Greeke Fathers vpon the Figure of MELCHISEDECH SAint Clement S. Clem. lib. 4. Stre. MELCHISEDECH King of Salem Priest of the most high God gaue the bread and wine sanctified in figure of the Eucharist Saint Chrysostome S. Chrysost hom 35.36 in Gen. speaking of the same Sacrifice of MELCHISEDECH Beholding the Figure 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 Idem 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 〈◊〉 Pas 109. Idem in Gen. 4.63 hauing declared how our Sauiour had begun his Priest-hood after the order of Melchisedech in the institution of the Sacrament of his body addeth Wee haâ—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 S. Ioan. Damâ—â— lib. 4. de Fid. cap 24. 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 Theophil in 〈◊〉 5. ad Heb. Psal 109. explaning the words of the Psalmist 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 S. Cyprian l. 2. ep 3. ad Cecil Who hath been more Priest of the highest then our Lord Iesus Christ who hath offered Sacrifice to God the Father and offers the same that Melchisedeth did Ioan. 6. bread and wine to wit his body and his bloud for his body is the true bread and his bloud is the true wine and the true drinke Saint Hierom S. Hieron epist 126. ad Euagr. S. Hieron in ep ad Marcel nomine Paula Eustoch scripta 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 S. Ambrel l 5. de Sacra cap. 1. We know 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 S. Aug. lib. 16. de Ciuitate Dei cap. 22. Then first was shewed in Figure the Sacrifice which now is offered by Christians throughout the vniuersall world S. Aug lib. 1. Cont. Aaâ—â—â—s â—â— cap. 20. 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 Of this Oblation speaketh Saint 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 1. Cor. 9.27 which said 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 Ioseph lib. 1. Antiq. cap. 13. and certainly the teares ran downe in great abundance from their eyes because they see their yong Master loaden with this heauie burden to goe with no little paine for hee is tender and delicate and but fiue and twentie yeeres old They could not also imagine what should be the Sacrifice Abraham would offer seeing it was his custome to Sacrifice before his domesticals without euer hauing vsed such like ceremony But this which puts them yet in more great wonder is that they perceiued not any beast he had to sacrifice whereof Isaak himselfe being sollactous asked of his Father in the way where the Lambe was for the Burnt-offering to whom Abraham answered that God would prouide it The good childe knew not that himselfe was the Lambe appointed for the Sacrifice lesse knew hee what this holy old man thought within himselfe for hee felt a maruailous combate in his soule pressed on the one side with the assaults of Nature which moued him to fatherly compassion and on the otherside with the Word of God which made him stedfast in the execution of his Commandement Nature said to him O Father what dost thou Hast thou begotten a sonne to be his murtherer Hast thou giuen him life in the world to put him with thine owne hand to death Hast thou giuen being to this creature and wilt thou depriue him of it in a moment as soone as it beginneth Wilt thou burie in one moment the comfort of thy age and all the hopes of thy future race within the tombe of thy only sonne Thy only sonne giuen thee of God after so many faire and goodly promises of thy prosperity Thy onely son so tenderly nourished so carefully brought vp so beautifull so gratious so obedient and perfect in all kinde of graces And who euer saw such a Father as thou art And what will thy houshold thy neighbours and thy kindred say And aboue all the rest what will his poore Mother say who sitting at home little thinkeâ—â— of any such matter when shee shall see thee returne all alone and that shee shall heare the pitifull newes of her deare and onely childe slaine not by force of sicknesse nor by the hand of the enemie nor by the teeth of any furious
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 Eccles 15.17 and hath set before him water and fier permitting him to stretch foorth his hand to which he will with this charge that if he choose Vertue he shall haue reward if he transgresse his Lawes he shall cary his punishment This is it that God said to Caine a little before Genes 4.6.7 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 â—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 â— Aug. lib. de â—iuit cap. 8. excellently saith Saint 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 S. Aug. lib. 22. de Ciuit. cap. 1. 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 S. Aug. in Psal 73. saying 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 S. Aug. lib. de Contin cap. 6. Psal 115. 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 Sap. 3. 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 S. Aug. lib. de Contin cap. 6. saith Saint AVGVSTINE 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 Chrysostâ—me shewes in this very History the experience of the Doctrine of Saint Augustine S. Chrysost ep â—d Rom. Hom. 8. act siâ—â—m Thinke saith he 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 Plato Seneta 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
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 S. Ambros in cap. 1 Luc. When we Sacrifice Christ is present Christ is immolated for Christ our Passcouer hath been offered Saint Hierom after Origen giues the same exposition Orig. S. Hier. in 26. Mat. Concil 1. Nic. can 5. that Saint Ambrose of the words of Saint Paul and the first Councell of Nice saith that our Sauiour is immolated without effusion of bloud as we said euen now Saint Cyril of Hierusalem tells vs speaking of the Eucharist S. Cyril Hieres Catech. Mist 5. Christ is offered to God the Father for our sins Saint Gregory Nisse proueth it by the Figure of the Paschall Lambe saying S. Greg. Niss Or. 1. de Resur 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 S. Aug ep 23. ad Bonis hauing been once immolated in himselfe is he not neuerthe lesse 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 Exod. 8.12.12 and in memory of it For they immolated it about the euening at the going downe of the Sunne and did eate it a little after towards night Deut. 16. and at midnight following was the Pasque or the Fast that is to say the passage of our Lord when passing thorow Aegypt hee slew by the hand of his reuenging Angell all the first borne which was the great blow he gaue for the deliuerance of the Iewes that was to follow the next day and Moses by the ordinance of God aduertised the Iewes to teach their posterity that this Sacrifice of the Lambe was commanded in memory of this deliuerance Exod. 12.14.26 Wherefore this was a signe of the benefit to be receiued and a memoriall thereof after it was receiued The resemblance of this Figure hath been perfectly accomplished in the verity For our Sauiour ordained the Sacrament and Sacrifice of his body vpon the euening of that night in which he was taken to be crucified the next morning and passe from this world into another to stisle by his death the true first-borne of Aegypt to wit the sinnes of mankinde and to bury afterwards in his precious bloud as within the depth of a red-Sea of his infinite merits the powers of hell for the true deliuerance of his Elect. 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 Luc. 22.19 1. Cor. 11.24 celebrate this Sacrifice in remembrance of that I shall haue done for your redemption For as the night which followed the institution of the Paschall Lambe was the great Vigil and immediate signe of the deliuerance of the Hebrewes so also the midnight of our Sauiour which followed the institution of this Sacrifice was the great brunt and the immediate ensigne of our redemption The time of this midnight was at ful midday whē he moūted on the Crosse to encounter the enemy and to ouerthrow our sins with out-stretched armes this was a profound midnight indeed of spirituall darknesse in which they were buried which procured his death a midnight also of corporall darknesse for the Sunne and the Moone enraged with the indignity of such a crime committed against the person of their Creator were suddenly colypsed and caused a profound darknesse extraordinary and a dreadfull night in the midst of the day And as the Ceremony of the Paschall Lambe continued in memory of the good receiued in Aegypt so long as the Synagogue endured So in like maner the Sacrifice of the Masse was instituted to continue in memory of the victorious Passion of our Lord so long as the Church shall be militant heere on earth and this is it which Saint Paul saith 1. Cor. 11.26 writing to the Christians of Gorinth As often as you shall 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
Iren. epist ad vict Pap. quae est apud Erseb lib. 5. hist c. 24. Euseb l. 6 c. 36. or be present at Masse to receiue it Such was the practise in the time of the Apostles and in the ages following vntill this day as it appeareth by the writings of Saint Iustin and other Doctors of holy antiquitie 5. THE BREAD OF THE IEWES BEARES the name of wonder in Figure of our wonderfull Sacrament of the Altar AS Manna was wonderfull in his causes in his nature and in his effects so it carried a name signifying nothing but wonder and admiration for Manna comes from the word Man-bu which is as we haue said before nothing but What is this a word which importeth admiration and desire to know in him that speakes it who because he is ignorant of the nature of the thing admires it and asketh What is this Our Manna and our Sacrament is so admirable that no name câ—n declare it and after that one hath well considered it hee shall finde it much more easy to admire it then to expresse it by a name correspondent to the excellencie by which meanes of all the names that it beares there is none which is more agreeable to it then Manna the name of admiration which Dauid declared by Periphrasis when he called the Eucharist Psal 110. The memoriall of the wonders of God which is not so much a name as a marke of wonder and to this of Dauid it is likely our Sauiour had regard when instituting the Sacrament of his body he said to his Apostles Luke 22.29 Doe this in remembrance of mee as if he had said vse this as a memoriall of my wonders Well then in this very name of Manna wee shall obserue another resemblance of admiration betweene the old Manna and the institution of the new Exod. 16. For when the Hebrewes hauing taken theirs in their hand said wondering Man-hu what is this Moyses answered onely in generall to their demand this is the bread that our Lord hath giuen you to eate but our Sauiour taking the bread and instituting the Sacrament answeres in particular saying This is my body Matthew Marke Luke and taking the Cup This is my bloud as if he had said Your Fathers long since asked What is this holding in their hand the food that I made raine downe vnto them and you still pronouncing Manna aske what is this I answere both to you and your Fathers This is my body this is my bloud their Manna and their wonder was this my body in Figure but the Manna which I make and the memoriall that I institute is my body not in Figure but in truth Behold then the wonder of our Sacrament figured in the name of the ancient Manna and the admirable resemblance betweene the old Manna in the Law of Moses and our new Manna in the Law of Grace And since that all heere is admirable and that the admiration hereof is profitable to vs and honorable to God in this great Mystery let vs further contemplate the springs and causes of this admiration arising out of his omnipotencie wisdome and bountie and let vs see wherefore the holy Fathers haue so extraordinarily admired it 6. THE WONDERFVLL POWER OF GOD in the Sacrament of the Altar GOd shewes himselfe admirable three wayes by his Power by his Wisdome and by his Bountie to the which end he hath grauen the workes of these three vertues in euery worke of his be it neuer so little The naturall vertues of Stones or Plants and the armour of beasts set forth the power of their Creator the ordering of the parts of euery creature the industry of the great and little beasts and their agilitie make vs to see his wisdome the essence and propertie of all things giuen vs doe witnesse his bountie vnto vs all that he did long since in the Law of Nature and of Moses and all that he hath done or shall doe hereafter in the Law of Grace is marked with these three markes and there is nothing wherein hee becomes not admirable by meanes of these three to all those that exercise the eyes of their soules in contemplation of the greatnesse of his works But aboue all he hath shewed himselfe maruailous in this diuine Sacrament as the last and principall worke of his hands and the admirable new Schedule or Codicill of his Testament And first he hath made appeare in it his wonderfull Power by so many sundry waves as there be diuersities in the nature of things we must explaine them after a stammering manner For how can we doe otherwise O Lord speaking of so high an effect of thy infinite power We finde in all visible nature the Substance the Qualitie the Relation the Action the Passion the Place the Time the State the Habite and nothing more Man for example hath a reasonable soule and a body which make his substance He hath his quantity which are his length breadth and thicknesse Hee hath his qualities which are his colour his beauty his bounty and such like He hath his relations compared to another which is lesse great lesse good or as great and as good as himselfe and is thereby surnamed greater better or equall He hath also his actions for hee speaketh hee writeth or doth other things He hath his passions for he receiues in his body or in his soule some impression of cold of heate of ioy of knowledge of sorrow and such like He is in some place as in the City in the fields and that at sometime either in the morning or in the euening in Summer or in Winter He hath his situation for hee is sitting or standing or lying Finally he hath his vesture or clothing his cloake his shooes c. And all whatsoeuer which is found in Man or in any other corporall creature is referred to one of these heads which are the ten orders by the Philosophers assigned to Nature Arist in Meta. Logic. comprehending all the parcells of euery creature According to all which our Sauiour sheweth himselfe omnipotent in this Sacrament let vs see it first insubstance 7. OF THE OMNIPOTENCIE OF GOD in Transubstantiation AS for Substance which is the foundation of all and holds the first ranke amongst things Categoria sub 〈◊〉 our Sauiour shewes his supreame power in this Sacrament in that hee changeth by his Word the substance of bread into his bodie and the substance of wine into his bloud a kinde of miracle very like vnto creation and more noble in this Mystery then creation it selfe and most fit to make vs know and acknowledge him an omnipotent workman In the creation Dexit facia 〈◊〉 Psal 32.9 God did speake and it was done he commanded and it was created as Dauid singeth Heere he saith This is my body and his body is found there This is my bloud and his bloud is there present Then his omnipotent Word made that to be which was not before at
day as the ancient Figure was for Masse is said euery day The bloud is set vpon the Altar and offered to God in the Masse The flesh of the body of our Sauiour likewise is there eaten both by Priests and Lay people who in quality of Christians and faithfull people are all in some sort accounted Priests and Kings as Saint Peter calls them 1. Pet. 2.9 And for so much as they prepare themselues duely before they communicate by Penance and other workes of Piety they are male children of the Priestly Line as hauing manly and not effeminate soules though they be women and yong Virgins This flesh is eaten in a holy place that is to say in the house of God which is the Catholike Church and ordinarily in the place of Sacrifice and Prayer and if the sick eate it in their priuate houses it is alwaies in the circuit of the house of God And this flesh sanctifieth those who eat it purely and without being defiled with any mortall sinne 4. WHAT DIFFERENCE THERE IS BEtweene the Iudaicall Propitiatory Sacrifices and Sacraments and those of Christians THe Sacrifices of the Iewes offered for sinnes were Propitiatory and obtained pardon not by any vertue that wasin them for as Saint Paul saith Heb. 10. It is impossible that sinnes should be taken away by the bloud of Bulls and of Goats but by the Religion and piety of those which offered them protesting by them the faith and hope that they had in the Messias to come Iesus Christ After this manner God promised them grace saying of the deuout man Heuit â— 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 giâ—â—â—h grace as doe all the Sacraments of the Law of Grace 〈◊〉 hauing beene instituted by the Author of Grace 〈◊〉 Christ and by the Mâ—ster himselfe in person and 〈◊〉 the mediation of Moses his seruant and the price of our redemption being paid in his pretious bloud it was but reason that they should haue in them the vertue which the former figured and that seeing the money was now paid in they should giue truely and indeed remission of sinnes Wherefore the Christians Sacraments doe giue grace of themselues and by their proper operation in vertue of the prerogatiue giuen to them by our Sauiour and hee which receiues them with good disposition receiueth profit by two wayes to wit by the Sacrament which he receiues and by his owne deuotion which hee brings with him whereas the Hebrewes had none but onely by the second way Their Sacraments were beneficiall as was the brazen Serpent in the Desart 〈◊〉 21. for it was not by its owne proper vertue that it did heale the biting of Serpents but from the faith of those which did behold it according as God had commanded it seruing onely for a signe to behold with their eyes and for an obiect of their faith in God by whom they were to be cured But ours are healthfull in the nature of a pretious Triacle against poyson which hath in it selfe the efficacy and strength of a soueraigne medicine and so entring into a prepared stomacke worketh a soueraigne effect for the health of the body In like manner the Sacraments of the Law of Iesus Christ haue in themselues vertue to saue as Baptisme Penance and other Sacraments instituted for the remission of sins wash sinnes out of the soule and bring grace by their very action it selfe And principally the Eucharist containing the Creator of Grace Iesus Christ The other Sacraments hauing onely the fruit this is both the Tree and the Apples The others giuing flowing streames but this the Fountaine it selfe The Eucharist also in as much as it is a Sacrifice obtaines pardon of the Diuine bounty for him for whom it is offered For the body of Christ is so precious in Gods sight and God hath been so much glorified by it that it cannot bee presented to him vpon the Altar but it will procure fauour and grace especially the chiefe presenter being the proper person of his Sonne himselfe in whom he is well pleased and to whom he can deny nothing the Priests are but the visible Vicars and Mediators of the action The Gift and the Giuer the Offering and the Offerer is one and the same infinitely agreeable to the eyes of the diuine Maiesty The Eucharist then is a Propitiatory Sacrifice figured by that of the Iewes in the manner as hath been said 5. TESTIMONIES OF THE ANCIENT FAthers both Latine and Greeke teaching the Sacrifice of the Masse to bee a Propitiatory Sacrifice SAint AVGVSTINE By many ancient Sacrifices S. Aug. ep 57. which were offered for sinne this Sacrifice was signified which giueth indeed true remission of sinnes The bloud of which Sacrifice not onely is not forbidden as in those of the Law but presented to all the world and all are inuited to drinke it And in his booke of the City of God he writeth S. Aug. l. 20. de Ciuit. Deic 25. That in the Church Sacrifices are offered for sinne and shall bee vntill the day of Iudgement but not after because then there shall be none to whom sinnes can be remitted And in a Sermon which he hath made of the Innocents speaking of the Altar where Priests say Masse Idem Serm. de Innocent There saith he is powred foorth the bloud of Iesus Christ for sinners Saint AMBROSE speaking of the Eucharist Iesus Christ offereth himselfe as Priest for the remission of our sins S. Ambros lib. 1. Offic. cap. 48. And in his Exhortations to Virgins he calleth that which is offered on the Altar An healthfull Hoast Idem in Exhort ad Vâ—g by the which the sinnes of the world are taken away Saint CYPRIAN S. Cyprian de Coeâ—â— Dem. in a Scrmon saith That the Eucharist is an Holocaust for the purging of our iniquities Saint HIEROME S. Hieroâ—an c. 1 â—pist ad â—it If men command the Lay people to abstaine from the company of their wiues that they may pray the better what ought men to thinke of the Bishop which offers to God euery day the Victims without spot for his own sins and the sinnes of the people Saint CHRYSOSTOME S. Chrysost lib 6. 〈…〉 The Priest as Embassadour and Oratour makes intercession to God for all to the end to make him mercifull not onely to the sinnes of the liuing but also of the departed And in his Lyturgie or forme of saying Masse Idem in Lyturg. H. stâ—a 〈…〉 3. in ep ad â—pâ—â— he prayes to God thus Make vs fit to present to thee gifts and Sacrifices for our sinnes and for the ignorances of the people and oftentimes calleth the Eucharist
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 S. Chrysost hom â—9 ad Pap. Anâ—ie â—â—m 3. 〈◊〉 ad Philip. speaking of this custome Not without cause saith he it was or daâ—â—ed by the Aposiles 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 S. Aug. l. 9 â—â—â—sess c. 11.12.13 S. Augustine was entreated by his Mother to pray to God for her after her death in the Masse Shee saith hee charged me not to prepare for herâ— sumptuous toâ—be but onely signified that shee l sâ—râ—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 〈◊〉 2.14.15 which wâ—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 theâ— Whereby he shewes what was the faith and religion of all the Church in his dayes S. Epiphanâ— also puts this custome amongst the Articles of Catholike Doctrine and witnesseth Epiph. heres 57. in Aâ—acephaleâ—â— S. Aug. de 〈◊〉 cap. â—3 as after him did also S. Augustine that Aerius was Anathematized as an Heretike for hauing held that the Sacrifice of the Masse was not to be offered for the dead 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 S. Aug. l. 8. de Ciuit. cap. 27. answering to the calumnies of Heretikes 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 Ideâ— coâ—â—â—â— Faâ—st l. 20. c. 21. almost in the same tearmes 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 TVVO FISHES The Description HEE which is in company of Iesus Iohn 6. Matth. 14.21 Marc. 6.40 can want nothing Doe you behold this great number of people set by hundreds and fifties vpon these beds and Tapestries of hearbes and flowers of the Spring taking their refection in the midst of the Desart they are about fiue thousand men besides women and little children Matth. 14.21 who following our Sauiour many dayes heard his Word with such feruour and delight that before they were a ware all their prouision was spent and were vtterly destitute of necessary food in these high mountaines and barren places fruitfull onely of grasse and flowers Yet notwithstanding they banquet to their fill hauing meruailous aboundance of food though all their prouision was but fiue Barly-loaues and two fishes which a yong Boy of the troope had by chance brought with him O this Boy shall one day vnder the name of Marshall be a great feeder and nourisher of Christian soules in the Countrey of Aquitan This prouision was onely casuall and very insufficient for so great a number of people but the Diuine prouidence was neither casuall nor nigardly which knowes well how to prouide for want and to make abundance of new Manna spring vp in the midst of the Desart and to feed them after with materiall food whom he had fed before with the bread of his holy Doctrine For hee multiplied the Loaues and the Fishes by his blessing in such abundance as they did suffice to fill all this people set at so many tables who brought with them as good appetites to eate as they had strong stomackes to disgest All cat as much as they will of these Loaues and these Fishes And the Apostles are the diuiders and deliuerers no lesse wondering then ioyfull to see that the bread and fishes encreased in their hands as fast as they distributed them to their guests But Philip and Andrew aboue all other were astonished for they also aboue therest apprehended the greatnesse of the multitude and the little quantitie of food which was to be had in that place The good Philip said 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
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 S. August lib. de Hares 70. as writeth S. Augustine In like manner these heere allegorize and say that there is nothing heere but a spirituall and mysticall eating of the flesh of our Saulour Iohn 6. For since that our Sauiour hath said that his flesh is meate indeed and his bloud drinke indeed and that who so eateth his slesh shall haue eternall life we must necessarily suppose a reall eating of a reall thing adde the spirituall allegoricall afterwards We sinde indeed in the Scriptures the word Lion put for the Diuell 1. 〈◊〉 18. Matth. 7.15 and the word Woulse for a faise prophet These are metaphoricall and spirituall significations but the same words are placed elswhere in their proper vsage and do signifie beasts and out of a resemblance of these words in their proper signification they are translated to signifie the Diuell and false Prophets Wherefore if there bee heere an eating of the flesh of our Sauiour all spirituall that is to say which is done onely by the Spirit without any reall taking of that flesh it is necessary to finde a proper and reall ground foundation thereof the which reall eating cannot bee but in the Eucharist containing really the flesh and bloud of our Sauiour true and proper meat true and proper drinke But is it not a carnall vnderstanding to admit a reall eating of the flesh of our Sauiour Yes doubtlesse if we should vnderstand as did the Capharnaiâ—s an humane and sensuall eating but the manducation which the Catholike Church teacheth and which we haue declared is reall indeed but spirituall but diuine and full of wonderous effects testimonies of the powerfulnesse goodnesse and wisdome of the Creator And when the ancient Fathers refute the carnall eating they neuer meane this heere but onely that which the Capharnalts did forge to themselues and which our Sauiour doth correct by the words we haue expounded as they sufficiently testifie of themselues For as often as the Fathers speak of this carnall eating they propose the Capharnaits as authors of that fond imagination and doe also pâ—â—nely shew that the eating of which our Sauiour did preach is of the reall flesh of him though the manner of taking be spirituall Let vs cite one or two for all Saint HILLARY S. Mill. 〈◊〉 8. de Trin. It is our Sauiour that said my flesh is mâ—â—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 â—â—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 AVGVSTINâ— Wee haue heard saith he the true Master the diâ—ine Rodâ—â—â—â—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 â—â—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 Phâ—â— then shall bee deâ—â— 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 â—â—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 dâ—uotion But they haue deliuered thâ—â— 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 preserâ—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 â—b is spirituall maner then to communicate with a consciousâ— defiled with morâ—â—ll finno and by fiâ—â— to pâ—ophane the table of our Lord. And this Sacramentall eating though it bee reall ceaseth notto be spirituall because the 〈…〉 is supernaturall and diuiâ—e 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
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 Iohn 6. We acknowledge that thou hast the words of life in the administration of thy holy body and of thy holy bloud We know that thou art life eternall and that thou giuest in thy slesh and in thy bloud nothing S. August Traâ—â— 27. in Ioan. but that which thou thy selfe art thus speakes one of thy Saints In the confession of our infirmity incapacity and misery we adore the height of the almightinesse wisdome and goodnesse in this diuine and mysticall Sermon and in the mystery that it teacheth and acknowledge hoere with the words of life the Fountaine of life For which wee yeeld thee immortall thankes and humbly intreate thy Maiâ—sty to make vs so holily to vse this Sacrament of thy pretious body that thereby we may be vnited with thee for euer and made worthy to bee for euer also in heauen at thy blessed Table in the life eternall 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 Ioan. 13 4â— doth the office of a meane seruant washing his seruants feete and wiping them with the same towell Hee hath washed them all except good Peter who seeing his Master to come Ioan. â— 6 and cast himselfe at his feete to doe him the same seruice that he had done to the eleuen of his companions withheld and protested to him that he would neuer endure that he should wash his feete But hearing ouâ— Sauiour threaten that if he refused he should be depriued of his part with him Hee yeeldes readily and with alacrity presents to be washed not onely his feere but his hands and his head also remaining neuerthelesse much astonished and confounded And truely not without reason for the brightnesse of this thy meruailous humility O good Iesus amazed the dimme sense of this poore man and by admiration rauished the soule out of his body This brightnesse is so great that it is able to â—â—â—onish all men as the light of thy Diuinity rauisheth into adminiration fear the Powers of heauen Who wil not be abashed to see the Master prostrate before his seruant Such a Master before such a Disciple To see the Maiesty of such a Master to bow himselfe to the basenes of such a seruice And how could this good old man but feare but be astonished and dismayed at this profound and extraordinary humility of his King How could he but refuse to haue his feet washed by the hand of God as being ashamed to see himself so humbly serued by the Greatnesse which he adored But what may this humble Apostle say seeing his King and his God kneeling before him to wash his feete Seeing these almighty armes tucked vp and his diuine hands workers of the Starres of heauen and of a thousand wonders vpon earth to cleanse the silthinesse of his feete These fingers so pure and so neate to touch the foule toes and the soles of his fraile mortality This gesture these hands these eyes these behauiours that the Picture giues him seeme they not to you to speake O Christian soules And to tell you by silence that this good Apostle said in his heart O my sweet Master what is this Washest thou my feete Doest thou I say thus kneele before mee Thou thy selfe bow downe to my feete And how was it not sufficient lowhnesse in thee to haue taken Philip. â— being infinite God the shape of a man and to bee maried to the most meanest family of thy reasonable creatures To be made a little Infant Citizen of Nazareth and Pilgrim on the earth Philip. 2. and to haue thy infinite Greatnesse lapped within the cloathes of our littlenesse Canst thou more humble thy selfe then in abasing thy selfe by taking the condition of a meane seruant Choosing the crauels the poornesse the contempt of this world but that thou most cast thy self notwithstanding at my feet Thou my Lord wash my feet thou my King of mee thy vassall thou my God of me thy creature thou supreame purity of me most filthy thou my worthy Sauiour of mee most vnworthy sinner And what may the Angels say and the Planets themselues of thee and of mee O Lord beholding a spectacle of such consusion seeing the varlet to be serued by the Master the King to be made seruant to the varlet and the Creator to be on his knees before his creature Thou wash my feete O Lord and I 〈◊〉 thee and the Angels and the Planets which see mee doe they not now detest my pride for that I permit thee and the creatures of the earth would they not â—â—nne presently vpon me if thy Almightinesse hindered them not Saue mee if thou pleasest O Lord from their indignation if I am proud thy humility hath constrained me it is that which hath commanded mee I protest that I protested that thou shouldest neuer wash my feet but thy humility wil be the Mistres I haue obeyed it and am become proud in my humiliation and in obeying content your selfe O Lord with that which you haue already done and suffer mee to take your place and to bee a little proud in washing your feete since that I already haue sufficiently been proud in enduring you to wash mine Ah sinfull creature that I am such might be the discourse O diuine Apostle which thou madest in thy thought vpon the humility of thy Lord. But stay a while and thou shalt well see other proofes and other exercises of this diuine vertue Expect vntill he shall giue himselfe to thee for meate and drinke cloathed with a roabe of exceeding humility with a thin whitenesse with a waterish rednesse with the littlenesse of fraile accidents when he shall enter within thy entralls and abase himselfe not onely before thee but moreouer within thee Expect this night when he shall be taken as an offender bound as a theese mocked as a foole beaten like any base fellow spit vpon as a blasphemer Expect vntill the morning when hee shall bee euill entreated of Kings of Priests of people and whipt after by all the worldly powers
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 Matth. 26. Marke 14. Luke 22. This is the cause why three Euangelists the Registers of this Institution and Notaries of this Testament haue vsed the selfe-same words and S. Paul after them without varying 1. Cor. 11. To the end to hold constant the light of this euidence and strongly to maintaine the ground of that faith which wee ought to haue of this mystery and to declare by a firme and sollide accord of foure diuine witnesses that the sense of the words is that which they literally signifie and that being the words of an Almighty worker to whom nothing can be impossible and the words of a supreme truth who can say nothing which is not true they must needs make that which they signifie By which meanes if any one refusing the literall sense of the Scripture will glose it from his owne head saying 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 S. Cyril Hieres Catech. myst 4 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 Iohn 2. 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 S. Basil in Regul breu interrog 172. and affection of the soule men ought to take the body and bloud of our Sauiour answeres himselfe saying 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 Iohn 1. and those of Saint Paul Philip. 2. when he extolled the great humility of the same Word in his Incarnation his great obedience in his Passion and his infinit charity in the one and the other as then we beleeue that God was really and truely made flesh and suffered death according as the words of the Scripture tell vs. In the same manner Saint Basil will that wee beleeue the Reall Presence of the body of our Sauiour according as these words 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 S. Chrysos hom 83. in Matth 60 ad Pap. Antioch Hom. de prodit Iuda Gen. 1.22 8.17 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 S. Ioan. Damas l. 4. c. 14. The bread and the wine mingled with water supernaturally are changed into the body and bloud of Christ by the innocation 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 Theophil in Matth. 26. a graue
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 Plut. in Casares it is Casar thou carriest With what heart and with what admiration ought wee to heare these words 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 〈◊〉 12. and of his houshold according to the Figure of the Iewes Lamb the which could not be eaten before it was first dead immolated offered and made a Victim as the Scripture hath told vs S. Greg. Niss or 1. de Resur and Saint Gregory of Nisse after the Scripture And it imports not as hath been said heretofore that our Sauiour vttered no words of Oblation expresly saying My Father I offer thee this body the manner after which he makes himselfe Present as a Victime expressed sufficiently that he offered himselfe It was also sufficient that hee made it Present with intention to offer it to God who seeth the heart though the tongue say nothing And so the Iewish Priests did offer their Sacrifices immolating the the beasts only and saying no other thing whereby to signifie that it was a Sacrifice And so our Sauiour likewise offers himselfe vpon the Crosse without vsing any words fignifying Oblation Matth. 26.28 The same immolation was made in the Censecration of the Chalice when our Sauiour said This is my bloud of the new Testament Luke 22.20 shed for many for the râ—â—ission of siâ—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 Heb. 4.12 as our Sauiour with his omnipotent Word in stead of a piercing Sword made his bloud Present in the Cup as separated from his body and so representeth the immolation therof and albeit the body and the bloud were not actually separated and that the body was in the Cup and the bloud was with the body vnder the accidents of bread yet notwithstanding by reason of the forme of wine separated and set apart they appeared separated to represent this immolation and the bloud was truely shed not after the maner of Aarons bloudy Sacrifices in which the bloud was drawne from the veines in proper forme but after the manner of wine Our Sauiour vsed also the Present tense saying This is my bloud shed this is the Chalice of my bloud shed for remission of sins Matth. 26. Luke 22. to signifie that this which was in the Chalice to wit his bloud for the wine could not bee shed for remission of sinnes was already powred into the Chalice by an vnbloudy effusion