as it was the next day by bloudy a effusion on the Crosse And when the holy Fathers did sometimes turne the words of Consecration into the Future tense saying 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 S. Greg. Niss or 1. de Resur 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 S. Chrysost hom 2. in 2. Tim. Be it Peter be it Paul bee it another Priest of like merits which offereth the holy Oblation this is euer the selfe-same which Iesus Christ in person gaue to his Disciples and that which the Priests yet make daily this heere is no lesse then that there Wherefore Because they are not the men that sanctifie it but it is the same Christ who hallowed it before Saint AMBROSE S. Ambros in Psal 8. We haue seene the High Priest comming to vs and haue heard him offering his bloud for vs Let vs follow him according to our power since that we are Priests to the end to offer Sacrifice for the people we are certainly vnequall in merit but honored by the Sacrifice For albeit that Christ now seemes not to offer he is neuerthelesse offered on the earth then when his body is offered heere Saint AVGVSTINE S. Aug. in Psal 33. cont 2. Psal 109. Iesus Christ hath instituted of his body and bloud a Sacrifice according to the order of Melchisedech AESICHIVS of the same time with Saint Augustine Aesich lib. 2. in Leuit. c. 8. Our Lord God supping with his Apostles did first offer the Lambe which made the Figure and after his owne Sacrifice RVPERT Rupert lib. 2. in Exod. c. 6. Our Saniour extreamely perplexed in the beginning of his Passion first immolated himselfe to his Father with his owne proper hands 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 actiō 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 Gal. 4.24 Heb. 8.7 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 be queathed 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 Psal 49. Iosue 8.31 Leuit. 23. 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 3. Reg. 9.25 three times in one yeare These Victims then after they were offered to God were taken by the Priest and by the people in ordinary refection and the Altar Exod. 24. Heb. 9. and the Booke of the Law was sprinkled with the bloud of them According to the trace of all these Ceremonies Our Sauior made this Testament in this last euening in the desart of this world in Mount Sinay where the old was made but in another part thereof to wit in Sion and Hierusalem part of Sina and adioyning to it as Saint Paul said In Sion more noble then the other part of Sina Gal. 4.24 and in Hierusalem a more liuely Figure of his Church then was the Desart whereof Esay hath written The Law shall goe foorth of Syon Psay 2.3 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 Ioan. 13.34 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 Matth. 26.28 Marke 14.24 Luke 22.20 1. Cor. 11.24 He made the Recitall of his Testament in these words 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
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 quaâ—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 â—ate neuer doubting any deceit nor fearing death it selfe that lay hidden therein and which is worst shee will perswade her husband Adam to doe the like Alas how deare must this one bit cost him What a deadly bit will chis be How many wounds and deathes shall he swallow downe with this one morsell Ah good mother lend not your eare to this wicked Abuser who for his reuolt is newly cast downe from heauen and being now full of rage and fury seekes nothing on the earth but your confusion Keepe you for Gods sake from touching these Apples which are onely forbidden you among so much other daintie fruites set before you on the spacious table of this delightfull Garden Offend not for a little pleasure of your tongue the Maiesty of a Lord so bountifull and liberall as he hath been vnto you But if you desire to eat some fruit which is indeed most exquisite and diuine lift vp your hand to this Tree of Life and not to that of death and kill not your selfe with all your race in you by this enormous crime of foule ingratitude for the committing whereof you haue so small occasion 1. THE CHVRCH OF GOD LIVELY set foorth in earthly Paradise GOD teacheth vs celestiall things by terestriall and spirituall by those that are corporall This faire Garden which hath beene heere before represented according to the Historie of Moses by two diuers Pictures the one seruing for the eye the other for the eare is a Figure of the Church of God Cant. 4. Isay 51.61 Aâ—â—â— 2. which the Scripture calleth sometime a Garden sometime a Vineyard planted by the hand of the Almightie And truely if this faire earthly place figured some dwelling it could figure none more reasonably then that where God raignes S. Greg. 5. Cant. 4. S. Aug. lib. 8. de Genes ad lit c. â— and workes after a singular manner and where his children are diuinely nourished which is his Church A heauenly habitation of men and truely eleuated aboue the earth for so much as the desires of those Saints of whom it is cornposed dwell in heauen An abode of spirituall delights the true Pallace and proper Mansion of the children of God S. Aâ—g de Ciuitate Dei lib. 13. cap. 21. S. Augustine hauing proued that this Garden had his being in a corporall place and such a one according to the literall sense as Moses hath described he declareth of what it was the Figure and saith That Paradise is the life of good people the foure Flouds the foure Cardinall Vertues to wit Wisdome Fortitude Temperance lustice the Trees the Artes and the fruits of the Trees the workes of good men the Tree of Life Wisdome the mother of all goodnesse the Tree of Knowledge of good and euill the experience of a Commandement broken And he addes which is more remarkable a second signification That all these things may be vnderstood of the Church for to be the better receiued as signes propheticall of things to come The Church then is a Paradise so called in the booke of the Canticles the foure Flouds are the foure Euangelists Câ—nt â— the fruits of the Trees are good workes the Tree of Life is the Holy of Holies Iesus Christ the Tree of Knowledge of good and euill the free Ithertie of the will S. Aug. lib. de Ciuit. cap. 21. So Saint Augustine allegorizing vpon this Historie of the earthly Paradise 2. OF THE GIFTS AND EXCELLENT qualities of the Church described in the patterne of earthly Paradise IN the Church then may bee seene spiritually all that which corporally was contained in the Garden of Pleasure Shee is situated towards the East for shee is alwaies turned towards Iesus Christ the true Orient and so called because he is the East which shee alwayes beholds adores Zach. 9.11 contemplates loues and admires In signe whereof the materiall Temples of Christians are turned to the East whereas the Temple of the Iewes looked towards the West In her is to be seene the accord of the foure Euangelists foundations and springs of our faith as the foure Elements and the foure vniuersall Flouds of this spirituall Garden The Sunne of Iustice which is God shineth heere alwayes by the bright beame of his truth Sacrament Baptisme Confirmation Penance and the rest the Vertues Faith Hope and Charitie and other like qualities hold there the places of trees and plants the holy actions of the iust are as the greenes the flowers the fruits and the delitious odours thereof the preaching of Gods Word the Writings of the holy Fathers and their cloquence are the gold and pearles cast vpon the shoare by the foure diuine Flouds of the Euangelists the Birdes which sing in this Paradise are the deuout soules which in all times with heart word and deed sound foorth the praises of God the Bird of Paradise so called in particular is euery perfect Christian whose conuersation is alwayes in heauen whose thoughts desires and workes like vnto purple and golden feathers are all gilded and inflamed with charitie the Lions Beares Tygers and other nobleliuing creatures present the Christian Kings and Potentates who notwithstanding their greatnesse and power obey as the least to the voice of our Sauiour speaking and commanding by the Pastors and Gouernors of his Church The Church then is a Paradise on earth figured by the former and is her selfe also a figure of a future Paradise which we looke for in heauen A Figure so much more diuine as the delights of the soules which are found in her are farre more precious and more neerely resembling true felicitie then the corporall gifts contained in that earthly Garden which was prepared for the first Adam Come we now to the Tree of Life the ornament of this Paradise and the propeâ— subiect of our present discourse 3. THE HOLY SACRAMENT OF THE Altar figured by the Tree of Life THe Tree and the fruite of Life Paschasius lib. 1. de corp Domini cap. 7. Philo Iud. de planct Noe ex Platone planted in the midst of earthly Paradise was a Figure of Iesus Christ and of the Sacrament of his body Man is a Tree saith Philo the Iew after Plato but a celestiall Tree and
after them that hauing ouertaken the enemie the same night hee charged them so hotly vpon the sudden that he easily discomfited them recouered the prisoners and brought backe many others with a glorious victory and with these rich spoiles of cattell apparell and all sorts of wealth which the Painter hath diuersly expressed in the taile of the forenamed Squadron For there you see Camels and Horses some shewing a peece of the head onely others all the head and others a peece of the body likewise there you see also Coates Aimours Chestes and such like things But you ought not to wonder that the Souldiers haue their armes and garments bloudie for they come fresh from the combate These first Lords next Abraham wearing great plumes in their gilded Helmets enuironed with a Diadem Gen. 14.17 are the Kings of Sodom and Gomorrah who hauing gathered certaine troopes are come to encounter him with congratulation Abraham vsing them with all courtesie and rendering to them not onely their people that were prisoners but also their goods which they found as they were a little before when they were taken from them they returne Well satisfied and contented Melchisedcch is attentiue to the Sacrifice and makes his Offerings of Bread and of Wine to God praying to him most affectually Gen. 14. heare what he saith 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 Hebr. 7. Priest of the mest high God who mette Abraham returning from the slaughter of the Kings and blessed him to whom also Abraham gane 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 Psal 119. which was also the Prophesie of DAVID Our Lord hath swâ—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
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 S. Aug. lib. 10. de Ciuit. cap. 6. at all times and in all places We haue said before that good workes done for God are sometimes called Sacrifices as Prayers Fastings Almes and other actions of piety but these are called Sacrifices only by way of resemblance and this kinde of Sacrifice euery one may and ought to offer whereas the proper and true Sacrifice cannot be offered but by him who is a proper and true Priest by office such as was Melchisedech and the Iewish Priests of olde and now are the Priests of Christ 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 hoâ—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 religioÌ„ 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 Rabby Sammeâ— in Gen. speaking of this that Melchisedech offered saith 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 Sabby Phinee See Gal. 1.10 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 Psal 109. 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
Catholike Church S. Ambrol l. 4. de Sacra cap. 6. S. Thom. in Prosa lauda Sâ—â— S. Ambros lib. 4. de Sacra cap. 9. S. Thom in Prosa lauda Sion as it appeareth by the Canon of the Masse where like mention is made of this Sacrifice and that of Abel and of Abraham which is also confirmed by the testimony of Saint Ambrose who hath recorded the same Prayer in his writings and by Saint 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 â—â—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 Gen. 22.2 Thon 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 Psal 2.6 appointeth Thus haue we seene some draughts of the Figure which signifieth our truth let vs now see some others 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 Exod. 20. So Moses receiued the Maiestie of the Law and the secrets of God in the Mountaine And so the Prophet exhorting the Preacher to lead a holy and contemplatiue life saith vnto him ascend vp to the Mountaine Thou that Euangelizest to Sion Esay 40.9 that is to say eleuate thy soule aboue earthly things and ascend the Mountaine of contemplation the better to declare the high Mountaine of Gods greatnesse Matth. 17. So our Sauiour transfigured himselfe on the Mount Thnbor so both himselfe and his Church is called a Mountaine And high Dan. 2.35 and spirituall things are signified by this circumstance of high places on earth As then the Sacrifice of Abraham was high and eminent in corporall situation so the greatnesse of our mystery is aduanced in spirituall highnesse and eleuated farre aboue earthly sense or humane iudgement and truely set in the top of Mount Sion being the most supreame and the most admirable of all the other Sacraments in the Church of God And in the same signification the two seruants of Abraham which represent our humane reason and vnderstanding remaine at the foot of the Mountaine sorrowfull and sadde as incapable of this Mystery And so likewise the Asse by the which is meant our corporall sense yet more vnapt to ascend the Mount of this diuine Mystery It is onely Abraham and Isaak that is to say spirits illuminated with a firme and liuely faith that haue their wings so strong as are able to flye so high pitch and to contemplate the eminency greatnesse and maiestie of the Sacrament and Sacrifice of the body of the Sonne of God on the top of holy Sion But in mounting they must perseuer and walke on from home three dayes together carrying with them the Wood the Sword and the Fire to burne as Abraham and Isaak did before them These three dayes are the preparation of good workes which we ought to doe in the faith of the Trinity before we present our selues to the Altar and Table of this diuine Sacrifice The wood signifies to vs the matter of good purposes and holy desires wherewith we ought to kindle the fire vpon the holy Altar The Sword is the Word of God with which we ought to be armed for it is that which saith 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 banâ—â—â— et of Loue addressed for the children of Abraham cloathed with the wedding garment and prepared only for you O faithfull soules Math. 22.12 which sigh holily and fight valiantly against the assaults of infidelitie and the counsell of the flesh Perseuer couragiously euen to the third day when God will lift you vp from this base earth to make you see his glory in the top of the high and celestiall Sion our true and assured dwelling THE FIFTH PICTVRE THE PASCHALL LAMBE The Description ALL is in darknesse now in Egypt Sap. 18 1â— and all things rest quietly in silence of a peaceable repose The Sunne whirling about vnder the earth is well-neare come to the Meridian Antipode and the night is now in the midst of his course in the Aegyptian Climate the Hebrewes haue taken some foure howres since their mysticall refection of the Paschall Lambe in euery Family according as they were appointed and shall continue so to doe euery yeere from henceforth vpon the same day and howre that is to say in the euening of the fourteenth day of the first month of their holy yeere beginning in March for their Ciuil yeere began in September The Ceremony is very strange Ioseph l. Antiâ— c. 4. Exod. 12.11 for hauing sprinkled the bloud of the beast on the thresholds and poastes of all their doores they haue eaten with vnleauened bread and wilde Lettice the Lambe roasted Exod. 12.8 disseuering the bones from his flesh without breaking any and made maruailous haste in eating euery one holding a staffe in his hand hauing their garments girt to their loynes
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 inslamed 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 wilshee 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 â—â—bes 5.25 drawes his most forcible argument from this mystery as being the example of a perfect mariage and of a perfect loue From the mariage I say of Iesus Christ with his Church to whom he liberally giues himselfe and with whom he is vnited by these two most straite bonds of a Spouse and of Meate For which reason also the Eucharist hath alwaies been an Embleme of vnion peace and charity And for signification whereof it was an ancient custome to giue the kisse of peace in the Masse from whence came afterward the ceremony of kissing the Pax which is still in vse Behold then how this soueraigne goodnesse drawes vs by this Sacrament as well to his owne loue as also to the loue of our neighbour 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 chiese doer therein According whereunto the Scripture also saith Wisdome hath built her a House Prou. 9.1 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 S. Cyprian cpist 63. ad Cecil dâ— Sacer. Calicis lib. 2. aducrs Iudeos â— 2. Now as humane wisdome shewes it selfe in well ordaining well comprising and well instructing for these are the true effects of a wise vnderstanding so the diuine Wisdome maketh her selfe appeare in this Sacrament by the same meanes A wise Orator shewes himselfe in the orderly method of his discourse A wise Captaine in well ranking an armie a wise Architect in well ioyning the parts of the building and so of other wise worke men A wise Musition in setting many parts of Mâ—â—ick and vniting them together with a sweete and well a greeing harmony Mirmerides was admired for his and aâ—trious wisdome when he made that so much renowned Chariot of foure wheeles 〈◊〉 l. 35 c. 10. which the wing of a Fly did couer and that wonderfull ship stored with Masts Pun. 16. with Sayles with Roaps with Ankors with Rudder and with all other tacklings which the wing of a Bee might also couer 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 Maub 24.28 S. Chrâ—ost bom 4. in 1. Cor. 10. and many grapes in one cup of wine gathered together like vnto so many diuine Eagles about the body of their King saith Chrysostome But what diuine wisdome was it to haue prepared this diuine morsell so conformable to the infirmity and capacity of our weake nature vnder the taste and feeling of bread and wine meat and drinke of all other the most familiar to vs. 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 onâ— 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