
true
nutriment
of
his
Children
?
IF
this
good
people
,
seeing
that
Iesus
Christ
had
so
I
magnificently
and
so
miraculously
filled
them
,
would
haue
made
him
King
,
and
honoured
him
with
an
honour
,
which
they
held
to
be
the
greatest
of
all
greatnesse
heere
vpon
earth
,
as
wee
haue
heard
;
what
would
they
haue
thought
,
and
what
would
they
houe
done
,
if
they
had
a
little
vnderstood
,
that
this
Lord
was
hee
,
which
of
olde
had
freed
their
Fathers
in
the
Desart
?
and
which
nourisheth
the
Angels
in
heauen
,
and
the
blessed
Spirits
with
food
of
his
felicity
?
who
giues
to
eate
to
euery
creature
?
who
keepes
open
table
;
in
the
spacious
ayre
,
vpon
the
face
of
the
earth
,
within
the
depthes
of
the
waters
,
prouiding
for
the
fowles
in
the
ayre
,
the
beasts
of
the
earth
,
for
the
fishes
of
the
sea
,
and
for
all
liuing
creatures
their
proper
food
,
in
their
owne
dwellings
?
What
would
they
haue
said
,
if
the
eyes
of
their
soule
had
been
opened
,
to
behold
the
grearnesse
,
highnesse
,
and
profoundnesse
of
that
miracle
,
without
comparison
saire
more
admirable
,
then
the
they
did
so
much
admire
,
and
esteemed
worthy
to
bee
rewarded
with
a
Kingdome
.
It
is
a
farre
greater
miracle
,
(
saith
Saint
Augustine
)
to
prouide
for
the
whole
world
;
then
to
feed
fiue
thousand
men
with
fiue
Leaues
and
two
Fisves
.
And
sithence
this
miracle
is
the
greater
,
wherefore
did
these
men
perceiue
onely
the
lesser
?
Was
it
not
for
so
much
as
the
most
part
of
them
had
not
the
entire
faith
,
they
should
haue
had
of
the
Messias
,
whom
they
did
esteeme
indeed
a
great
man
,
but
not
great
God
,
as
they
ought
?
But
what
would
they
heue
said
,
had
they
knowne
that
this
Sauiour
would
giue
his
slesh
to
men
to
eate
,
and
feed
them
to
immortality
?
And
that
with
so
many
miracles
,
as
Nature
it selfe
stands
wondering
at
them
?
Would
they
not
foorthwith
haue
proclaimed
him
,
not
onely
the
King
of
men
,
but
of
Angels
also
,
and
of
all
the
world
?
Nay
would
they
not
haue
inferred
by
good
discourse
,
that
hee
was
God
both
of
heauen
and
earth
?
For
it
is
God
alone
,
who
hath
power
to
giue
himselfe
in
meate
,
without
diminution
and
detriment
;
he
alone
in
heauen
giues
his
Diuinity
for
food
of
the
blessed
,
and
he
alone
giues
on
earth
the
body
of
his
Humanity
to
his
seruants
,
for
food
to
saluation
remaining
no
lesse
entire
then
before
;
a
worke
worthy
of
God
,
infinite
as
well
in
power
,
as
in
goodnesse
.
Mortall
Kings
may
wel
prepare
magnificent
feasts
,
such
as
were
made
by
Holofernes
,
Salomon
,
Cleopatra
,
and
many
Romane
Emperours
;
And
yet
they
adwored
that
of
the
fiue
Loaues
,
not
because
it
was
greater
(
saith
S.
Augustine
)
but
because
it
was
more
rare
,
and
lesse
vsuall
.
Wherefore
admire
not
we
then
the
rarenesse
of
our
Sacrament
,
sithence
it
is
the
miracle
of
miracles
,
hauing
no
like
,
and
which
by
no
continuance
of
time
can
become
vulgar
,
as
the
miracles
of
Nature
?
Wherefore
cry
we
not
in
our
hearts
,
Liue
the
King
of
Kings
,
Raigne
the
King
of
Kings
,
Immortall
glory
to
the
King
of
Kings
,
which
hath
giuen
a
refection
of
so
great
a
wonder
;
filling
with
one
loafe
and
with
one
fish
,
that
is
,
with
his
sacred
body
,
not
fiue
thousand
men
for
one
time
,
but
millions
of
men
and
of
women
,
that
haue
wandered
in
the
Desart
of
this
world
these
sixteen
hundred
yeers
,
and
wil
fill
yet
as
many
millions
moe
of
Christian
soules
,
as
shall
feed
vpon
it
,
to
the
end
of
the
world
;
who
will
fill
them
,
not
as
he
hath
filled
those
,
with
the
materiall
food
of
the
body
,
for
the
maintenance
of
this
mortall
life
.
But
with
spirituall
food
of
the
soule
,
for
to
bee
nourishment
of
immortality
and
mernall
felicity
.
Liue
then
,
O
King
of
Kings
,
true
Life
of
our
soules
and
bodies
.
Raigne
,
O
King
of
Kings
,
truely
worthy
to
raigne
.
Immortall
glory
to
thee
,
O
King
of
Kings
most
wise
to
guide
,
most
mighty
to
defend
,
most
blessed
,
tenderly
to
nourish
the
sheepe
,
which
follow
thee
,
in
the
mountaines
and
barren
desarts
of
this
mortall
life
.
O
when
shall
this
bee
,
that
wee
shall
arriue
to
the
high
mountaine
of
thy
eternity
,
there
to
take
without
end
the
food
,
that
thou
thy selfe
art
,
true
felicity
of
such
as
shall
haue
followed
thee
in
the
pathes
of
thy
holy
Commandements
.
THE
TWELFTH
PICTVRE
.
OVR
SAVIOVR
,
PREACHING
OF
THE
SAcrament
of
his
bodie
.
The
Description
.
THE
Sauiour
of
the
world
speakes
,
the
Diuine
Word
preacheth
,
neuer
man
spake
so
,
and
of
such
a
matter
:
He
sees
that
the
people
follow
him
,
enticed
by
the
miracle
of
the
fiue
Loaues
and
two
Fishes
,
and
taketh
occasion
from
their
earthly
desire
,
to
inuite
them
to
a
celestiall
banquet
of
his
flesh
,
which
he
is
about
to
prepare
for
those
,
that
shall
beleeue
in
him
,
and
haue
the
appetite
of
their
soules
in
good
disposition
.
Heare
what
he
saith
:
I
am
the
bread
of
life
,
your
Fathers
haue
eaten
Manna
,
and
are
dead
:
this
is
the
bread
which
descended
from
heauen
,
that
if
any
man
eate
of
it
,
he
may
not
die
.
I
am
the
liuing
bread
,
descended
from
heauen
;
he
that
eateth
this
bread
,
shall
liue
eternally
;
and
the
bread
,
which
I
will
giue
,
is
my
flesh
,
for
the
life
of
the
world
.
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
.
These
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
,
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
,
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
,
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
inploy
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
ruine
,
and
procured
the
restauration
,
and
health
of
our
soules
and
bodies
,
by
remedies
directly
opposite
to
our
diseases
.
The
Father
giueth
all
,
that
he
can
,
to
his
childe
,
engendered
of
his
seed
.
The
mother
nourisheth
and
brings
her
childe
vp
with
her
owne
milke
,
which
is
also
a
part
of
the
substance
of
her
body
,
and
both
meate
and
drinke
to
the
childe
.
Our
Sauiour
,
who
regenerated
vs
in
his
bloud
by
Baptisme
,
is
wholly
bestowed
vpon
vs
,
in
giuing
vs
his
body
;
for
by
concomitance
we
haue
together
with
it
,
his
soule
,
and
his
Diuinity
,
to
the
which
it
is
inseparably
vnited
:
And
of
this
dainty
food
he
giues
vs
,
not
a
part
onely
,
but
his
whole
body
,
and
his
whole
bloud
,
each
of
which
is
both
true
meate
,
and
true
drinke
vnto
vs
.
By
meat
he
lost
vs
,
by
meat
he
repaired
vs
.
The
first
meate
was
forbidden
vnder
paine
of
death
:
Thou
shalt
not
eate
of
the
Tree
of
Knowledge
of
good
and
euill
,
for
looke
what
day
thou
shalt
eat
of
it
thou
shalt
die
.
The
second
meat
is
commanded
with
promise
of
life
:
Take
,
eate
,
who
eateth
my
flesh
,
and
drinketh
my
bloud
,
he
hath
life
eternall
.
The
first
was
really
eaten
by
disobedience
,
and
killed
vs
.
The
second
is
really
eaten
by
obedience
,
and
quickens
vs
.
The
poyson
was
truely
swallowed
downe
;
the
Antidote
or
counter-poyson
also
is
truely
taken
,
and
not
by
Figure
.
The
flesh
of
the
first
Adam
,
by
geueration
,
drew
vs
to
death
and
confusion
;
the
flesh
of
our
Sauiour
,
second
Adam
receiued
by
manducation
,
brings
vs
to
life
,
and
nourisheth
vs
to
immortalitie
,
and
eternall
glory
.
4.
TWO
BAD
VNIONS
,
OF
THE
FLESH
of
Adam
,
with
our
soule
,
repaired
by
the
flesh
of
our
Sauiour
.
BVT
behold
the
maine
point
of
opposition
betweene
the
flesh
of
our
Sauiour
,
and
that
of
Adam
.
The
flesh
of
Adam
is
the
spring
of
all
our
miseries
,
by
reason
of
two
vnions
,
wherewith
it
ioynes
it selfe
to
our
soule
;
the
one
is
naturall
,
and
made
in
the
wombe
of
our
mother
by
necessity
;
the
other
morall
,
and
made
my
our
owne
free-wil
,
when
the
soule
followeth
the
appetites
of
this
corrupted
flesh
of
Adam
.
The
first
vnion
,
is
the
blow
,
that
first
wounded
vs
to
death
.
we
are
begotten
in
iniquity
,
and
conceiued
in
sin
,
according
to
the
saying
of
King
Dauid
,
and
become
defiled
,
in
the
first
instant
of
our
conception
:
branded
with
the
marke
of
originall
malediction
:
enennes
of
our
Creator
separated
from
him
,
and
at
war
within
our selues
:
for
wee
bring
with
vs
the
Schedule
of
rebellion
,
and
the
fource
of
cruell
warre
,
which
this
masse
of
corruption
incessantly
stirreth
vp
against
our
soules
;
casting
darknesse
of
ignorance
into
our
vnderstanding
;
fier
of
concupiscence
into
our
will
;
and
forgetfulnesse
of
heauen
,
and
of
other
future
things
,
into
our
memory
.
The
same
vnion
is
also
cause
,
that
the
spirits
of
men
are
multiplied
,
and
at
diuision
amongst
themselues
:
for
looke
how
many
bodies
are
begotten
of
the
flesh
,
and
seed
of
Adam
,
so
many
soules
are
created
,
to
be
vnited
to
those
bodies
,
and
to
giue
them
life
:
and
as
the
children
of
Adam
disser
in
bodies
,
so
by
meanes
of
this
generation
,
they
are
also
of
different
spirits
.
The
second
vnion
of
this
flesh
with
the
soule
,
encreaseth
and
maketh
worse
,
the
euills
,
which
came
from
the
first
:
For
the
soule
by
loue
,
being
vnited
to
her
flesh
,
and
following
the
sensual
appetites
thereof
,
forgetting
heauen
,
and
liuing
in
the
vanities
and
voluptuousnesse
of
the
earth
,
is
so
much
more
made
enemie
of
God
,
and
banished
from
his
friendship
,
as
shee
yeelds
her selfe
peruerse
;
and
so
much
more
also
diuided
in
her selfe
,
enduring
a
continuall
tyranny
of
our
flesh
,
to
whom
shee
is
made
slaue
by
this
voluntary
vnion
,
and
of
whom
shee
is
arrogantly
vexed
,
and
pricked
forward
to
commit
new
sinnes
,
which
are
to
her
soule
so
many
executioners
,
which
giue
her
torment
at
euery
moment
.
This
vnion
also
diuideth
men
amongst
themselues
;
for
euery
one
seeking
the
commodities
of
his
owne
flesh
,
and
giuing
himselfe
to
vice
;
loues
none
but
himselfe
,
his
proper
commodities
,
his
honors
,
riches
and
voluptuous
pleasures
,
hating
and
persecuting
at
those
that
do
hinder
him
in
them
,
whether
they
be
good
or
bad
.
And
from
thence
doe
spring
dissentions
,
warres
,
and
all
excesse
of
enuy
,
whoredome
,
couetousnesse
,
and
such
like
sinnes
,
which
are
committed
in
the
world
.
Behold
then
,
how
the
first
vnion
of
the
flesh
of
Adam
with
our
soules
,
is
the
spring
:
And
the
second
,
the
fulnesse
of
all
our
euills
,
diuiding
vs
from
God
,
from
our selues
,
in
our
felues
,
and
amongst
our selues
,
for
an
Antidote
and
counterpoyson
of
this
flesh
,
and
those
pernitious
effects
thereof
:
the
second
Adam
,
Iesus
Christ
,
affoords
vs
his
owne
flesh
,
endued
with
contrary
qualities
,
and
worker
of
contrary
operations
.
For
the
flesh
of
the
first
Adam
is
foule
,
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
ioyned
with
our
soule
,
makes
vs
the
children
of
Adam
:
the
flesh
of
our
Sauiour
,
begotten
of
a
Virgin
,
by
the
worke
of
the
holy
Ghost
,
and
giuen
vs
,
for
to
be
vnited
with
vs
,
and
to
vnite
vs
to
God
,
makes
vs
the
children
of
God
,
not
by
necessity
of
generation
,
but
by
acts
of
deuotion
,
ordained
by
meanes
of
this
vnion
,
not
onely
to
cherish
,
to
nourish
,
and
beautifie
our
soules
,
but
also
to
repaire
the
defects
of
our
bodies
,
to
correct
their
wicked
inclinations
,
to
extinguish
their
concupiscences
,
to
purge
and
refine
them
to
the
likenesse
of
his
owne
,
and
to
sow
in
them
the
seed
of
glorious
immortalicy
.
And
albeit
this
vnion
be
not
naturall
,
as
the
vnion
of
body
and
soule
;
yet
is
it
,
notwithstanding
,
reall
,
true
,
and
most
intrinsecall
,
after
the
manner
of
meate
and
drinke
,
and
of
a
holy
and
diuine
mariage
,
by
the
which
wee
are
made
one
Spirit
with
God
.
By
the
mediation
of
this
flesh
of
his
Sonne
vnited
to
ours
;
wee
are
also
vnited
in
our selues
,
our
sanctified
flesh
obeying
thereby
the
Law
of
the
Spirit
;
and
finally
,
we
are
voited
euen
one
with
another
,
and
made
one
Spirit
,
and
one
body
vnder
our
chiefe
Soueraigne
,
Iesus
Christ
,
by
the
vertuall
knot
of
his
pretious
flesh
,
which
euery
one
receiueth
in
this
Sacrament
.
Behold
you
the
opposite
effects
?
By
the
flesh
of
Adam
wee
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
diuided
amongst
themselues
by
enmities
,
arising
from
the
loue
of
the
flesh
;
and
euery
man
is
diuided
in
himselfe
,
his
flesh
rebelling
to
the
spirit
.
By
the
flesh
of
our
Sauiour
,
all
these
inconueniences
are
repaired
,
as
with
admirable
wisdome
,
so
with
aboundant
grace
.
Of
this
meate
then
,
giuen
as
a
counter-poyson
against
the
first
meat
,
and
of
this
sacred
vnion
,
in
remedy
of
that
,
which
diuided
vs
.
Did
our
Sauiour
heere
Preach
?
This
is
the
sense
,
and
the
end
of
his
diuine
Sermon
;
the
brend
of
life
;
the
lining
bread
that
came
downe
from
heauen
;
and
saying
,
That
this
bread
is
his
flesh
,
which
he
will
giue
for
the
life
of
the
world
:
He
declareth
,
that
he
will
giue
his
body
for
our
food
and
redemption
:
And
adding
after
,
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
life
euer
lasting
,
and
I
will
rasse
him
vp
at
the
last
day
,
for
my
flesh
is
meate
indeed
,
and
my
bloud
is
drinke
indeed
:
Hee
signified
the
effects
of
this
meate
,
contrary
to
the
effects
of
the
meate
of
Adam
.
The
meate
of
Adam
,
cause
of
death
,
a
deadly
morsell
,
an
earthly
food
,
a
food
of
anguish
:
The
meate
of
our
Sauiour
,
spring
of
life
,
bread
of
life
,
bread
from
heauen
,
flesh
of
ioyfulnesse
,
and
of
resurrection
.
When
he
said
,
Hee
that
eateth
my
flesh
,
and
drinketh
my
bloud
abideth
in
me
,
and
I
in
him
.
He
sheweth
that
he
giues
his
flesh
for
this
vnion
,
for
a
bond
of
amity
,
and
perpetuall
pledge
of
his
loue
towards
vs
.
Hee
hath
then
giuen
his
body
in
this
life
,
for
our
good
,
as
many
waies
as
it
could
be
giuen
;
for
our
redemption
,
for
our
meat
,
for
our
remedy
,
for
a
pledge
vnto
vs
,
to
deliuer
vs
,
to
nourish
vs
.
to
heale
vs
,
and
to
comfort
vs
,
and
will
giue
it
in
heauen
to
glory
for
vs
.
Hath
he
giuen
sufficiently
?
is
he
sufficiently
liberall
,
to
giue
himselfe
so
liberally
,
and
at
so
many
time
;
and
by
so
many
wayes
on
earth
,
and
to
promise
himselfe
vnto
vs
yet
another
way
in
heauen
?
And
are
not
wee
exceedingly
vngratefull
,
in
not
acknowledging
his
goodnesse
?
no
lesse
vniust
in
not
giuing
our selues
to
him
,
that
haue
nothing
but
from
him
?
And
most
ingratefull
in
making
no
better
vse
of
his
gifts
,
ordained
to
vnite
our
selues
vnto
him
,
and
amongst
our selues
,
for
the
attaining
of
life
euerlasting
?
What
hath
this
diuine
Spouse
done
?
What
hath
he
inuented
?
What
doth
he
not
?
What
hath
he
not
deuised
,
to
gaine
the
loue
of
a
faithfull
soule
?
And
what
doe
we
?
In
what
doe
we
employ
our selues
to
gaine
his
loue
?
And
who
is
it
,
of
whom
this
Prince
,
so
infinitly
rich
,
mighty
and
beautifull
,
is
so
much
inamored
;
but
of
a
poore
caytiffe
and
deformed
creature
,
whom
he
would
enrich
,
nobilitate
and
beautifie
,
to
make
him
worthy
of
his
Kingdome
?
And
how
would
he
seeke
to
purchase
,
by
so
many
meanes
,
the
loue
of
such
a
creature
,
if
he
were
not
goodnesse
it selfe
?
O
infinit
Goodnesse
,
infinit
Wisdome
,
infinite
Power
fulnesse
!
Make
our
soules
holily
inamored
of
thy
beauty
,
enlighten
them
with
the
diuine
beames
of
thy
celestiall
knowledge
,
and
make
them
worthy
of
thy
sacred
loue
.
5.
PRIDE
,
AND
LICENTIOVSNES
,
ENEmies
of
Faith
,
and
the
first
aduersaries
of
the
holy
Sacrament
.
PRide
,
and
sensuality
,
are
vncapable
to
vnderstand
the
wonders
of
God
,
and
vnworthy
to
receiue
his
benefits
.
Wee
haue
heard
the
diuine
promises
of
our
Sauiour
,
speaking
of
the
eating
of
his
flesh
;
and
of
the
euerlasting
fruits
thereof
;
heere
was
cause
to
wonder
at
the
height
of
the
mystery
,
and
liberality
of
the
Giuer
,
and
good
occasion
to
say
,
as
Saint
Peter
a
little
after
,
wondering
,
said
:
Thou
bast
the
words
of
eternall
life
.
They
vnderstood
of
flesh
(
saith
S.
Augustine
)
as
if
one
should
dismember
a
dead
body
,
or
as
men
sell
it
in
the
market
;
and
flesh
vnderstood
not
,
what
it
was
he
called
flesh
.
They
thought
that
our
Sauiour
would
cut
his
body
into
little
bits
,
and
serue
it
to
the
table
boyled
,
and
dressed
,
as
the
body
of
a
beast
;
and
standing
vpon
the
bulwarke
of
their
carnall
imaginations
,
and
pushed
forward
by
the
spirit
,
which
blindes
the
soule
;
in
stead
of
being
edified
,
they
were
scandalized
,
and
became
perfidious
in
their
heart
,
rude
in
their
thought
,
and
blasphemers
in
their
language
,
and
did
say
:
How
can
this
man
giue
vs
his
flesh
to
eate
?
Behold
,
a
hard
saying
,
and
who
can
endure
it
.
By
the
first
question
,
they
did
shew
their
incredulity
,
not
perswading
themselues
,
that
our
Sauiour
could
accomplish
that
,
which
he
did
promise
:
by
the
second
,
they
made
their
pride
appeare
,
condemning
our
Sauiour
,
as
if
he
intended
to
commit
an
horrible
crime
,
by
killing
himselfe
,
and
giuing
mans
flesh
to
eare
,
if
he
should
be
able
to
doe
that
,
which
he
said
:
People
extreamely
blinded
with
pride
and
sensuality
;
for
they
had
seene
a
little
before
,
a
thousand
of
miracles
done
by
the
hand
of
our
Sauiour
,
and
beleeued
them
without
asking
,
How
?
And
in
stead
of
learning
by
those
so
many
rare
workes
,
to
beleeue
more
easily
,
they
heere
aske
,
How
?
more
incredulous
then
euer
.
But
why
are
they
now
so
little
obedient
to
the
voice
of
our
Sauiour
?
Why
were
they
not
before
more
scrupulous
and
wary
?
Wherfore
did
they
not
as
well
aske
,
how
he
made
the
blinde
to
see
,
the
lame
to
walke
,
the
diuels
to
flye
;
and
of
the
fresh
miracle
,
how
hee
satisfied
fiue
thousand
men
with
fiue
Loaues
and
two
Fishes
?
Heere
their
(
How
)
had
been
much
more
to
purpose
,
and
more
pertinent
:
for
they
might
haue
vnderstood
thereby
,
that
he
did
these
things
in
the
authority
&
power
of
a
Master
,
Al-wise
and
Al-mighty
:
and
this
knowledge
would
haue
perswaded
them
,
that
hee
could
powerfully
,
and
wisely
accomplish
this
,
which
hee
so
manifestly
did
promise
of
his
flesh
,
although
it
seemed
impossible
,
and
absurde
to
their
sense
and
iudgement
.
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
fore-see
the
truth
to
come
;
and
in
one
word
,
did
make
them
obstinately
erronious
,
that
is
to
say
,
Heretikes
.
Behold
the
first
controulers
,
the
first
persecutors
,
and
first
Herenkes
,
stirred
vp
against
the
truth
of
this
holy
Sacrament
;
behold
the
first
authors
of
Quomodo
?
(
How
?
)
out
of
which
mould
the
Diuell
hath
shaped
all
the
rest
,
which
sithence
haue
conspired
against
God
;
for
to
assault
the
mysteries
of
his
Church
,
by
Quomodo
?
and
by
(
How
?
)
and
namely
to
shake
this
heere
,
as
the
most
high
,
and
most
repugnant
to
their
senfuality
.
It
was
pride
and
the
flesh
,
that
made
them
mutiners
,
and
rebels
,
against
the
doctrine
of
Iesus
Christ
,
and
presumptuous
to
comdemne
that
,
which
they
vnderstood
not
.
So
the
Arrians
mocked
at
the
Catholike
faith
,
concerning
the
generation
of
the
Sonne
of
God
,
whilest
they
would
vnderstand
that
,
which
they
could
not
,
and
would
not
beleeue
that
,
which
they
should
;
to
wit
,
that
God
had
begotten
a
Sonne
;
I
beleeue
,
they
asked
,
as
Philosophers
.
How
?
Albeit
the
Scripture
did
clearely
set
downe
the
truth
of
this
generation
,
and
tolde
them
on
the
otherside
,
that
they
could
not
comprehend
it
;
and
that
they
ought
to
beleeue
,
and
not
to
question
about
it
.
Augustine
,
They
did
not
vnderstand
,
because
they
beleened
not
,
and
the
Prophet
saith
,
If
you
beleeue
not
,
you
shall
not
vnderstand
.
By
saith
we
are
vnited
to
God
,
and
by
vnderstanding
we
are
quickened
.
Let
vs
first
adhere
to
the
truth
by
faith
,
to
the
and
that
we
may
afterward
be
quickened
by
vnderstanding
;
for
he
that
adhereth
not
,
vesisteth
,
and
who
resists
,
belecueth
not
.
Hee
excludeth
the
beame
of
light
,
which
should
penetrate
into
him
;
be
turnes
not
away
his
eyes
,
but
shuts
vp
his
vnderstanding
.
In
like
manner
,
these
heere
would
know
in
Philosophie
,
and
not
beleeue
in
Christianity
,
and
so
became
bad
Philosophers
,
and
lose
the
name
of
Christians
.
The
Church
of
God
,
and
the
children
of
God
doe
not
so
:
They
doe
beleeue
the
voyce
of
truth
,
which
said
,
The
bread
,
which
I
will
giue
,
is
my
flesh
;
and
after
they
come
to
vnderstand
,
as
much
as
diuine
mysteries
can
be
vnderstood
in
the
shadow
of
this
mortality
,
expecting
to
see
them
in
heauen
vnmasked
and
discouered
,
when
they
shall
see
all
things
in
God
.
6.
EXPOSITION
OF
THE
WORDS
OF
our
Sauiour
.
IT
is
the
Spirit
that
quickeneth
,
the
flesh
profiteth
nothing
;
the
words
,
which
I
speake
to
you
,
are
Spirit
and
life
.
It
was
the
custome
of
our
Sauiour
,
to
speake
couertly
in
this
maner
,
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
,
and
not
to
breed
au●rsion
:
But
what
he
spake
darkly
,
he
after
explained
sufficiently
;
to
take
away
occasion
of
error
.
So
we
see
,
that
hauing
said
to
N●codemus
,
That
to
be
saued
,
hee
ought
to
be
borne
anew
:
He
expounded
himselfe
,
saying
,
That
he
ought
to
be
Baptised
of
water
,
and
the
holy
Ghost
,
and
that
he
meant
not
a
corporall
,
but
a
spirituall
generation
.
In
like
manner
,
I
will
destroy
this
Temple
,
and
I
will
build
it
againe
in
the
third
day
;
the
Euangelist
added
,
for
explination
thereof
,
that
he
spake
this
of
the
Temple
of
his
body
.
Our
Sauiour
seeing
then
,
how
the
Capharnaits
tooke
offence
at
his
words
,
giuing
them
an
absurde
sense
,
and
such
as
their
grosse
phantasies
did
forge
;
he
correcteth
their
carnall
sense
,
and
explaines
his
owne
,
and
tells
them
;
Doth
this
scandalize
you
?
If
then
you
shall
see
the
Sonne
of
Man
ascend
,
where
he
was
before
.
As
if
he
should
say
,
you
are
sensuall
people
,
and
will
not
beleeue
that
I
am
able
to
doe
more
,
then
you
are
able
to
comprehend
;
you
thinke
that
this
is
an
impossible
thing
for
me
,
to
giue
you
my
flesh
to
eate
,
and
that
it
can
suffice
for
you
all
,
or
giue
you
eternall
life
;
what
then
will
you
thinke
?
what
will
you
say
?
when
you
shall
see
,
that
I
shall
carry
this
flesh
to
heauen
,
from
whence
I
descended
to
take
it
heere
on
earth
?
when
you
shall
vnderstand
,
that
I
am
God
and
Man
together
?
certainly
,
when
you
shall
see
that
done
,
which
is
of
more
difficultie
,
you
will
haue
occasion
to
beleeue
this
,
which
is
more
easie
;
for
it
is
of
it selfe
more
difficult
,
to
carry
flesh
into
heauen
,
which
none
euer
did
,
then
to
giue
it
to
eate
on
earth
,
the
which
many
haue
done
,
though
not
after
the
manner
,
that
I
will
giue
it
.
Wherefore
either
you
ought
to
beleeue
,
that
I
can
giue
my
flesh
to
be
eaten
,
seeing
that
I
can
doe
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
heauen
.
Our
Sauiour
doth
not
deny
the
giuing
of
his
flesh
to
bee
eaten
;
but
he
tould
them
,
that
he
is
God
Almighty
,
for
otherwise
he
should
not
haue
descended
from
heauen
;
and
that
being
God
,
he
could
doe
more
then
that
,
and
that
if
they
did
not
beleeue
him
,
their
pride
and
sensuality
was
the
cause
,
which
are
the
true
barres
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
speake
vnto
you
,
are
Spirit
and
life
.
Whereby
he
sweetely
taketh
away
the
cause
;
which
scandalized
them
,
and
said
;
The
flesh
,
as
you
vnderstand
it
,
and
the
eating
,
which
you
imagine
,
is
carnall
,
and
profiteth
nothing
:
but
that
flesh
,
whereof
I
speake
,
is
spirituall
,
and
giueth
life
eternall
:
The
words
,
which
I
say
vnto
you
,
are
Spirit
and
life
:
and
your
thoughts
sauour
of
nothing
but
of
flesh
,
and
corruption
.
My
flesh
shall
indeed
be
giuen
,
and
truely
vnited
to
the
members
of
my
Church
;
yet
not
alone
,
or
without
soule
and
life
,
as
the
flesh
of
beasts
,
which
is
onely
for
the
body
:
but
as
being
quickened
with
my
Spirit
,
and
with
my
Diuinitie
,
by
reason
whereof
,
it
shall
giue
life
,
and
vnite
them
to
life
,
which
shall
eate
thereof
,
as
it
is
vnited
to
the
life
of
my
soule
,
and
of
my
Diuinitie
.
And
shall
be
giuen
,
not
in
a
carnall
manner
,
in
peeces
and
in
gobbets
,
as
dead
flesh
,
but
spiritually
as
liuely
flesh
,
immortall
and
vncapable
of
diuision
.
And
as
this
flesh
was
truely
taken
from
the
substance
of
the
Virgin
,
my
Mother
,
but
in
a
spirituall
manner
,
by
the
vertue
of
the
holy
Ghost
,
and
not
by
coniunction
with
man
;
euen
so
shall
it
be
truely
giuen
,
not
in
a
carnall
,
but
after
a
diuine
and
spirituall
manner
.
Flesh
and
humane
iudgement
shall
perceiue
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
Sauiour
would
signifie
,
to
appease
the
murmuring
of
the
Caphamaits
,
and
to
raise
them
vp
,
from
the
blockishnesse
of
their
flesh
,
vnto
the
spirituall
sense
of
his
holy
word
.
7.
HERESIE
ALWAYES
CARNALL
,
AND
in
loue
with
extremities
.
AS
the
enemie
of
man
raised
carnall
men
to
oppose
themselues
to
the
word
of
life
,
and
to
hinder
the
Sacrament
of
the
flesh
of
our
Sauiour
,
in
the
first
preparation
of
this
Feast
;
so
he
hath
also
raised
vp
others
to
disturbe
and
stoppe
the
proceedings
and
fruit
thereof
,
already
prepared
.
These
are
they
,
which
in
this
last
age
,
do
impugne
the
honor
and
magnificence
of
this
Feast
;
taking
from
it
the
substance
and
truth
,
saying
;
that
the
flesh
of
our
Sauiour
is
not
heere
,
but
onely
a
Figure
thereof
:
and
that
there
is
heere
no
reall
eating
of
the
flesh
of
our
Sauiour
present
,
which
they
call
carnall
,
but
onely
spirituall
,
by
the
meanes
of
saith
alone
,
which
makes
the
body
of
our
Sauiour
spiritually
present
,
and
eateth
it
spiritually
.
These
people
are
carnall
,
as
well
as
the
Capharnaits
,
and
puffed
vp
with
the
same
blast
of
pride
,
o●erthrowing
the
truth
;
but
by
a
contrary
battery
.
The
Capharnaits
did
interpret
the
words
of
our
Sauiour
,
altogether
fleshly
,
and
these
men
altogether
spiritually
;
those
were
in
one
extremity
,
beleeuing
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
carnall
,
faithlesse
and
proud
,
though
after
a
different
manner
:
The
sensuality
of
the
later
in
particular
doth
shew
it selfe
,
in
that
they
thinke
it
a
carnall
thing
,
that
the
flesh
of
our
Sauiour
should
be
present
in
the
Sacrament
:
their
incredulity
is
in
this
,
that
they
will
not
beleeue
the
word
of
God
,
who
said
,
that
hee
would
truely
giue
his
flesh
to
eate
:
their
pride
,
in
that
they
preferred
the
iudgement
of
their
sense
before
his
Word
,
and
condemne
the
ordinance
of
our
Sauiour
,
albeit
they
make
faire
shewes
of
defending
the
same
.
They
erre
then
in
three
things
:
First
,
in
thinking
the
presence
of
the
flesh
of
our
Sauiour
in
this
Sacrament
to
be
carnall
,
for
the
presence
of
a
thing
makes
not
the
carnality
,
but
the
manner
;
his
flesh
was
trutly
,
and
by
reall
presence
conceiued
in
the
wombe
of
the
Virgin
:
Yet
was
not
that
presence
carnall
,
because
the
manner
of
the
conception
was
from
the
holy
Ghost
.
When
he
ascended
into
beauen
,
his
body
was
present
,
in
as
many
places
of
the
heauens
,
as
he
did
penetrate
,
the
presence
was
reall
,
but
neuerthelesse
spirituall
;
because
it
depended
of
a
cause
spirituall
and
diuine
,
and
not
naturall
.
When
he
made
himselfe
seene
to
Saint
Paul
,
he
was
present
,
and
his
presence
was
true
and
reall
;
yet
spirituall
,
that
is
to
say
,
not
after
an
ordinary
and
naturall
manner
.
Euen
so
the
flesh
of
our
Sauiour
is
really
present
in
the
Eucharist
;
yet
not
carnally
,
as
common
flesh
,
is
present
vpon
the
table
;
but
by
transubstantiation
,
by
a
way
about
nature
,
by
the
all
powerfull
word
of
our
Sauiour
.
It
is
there
inuisible
,
impalpable
immorrall
,
and
inconsumptible
,
and
so
spiritually
,
and
so
diuinely
that
nothing
but
the
eyes
of
faith
can
perceiue
it
;
and
because
these
heere
haue
not
,
but
the
eyes
of
their
flesh
,
and
carnall
iudgement
,
therefore
they
deny
this
presence
,
and
same
another
according
to
the
blindnesse
of
their
flesh
against
the
truth
,
and
leaue
the
true
faith
,
by
an
imaginary
,
no
faith
,
and
are
blockish
,
and
infidels
in
their
sensuall
faith
.
8.
CONTRADICTIONS
OF
HERETIKES
in
their
false
,
and
imaginary
faith
.
THe
same
Heretikes
inwrap
themselues
in
contradiction
;
denying
on
the
one
side
the
flesh
of
our
Sauiour
to
be
really
present
in
the
Eucharist
;
and
saying
on
the
other
side
,
that
it
is
there
by
Spirit
and
faith
.
For
if
it
bee
not
really
there
,
it
cannot
bee
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
Hebrewes
at
this
present
doe
passe
the
red
sea
,
or
eate
Manna
in
the
Desart
;
or
that
Iosua
now
doth
stay
the
Sunne
,
or
that
our
Sauiour
is
now
conceiued
in
the
wombe
of
the
Virgin
,
or
that
he
now
riseth
from
death
,
or
ascends
into
heauen
,
or
that
hee
comes
now
to
iudge
the
liuing
and
the
dead
,
though
it
beleeue
all
this
;
if
these
men
answere
,
that
faith
imagineth
these
things
as
present
,
albeit
they
bee
absent
;
they
confesse
,
that
as
the
presence
of
these
things
,
is
but
imagination
;
so
the
faith
,
which
they
haue
of
the
presence
of
the
flesh
of
our
Sauiour
in
the
Sacrament
,
is
imaginary
,
and
that
they
eate
it
not
,
but
by
imagination
.
Like
vnto
them
,
who
sleeping
dreame
,
that
they
make
good
cheare
,
and
yet
make
no
good
cheare
,
but
in
their
fancie
.
Such
faith
is
not
the
faith
,
that
makes
a
faithfull
man
in
this
point
;
neither
is
such
sustenance
truely
sustenance
,
neither
such
meate
,
truely
meate
;
it
is
a
faith
,
a
refection
,
a
meate
of
fancie
.
Now
our
Sauiour
said
,
9.
THE
LITERALL
SENSE
,
FOVNDAtion
of
others
,
against
the
same
Heretikes
.
THese
good
people
,
therefore
,
lose
themselues
in
the
by-wayes
of
their
spirituality
:
for
willing
to
interpret
the
flesh
of
our
Sauiour
,
and
his
bloud
;
and
all
this
eating
spiritually
,
according
to
their
owne
sense
,
saying
,
that
men
eate
not
this
flesh
,
but
by
Spirit
,
and
by
faith
alone
:
they
leaue
the
proper
and
fundamentall
vnderstanding
of
the
words
of
our
Sauiour
,
and
take
onely
a
metaphoricall
one
against
the
law
of
all
good
Diuinity
:
which
first
ought
to
vnderstand
and
establish
the
literall
and
proper
sense
of
the
Scripture
,
and
after
vpon
that
foundation
to
ground
the
spirituall
.
For
example
,
the
Scripture
saith
,
15.
1.
Reg.
17.
that
God
planted
an
earthly
Paradise
;
that
the
Hebrewes
did
passe
the
red
Sea
,
that
Sampson
tyed
Foxes
by
the
tayles
,
that
Dauid
did
sight
in
single
combate
with
Goliah
,
and
such
like
things
;
if
euery
one
would
so
spiritualize
these
histories
,
that
they
would
deny
the
literall
truth
,
and
say
,
that
earthly
Paradise
is
no
other
thing
,
but
the
Church
;
the
red
Sea
,
Baptisme
;
Sampsons
Foxes
,
the
Heretikes
;
Golish
,
the
enemy
of
mankinde
;
Danid
,
Iesus
Christ
;
and
that
there
is
no
other
thing
meant
thereby
;
he
should
make
a
spirituall
fense
indeed
,
but
should
ouerthrow
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
fantasie
,
all
the
passages
and
literall
senses
of
the
Scripture
,
which
were
against
their
Herefie
,
It
is
our
Sauiour
that
said
,
my
flesh
is
m●●te
indeed
,
and
my
bloud
is
drinke
indeed
.
Who
shall
〈◊〉
my
flesh
,
and
drinke
my
bloud
,
dwelleth
in
mee
,
and
I
in
him
.
Heere
is
no
occasion
to
doubt
of
the
truth
of
the
flesh
and
bloud
of
our
Sauiour
;
for
according
to
his
word
,
and
according
to
our
faith
,
it
is
flesh
indeed
,
〈◊〉
bloud
indeed
;
and
those
things
taken
and
drunke
by
vs
,
make
,
that
we
are
in
Iesus
Christ
,
and
Iesus
Christ
in
vs
.
Is
not
this
the
●●th
?
to
them
let
it
not
be
true
,
which
doe
not
beleene
,
that
Iesus
Christ
is
true
God
.
He
would
say
,
that
the
words
of
our
Sauiour
ought
to
be
taken
in
their
liuely
,
and
literall
signification
.
The
same
faith
Saint
AVGVSTIN●
,
Wee
haue
heard
,
saith
he
,
the
true
Master
,
the
di●ine
Rod●●●●r
,
and
the
Sauiour
of
mankinde
,
recommending
vnto
vs
his
bloud
,
our
price
.
He
hath
spoken
to
vs
of
his
body
,
and
of
his
〈◊〉
,
he
〈◊〉
said
,
that
his
●●dy
is
〈◊〉
,
and
his
bloud
deinke
,
when
recommending
to
vs
such
meat
and
such
drinke
,
he
said
,
If
you
eate
not
my
flesh
,
and
drinke
not
my
bloud
,
you
shall
〈◊〉
haue
life
〈◊〉
you
.
And
who
could
say
this
of
life
,
but
Life
himselfe
?
Ph●●
then
shall
bee
de●●
to
him
,
and
not
life
,
who
shall
thinke
Life
to
be
a
lyer
.
That
is
to
say
,
whosoever
shal
think
,
that
our
Sauiour
cannot
,
or
will
not
,
gine
his
flesh
and
his
bloud
,
as
his
words
did
fignifie
,
he
is
an
Insidell
,
〈◊〉
shall
●●e
,
and
be
damned
for
〈◊〉
.
The
other
Doctors
speake
after
the
same
manner
,
that
those
two
beere
doe
.
10.
TWO
KINDES
OF
COMMVNION
,
THE
one
Spirituall
,
the
other
Sacramentall
.
THe
ancient
Fathers
haue
clearely
acknowledged
an
eating
,
altogether
spiritual
,
of
the
flesh
of
our
Sauiour
,
which
is
done
in
hearing
the
Masse
,
in
meditating
vpon
the
greatnesse
of
this
banquot
,
in
taking
the
flesh
of
our
Sauiour
onely
by
sight
,
by
desire
,
and
by
d●uotion
.
But
they
haue
deliuered
th●●
doctrine
;
without
preiudice
to
that
other
,
which
you
haue
heard
:
for
they
haue
euer
beleeued
and
esteemed
this
reall
eating
;
which
by
proper
name
,
they
haue
called
Sacramentall
,
and
haue
preser●ed
it
before
the
other
,
when
it
is
holily
done
;
as
also
they
haue
preferted
the
Spirituall
alone
,
before
the
Sacramentall
,
if
it
be
not
done
with
due
preparation
.
Rightly
iudging
,
that
it
is
better
to
heate
Masse
deuoutly
,
and
contemplate
the
mysteries
of
this
meate
,
and
communicate
in
●b
is
spirituall
maner
,
then
to
communicate
with
a
conscious●
defiled
with
mor●●ll
finno
,
and
by
fi●●
to
p●ophane
the
table
of
our
Lord
.
And
this
Sacramentall
eating
,
though
it
bee
reall
,
ceaseth
notto
be
spirituall
,
because
the
〈…〉
,
is
supernaturall
and
diuine
,
as
hath
been
〈…〉
is
called
Sacramentall
for
distinctions
sake
,
because
heere
men
take
the
Sacrament
.
The
other
simply
bears
the
name
of
Spirituall
,
because
it
is
only
done
by
Spirit
,
without
receiuing
really
the
flesh
of
our
Sauiour
.
This
Spirituall
communion
properly
,
is
but
deuotion
towards
the
Sacrament
,
as
the
Sacramental
is
the
reall
receiuing
of
the
Sacrament
;
the
which
ought
,
for
an
vnseparable
companion
,
alwayes
to
haue
the
Spirituall
;
for
otherwise
it
profiteth
nothing
,
and
hurteth
exceedingly
much
,
whereas
the
Spiritual
may
be
profitable
without
the
Sacramentall
.
The
children
of
God
vse
both
sorts
;
for
they
communicate
both
Sacramentally
.
and
Spiritually
but
the
mis-beleeuers
are
depriued
of
both
.
For
denying
the
presence
of
the
body
of
our
Sauiour
,
they
take
away
the
heart
of
the
Sacrament
,
and
depriue
themselues
of
the
Sacramentall
communion
;
and
not
hauing
the
true
faith
of
the
Sacrament
,
they
cannot
communicate
spiritually
,
For
without
faith
,
no
holy
Spirit
quickeneth
,
no
Sacrament
profitath
;
so
that
still
they
remaine
carnall
in
their
fancie
,
as
the
Capharnaits
did
in
theirs
.
11.
OF
THE
DIVINE
WISDOME
AND
goodnesse
of
God
in
this
Sacrament
:
and
of
the
folly
,
and
ingratitude
of
men
.
BVt
before
wee
turne
away
our
face
from
beholding
this
Picture
,
let
vs
a
little
fixe
the
eyes
of
our
vnderstanding
,
vpon
the
contemplation
of
this
diuine
Widome
,
preaching
to
vs
of
the
communion
of
his
flesh
:
and
vpon
our
owne
basenesse
,
not
knowing
how
to
acknowledge
the
sweetnesse
of
his
diuino
benefits
.
On
the
one
side
,
let
vs
consider
the
liberality
of
the
Redeemer
;
and
on
the
otherside
,
the
ingratitude
of
men
;
the
wisdome
of
the
Master
,
and
the
folly
of
the
Disciples
.
Our
Sauiour
hauing
sed
the
people
with
terrestriall
bread
,
intendeth
to
giue
them
the
celestiall
,
and
to
substitute
the
bread
of
life
in
place
of
the
bread
which
was
dead
;
bread
of
the
soule
,
for
bread
of
the
body
.
And
behold
these
very
men
,
who
hauing
receiued
and
eaten
the
first
bread
,
esteemed
the
Giuer
worthy
the
honor
of
a
Scepter
in
recompence
;
will
not
vnderstand
our
Sauiour
preaching
of
the
excellenty
of
the
second
;
although
his
words
were
very
cleare
,
yet
they
in
their
ignorance
murmure
against
the
bounty
and
wisdome
of
their
Master
;
for
that
bee
promised
to
giue
them
bread
of
headen
,
a
deified
bread
,
which
was
his
body
,
not
a
strange
body
,
but
his
owne
proper
body
,
not
the
flesh
of
beasts
,
but
the
flesh
of
God
incarnate
.
They
are
scandalized
,
because
he
intended
to
vnite
them
to
himselfe
by
his
flesh
,
to
deifie
them
by
his
flesh
,
and
to
nourish
them
thereby
,
not
for
soure
and
twenty
houres
onely
,
but
to
all
eternity
.
They
mistrusted
his
power
,
were
offended
at
his
goodnesse
,
and
condemned
the
wisdome
of
his
words
,
before
they
vnderstood
them
.
How
o●n
this
man
(
say
they
)
giue
vs
his
flesh
to
eate
?
O
senselesse
disciples
,
and
too
obliuious
!
And
how
a
little
before
fed
hee
more
,
then
fiue
thousand
of
you
,
with
fiue
Loaues
and
two
Fishes
,
making
aboundance
in
want
,
and
fruitfulnesse
in
the
Desart
?
If
you
beleeue
,
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
hee
vttered
,
that
seeme
so
hard
for
you
to
swallow
?
He
hath
said
,
That
hee
is
the
bread
come
downe
from
heane
;
that
,
who
so
c●teth
this
bread
,
shall
line
eternally
;
that
the
bread
which
be
will
gine
,
is
his
flesh
,
for
the
life
of
the
world
,
that
his
flesh
is
meat
indeed
,
and
his
bloud
drinke
indeed
.
These
words
of
Iron
,
or
of
stone
,
as
are
your
breasts
?
Are
they
not
words
of
life
,
and
of
eternall
life
?
words
of
saluation
and
consolation
?
Doth
life
displease
you
?
Doth
Saluation
scandalize
you
,
and
Consolation
grieue
you
to
the
heart
?
Are
you
not
malitious
schollers
,
to
striue
against
so
louing
a
Lesson
?
and
desperately
diseased
,
to
enter
into
madnesse
at
the
hearing
of
such
a
voice
?
and
that
of
such
a
Physition
?
and
that
of
such
a
promise
of
eternall
life
?
And
if
these
words
,
so
louingly
vttered
by
this
sweet
Lambe
,
seeme
to
you
intollerable
;
how
hard
to
you
shall
those
words
bee
,
which
hee
shal
vtter
against
you
in
his
great
day
,
and
against
all
them
who
shall
bee
incredulous
,
as
you
are
;
when
he
will
say
,
when
hee
will
pronounce
,
when
hee
will
thunder
out
his
last
and
irreuocable
decree
,
Goe
you
●ursed
,
from
mee
,
into
eternall
fire
.
prepared
for
the
D●●ll
and
his
angels
?
If
the
sweetnesse
of
the
Lambe
,
and
Sauiour
of
the
world
,
bee
now
intollerable
to
you
,
what
will
be
the
rigour
of
the
Iudge
of
Angels
and
men
,
then
condemning
your
want
of
faith
?
But
if
you
finde
difficult
to
your
vnderstanding
the
words
of
the
Master
,
wherefore
,
as
good
disciples
,
aske
you
not
,
to
the
end
to
be
instructed
?
If
you
haue
conceiued
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
condemne
you
his
doctrine
,
before
you
vnderstand
it
?
Why
depart
you
from
the
company
of
the
truth
,
which
would
instruct
you
?
12.
TO
THE
STRAYED
SHEEPE
OF
our
age
.
BVt
,
O
you
wandering
soules
of
this
last
age
,
why
goe
you
backward
,
in
hauing
abandoned
the
company
of
this
Master
?
imitating
these
your
olde
predecessors
,
the
Capharnaits
,
who
going
out
of
the
house
of
God
,
haue
forsaken
the
Table
,
and
the
Feast
of
the
flesh
of
the
Son
of
God
,
to
goe
take
a
bit
of
bread
out
of
the
throate
of
Wolues
?
Why
imitate
you
the
Capharnaits
,
which
condemne
you
?
Wherefore
,
like
vnto
them
,
murmure
you
at
the
almightinesse
of
the
wisdome
of
him
,
that
said
,
The
bread
,
that
I
shall
gine
you
,
is
my
flesh
?
Why
beleeue
you
not
this
,
that
he
saith
,
since
that
it
is
the
mouth
of
Truth
that
speakes
it
,
which
cannot
lye
?
Why
giue
you
Law
,
and
measure
to
his
arme
;
saying
,
That
he
cannot
make
a
body
be
,
without
possessing
place
,
and
that
it
cannot
bee
at
the
same
time
in
diuers
places
,
in
heauen
and
earth
,
in
many
Churches
,
and
on
many
Altars
?
Can
he
doe
nothing
,
that
is
aboue
the
capacity
of
your
braines
?
But
what
faith
is
yours
,
to
beleeue
nothing
,
except
that
,
which
sense
witnesseth
to
you
,
or
which
your
spirit
comprehendeth
?
is
it
not
the
faith
of
a
faithlesse
Philosopher
,
which
followes
the
course
of
the
creature
,
altogether
ignorant
of
the
power
of
the
Creator
?
And
what
iudgement
is
yours
,
to
reiect
the
Catholike
faith
about
this
great
mystery
,
for
not
hauing
the
capacity
to
vnderstand
it
?
Seeing
there
haue
been
a
thousand
things
in
Nature
it selfe
,
that
the
Philosophers
vnderstood
not
?
and
for
not
vnderstanding
them
,
did
they
reiect
them
?
But
can
you
vnderstand
,
how
our
Sauiour
took
humane
flesh
,
without
the
seed
of
man
?
how
our
bodies
,
reduced
into
ashes
,
shall
rise
againe
?
How
the
bodies
of
the
damned
shall
burne
,
without
being
consumed
,
in
eternall
flames
,
and
other
mysteries
of
our
faith
?
And
if
you
beleeue
these
things
,
without
vnderstanding
them
,
why
beleeue
you
not
this
heere
?
If
this
seeme
more
difficult
to
you
;
so
much
the
more
haue
you
,
wherein
to
admire
the
omnipotencie
of
God
;
and
so
much
the
more
merit
in
beleeuing
?
If
you
beleeue
,
that
God
is
Almighty
,
why
doe
you
not
beleeue
,
he
can
doe
this
,
that
he
saith
,
who
hath
made
the
whole
world
by
his
onely
word
?
If
you
beleeue
him
all
wise
,
why
beleeue
you
not
,
what
hee
hath
ordained
,
is
decreed
with
great
wisdome
,
albeit
your
iudgement
cannot
attaine
to
the
secret
of
it
?
If
you
beleeue
,
that
hee
is
most
good
;
why
doe
you
not
simply
vse
the
gift
of
his
Maiesty
?
Wherefore
say
you
,
that
it
is
a
carnall
thing
to
haue
his
flesh
to
eate
,
seeing
he
hath
so
disposed
of
it
,
as
it
may
be
really
,
and
yet
spiritually
eaten
?
Are
you
not
proud
in
your
basenesse
;
rather
beleeuing
the
infirmity
of
your
iudgement
,
then
the
greatnesse
of
his
Almightinesse
?
Intollerable
in
your
folly
,
condemning
this
,
which
his
wisdome
ordained
?
Vngratefull
in
your
vnbeleeuing
,
refusing
the
meate
,
that
he
offers
you
for
your
health
?
O
good
Iesus
!
O
good
Master
!
O
good
Pastor
!
illuminate
,
teach
,
bring
home
these
poore
wanderers
,
these
wicked
disciples
,
these
stragling
sheepe
,
and
preserue
vs
in
the
sollidity
of
thy
holy
faith
,
in
the
lap
of
our
good
Mother
,
thy
royall
Spouse
,
to
receiue
there
alwayes
the
refection
of
thy
holy
flesh
.
We
beleeue
thou
giuest
it
vs
reall
,
and
not
in
Figure
;
for
thou
hast
said
in
plaine
tearmes
,
The
bread
which
I
will
giue
,
is
my
flesh
for
the
life
of
the
world
.
THE
THIRTEENTH
PICTVRE
.
THE
WASHING
OF
THE
FEET
,
GOING
BEfore
the
institution
of
the
Eucharist
.
The
Description
.
THIS
day
,
being
the
fourteenth
of
the
first
Moone
of
the
Spring
,
the
Sunne
is
set
;
but
a
greater
Sun
shineth
.
The
Sauiour
of
the
world
hath
celebrated
the
Legall
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
Hebrewes
Paschall
Lambe
.
He
is
risen
from
the
Table
,
and
hath
put
off
his
feasting
roabe
,
to
the
end
to
wash
his
Apostles
feet
,
for
a
remarkable
ceremony
.
See
you
,
how
this
sweete
Lambe
,
girt
with
a
white
towel
,
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
,
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
.
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
,
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
to
his
Father
in
an
vnbloudy
Sacrifice
,
vnder
the
forme
of
these
elements
,
after
the
order
of
Melchisedech
,
2.
WHAT
IS
SIGNIFIED
BY
THE
washing
of
feete
.
BVT
what
meaneth
this
washing
of
feet
,
after
the
Iudaicall
Supper
,
and
before
the
mysterious
refection
of
the
body
of
our
Sauiour
?
When
men
sit
downe
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
feete
was
to
auoid
the
defiling
of
the
bed
,
whereupon
they
were
accustomed
to
receiue
their
food
,
they
should
haue
bin
washed
at
the
beginning
,
and
before
they
sate
downe
to
the
table
for
to
eate
the
Lambe
;
after
the
eating
wherof
,
they
were
to
suppe
.
But
now
the
beds
are
fouled
alreadie
,
and
the
feete
of
the
Apostles
are
not
become
fouler
,
then
they
were
,
when
they
sate
downe
to
the
table
.
What
then
signifieth
this
extraordinary
washing
?
It
sheweth
,
that
he
,
that
will
haue
part
and
fruit
,
in
the
refection
of
our
Sauiours
body
,
ought
not
only
to
be
cleane
in
mouth
,
and
hand
,
as
in
common
feeding
,
but
moreouer
in
his
feet
;
that
is
to
say
,
he
ought
to
be
wholly
cleansed
;
he
ought
to
bee
pure
and
cleane
,
not
onely
in
his
actions
and
words
,
but
also
in
his
affections
.
The
hand
may
well
signifie
workes
;
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
feete
note
to
vs
the
affections
of
the
soule
;
for
as
the
corporall
feete
carry
the
body
,
so
the
affections
carry
the
soule
,
and
are
her
feet
.
So
the
hand
and
mouth
cleane
,
and
the
feet
washed
,
are
signes
vnto
vs
of
a
man
iust
in
his
actions
,
discreet
in
his
words
,
and
pure
in
his
affections
;
signes
of
a
cleane
man
in
euery
point
,
and
worthy
of
the
refection
of
the
body
of
our
Sauiour
.
But
who
can
attain
to
the
perfection
of
this
purity
,
amidst
the
pollusions
of
this
mortall
life
?
He
,
whose
feet
our
Sauiour
will
wash
:
that
,
which
to
man
is
impossible
,
to
the
grace
of
God
is
most
easie
.
If
the
question
be
of
our
owne
force
,
God
tells
vs
by
IBREMY
,
If
thou
shalt
wash
thy selfe
with
Niter
,
and
multiply
to
thy selfe
the
herbe
Borith
,
thou
art
spotted
in
thine
iniquitie
before
me
?
But
when
the
question
is
of
the
diuine
vertue
,
the
same
God
speakes
thus
:
If
your
sinnes
shall
be
as
skarlet
,
they
shall
bee
made
as
white
as
snow
?
and
if
they
bee
red
,
as
vermilion
,
they
shall
bee
white
as
wooll
.
With
the
same
spirit
spake
Iob
to
God
,
Who
can
make
him
cleane
,
that
is
conceiued
of
vncleane
seed
?
Is
it
not
thou
which
onely
art
?
DAVID
considering
his
sinne
,
and
his
infirmitie
,
said
;
Behold
I
was
conceiued
in
iniquities
,
and
my
mother
brought
me
forth
in
sinne
:
Thou
shalt
wash
use
,
and
I
shall
be
made
whiter
then
snow
.
All
the
waters
of
the
Ocean
,
cannot
make
the
skinne
of
an
Aethiopian
white
;
one
drop
of
this
water
of
Grace
,
shed
vpon
a
sinful
soule
,
made
by
sin
blacker
then
an
Aethiopian
;
wil
make
it
whiter
then
Alabaster
,
and
more
faire
then
the
day
.
Of
this
water
God
did
speake
by
his
Prophet
,
saying
:
I
will
powre
out
vpon
you
cleane
water
,
and
you
shall
be
cleansed
from
all
your
contaminations
:
not
materiall
waters
,
and
earthly
,
but
spirituall
&
heauenly
;
which
the
same
Lord
calleth
his
Spirit
.
I
will
powre
my
Spirit
vpon
all
Nations
.
Whosoeuer
then
hath
his
soule
cleansed
with
this
water
,
his
vnderstanding
illuminated
with
this
Spirit
,
his
desires
washed
in
this
liquor
,
that
man
is
wholly
cleane
euen
vnto
his
feet
,
and
may
confidently
present
himselfe
to
the
table
of
the
Lambe
without
blemish
.
This
is
the
signification
of
our
Sauiours
washing
his
Disciples
feete
.
THE
FOVRTEENTH
PICTVRE
.
THE
INSTITVTION
OF
THE
EVCHARIST
.
The
Description
.
O
Diuine
Euening
,
O
admirable
Feast
(
Christian
beholders
)
which
this
mystical
Table
representeth
vnto
vs
!
An
Euening
,
expected
foure
thousand
yeeres
.
A
Feast
,
figured
foure-fold
,
and
prophecied
by
a
thousand
Sacrifices
and
Sacraments
.
The
Son
of
God
is
the
Feast-maker
;
the
King
,
the
Preparer
;
the
Meate
and
the
Drinke
together
.
It
is
he
,
which
prepares
himselfe
,
the
true
Lambe
of
God
,
to
giue
himselfe
in
the
last
course
,
to
twelue
of
his
houshold
;
greatly
desired
to
eate
this
Passouer
with
them
,
before
he
suffered
;
not
the
Iewes
Passouer
,
which
he
had
long
since
eaten
,
drawing
the
last
line
of
the
Figure
;
but
the
Passouer
of
his
body
.
These
are
significatiue
words
of
great
affection
,
and
the
affection
of
so
powerfull
a
Lord
,
cannot
faile
to
effect
some
great
thing
.
He
hath
taken
the
bread
,
hath
blessed
and
broken
it
,
as
before
he
blessed
the
fiue
Loaues
and
two
fishes
.
This
is
my
body
,
take
and
eate
.
He
giues
now
the
Cup
,
saying
,
This
is
the
Chalice
of
my
〈◊〉
of
the
new
Testament
,
drinks
you
all
of
it
,
and
doe
this
in
remembrance
of
me
.
They
did
drinke
,
and
as
they
found
themselues
wholly
transported
and
ranished
with
loue
,
when
they
tooke
the
Sacrament
of
his
body
,
vnder
the
forme
of
bread
.
So
now
they
feele
their
soules
set
a
sire
with
a
diuine
flame
,
by
drinking
of
the
mysterious
and
beauenly
liquor
of
his
pretious
bloud
.
Iudas
alone
,
by
his
fault
made
no
benefit
of
it
,
for
he
hath
not
taken
this
holy
flesh
,
&
diuine
drink
,
with
a
requisite
preparation
.
The
Diuell
had
seized
on
his
heart
long
since
,
&
had
porswaded
him
to
betray
his
Master
;
he
had
his
feete
cleansed
,
but
〈◊〉
soule
loaden
with
filthinesse
;
wherefore
,
taking
vnworthily
a
meate
so
worthy
,
hee
hath
swallowed
death
and
damnation
,
in
place
whereof
,
the
others
receiued
life
and
sanctification
.
Behold
the
chiefe
worke
of
our
Sauiour
,
effected
and
perfected
in
fiue
words
,
behold
the
signification
,
and
prot●●se
of
a
thousand
Prophesies
,
and
Figures
past
,
fulfilled
in
one
truth
.
Behold
the
offered
Lambe
,
in
an
vnbloudy
Sacrifice
,
commemorating
that
of
the
Crosse
,
which
to
morrow
he
ought
to
accomplish
.
Behold
the
Masse
,
and
the
magnificent
●●●ation
of
Christians
,
which
shall
endure
euen
to
the
end
of
the
world
,
to
honor
the
Creator
of
the
world
;
to
celebrate
the
death
of
his
Sonne
,
and
to
nourish
his
children
,
with
his
Flesh
to
eternall
life
.
1.
THE
ENTRANCE
,
THAT
SAINT
IOHN
maketh
,
by
which
he
declareth
the
greatnesse
of
the
mystery
of
the
Eucharist
,
which
our
Sauiour
was
to
institute
.
THis
Picture
represents
vnto
vs
,
the
Institution
of
the
Sacrament
,
and
Sacrifice
of
our
Lords
body
;
the
noblest
action
the
diuinest
Institution
that
euer
he
did
after
he
was
made
Man
;
the
richest
present
,
that
hee
did
euer
giue
to
God
,
and
to
men
,
while
he
liued
mortal
vpon
the
earth
;
and
the
highest
mystery
that
hee
was
to
leaue
in
the
treasures
of
his
deare
Spouse
,
the
Church
.
We
haue
formerly
discoursed
hereof
in
many
precedent
Figures
,
and
namely
,
in
that
of
Manna
;
it
will
bee
sufficient
heere
,
to
note
the
circumstances
of
the
present
history
,
which
especially
set
forth
the
greatnesse
of
it
.
Saint
Iohn
beginning
his
narration
of
the
washing
of
feete
vpon
the
Eue
of
the
Pasche
,
writeth
thus
,
Iesus
knowing
that
his
houre
was
come
,
that
he
should
passe
out
of
this
world
to
his
Father
:
whereas
he
had
loued
his
,
that
were
in
the
world
,
vnto
the
end
hee
loued
them
.
And
when
Supper
was
done
,
whereas
the
Diuell
now
had
put
into
the
heart
of
Iudas
Iscariot
to
betray
him
:
knowing
that
the
Father
had
giuen
all
things
into
his
hands
,
and
that
hee
came
from
God
,
and
returned
to
God
;
he
riseth
from
Supper
,
and
layeth
aside
his
garments
.
And
that
which
followeth
of
the
washing
of
feete
:
by
which
words
Saint
Iohn
taught
vs
,
that
our
Sauiour
was
now
in
the
vigill
of
his
Passion
;
that
he
had
loued
,
and
did
constantly
loue
his
owne
;
that
he
was
the
Sonne
of
God
,
hauing
all
things
in
his
power
.
And
by
these
preamples
hee
signified
vnto
vs
,
that
in
this
Euening
,
so
neare
to
his
departure
,
hee
was
to
make
the
conclusion
of
all
his
course
by
some
notable
acte
,
to
the
honor
of
his
Father
,
and
their
good
,
whom
he
had
loued
so
much
.
An
action
worthy
of
such
a
Father
,
and
of
such
a
Sonne
,
and
of
such
a
Louer
,
all
powerfull
,
all
good
,
and
all
wise
.
A
Sonne
spares
nothing
to
honor
his
Father
;
how
liberall
then
will
such
a
Sonne
be
to
such
a
Father
.
A
father
reserueth
nothing
from
his
children
,
that
may
tend
to
make
them
happy
;
and
departing
from
them
,
hee
leaueth
them
all
the
best
that
he
hath
.
What
then
will
such
a
Father
doe
,
for
the
aduancement
and
happinesse
of
his
children
?
Wherefore
our
Sauiours
desire
was
to
accomplish
this
his
chiefe
worke
in
a
little
time
,
but
with
such
magnificence
,
as
was
agreeable
to
his
greatnesse
,
gaue
with
the
ornament
of
those
wonders
,
which
wee
haue
mentioned
before
his
owne
body
,
in
Sacrifice
to
his
Father
,
and
in
food
to
his
Church
;
commanding
her
to
continue
this
soueraigne
honor
,
and
this
table
of
immort●●●
〈◊〉
,
〈…〉
as
shee
shall
be
a
traueller
in
the
desart
of
this
mortallty
.
And
so
he
fulfilled
that
,
which
Saint
Iohn
would
signifie
by
those
words
,
that
he
hath
set
in
the
beginning
of
his
Dircourse
:
for
giuing
his
body
to
his
Father
in
Sacrifice
,
hee
made
him
a
present
most
worthy
of
his
Maiesty
,
and
giuing
it
in
food
to
his
Church
,
he
leaues
her
a
most
precious
gage
of
his
loue
.
And
by
the
changing
of
the
bread
into
his
body
,
and
of
the
wine
into
his
bloud
,
which
hee
doth
in
this
mystery
;
he
doth
a
proper
act
of
an
infinite
power
,
and
more
noble
,
then
the
creation
of
the
world
.
Wherefore
,
as
the
manner
of
the
worke
is
worthy
of
God
;
so
the
Present
is
mest
magnificent
,
and
of
greater
value
then
ten
thousand
worlds
:
for
it
is
the
bady
of
a
Prince
,
the
body
of
a
King
,
the
body
of
God
:
and
the
Sacrifice
made
therof
,
is
indeed
a
Sacrifice
of
Soueraigne
honor
,
especially
being
ostered
by
such
a
Priest
,
who
is
the
Sonne
of
God
himselfe
;
and
the
food
of
this
pretious
body
,
and
the
manor
of
giuing
and
taking
it
vnder
the
formes
of
bread
and
wine
,
is
most
agreeable
to
the
wisdome
of
the
Giuer
,
and
to
the
profit
of
the
receiuers
.
The
vnwonted
ceremony
of
washing
of
feete
,
did
signifie
no
lesse
,
then
the
former
words
,
the
Maiesty
of
the
future
mystery
.
And
whereas
the
other
Euangelists
note
,
that
our
Sauiour
,
before
he
Instituted
this
holy
banquet
,
said
,
I
haue
greatly
desred
to
ea●
this
Pasche
with
you
.
he
tooke
bread
,
and
blessed
it
with
thankesgiuing
,
the
Cup
also
,
and
blessed
it
.
All
these
words
tended
to
the
same
end
,
to
declare
that
our
Sauiour
was
going
to
do
some
admirable
worke
vpon
the
bread
,
and
the
wine
,
in
the
end
of
his
dayes
,
before
hee
died
.
Let
vs
now
search
into
the
words
of
the
Institution
,
2.
THE
EXPOSITION
OF
OVR
SAVIours
words
,
THIS
IS
MY
BODY
.
OVR
Sauiour
being
set
againe
at
the
Table
,
with
his
Apostles
,
in
such
manner
,
as
hath
been
said
;
tooke
bread
,
and
hauing
blessed
it
,
brake
it
,
and
said
,
This
is
my
body
,
and
in
so
saying
,
the
creature
obeyed
,
one
substance
gaue
place
to
the
other
;
and
the
bread
was
transubstantiated
into
the
body
of
our
Sauiour
,
that
is
to
say
,
the
substance
of
bread
departed
,
and
the
substance
of
our
Sauiours
body
taked
the
place
thereof
.
Howbeit
,
the
colour
,
the
taste
,
and
the
other
accidents
of
bread
do
still
remaine
,
to
serue
for
the
outward
robe
,
to
couer
our
Sauiours
body
,
and
to
make
an
entire
Sacrament
,
which
is
euer
composed
of
two
things
,
euen
as
a
man
is
made
of
soule
and
of
body
;
the
one
inuisible
for
the
soule
,
and
the
other
visible
for
the
sense
:
so
to
speake
,
and
so
to
doe
,
appertained
to
an
omnipotent
Lord
:
mans
word
onely
signifieth
,
but
the
word
of
God
both
signifieth
and
worketh
.
The
Kings
,
and
the
Potentates
of
the
world
command
indeed
their
subiects
,
and
their
subiects
obey
them
;
but
if
they
command
their
trees
,
their
riuers
,
their
mountains
,
and
other
insensible
creatures
;
their
commandements
are
in
vaine
to
the
eares
of
such
vassals
;
for
that
,
which
hath
neither
sense
,
nor
soule
,
cannot
vnderstand
the
voice
of
any
,
but
the
Creator
.
King
Xerxes
threatened
the
mountaines
,
All
creatures
(
saith
Saint
HIEROM
)
haue
feeling
of
the
Creator
,
for
they
vnderstand
him
when
hee
threatens
them
,
or
commands
them
:
not
that
all
things
haue
vnderstanding
,
as
the
Heretikes
dreame
,
but
by
reason
of
the
Maiestie
of
him
,
that
hath
made
euery
thing
of
nothing
.
He
commandeth
all
,
and
not
onely
things
depriued
of
sense
,
but
euen
that
,
which
yet
hath
neither
nature
nor
being
.
He
calleth
(
saith
the
Apostle
)
the
things
,
which
are
not
,
as
if
they
were
.
So
the
Sonne
of
God
,
by
his
Word
,
puts
the
bridle
in
the
mouth
of
the
windes
and
waues
,
and
calmes
the
raging
of
the
Sea
.
Euen
so
he
commanded
the
sicke
,
Death
it selfe
,
and
the
Sepulcher
;
and
his
commandement
was
fulfilled
.
O
that
it
were
day
,
he
signifies
that
he
hath
a
desire
,
that
the
Sunne
should
rise
from
his
Horizon
,
to
make
it
day
;
but
the
Sunne
for
his
saying
hasteneth
neuer
the
more
the
course
of
his
Chariot
,
to
make
day
approach
.
But
God
saying
,
Let
there
be
light
,
the
light
appeared
presently
,
and
his
word
was
not
significatiue
onely
,
but
moreouer
the
effectrix
of
his
will
:
saying
then
,
This
is
my
body
,
that
which
a
little
before
was
bread
,
is
truely
his
body
;
and
his
word
doth
outwardly
signifie
to
the
eare
,
and
maketh
inwardly
that
,
which
it
did
signifie
.
It
said
,
that
it
was
the
body
of
the
Sauiour
,
and
saying
so
,
it
made
it
so
;
for
otherwise
,
he
had
not
said
so
of
it
;
3.
OF
THE
CLEARENES
OF
THE
SENSE
of
these
words
:
THIS
IS
MY
BODY
,
by
Scripture
,
and
by
reason
.
THese
words
:
This
is
my
body
,
are
most
cleare
;
if
there
be
any
in
the
whole
volume
of
the
booke
of
God
;
and
good
reason
they
should
be
cleare
,
For
they
containe
the
Law
,
and
Institution
of
thy
greatest
Sacrament
and
mystery
of
our
Faith
,
in
ordaining
whereof
,
it
was
fit
to
speake
clearely
,
and
intelligibly
,
to
the
end
to
take
away
all
occasion
of
error
in
a
matter
of
such
importance
.
They
containe
also
the
principal
clause
of
the
testament
or
Pact
,
which
the
Sonne
of
God
did
then
make
with
his
Church
,
wherein
the
Language
which
is
vsed
,
ought
to
be
proper
,
cleare
and
euident
,
and
without
doubtfulnesse
,
ambiguitie
,
or
incertainty
,
that
the
Will
of
the
Testator
may
bee
vnderstood
without
difficulty
,
and
without
contention
.
This
is
my
body
,
that
is
to
say
,
this
is
the
Figure
of
my
body
;
This
is
my
bloud
,
that
is
,
the
Figure
of
my
bloud
;
he
should
herein
be
opposite
to
the
holy
deposition
of
these
foure
witnesses
,
not
daring
so
to
speake
,
which
notwithstanding
they
would
haue
done
,
if
such
had
been
the
sense
of
the
words
;
and
should
also
too
boldly
change
the
truth
of
Gods
word
;
giuing
a
sense
cleane
contrary
to
the
signification
of
the
words
,
and
putting
the
Figure
for
the
Body
,
against
the
authority
of
the
forenamed
witnesses
,
who
haue
neuer
presumed
to
giue
such
a
glosse
.
Yea
,
hee
should
doe
contrary
to
all
law
of
Speech
and
Grammer
,
which
commandeth
to
take
the
words
of
the
text
,
according
to
the
ground
of
their
proper
meaning
,
without
hauing
recourse
to
any
metaphoricall
and
improper
signification
;
when
they
do
not
giue
any
absurde
or
contradictory
sense
,
which
happeneth
not
here
.
For
heere
the
proper
sense
is
most
cominent
and
agreeable
to
the
truth
;
and
the
words
do
signifie
no
other
thing
,
but
the
presence
of
the
body
of
Iesus
Christ
in
this
Sacrament
,
which
is
not
onely
not
contradictory
,
nor
absurde
,
but
full
of
wonders
,
most
worthy
of
the
power
,
wisdome
,
and
goodnesse
of
our
Sauiour
.
When
the
Scripture
calleth
the
King
a
Lion
,
the
word
ought
to
bee
taken
by
similitude
,
that
a
King
is
like
a
Lion
,
by
reason
of
his
royall
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
absurde
.
But
these
words
,
taken
in
their
naturall
signification
,
containe
nothing
,
but
that
which
is
most
agreeable
to
the
Maiesty
of
the
Creator
,
and
most
heneficiall
to
his
creature
;
wherefore
,
there
is
not
any
reason
heere
to
runne
to
Figures
:
and
therefore
also
it
is
impiety
to
say
,
that
these
clauses
,
This
is
my
body
,
This
is
my
bloud
,
are
improper
speeches
,
importing
no
more
,
then
that
they
are
Figures
of
his
body
and
bloud
.
For
such
deprauation
destroyes
the
truth
of
a
most
noble
Sacrament
,
and
shewes
that
such
Enterpreters
are
not
onely
void
of
faith
,
but
also
depriued
of
vnderstanding
;
hastily
opening
the
gate
to
themselues
,
and
to
all
other
senselesse
people
,
to
reiect
all
sense
of
Scripture
,
be
it
neuer
so
euident
,
if
it
displease
them
;
and
to
frame
the
manner
of
it
,
according
to
the
vnsteadinesse
of
their
owne
braines
,
and
to
the
exorbitant
passion
of
vnbridled
flesh
.
4.
TESTIMONIES
OF
THE
FATHERS
,
vpon
the
Exposition
of
the
same
words
.
AS
the
Scripture
is
euident
in
these
diuine
words
;
so
is
the
Exposition
of
holy
Fathers
,
constant
to
maintaine
the
sense
,
they
giue
in
proper
signification
,
as
hath
bin
said
.
Saint
CYRIL
of
Hierusalem
,
Since
that
Iesus
Christ
,
hauing
taken
the
bread
,
saith
,
This
is
my
body
;
Who
is
he
,
which
for
euer
dare
to
doubt
?
and
he
affirming
the
same
,
and
saying
,
This
is
my
bloud
;
Who
will
refuse
to
beleeue
it
?
He
changed
water
into
wine
,
a
creature
,
neighbour
to
bloud
by
his
only
will
;
and
shall
not
we
beleeue
,
that
hee
hath
changed
the
wine
to
his
bloud
?
Beleeue
then
most
constantly
,
that
we
receiue
the
body
and
bloud
of
Christ
;
for
vnder
the
forme
of
bread
,
the
body
is
giuen
thee
;
and
the
bloud
vnder
the
forme
of
wine
.
Saint
BASIL
,
hauing
asked
with
what
feare
,
faith
,
How
great
the
feare
is
,
S.
Paul
instructs
vs
,
Who
so
eateth
this
bread
,
and
drinketh
this
Chalice
vnworthily
,
he
eateth
and
drinketh
his
owne
damnation
.
What
we
are
to
beleeue
,
is
taught
by
the
words
of
Christ
,
who
said
,
This
is
my
body
giuen
for
you
.
And
there
this
Doctor
consequently
sheweth
,
how
we
ought
to
beleeue
these
words
,
This
is
my
body
,
which
the
same
faith
,
with
which
we
beleeue
these
words
of
Saint
Iohn
,
when
he
saith
,
The
Word
was
made
flesh
;
This
is
my
body
,
teach
vs
;
and
concludes
,
that
by
faith
,
and
consideration
of
these
things
,
we
are
inflamed
with
a
great
loue
to
Iesus
Christ
,
which
is
the
affection
of
the
soule
,
that
wee
ought
to
bring
with
vs
to
the
Communion
of
his
body
and
bloud
,
accompanied
with
feare
and
beleefe
,
as
hath
been
said
.
Saint
CHRYSOSTOME
,
Let
vs
beleeue
God
without
doubt
;
for
it
is
he
,
which
said
,
This
is
my
body
.
And
elsewhere
,
It
is
not
man
,
which
makes
the
body
and
bloud
of
Christ
in
offered
things
;
but
Christ
himselfe
,
crucified
for
vs
:
Hee
said
,
This
is
my
body
;
by
this
word
the
offering
is
consecrated
.
And
euen
as
these
words
,
once
vttered
,
Increase
and
multiply
,
and
fill
the
earth
;
alwayes
worke
their
effect
in
Nature
,
for
generation
:
euen
so
these
words
vttered
,
This
is
my
body
,
giue
certainty
to
the
Sacrifice
through
all
the
Tables
of
the
Church
,
euen
vnto
this
day
,
and
will
giue
it
,
vntill
the
comming
of
the
Sonne
of
God
.
Saint
IOHN
DAMASCENE
,
The
bread
and
the
wine
,
mingled
with
water
,
supernaturally
are
changed
into
the
body
,
and
bloud
of
Christ
,
by
the
Inuocation
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
bloud
;
but
the
true
deified
body
of
our
Lord
,
and
his
true
bloud
.
THEOPHILACT
,
Iesus
Christ
saying
,
This
is
my
body
,
sheweth
that
the
bread
,
sanctified
vpon
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
,
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
vnto
him
,
to
change
one
thing
into
another
?
the
bread
before
consecration
,
is
bread
;
but
after
the
vttering
of
these
words
,
This
is
my
body
,
it
is
the
body
of
Christ
.
Heare
him
,
saying
,
This
is
my
body
,
take
you
all
and
eate
of
this
.
It
is
Iesus
our
Lord
,
which
testifieth
that
wee
receiue
his
body
and
his
bloud
;
shall
we
doubt
of
his
fidelity
,
or
testimony
?
Saint
CYPRIAN
,
This
(
saith
our
Lord
)
is
my
body
.
They
had
,
according
to
the
visible
forme
,
eaten
of
the
same
bread
,
and
drunke
of
the
same
wine
.
But
before
these
words
,
that
food
was
onely
for
the
nourishment
of
the
body
,
and
to
giue
strength
to
the
corporall
life
;
but
after
that
Iesus
Christ
had
said
,
Doe
yee
this
in
remembrance
of
me
,
This
is
my
flesh
,
as
often
times
as
the
same
words
are
pronounced
with
the
same
faith
,
this
substantiall
bread
,
and
this
consecrated
Chalice
,
with
solemne
benedicton
,
hath
been
profitable
for
the
health
of
the
whole
man
.
He
teacheth
then
,
that
the
words
of
our
Sauior
are
vnderstood
according
,
as
they
do
signifie
,
and
that
they
are
the
forme
,
by
which
the
bread
and
the
wine
are
consecrated
into
the
body
and
bloud
of
our
Sauiour
.
Saint
AVGVSTINE
writing
the
ancient
enstome
of
Christians
,
who
did
answer
Amen
,
This
is
my
body
,
this
is
my
bloud
,
saith
thus
,
The
bloud
of
Christ
,
giueth
a
cleare
voice
on
earth
then
,
when
as
the
Christians
hauing
receiued
,
answered
,
Amen
.
It
is
the
cleare
voice
of
bloud
,
that
the
bloud
it selfe
pronounceth
by
the
mouth
of
the
faithfull
,
receiued
by
that
bloud
.
The
same
Author
elsewhere
,
Iesus
(
saith
hee
)
carried
himselfe
in
his
hands
,
when
recommending
his
body
,
he
said
,
This
is
my
body
.
It
was
then
according
to
the
literall
sense
of
the
Word
,
the
body
of
our
Sauiour
.
Saint
ANSELME
,
Eate
this
that
I
giue
you
,
because
it
is
my
body
.
It
plainly
appeares
bread
to
the
outward
senses
,
but
acknowledge
by
the
sense
of
faith
,
that
this
is
my
body
;
the
same
in
substance
,
that
shall
be
giuen
for
you
to
death
.
This
is
the
Exposition
of
the
ancient
Fathers
,
and
there
hath
neuer
been
any
Doctor
of
the
Catholike
Church
,
which
gaue
to
these
words
,
This
is
my
body
,
other
sense
,
then
these
heere
doe
giue
.
And
this
is
the
meaning
of
Iesus
Christ
;
and
whosoeuer
followeth
any
other
,
he
is
gone
out
of
the
Schoole
of
Christ
Iesus
,
taking
a
lye
for
truth
,
and
damnation
for
food
of
eternall
life
.
5.
MYSTICALL
REFERENCES
OF
OVR
Sauiours
words
,
THIS
IS
MY
BODY
,
to
the
ancient
Figures
,
and
to
all
other
bodies
.
THis
is
my
body
,
saith
our
Sauiour
:
We
haue
said
something
vpon
these
words
,
but
it
is
nothing
in
comparison
of
that
,
which
may
yet
be
said
;
they
are
cleare
,
but
yet
they
are
full
of
hidden
meanings
.
They
alone
containe
the
old
and
new
Testament
;
and
flye
in
signification
farre
aboue
the
height
of
heauen
;
more
profound
,
then
the
depthes
of
the
Ocean
,
and
more
in
widenesse
,
then
is
the
compasse
of
the
world
:
in
sweetenesse
they
surmount
all
the
hony
,
and
milke
of
the
Land
of
Promise
:
in
vertue
,
the
power
of
all
men
and
Angels
;
and
in
greatnesse
,
the
Maiesty
of
all
Kings
,
that
euer
were
vpon
the
earth
.
The
words
,
which
made
the
world
out
of
nothing
,
were
great
in
effect
:
in
heauen
they
made
the
Starres
;
the
Fishes
in
the
sea
,
This
is
my
body
,
is
more
infinite
,
then
all
that
together
;
this
body
is
more
,
then
a
thousand
worlds
,
if
so
many
had
been
produced
.
The
most
excellent
name
of
God
is
the
Tetragram
,
expressed
vnder
the
voice
Idoney
,
composed
of
foure
letters
,
not
to
be
vttered
by
the
Iewes
.
This
clause
,
This
is
my
body
,
it
the
clause
Tetragram
,
wouen
of
foure
words
,
euident
to
the
eares
of
faith
,
but
vnexplanable
by
the
tongue
either
of
man
or
Angell
.
What
shall
we
say
then
,
to
expresse
the
vertue
of
it
?
And
who
can
or
shall
expresse
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
powerfull
,
able
to
know
,
to
say
,
and
to
doe
,
whatsoeuer
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
diuine
amongst
bodies
.
Hee
distinguisheth
all
the
bodies
,
that
he
had
euer
(
made
)
or
created
,
from
his
owne
,
and
prefetreth
it
before
them
all
.
Hee
said
,
I
haue
made
the
Sunne
,
and
the
Moone
,
the
Starres
,
and
all
those
immortall
bodies
,
which
on
high
make
the
wainscot
of
my
Fathers
Pallace
;
but
these
are
not
my
body
,
neither
substances
allied
to
my
person
,
these
to
me
are
strange
bodies
;
This
is
my
body
,
which
I
haue
formed
by
an
extraordinary
way
,
in
the
wombe
of
an
holy
Virgin
;
which
I
haue
diuinely
appropriated
to
my
greatnesse
,
and
which
I
haue
made
the
habitation
of
my
dignity
.
The
other
bodies
are
parts
of
my
possession
,
this
heere
is
the
body
of
my
particular
person
,
surpassing
the
excellency
of
all
the
bodies
,
long
since
consecrated
to
God
,
and
were
propheticall
Figures
thereof
.
The
Tree
of
Life
planted
in
the
earthly
Paradise
;
the
Lambe
of
innocent
Abel
offered
in
Sacrifice
;
the
bread
of
Melchi
adech
,
giuen
in
blessing
the
Sacrifice
of
Abraham
,
accomplished
by
rare
faith
and
obedience
;
the
Hebrewes
Paschall
Lambe
;
the
Manna
from
heauen
,
the
Loaues
of
Proposition
,
the
First-fruit
offerings
,
the
bread
of
Eliah
,
the
Sheepe
,
the
Lambe
,
the
Ewes
,
the
Heifers
,
the
Beefes
,
the
Oxen
,
the
Doues
,
the
Sparrowes
,
the
Turtles
,
and
all
the
bodies
of
beasts
,
which
the
Law
of
Moses
set
vpon
the
Altar
in
Holocaust
,
in
action
of
thanks
,
in
Propitiation
;
all
the
bodies
,
that
men
haue
offred
to
the
Maiesty
of
my
Father
,
haue
been
sacred
bodies
,
the
Figures
of
this
my
body
,
this
is
,
not
the
Figure
,
but
my
body
it selfe
,
which
onely
pleaseth
my
Father
,
which
only
can
worthily
thanke
him
,
which
onely
can
effectually
appease
him
;
the
others
were
not
pleasing
to
him
;
but
so
farre
forth
as
they
had
relation
to
this
heere
,
in
as
much
as
they
did
Figure
it
,
and
foretold
its
comming
;
this
is
the
subiect
of
all
these
bodies
,
and
of
all
these
old
Sacrifices
:
this
is
the
body
,
in
which
God
shall
be
truely
honored
,
in
which
he
shall
bee
fully
satisfied
,
in
which
he
shall
receiue
with
infinite
measure
,
the
taxe
of
mans
Redemption
,
and
in
which
he
shall
iudge
the
quicke
and
the
dead
.
By
these
words
then
,
our
Sauiour
sheweth
the
body
,
which
is
the
honor
of
all
his
Church
,
both
in
earth
,
and
in
heauen
:
for
that
which
is
most
precious
in
a
Kingdome
,
is
not
treasure
,
munition
,
gould
and
siluer
mines
,
the
store-houses
of
merchandizes
,
the
opulent
Cities
,
the
stately
houses
&
Pallaces
,
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
souldiers
fight
,
that
the
Magistrates
exercise
Iustice
,
that
the
Guard
watch
and
keepe
Sentinell
,
that
the
Merchants
trade
:
He
,
that
hath
the
body
of
the
King
,
hath
all
.
Wherefore
the
words
of
our
Sauiour
,
This
is
my
body
,
declare
,
that
this
is
the
holiest
,
and
diuinest
thing
within
the
inclosure
of
the
kingdom
of
heauen
,
and
Monarchy
of
his
most
deare
Spouse
,
which
is
his
Church
.
What
canst
thou
then
,
O
sweet
Iesus
,
choose
,
more
rich
and
more
diuine
,
for
to
honor
thy
Father
,
to
testifie
thy
loue
,
to
make
happy
thy
Spouse
,
then
to
leaue
this
body
,
in
a
perpetual
Sacrifice
to
his
Maiesty
,
in
daily
Sacrament
and
food
to
thy
members
?
What
canst
thou
vtter
higher
,
then
to
say
,
This
is
my
body
?
The
great
Casar
disguised
in
the
habite
of
a
slaue
,
gaue
once
both
astonishment
and
courage
to
his
Pilot
,
dismayed
with
a
storme
;
when
making
himselfe
knowne
,
he
tells
him
;
Haue
heart
,
my
friend
,
This
is
my
body
?
With
what
respect
and
loue
ought
we
to
receiue
this
body
,
although
disguised
in
the
habite
of
fraile
Elements
,
since
it
is
thou
that
speakest
clearely
,
and
sayest
,
This
is
my
body
?
And
what
courage
oughtest
thou
to
haue
,
O
my
soule
,
hauing
with
thee
,
and
carrying
in
thy
mortall
body
with
thee
,
this
immortall
body
,
this
liuely
body
,
quickned
with
a
most
noble
soule
,
replenished
with
all
perfection
,
both
of
Nature
and
Grace
,
this
Lord
,
God
and
Man
,
King
of
Kings
?
And
what
other
thing
canst
thou
doe
but
contemplate
in
silence
,
(
rather
then
to
endeauour
to
expresse
in
words
)
the
greatnesse
of
thy
Redeemer
in
this
his
owne
Word
,
which
thou
canst
not
comprehend
?
And
with
a
deepe
humility
,
and
burning
affection
,
enioy
the
Presence
,
that
he
maketh
thee
thereof
so
often
,
as
for
thy
good
and
saluation
,
he
shall
say
to
thee
that
,
which
he
then
said
of
his
body
to
his
Church
:
This
is
my
body
,
take
and
eate
?
6.
HOW
OVR
SAVIOVR
OFFERS
HIMselfe
to
God
in
Sacrifice
,
saying
,
This
it
my
bodie
.
WHen
our
Sauiour
made
dis
body
Present
in
vttering
these
words
,
This
is
my
body
,
in
the
same
instant
he
offered
it
to
his
Father
in
an
vnbloudy
Sacrifice
,
after
the
forme
of
Melchisedech
,
and
forth
with
he
gaue
it
to
his
Apostles
in
Sacrament
,
vnder
the
same
forme
.
This
is
the
cause
,
why
hauing
said
,
This
is
my
body
,
hee
addeth
,
giuen
for
you
,
that
is
to
say
,
offered
for
you
in
Sacrifice
;
broken
for
you
,
now
giuen
and
broken
,
and
which
shal
be
hereafter
giuen
and
broken
in
the
same
fashion
,
euen
till
the
end
of
the
world
,
in
remembrance
of
that
bloudy
Sacrifice
,
which
to
morrow
I
wil
offer
for
you
,
once
for
all
,
vpon
the
Crosse
.
So
as
our
Sauiour
made
not
his
body
onely
Present
,
but
present
vnder
the
formes
of
bread
,
giuing
it
a
being
of
food
,
a
dead
being
,
albeit
that
in
it selfe
it
was
euer
liuing
,
euen
as
in
making
himselfe
man
,
his
Diuinity
tooke
a
body
,
and
a
mortall
being
,
and
endured
death
in
that
body
,
albeit
the
Diuinity
was
alwayes
immortal
,
and
endured
nothing
,
as
we
haue
declared
before
.
He
made
himselfe
by
reason
of
the
dead
species
,
present
as
dead
,
and
represented
himselfe
as
a
Victime
,
and
as
an
offered
Lambe
,
for
to
bee
afterward
the
refection
of
the
Father
of
the
Family
,
This
is
my
bloud
of
the
new
Testament
;
shed
for
many
for
the
r●●ission
of
si●ner
:
Also
,
This
Cup
is
the
new
Tastament
in
my
bloud
,
the
which
is
shed
for
you
.
For
by
this
consecration
,
the
bloud
of
our
Sauiour
is
represented
apart
,
which
also
doth
euidently
declare
,
that
his
body
was
made
a
Sacrifice
,
according
to
the
likenesse
of
those
of
the
Iewes
,
who
comming
to
immolat
the
beast
,
did
kil
it
,
separating
the
bloud
from
the
body
with
a
sword
;
This
is
my
bloud
,
shed
;
this
is
the
Chalice
of
my
bloud
,
shed
for
remission
of
sins
;
This
is
my
bloud
,
which
shall
be
shed
,
in
stead
of
that
is
said
,
which
is
shed
;
they
contraried
not
the
sense
,
which
we
now
giue
;
for
they
all
did
affirme
the
Reall
Presence
of
our
Sauiours
bloud
in
the
Chalice
:
but
they
referred
the
words
of
our
Sauiour
,
not
onely
to
that
present
powring
foorth
,
which
was
then
made
,
but
also
to
that
,
which
was
to
bee
made
,
as
well
on
the
Crosse
,
by
bloudy
Sacrifice
once
,
as
in
the
Eucharist
,
by
vnbloudy
Sacrifice
,
euen
vntill
the
end
of
the
world
.
Behold
,
how
our
Sauiour
Sacrificed
,
and
offered
his
body
to
his
Father
by
these
words
,
This
is
my
body
,
giuen
for
you
;
This
is
my
bloud
,
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
mysticall
Supper
,
as
we
shall
learne
by
the
ensuing
witnesses
.
7.
THE
SACRIFICE
,
AND
SACRAMENT
of
our
Lords
body
,
to
haue
been
instituted
in
the
mysticall
Supper
,
declared
by
the
testimonie
of
Fathers
.
SAint
Gregory
of
Nisse
,
speaking
of
the
institution
of
the
Sacrifice
of
the
Eucharist
,
made
in
the
Supper
of
the
Paschall
Lambe
.
Our
Sauiour
(
saith
hee
)
by
his
ordinance
preuenteth
the
violence
of
his
enemies
,
with
a
secret
manner
of
Sacrifice
,
ineffable
and
inuisible
to
the
eyes
of
mortall
men
.
He
himselfe
offers
himselfe
for
vs
,
Oblation
and
Victime
.
Priest
and
Lamb
of
God
together
.
And
when
was
this
?
this
was
then
,
when
hee
gaue
to
his
familiars
his
body
to
eate
,
and
his
bloud
to
drinke
.
Saint
CHRYSOSTOME
,
Saint
AMBROSE
,
Saint
AVGVSTINE
,
AESICHIVS
of
the
same
time
with
Saint
Augustine
,
RVPERT
,
These
passages
,
and
the
rest
,
that
haue
been
cited
in
the
Types
of
Melchisedech
,
and
of
the
Paschall
Lambe
,
teach
how
our
Sauiour
instituted
the
Sacrifice
,
and
Sacrament
of
his
body
,
after
the
old
ceremony
of
the
Paschall
Lambe
was
accomplished
;
which
is
the
Faith
,
that
the
Church
hath
euer
held
,
and
will
hold
for
euer
.
8.
OVR
SAVIOVRS
TESTAMENT
,
MADE
in
the
Institution
of
the
Sacrifice
,
and
Sacra
ment
of
his
body
.
IT
was
in
this
admirable
action
,
that
our
Sauiour
made
his
new
Testament
,
of
the
new
Couenant
with
his
Church
,
amending
the
old
;
and
drawing
neere
to
his
death
,
it
was
a
time
fit
and
agreeable
for
him
to
bequeath
,
and
leaue
an
eternall
testimony
of
his
last
Will
,
and
affection
towards
his
children
.
The
words
of
the
Testament
,
&
vlt.
Exod.
24.
Matth.
26.28
.
Marke
14.24
.
Luke
22
20.
Exod.
24.7.8
.
Heb
9.16.17.18.19.20
.
&
of
the
Testator
are
cleare
,
as
also
the
Ceremony
,
according
to
S.
Matthew
,
and
S.
Marke
,
our
Sauiour
said
,
This
is
my
bloud
of
the
new
Testament
,
that
shall
be
shed
for
many
,
vnto
the
remission
of
sinnes
.
And
according
to
S.
Luke
,
This
is
the
Chalice
,
the
new
Testament
in
my
bloud
,
which
shall
be
shed
for
you
:
in
the
same
sense
he
saith
,
new
Testament
of
his
bloud
,
making
allusion
to
the
old
,
which
he
long
since
had
written
by
the
meanes
of
his
seruant
Moyses
,
and
marked
with
the
bloud
of
beasts
,
to
Figure
forth
this
heere
,
that
there
was
made
in
the
Desart
,
at
the
foot
of
the
Mount
Sinay
,
where
Moyses
,
as
a
royall
Notary
,
read
the
Law
,
and
the
cenure
of
the
written
Testament
,
and
gaue
the
aduertisements
of
the
Father
of
the
Family
,
before
seuenty
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
,
Iesus
Christ
,
made
Man
,
was
represented
,
and
promised
,
for
confirmation
of
the
Testament
;
to
which
Ceremony
,
that
hath
reference
which
Dauid
said
;
Gather
yee
together
his
Saints
vnto
him
:
which
ordaine
〈◊〉
Testament
,
and
alliance
with
Sacrifice
.
The
same
Ceremony
was
practised
by
Iesus
,
when
he
renewed
the
Couenant
of
this
Testament
,
obserued
also
by
the
Iewes
,
euery
yeare
,
in
the
Feast
of
Pentecost
;
and
by
Salomon
,
The
Law
shall
goe
foorth
of
Syon
,
and
the
word
of
God
from
Hierusalem
.
In
it
then
our
Sauiour
published
in
two
words
his
Law
,
and
gaue
his
Aduertisements
,
saying
in
this
same
Supper
;
I
giue
you
a
new
Commandement
,
that
you
loue
one
another
.
A
Law
of
Loue
,
and
not
of
Feare
,
as
the
Law
of
the
old
Testament
.
This
is
my
bloud
of
the
new
Testament
.
He
made
his
Legacies
and
promises
to
his
inheritors
,
not
of
a
Land
of
Canaan
,
as
of
old
to
the
Hebrewes
,
but
of
the
remission
of
sinnes
,
and
of
the
Kingdome
of
heauen
.
Of
remission
saying
,
This
bloud
,
shed
for
you
,
and
for
many
,
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
,
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
,
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
.
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
,
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
,
10.
TWO
GREAT
WONDERS
HAPPENED
in
the
institution
of
this
Sacrament
.
SAint
Augustine
,
33.
2.
Keg
.
21.13
.
expounding
what
the
History
of
the
Kings
saith
of
Dauid
,
that
counterfeiting
to
be
out
of
his
wits
before
King
Achis
?
He
carried
himselfe
in
his
own
hands
;
tooke
occasion
to
admire
another
wonder
farre
exceeding
that
,
which
came
to
passe
in
the
institution
of
this
Sacrament
.
And
it
is
,
that
our
Sauiour
carried
himselfe
in
his
proper
hands
.
A
thing
,
which
he
esteemed
most
admirable
,
and
impossible
to
haue
been
practised
by
Dauid
,
according
to
the
sence
of
the
letter
:
But
that
our
Sauiour
only
did
it
,
when
holding
his
body
in
his
hand
,
and
saying
,
This
is
my
body
,
hee
cetried
it
to
his
mouth
,
and
gaue
it
to
his
Apostles
.
For
though
it
might
be
that
Dauid
,
playing
the
foole
,
carried
himselfe
in
his
hands
,
by
going
on
all
foure
,
after
the
manner
of
little
children
;
or
bearing
himself
vp
vpon
his
armes
,
and
vsing
them
in
stead
of
feet
and
of
legges
,
after
the
fashion
of
those
,
who
by
actluity
,
cast
their
body
vpward
in
the
ayre
,
with
their
head
downward
,
like
a
tree
,
and
walke
vpon
their
hands
.
S.
Augustine
,
neuerthelesse
,
had
reason
to
say
,
that
to
cary
himselfe
of
himselfe
in
his
owne
hands
,
belongeth
only
to
our
Sauiour
;
for
it
is
he
,
which
truly
earieth
himselfe
David
caried
not
himselfe
on
his
hands
,
but
rather
on
his
hands
and
feet
together
,
if
it
be
to
be
vnderstood
of
the
first
manner
;
or
only
on
his
armes
,
if
of
the
second
;
but
our
Sauiour
carieth
himselfe
properly
in
his
hands
,
neither
more
nor
lesse
,
then
he
caried
in
his
band
the
meate
,
which
he
put
in
his
mouth
,
or
into
the
mouthes
of
others
.
There
is
heere
yet
another
thing
,
admirable
in
this
Institution
,
which
is
,
that
our
Sauiour
tooke
himself
for
food
;
a
thing
not
heard
of
,
neither
hapned
to
any
man
since
the
Creation
of
the
world
.
For
as
the
Father
hath
lofe
in
himselfe
,
so
bee
hath
giuen
to
the
Sonne
also
to
haue
life
in
himsele
:
for
proofe
then
,
and
declaration
of
his
speech
,
hee
rooke
himsele
in
food
corporally
,
as
spiritually
he
himselfe
is
his
life
and
his
food
,
and
his
felicity
;
and
likewise
the
life
,
food
,
and
felicity
of
his
Elect.
11.
SAINT
IONN
FIRST
RECEIVETH
OF
all
the
Apostles
.
The
Eucharist
,
the
true
refection
,
and
the
Present
at
the
refection
.
OVR
Sauiour
then
doth
offer
his
body
,
and
his
bloud
to
God
his
Father
in
Sacrifice
,
and
hauing
receiued
them
first
himselfe
,
he
giues
them
to
his
Apostles
for
spirituall
refection
,
beginning
at
Saint
Iohn
;
and
not
onely
because
he
was
nearest
him
at
the
table
,
but
because
he
was
endued
with
singular
charity
and
chastity
,
vertues
altogether
proper
to
make
vs
sit
worthily
at
the
table
of
this
feast
of
loue
and
purity
.
It
is
heere
,
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
meates
of
corruption
,
and
of
death
,
seruing
onely
to
maintaine
this
mortall
life
;
the
Victims
,
the
Offerings
,
and
all
that
,
which
was
set
vpon
the
Altar
,
or
vpon
the
table
in
the
Law
of
Nature
,
and
of
Moses
,
were
but
dead
bodies
,
and
mortall
food
to
nourish
mortall
bodies
;
the
body
of
our
Sauiour
,
is
the
body
of
life
,
and
food
of
immortality
.
In
this
refection
,
the
ceremony
of
Alliance
made
betweene
God
,
and
Man
,
was
celebrated
by
the
mediation
of
the
flesh
,
and
bloud
of
God
,
signes
both
signifying
,
and
withall
effecting
,
a
most
streight
,
and
most
diuine
vnion
of
the
head
with
his
members
,
&
of
the
members
amongst
themselues
.
And
the
Symbols
,
which
were
the
meate
of
the
table
,
and
the
connexion
of
such
,
as
assisted
,
the
selfe-same
were
the
Presents
of
the
Feast
.
It
was
a
famous
custome
among
the
Nations
of
the
world
,
to
giue
Presenis
after
a
great
Feast
;
the
which
were
called
of
the
Greeke
word
,
Apophoreta
,
as
who
should
say
,
things
to
bee
carried
from
the
Feast
:
of
which
S.
Ambrose
speaking
,
Such
as
are
inuited
to
a
great
Feast
,
haue
a
custome
to
bring
away
some
conuiuiall
presents
.
12.
OF
THE
WORDS
OF
OVR
SAVIOVR
;
Doe
this
in
my
remembrance
.
NOw
this
diuine
refection
was
not
inssituted
to
be
celebrated
once
alone
,
Doe
this
for
a
commemoration
of
me
.
In
y
selfe
will
alwayes
be
the
Sacrifice
,
and
the
principall
Sacrificer
,
but
inuisible
.
I
ordaine
you
Priests
,
to
be
my
Vicars
,
and
visible
Sacrificers
in
my
Church
,
euen
as
I
haue
giuen
you
the
authority
of
Doctors
,
and
Pastors
,
to
keepe
my
place
in
the
Chaire
of
truth
,
and
to
feed
and
rule
my
flocke
.
Doe
this
then
,
do
this
action
,
the
noblest
that
shal
be
done
in
my
Family
,
and
continue
therein
a
memory
of
the
Sacrifice
,
which
shall
be
offered
by
me
to
morrow
on
the
Crosse
,
for
you
and
all
mankinde
.
Do
it
in
memory
of
the
Passion
,
that
I
shall
haue
suffered
for
you
,
in
memory
of
the
infinite
price
of
my
bloud
,
which
I
shall
shed
for
you
,
in
memory
of
the
victory
,
that
I
shall
obtain●
for
you
,
ouer
the
enemies
of
your
soules
health
,
ouer
the
infernall
powers
,
ouer
the
tyrants
of
your
spiries
,
ouer
the
Prince
of
darknesse
,
ouer
the
flesh
and
the
world
;
in
memory
of
the
immortall
glory
,
that
I
shall
haue
purchased
for
you
,
and
for
those
,
which
will
be
my
members
,
giuing
my
flesh
in
Sacrifice
vpon
the
Altar
of
the
Crosse
.
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
alwayes
liuing
,
and
p●●serued
by
your
seruice
,
in
the
memory
,
and
in
the
face
of
my
Church
;
and
as
the
benefit
is
of
infinite
merit
,
so
let
the
acknowledgement
also
be
eternall
?
This
is
the
sense
of
these
words
.
Doe
this
for
a
commemoration
of
〈◊〉
As
well
Diuine
as
Humane
Iustice
requiteth
,
that
men
giue
praise
to
great
exployts
of
vertue
;
and
that
they
be
mindfull
of
a
benefit
,
&
that
the
remembrance
be
so
much
more
liuely
and
honorable
,
as
the
benefit
is
great
.
13.
THE
MASSE
A
MOST
PROPER
MEmoriall
of
our
Sauiours
Passion
.
AS
it
were
very
reasonable
,
and
very
important
,
that
the
memory
of
our
redemption
were
alwayes
fresh
and
liuing
in
our
soules
:
so
the
diuine
Wisdome
hath
chosen
a
most
agreeable
meanes
,
to
represent
it
most
honorably
,
and
with
fingular
efficacie
;
to
that
end
,
instituting
a
Sacrifice
in
his
house
,
and
a
solemne
refection
amongst
his
children
:
for
these
are
the
two
principall
acts
among
men
,
whereby
God
is
Soueraignely
honored
,
and
the
memory
of
any
thing
most
effectually
preserued
.
The
Sacrifice
acknowledgeth
God
,
reuerenceth
him
,
and
doth
him
homage
,
rendering
him
thankes
for
his
benefits
;
and
the
refection
assembles
and
vnites
men
together
,
and
makes
their
meetings
more
famous
,
and
more
capable
to
retaine
the
remembrance
of
things
P●st
,
and
more
powerfull
to
ingraue
,
and
send
their
memory
forward
to
the
future
ages
of
posterity
.
And
so
wee
see
as
well
in
holy
Histories
,
as
prophane
,
that
the
greatest
actions
of
men
,
of
Kings
,
of
Captaines
,
and
Princes
and
Common-wealthes
in
the
world
,
for
Peace
,
for
Warre
,
for
Victory
,
for
Triumphes
,
for
Funerals
,
and
other
workes
of
great
importance
,
haue
been
begunne
and
ended
with
Sacrifices
,
and
Feasts
.
Salomon
celebrated
the
Dedication
of
his
magnificent
Temple
,
14.
THE
MASSE
,
THE
FEAST
OF
GOD
,
wherein
he
is
singularly
called
vpon
in
the
Law
of
Grace
,
and
the
Christians
are
perfectly
heard
.
THE
Masse
,
the
singular
Sacrifice
and
Royall
Feast
,
by
which
God
is
highly
honored
,
and
his
creature
is
exceedingly
helped
;
for
in
it
his
Maiesty
denyeth
nothing
be
it
neuer
so
great
,
that
any
man
asketh
,
either
for
the
health
of
his
owne
soule
,
or
for
the
saluation
of
his
neighbour
,
and
so
his
creature
is
there
inriched
by
his
gifts
.
The
Persian
Kings
celebrated
in
their
Court
a
certaine
kinde
of
Feast
,
dedicated
either
to
the
day
of
their
birth
,
or
of
their
coronation
,
which
they
in
their
Persian
language
did
call
Ticta
,
What
is
thy
petition
that
it
may
be
giuen
thee
?
and
what
wilt
thou
haue
done
?
although
thou
shalt
aske
the
halfe
of
my
Kingdome
,
thou
shalt
obtaine
it
:
Shee
asked
boldly
,
and
as
easily
obtained
that
,
which
shee
asked
.
The
Sonne
of
God
is
more
magnificent
in
his
continuall
Feast
deuoted
vnto
the
dayes
of
his
remembrance
,
for
hee
giues
not
earthly
goods
,
but
himselfe
,
for
a
sauing
Sacrifice
and
food
of
saluation
,
and
puts
a
present
in
our
hand
,
wherwith
we
may
be
sure
to
obtaine
of
the
Maiesty
of
his
Father
,
all
that
concernes
our
peace
,
repose
&
safety
;
and
promiseth
vs
,
not
the
halfe
of
an
earthly
kingdom
,
like
an
earthly
King
;
but
as
an
heauenly
King
,
the
whole
Kingdome
of
heauen
.
So
that
the
promise
,
God
made
of
old
to
the
captiue
Hebrewes
in
Babylon
,
You
shall
call
vpon
me
,
and
I
will
be
are
you
,
Heare
vs
almighty
God
by
Iesus
Christ
thy
Sonne
.
15.
THE
REDEMPTION
OF
MANKINDE
,
and
the
end
of
the
Synagogue
,
signified
by
the
Institution
of
the
Eucharist
in
the
full
of
the
Moone
.
EXplaining
the
type
of
the
Paschall
Lambe
,
wee
said
,
that
the
Ceremony
began
vpon
the
fourteenth
day
of
the
first
month
,
of
the
Hebrewes
holy
yeare
vpon
the
euening
;
because
in
that
night
the
first
borne
of
Aegypt
were
killed
,
and
the
gates
opened
to
the
freedom
of
the
children
of
God
.
Our
Sauiour
then
to
put
an
end
to
the
old
Figure
,
and
liuely
to
expresse
the
truth
thereof
,
instituted
the
Sacrament
of
his
body
at
that
time
of
the
yeare
,
a
time
,
wherein
the
true
deliuerance
was
neere
at
hand
;
as
the
Iewes
Pasche
was
a
signe
of
their
liberty
,
which
was
then
to
follow
:
for
the
next
day
,
The
second
part
,
which
was
the
state
of
the
Moone
,
was
no
lesse
wisely
fulfilled
.
The
Moone
had
fourteene
dayes
old
vpon
the
euening
of
the
Lambe
;
for
the
fourteenth
of
the
month
,
was
the
fourteenth
of
the
Moone
,
as
the
beginning
of
the
month
,
was
the
beginning
of
the
Moone
,
which
hath
been
elsewhere
declared
.
The
Moone
was
then
in
her
full
.
We
said
before
,
that
the
Moone
signified
the
Synagogue
;
wherefore
the
full
Moone
signified
that
the
Synnagogue
was
not
come
to
her
perfection
.
When
our
Sauiour
therefore
instituted
the
Sacrament
,
and
Sacrifice
of
his
body
,
in
that
day
,
and
in
that
houre
,
hee
fulfilled
the
figured
truth
,
and
withall
signified
by
the
ceremony
of
the
time
,
that
the
Synagogue
was
then
in
her
fulnesse
,
ready
to
depart
;
as
being
now
accomplished
in
the
Institution
of
the
Christian
Pasche
,
shadowed
in
the
Iudaicall
.
16.
THE
END
OF
THE
SINAGOGVE
,
AND
the
beginning
of
the
Law
of
Grace
,
Signified
by
the
Eclypse
of
the
Moone
,
and
Sunne
,
which
fell
out
the
next
day
of
the
Pasche
,
and
after
the
Eucharist
ordained
.
THe
Moone
was
eclypsed
,
and
caused
an
eclypse
of
the
Sunne
,
on
the
morrow
of
the
Pasch
,
and
of
the
Institution
of
the
Eucharist
.
This
was
a
double
eclypse
,
no
lesse
wonderfull
,
then
vnknowne
to
Nature
.
Who
hath
euer
seen
,
that
the
Moone
should
come
vnder
the
Sunne
,
when
shee
was
diametrically
distinct
from
it
?
or
that
the
Sunne
should
be
eclypsed
,
being
so
farre
off
from
the
Moone
,
as
the
halfe
of
her
circle
;
which
is
all
the
distance
,
that
can
be
,
to
dispart
one
Starre
from
another
?
Now
the
Moone
on
thursday
euening
,
which
was
the
houre
of
the
Pasche
,
being
found
in
the
East
,
and
the
Sunne
in
the
West
;
the
next
day
at
mid-noone
,
shee
was
ioyned
face
to
face
to
the
Sunne
,
in
the
same
point
of
the
Zodiak
with
him
;
and
as
shee
ceased
to
shine
vpon
the
earth
,
so
by
her
interposition
,
shee
made
the
Sunne
to
lose
his
light
,
in
such
sort
,
as
there
were
two
admirable
echpses
of
the
two
great
lights
of
heauen
;
&
by
them
was
signified
the
departure
of
God
from
the
Iewes
,
and
the
end
of
their
Synagogue
.
For
as
the
Sunne
by
his
eclypse
left
to
lighten
the
earth
;
and
the
Moone
by
hers
,
losing
the
sensible
light
,
that
shee
tooke
from
the
Sunne
,
and
communicated
heere
below
to
the
world
.
Euen
so
the
Sonne
of
heauen
,
Creator
of
this
visible
Sunne
,
from
that
day
forward
,
retired
the
beames
of
his
fauours
from
these
vngratefull
people
,
and
the
Synagogue
eclypsed
in
her
fourteenth
day
,
that
is
,
in
her
fulnesse
,
was
depriued
of
the
spirituall
light
,
which
shee
receiued
from
him
,
and
was
before
communicated
vnto
her
in
the
practise
of
her
Ceremonies
.
Then
was
shee
at
full
in
the
accomplishment
of
all
her
Figures
,
and
from
thenceforth
eclypsed
with
an
eternall
eclypse
,
being
ended
for
euer
;
and
a
new
Moone
began
,
that
is
to
say
,
the
Church
of
Iesus
Christ
,
which
hee
purchased
to
himselfe
the
next
day
in
the
time
of
this
eclypse
,
by
his
pretious
bloud
in
the
terrible
battell
of
the
Crosse
,
where
all
the
Furies
of
hell
,
and
their
confederates
of
this
world
,
ioyned
together
to
assault
him
;
and
those
two
Torches
,
as
it
were
,
offended
and
angry
at
the
iniury
,
done
to
their
Creator
,
played
their
parts
,
and
shewed
their
indignation
on
the
Theater
of
heauen
,
speaking
by
the
language
of
their
effects
,
a
language
knowne
to
all
,
and
making
in
a
strange
maner
the
streams
of
their
light
runne
vpward
,
withdrawing
them
from
the
eyes
of
men
beneath
,
with
sighes
and
groanes
of
the
astonished
world
.
17.
THE
CHVRCH
,
SIGNIFIED
BY
THE
Moone
:
and
of
the
Pasche
,
and
Christian
renouation
.
THe
Pasche
then
of
our
Sauiour
,
being
instituted
,
conteining
the
Altar
and
Table
of
the
Sacrifice
,
and
Sacrament
of
his
body
:
and
the
combate
of
the
Crosse
being
ended
,
the
Synagogue
receiued
a
deadly
blow
,
with
all
her
Sacrifices
and
Sacraments
;
and
a
new
Moone
appeared
,
to
signifie
that
the
Church
was
now
no
more
in
the
Synagogue
,
but
in
the
Law
of
Grace
.
The
Moone
hath
a
generall
resemblance
to
the
Church
of
God
:
for
as
the
Moone
takes
all
her
light
from
the
Sunne
,
and
sometimes
goes
before
it
,
sometimes
comes
after
it
,
and
sometimes
ioynes
with
it
:
so
the
Church
shewes
by
the
beames
of
the
Sonne
of
God
,
going
before
him
,
according
to
his
Humanity
,
vntill
the
time
of
his
Natiuity
:
being
present
with
him
while
he
remained
vpon
the
earth
;
following
him
afterward
,
and
sometime
ioyning
her selfe
to
him
by
the
Sacrament
,
and
Reall
Presence
of
his
body
.
Againe
,
as
the
Moone
lighteneth
the
night
,
and
giueth
direction
amidst
the
darknesse
:
Euen
so
the
Church
hath
euer
enlightened
the
night
of
this
world
,
and
shewed
the
way
to
heauen
,
amidst
the
darknesse
of
Heathenish
Idolatry
.
Moreouer
,
the
Moone
particularly
marketh
out
the
seuerall
states
of
the
Church
in
her
first
increasings
:
Shee
sheweth
the
Church
vnder
the
Law
of
Nature
,
at
the
Change
,
in
the
weaknesse
of
her
beames
;
and
on
the
fourteenth
day
,
when
shee
is
at
the
Full
,
shee
hath
a
resemblance
of
the
Church
in
the
Synagogue
,
as
we
haue
said
:
but
in
that
she
became
a
new
Moone
,
after
a
new
manner
,
in
her
fifteenth
day
,
she
signified
the
Church
in
the
Law
of
Grace
.
The
newnesse
,
and
new
manner
,
consists
in
this
,
that
shee
drew
neare
to
the
Sun
by
an
extraordinary
meanes
;
for
being
on
Thursday
so
farre
from
it
,
as
the
East
from
the
West
,
the
next
day
shee
was
euen
against
it
;
which
approachment
shee
should
not
make
,
according
to
her
naturall
course
,
but
in
the
space
of
fourteene
dayes
,
supernaturally
also
and
with
no
lesse
wonder
,
shee
returned
to
the
East
on
Friday
euening
at
Sun-set
,
where
shee
had
been
the
night
before
.
And
so
in
six
houres
shee
put
on
the
seuerall
roabes
of
all
her
states
;
for
shee
was
new
;
shee
was
in
he
first
quarter
;
shee
was
in
her
fulnesse
,
and
in
the
beginning
of
her
third
seuenth
,
to
wit
,
in
her
fifteenth
day
.
In
these
circumstances
,
and
in
these
wonders
,
happening
neuer
before
,
nor
since
,
shee
marketh
out
the
Church
in
the
state
of
Grace
,
a
state
of
singular
renouation
,
of
a
third
seuenth
,
of
a
third
time
in
the
new
Pasch
,
in
the
new
and
great
Sacrifice
and
Feast
,
instituted
by
the
Sonne
of
God
in
his
body
.
To
which
purpose
Saint
Augustine
writeth
in
these
words
,
Because
wee
are
in
the
third
time
of
all
the
worlds
continuance
;
herehence
it
is
that
our
Sauiour
rose
vpon
the
third
day
.
The
first
time
was
before
the
Law
;
the
second
in
the
Law
;
the
third
vnder
Grace
;
in
the
which
is
manifested
the
Sacrament
,
which
was
hid
in
the
folds
of
the
Propheticall
bookes
.
This
it
is
,
that
,
which
was
signified
by
the
number
of
the
Moones
;
and
for
that
〈◊〉
the
Scripture
,
the
number
of
seuen
hath
a
mysticall
signification
of
perfection
,
the
Pasche
was
celebrated
in
the
third
weeke
of
the
Moone
,
which
is
betweene
the
fourteenth
and
the
●●e
and
twentieth
day
.
Behold
how
God
reades
vs
a
lesson
by
his
Starres
,
teaching
vs
Paradise
by
the
skie
,
and
communicating
to
vs
the
beames
of
his
intellectuall
light
,
by
the
condition
and
course
of
the
corporall
.
18.
OVR
SAVIOVR
HAVING
INSTITVted
the
Sacrifice
,
and
Sacrament
of
his
body
,
goeth
foorth
of
his
ledging
to
goe
to
the
Garden
of
Oliuet
.
THe
sweete
Lambe
being
offered
this
euening
,
and
giuen
in
refection
to
his
Apostles
,
and
hauing
abolished
the
olde
Pasche
,
and
instituted
the
new
,
as
hath
been
said
,
sung
an
Hymne
,
with
his
Apostles
,
after
the
tradition
of
the
Iewes
,
and
went
forth
to
goe
to
the
garden
of
Oliuet
,
where
he
was
to
be
deliuered
by
Iudas
to
the
wicked
,
who
had
already
the
watch-word
to
apprehend
him
.
This
only
remained
to
accomplish
all
the
proofes
of
his
infinite
loue
towards
mankinde
.
He
was
first
offered
to
his
Father
by
an
vnbloudy
Sacrifice
,
without
death
and
passion
;
he
went
forth
to
be
taken
afterwards
as
a
Lambe
,
and
to
be
made
a
victime
on
the
Crosse
,
there
shedding
his
bloud
,
and
giuing
his
life
.
He
had
giuen
his
body
to
his
friends
,
he
goeth
now
to
offer
it
to
his
enemies
.
He
had
refectioned
the
soules
of
the
humble
,
he
went
soone
after
to
bee
fed
with
gall
,
to
drinke
viniger
,
to
surfet
with
the
torments
and
reproaches
of
the
proud
.
He
long
since
planted
a
Garden
of
delights
,
of
rest
,
and
of
honor
;
he
is
now
gone
to
a
garden
of
sorrowes
,
of
combate
,
and
of
disgrace
:
He
planted
the
Tree
of
Life
in
that
delightfull
Garden
;
he
commeth
to
plant
another
in
the
Orchard
of
his
Church
,
more
exquisit
,
and
more
excellent
without
comparison
.
And
himselfe
walkes
in
this
solitary
Garden
,
to
repaire
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
imployed
his
word
,
who
commanded
,
and
all
was
made
;
but
in
this
it
is
not
so
;
one
houres
stay
in
this
will
cost
thee
thy
bloud
,
O
my
sweet
Redeemer
,
and
with
the
droppes
of
that
pretious
purple
,
the
beds
of
this
garden
must
be
watred
:
And
the
Tree
of
Life
,
which
thou
hast
planted
in
the
Paradise
of
thy
Church
,
is
not
any
meane
effect
,
as
that
was
,
of
thy
holy
word
,
but
thy
pretious
body
and
bloud
it selfe
,
accompanied
with
the
aray
of
thy
holy
Diuinitie
.
O
my
Lord
,
what
can
I
say
to
prayse
thy
magnificency
?
I
say
,
that
thou
art
magnificent
euery
way
;
in
taking
and
giuing
,
in
feeding
and
in
suffering
euery
way
;
good
,
and
euery
liberall
of
thy
goods
,
and
of
thy selfe
;
euery
way
rich
in
mercy
;
and
euery
way
aboundant
in
propitiation
:
herehence
it
is
,
that
for
thy
last
retraite
thou
goest
to
the
Garden
of
Oliuet
,
to
make
for
vs
,
and
to
giue
vnto
vs
the
oyle
of
thy
mercies
;
Oliues
for
vs
,
but
Apples
of
anguish
for
thee
.
O
my
soule
,
thy
Redeemer
goeth
in
the
night
,
and
goeth
to
subiect
himselfe
,
for
thee
,
to
paines
in
this
Garden
;
doe
something
for
him
;
accompany
him
amidst
this
darknesse
;
haue
compassion
on
him
;
admire
his
loue
towards
thee
;
loath
thy
sinnes
,
that
haue
cast
him
into
these
vexations
;
weepe
and
pray
with
him
;
offer
him
thy
heart
and
seruice
in
this
perplexed
high-way
of
his
Agony
.
And
since
thou
art
written
in
his
Will
,
called
to
his
Heritage
,
and
placed
at
the
Table
of
his
Kingdome
,
to
eate
of
his
fruit
of
life
;
giue
some
signe
of
a
grateful
soule
,
and
mindfull
of
so
many
benefits
;
make
him
some
present
of
thy
gifts
,
that
he
hath
giuen
thee
;
and
giue
him
something
of
that
,
which
he
hath
made
thine
;
albeit
thou
art
nothing
,
yet
giue
him
thy selfe
;
in
giuing
thy selfe
,
thou
shalt
become
something
;
giue
thy selfe
to
him
,
since
he
hath
giuen
himselfe
to
thee
;
and
when
I
say
himselfe
,
what
say
I
?
an
infinite
depth
of
goodnesse
,
giuen
many
wayes
vnto
thee
;
in
his
birth
,
in
his
conuersation
,
in
thy
meate
,
in
his
death
,
and
in
all
the
kindes
,
that
a
thing
can
be
giuen
.
After
thou
hast
contemplated
,
thanked
,
followed
,
and
serued
him
in
the
Garden
of
Oliues
,
at
the
Iudgement
Barre
of
Pilate
,
in
the
Mount
Caluary
,
at
the
Crosse
,
with
teares
and
sighes
of
loue
,
of
compunction
,
and
compassion
;
make
him
often
thy
Host
,
by
means
of
this
diuine
Table
,
which
he
hath
prepared
for
thee
,
of
his
immortall
and
glorious
body
,
to
giue
himselfe
to
thee
,
and
to
lodge
with
thee
,
so
often
as
thou
wilt
;
and
taking
the
healthfull
refection
of
his
dish
:
contemplate
moreouer
in
this
Table
the
delicates
of
Paradise
,
and
of
eternall
life
,
which
shall
follow
after
.
For
as
the
Altars
of
the
Hebrewes
were
Figures
of
this
Feast
:
so
this
Feast
is
the
Image
of
the
celestiall
Table
.
Heere
thou
eatest
the
bread
of
Angells
;
in
heauen
thou
shalt
also
liue
of
the
bread
of
Angels
.
Heere
thy
meat
is
God
himselfe
,
the
self-same
God
will
be
thy
food
at
that
Table
there
:
the
food
is
heere
immortall
;
thy
food
there
will
be
immortall
.
Hee
,
which
hath
of
his
owne
free
cost
and
charges
,
prepared
this
Feast
on
earth
,
for
the
food
of
his
Pilgrims
,
the
selfe-same
will
prepare
,
according
to
his
magnificency
the
Feast
of
felicity
in
heauen
,
for
a
glorious
triumph
of
those
,
who
shall
haue
runne
couragiously
in
the
pathes
of
his
diuine
Lawes
.
Yet
there
is
a
difference
.
For
in
this
Feast
,
nothing
but
faith
soberly
perceiues
the
sauour
of
the
meate
,
and
the
sweetnesse
of
the
drinke
;
humane
sense
and
iudgement
seeth
nothing
heere
but
couered
dishes
,
without
power
to
touch
them
:
In
that
there
,
the
meate
shall
bee
exposed
to
the
appetite
of
the
soule
to
the
full
;
in
a
magnificent
and
open
table
,
and
the
senses
shall
haue
also
their
good
part
.
In
this
heere
we
are
mortall
,
growing
in
the
Land
of
the
dying
,
in
that
wee
shall
bee
immortall
,
without
feare
of
death
or
disquiet
,
set
in
the
possession
of
the
Land
of
the
Liuing
,
and
of
the
eternall
kingdome
;
but
who
can
vtter
by
word
,
or
imagine
by
thought
,
the
magnificency
of
that
royall
Feast
?
The
great
Apostle
,
rapt
vp
euen
into
the
third
heauen
,
to
learne
the
lessons
of
those
diuine
mysteries
,
FINIS
.
Laus
Deo
beataequeVirgini
Marian
&
omnibus
sanctis
.