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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

it in the Nicene Councel against those that wold forbid Church-men to marrie and this place decideth the whole controuersie by the clearnes therof notwithstanding whatsoeuer cauillations that may be brought to the contrarie insomuch as that this manner of expounding and taking of it is ratified by this famous Councell And yet the spirit of lyes doth take an exception against it saying In omnibus continere non valentibus amongst all them that haue not the gift of continency What ground can this exception find in this text which is so wouen set together as that this exception doth cut away the whole strength of the Apostle his argument which is such God wil iudge al fornicators adulterers so much the more seuerely for that he hath giuen them a remedy against the concupiscence of the flesh euen mariage which is honorable amongst al of what condition soeuer they may be namely saith Chrysostome Against the pollution of wandring pleasures the bed vndefiled Chrysost in ep Heb. in Marn 15 hom 52. 1. Cor. 7.2 1. Timoth. 3. Caretan ibid. ad Hebr. Haimo ibid. following herein the same which the Apostle saith in an other place For the auoiding of temptation let euery man haue his wife and euery woman her husband c. And this is also the verie same that Cardinall Caietanus saith In omnibus that is to say non in aliquibus sic in aliquibus non that is not in some yea and in other some no. And Haimo Bishop of Halberstat addeth That a man riseth from the mariage bed vndefiled in vsing it according to the institution of the Lord. Saint Paule presseth the matter further saying A Bishop must be vnblameable 1. Tim. 3. Titus l. 6. the husband of one onely woman The same also is deliuered of priestes and that in the same wordes Wherefore to be married is a thing for which they cannot be blamed seeing that one and the same man may be vnblameable the husband of one woman both together Againe he saith It is meete and requisite 1. Tim. 3. 5. Tit. l. 2. 3. 1. Timmoth 3.4.5.6 that hee hold the mysterie of faith and wholesome doctrine that is that he be able to teach Let him pray for himselfe and for the Church let him know to gouerne it with a holy wisedome in all the parts thereof to establish the ministerie to conuince the aduersaries to censure the offendors and to bee earnest for the reliefe of the poore that he do all this with a good conscience exercising himselfe in godlinesse and charitie in faith and in holines giuing all manner of vertuous example auoiding all contrarie vices euen so as he may make the enemies of the truth to blush with shame c. And yet notwithstanding it is meete and conuenient that he should be married that hee should haue children that he bring them vp in the feare of God that in the trayning vp and instructing of them he expresse the scantlin of that care which he hath ouer the Church Then it must needes follow that all these vertues may agree together with mariage seeing that S. Paule will that Bishops and Priestes may be maried and yet all these vertues looked for at their handes and which is more euen chastitie shamefastnesse and honestie of life This place needeth no clearing and notwithstanding against the sonues of darknes wee will not find fault with the light of the Doctors if it shine thereupon Chrysostome saith Thou demandest why S. Chrysost in ep ad Tit. 1. in 1. Timoth. 3. Paule doth here lay out vnto vs that a Bishop should bee the husband of one onely wife doest thou know wherefore It is to shut up all be●etickes monthes which giue out and teach abroad that mariage is impure thereby shewing them to the contrarie that it is so honourable and precious as that a married man may notwithstanding be admitted and aduanced to the great and honorable place of a Bishop And yet that there may bee obserued a modest and commendable measure he saith but of one onely that so they may not vnlawfully take vnto themselues libertie to inioy two together after the manner of the Iewes Theodoret. in 1. ad Tim. 3. ad Tit. 1. And Theodoret saith the same vppon these places confuting such in expresse wordes as would abuse them against the second mariages of Churchmen Chrysostome also saith the same The Apostle saith if he know not to gouerne his family c. seeing that he which is a good house keeper becommeth quickly wife and skilfull in matters concerning a common weale and he that hath attained to keep and containe within the compasse of dutie a wife children and seruants is so much the more able to gouerne all sortes of people in the Church as if mariage were an introduction and way of direction teaching him to become fit for the degree and dignitie of the gouernment of the Church so farre is it off that hee should hold it as a meanes to cause him to stumble and fall S. Ierome Hieronym in 1. Tim. 3. ad Titum 1. though sometime not very fauourable to mariage expounding this place vnto Timothie doth not find therein any argument to disproue the mariage of Ministers vpon the place to Titus he doubteth whether he should vnderstand it that a Bishop cannot haue but one wife as who say that therby their second mariages should be excluded or els that he may not haue two at one time as the ancient Patriarkes whose example the Iewes following tooke it for a dispensation for them to doe the like yet he preferreth maketh more accompt of a modest and chaste second mariage then of one sole and onely mariage wantonly lasciuiously entertained Idem aduersn-Iouinianum Being ouercome of choler as he oftentimes was against Iouinian hee cutteth off all saying that the Apostle meaneth that hee hath beene maried Idem ad Oceanum ep 83. but not that he may be But his heate being quencht and passion ouerpast writing to Oceanus he pleadeth the cause of Carterius Bishop of Spain who had had one wife before his baptisme and one afterward saying For him it is written Mariage is honourable the bed vndefiled but for thee who findest fault with him he speaketh of his aduersaries God will iudge the fornicators and adulterers Againe The Apostle was amongst the Iewes and the first Church of Christ was of the residue and remainder of Israel he knew that it was permitted by law and accustomed amongst the people by the example of the Patriarkes and of Moyses to beget and multiply children by diuers women yea and this libertie extended euen to the priestes wherefore he ordained that the priestes Sacerdotes of the Christian Church should not giue themselues such licence as that they should haue two or three wiues vno tempore at one time c. Comming againe afterward to Carterius And doest thou thinke therefore that this good

them from Images hee expoundeth himselfe in plaine tearmes saying S. Iohn crieth aloude Little children keepe your selues from Jdols not so much saith hee from Idolatrie that is from yeelding anie dutie or reuerence towardes them as from the Idols that is euen from the verie shapes and images For saith he it is a great indignitie that the Image of the liuing God shold be translated into the Image of an Idol or of a thing that is dead Now there is no cause for thē to obiect against these plain and expresse words of the old Father Tertul. lib. de pudicitia that in his book of shamefastnes he maketh mention of a certaine cup whereupon was painted the historie of a good Pastor going about to gaine and get againe his stray sheep for what agreement is there betwixt the painting of a cup and the worshipping of an Image the workmanship of a glasier with the iudgement of the Church Origen against Celsus handleth the question throughly Origen cont Celsum l. 7. This Pagan did obiect against him That the Christians were worse then the Barbarians yea worse then Atheistes who would not see or looke vpon saith he eyther Altars Images or representation of any thing c. The aunswere whereto if hee had belieued or taught as our aduersaries do had beene easie and readie vz. It is not our intent or desire to haue anie Idols but rather Images we will not honour the resemblances of your Gods but of our Saintes c. But what sayeth hee The Christians abhorre Images saith he but not for the same reason that the Persians doe whome thou callest Barbarians For they verily doe not suffer anie worshipping of Iesus Christ in Temples in Altars in images c. but it is because it is written Thou shalt haue no other Gods but mee Thou shalt not make to thy selfe anie likenes Thou shalt not worshippe them nor serue them Then the question in this place is of the Images of Christ and not of the Gods which notwithstanding hee taketh to bee no lesse forbidden in this place then those of the Gods themselues Heraclitus saide It is a follie to pray vnto Images that do not know the Gods Origen goeth further saying Yea rather wee know God wee know his onelie begotten Sonne wee know the Saintes Statuis Simulachra but wee doe much more confidentlie affirme that it is impossible for to know God and to kneele downe to Images and it is not onely follie to fall down before them but euen to make a semblance or similitude of them and therefore wee worshippe not Images for feare least any man should thinke that we attribute vnto them anie manner of Deitie What doth Origen here in this place leaue vs to conclude but that hee setteth the Images of the Sonne of God and of the Saintes in the same rowe and ranke with the olde Idols Furthermore hee sayeth that hee knoweth verie well to put difference betwixt the true God and the false and counterfeite the Sonne of God and the Saintes and betwixt Sathan and his Angels But if Celsus replie as others doe against vs who is so ignorant but he knoweth that Images are not Gods c hee taketh not this excuse for good payment For sayeth hee You cannot acquite your selues from being in fault seeing that you honour them The poore idiote seeing what you do taketh them to bee Gods though wee do not so which know that they cannot bee so much as Images seeing that God cannot be represented by any Image seeing likewise that man is not his Image but inasmuch as regard and consideration is had of his reasonable soule which he hath inspired into him and not in any respect of his outward forme and shape In briefe if Celsus say You abhorre our Images Origen l. 8. hee saith not It is to set vppe others in their places But rather We haue others in our selues fashioned according to the word of God the examples and patternes of vertues in our Soules drawn and fashioned according to the patterne of our Lorde the first borne of euerie creature And if hee say againe why set you them not vppon Altars No rather We will lodge them in our spirits the true Temples of God wherein he vouchsafeth to dwell by his holy spirit c. Now there is no cause that any should after so many plain pregnant proofes alledge vnto vs the distinctiō that he maketh vpon Exodus betwixt an Idol Idem hom 8. in Exod. the likenes of a thing Inasmuch saith he as that the Jdoll is a fantasticall picture of some thing which is not in nature but a likenes is a representation and shadowing out of a thing that is For besides that the Hebrew will not beare it what skilleth it vs how or by what names hee calleth them seeing hee condemneth both the one and the other and seeing he declareth and manifestlie sheweth by the law of God that both the one and the other sort is disallowed and condemned So farre as that they are not to bee honoured either in affection inwardly or by anie outwarde appearance And this to be meant of all those which eyther are not but in our fantasies and imaginations as well as of those which haue a bodilie substance in some one place or other aswel of those which are of the true God as those which are of the false Gods aswel of those which are of his only Son God and man and therefore representable in the humaine nature as of that of the eternall God which is not able to be comprehended of vs either by our inward spirites or outward sences And this suteth with that of S. August cont Faustum l. 20. c. 3. Augustine vttered by him in a word Pagani ea colunt quae sunt the Pagās worship the things which are and therfore not fansies and yet such things as are not to be worshipped for Gods Sed quae pro Diis colenda non sunt Wherin resteth the effect and worke of Idolatrie And hereby likewise is taken from them that which they alleadge out of S. Paule An Idoll is nothing Sunt quidem Idola saith Chrysostome sed nihil possunt 1. Cor. 8.4 Chrysost in 1. ad Cor. hom 20. Theoph. ibid. August cont Foust l. 20 c. 5. Beda Bruno Hugo victor Dionys Carth. Faber Stapul Genebrard in Psal 65. 96. Arnob l 2. aduers Gent. Lactan. l. 2. c. ● 4.18 Idoles saith he are something but they can do nothing And S. Augustine They are but they are nothing vnto saluation And their own Doctors Formaliter sunt efficaciter non sunt if you look vpon them outwardlie you shal perceiue them to haue a forme and shape but and if you looke vpon them as effectuall and powerfull then they are nothing at all Arnobius and Minutius Felix say We haue neither Altars nor Images and they do defēd and answere for themselues against the Pagans who reproched them therewithall

we haue not faith we are not of God we haue nothing to pretend wherfore we haue any right or part in his inheritance But certainely that which we doe if we bee the true children of God we doe it not for the inheritaunce that were in some sort too seruile a thing but rather in consideration of the great bountifulnesse and louing kindnesse of God who hath so loued the world yea which hath in particular so loued vs as to haue giuen his onely Sonne vnto death to the end that belieuing in him we might haue eternall life Who furthermore hath manifested this secrete vnto vs hath giuen vs to belieue therein hath iustified vs in his Sonne and hath sanctified vs by his holy spirit because that this great loue and fauour of God towards vs most miserable wretches ought to beget a loue in vs which may mak vs to loue him alone and that for himselfe which may cause vs to renounce our selues for him and which may make vs loue our neighbours in him Not to procure vs thereby the celestiall Paradice but for the loue of himselfe Nay to loose a Paradice for him if we cannot haue it but without him Such ought to be our loue towards God as that it ought to bee intirely and wholly set on him and cleane and free from all respect of reward or punishment As likewise the good child obeyeth not his father because he is the heire this were an euill signe but naturally because he is a Sonne Neither is he heire because he obeyeth but because he is a child a child who by obeying cannot merite this inheritaunce for it is his part and dutie who notwithstanding by disobeying might loose it and that euerie houre in as much certainely as the inheritance dependeth vpon the father and that grace is lost by ingratitude if it be not renued supported by the goodnesse of the father a bountifull goodnesse descending more freely from the father to the Sonne then it ascendeth from the Sonne to the father And this againe is the cause The loue of God the gift of God wherefore it is a gift of God that this loue of God which worketh good workes in vs this loue of God which hath begotten vs for children to him in the bloud of Christ euen that this same loue should giue vs to be true children and should giue vs to loue God by the operation of his spirit This free loue I say of the Lord which hath iustified vs in his bloud and sanctified vs by his spirit in as much as the merit of Christ worketh not only to the obtaining of the remission of our sinnes A double or two fold righteousnesse but both of them the gift of God Rom. 6. in that we die in him but also to the giuing of his holy spirit vnto vs which renueth the spirit of our vnderstanding to the end that wee may liue to him And yet in the meane time both the one and the other gift is called righteousnesse the former that is the imputation of the righteousnesse of Christ for the remission of our sinnes when it is said Abraham belieued and it was imputed vnto him for righteousnesse The latter that is the operation and working of his holy spirit renuing vs from daie to day from the outward man to the inward and from the old to the new when it is said 1. Ioh. 2. That we are freed and set at libertie from sinne to serue vnto righteousnesse Againe Whosoeuer worketh righteousnesse is borne of God c. But these two sortes of righteousnesse though they both proceede from one and the same fountaine of liberalitie are farre differing the one from the other That as which is able to stand out against the anger of God at all assaies because it is the righteousnesse of Christ imputed to euerie faithfull man by the which he is iustified that is to say quit before God not as one that hath paide the full paiment but as one that hath obtained an acquittance and absolute discharge and that by hauing seene the hand writing defaced and the Bill of debt cancelled and therefore he is called Blessed to whome sinne is not imputed c. This as which can neuer make it selfe able to discharge vs of our debt toward God as making vs day by day more indebted vnto him by reason of that contradiction betwixt the fleshe and the spirit and by the making heauie and sad of the spirit of God within vs Wherupon also the Apostle crieth out of himselfe Who shall deliuer me from this mortall bodie c. And this little righteousnesse notwithstanding as also sanctification which appeareth in our workes is euermore the gift of God grace for grace in as much as those whome he hath iustified 1. Cor. 9. he hath also sanctified hee hath giuen vs faith and the spirit and both to belieue and to do Wherupon the Lord againe thus setteth vpon vs and saith What hast thou that thou hast not receiued Who hath giuen vnto me first and I will repay it him againe c. You are not your owne For you are bought with a price c. Why it is called a reward The word Merit vnknowne to the Scripture Eccles 16. And notwithstanding in as much as Godlinesse hath the promises of this life and of the life to come God vouchsafeth sometimes to call it hyre which hee giueth vs of his free promises hyre promised by him but not deserued by vs a reward whereof he is become debter vnto himselfe that so he might crowne his own gifts vnto the faithfulnesse I say of his owne promises and not to the sufficiencie of our merits For as concerning the word Merit it is not to bee found in the whole Scripture the word it selfe is no lesse new then the doctrine that followeth vpon it In Ecclesiast 16. whence they alleadge Euerie man shall find according to the merit of his workes Hebr. 13. Their Glose hath noted Placetur Deo To the Hebrewes likwise where they Translate Talibus hostiis promeretur Deus by such sacrifices God is merited that is by giuing and distributing of their goods the Greeke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is well pleased But let vs yet further heare the testimonies laide downe in the writings of the fathers The Lord Iesus saith Saint Ambrose Is come to fasten our sufferings to his Crosse Thus haue the old writers spoken Ambros de Incob vita beata l. 1. c. 5. and to forgine vs our sinnes In his death we are iustified c. Now as our sinnes are forgiuen vs in his death that in his death also the passions sufferings of our flesh might die that they might bee nailed to with his nailes Let vs liue and conuerse with Christ let vs seeke and search with Christ the things that are heauenly Wee are renued in the spirit let vs walke in the spirit let vs not cast our selues into new billes of debt by

them from natural sense and vnderstanding to the spirit from an opinion to faith and from the earth vnto heauen c. And therfore we see not that euer the Scripture doth lead vs to obserue and marke any miracles in the signes of his Mysteries notwithstanding that it is a dutie to be most carefully discharged to publish set forth the maruailous works of the Lord in the church It teacheth vs the famous and worthie passing of the destroying Angell ouer the houses of the Israelits without touching of thē The lamb was the memoriall therof and that so cleare and euident a one as that it was called by the name of the Passouer it self In this passing ouer then ther is pointed out vnto vs a miracle namely in the difference which the Angel made betwixt the Israelits and the Egyptians and in the lambe it recōmendeth vnto vs a mysterie So likewise of Manna the rock in that the one was rained the other dissolued into water it is a miracle but in that they feed quēch the thirst of the true Israelits spiritually there lies a mystery And of the water conuerted into wine in Cana S. Iohn maketh mention vnto vs of a myracle Of Iorden turned dayly into bloud by reason of so many persons as daily confessed their sinnes and were baptised how much more famous had it beene and worthie of renowne And yet this was no myracle but a misterie Verie excellently thereforefore hath a certaine Schooleman said That wee must not looke for myracles Aegyd l. 2. examer c. 13. but where they are That where and so oft as euer we can discharge and free the holy Scriptures by the things that we naturally see that there and so oft wee ought not to haue recourse vnto the power of God nor vnto myracles Now we may free them most easily when wee vnderstand misteries mistically Sacraments Sacramentally figures figuratiuely Chrys in Ioh. c. 6. ●om 46. spiritual things spiritually c. Chrysostome saith What is it to vnderstand things carnally Simply according to the letter without conceiuing and taking any further thing to be meant and contained therein But it is requisite saith hee to consider and looke vpon all misteries with inward eyes that is to say spiritually And as we conceiue them spiritually euen so wee receiue them in like manner namely by faith For saith he Idem in c. 11. ad Hetr hom 21 Theophyl ibid. Theod. dial 1. Tho●● 3. part summ q. 78. art 2. We thinke that the things that rest in hope are without substance but faith giueth them a substance and yet not as though it gaue them any thing more but because it becommeth vnto them their verie essence and being c. Theodoret The things that are misticall are spoken mistically and the things which are not knowne vnto all are openly declared Thomas likewise The word of Christ worketh effectually and Sacramentally Sacramentally that is to say saith hee according to the force of the signification CHAP. II. That the doctrine of the holy Supper must be examined by the rules aboue handled as also all that which is deliuered of all other the Sacraments as well of the old as of the new Testament NOw wee are for the most part of this mind that the rules aboue named may be practised and vsed in other Sacraments but our Aduersaries wil not agree that they are so in the explication and vnfoulding of the doctrine of the holy supper and therefore wee are consequently to see if the holy Scriptures and the writings of the Fathers doe tolerate and admit yea or rather necessarily presse and vrge that the doctrine of the holy supper be examined and tried by these same rules which wee reduce into a few words in these manner of tearmes That a Sacrament is a visible signe of a thing that is to say of an inuisible grace That the signe and the thing are Correlatiues and that therefore the one is not the other That the signe is giuen by the Minister or Pastour but the thing by God alone That the signe is receiued by the hand both of true belieuers and hypocrites but the thing by faith of the belieuers onely That the likenesse that is betwixt the signe and the thing hath caused the name of the one to be attributed vnto the other that is to say the name of the thing to the signe but that thereis not therfore any changing of the one into the other neither by way of myracle nor yet of any supernaturall worke c. but onely of names the more plainely to point out the mysterie That Sacraments and misteries haue one proper stile which must bee vnderstood mistically and Sacramentally c. which hath beene verified and approued in all the other Sacraments as well of the old Testament wherof the Apostle saith That our Fathers did eate the same meare and drinke the same drinke as also in Baptisme a Sacrament of the new Testament Let vs come therefore vnto the holy supper of our Lord. We belieue that in it In what sort a●d manner the faithfull communicate and receiue the Lordes supper the belieuer receiueth drinketh eateth not only bread and wine but also the verie flesh of Christ and the true verie bloud of Christ the flesh giuen for the life of the world the bloud shed for the remission of our sinnes That it is not more true that the bread is broken and the wine powred out or that they become nourishment vnto our bodies for the sustaining of this fraile and brittle life then it is true that the flesh of our Lord is broken and his bloud shed for vs and that they become nourishment for our soules drie and barren that they are of themselues but watered and altered by his righteousnesse to nourish them vnto eternall life Much more then whereas the bread and wine are turned into our substance by the operation of our naturall heate to bee incorporated into vs doe the flesh and bloud of our Lord by the operation of the holy Ghost incorporate vs more and more into him wee communicate his substance and in the same his life and all his benefits as members of Christ bone of his bones and flesh of his flesh to be crucified iustified sanctified and glorified in him insomuch that our heat being more strong then the bread and wine doth turne and alter them into our substance the holie Ghost being stronger and more mightier then we doth conuert and turne vs both to him and into him And by that meanes wee receiue not onely Christ really and substantially in the holy Supper celebrated according to his institution but we are wrought into one bodie more and more amongst our selues of which body he is the head and we the members the faithfull I meane that draw their spirituall life the sense motion and spirituall action of their soules from him a liuely and quickened body by his spirit one togither by him one