must pray vnto God that we may be deliuered from the necessitie of warre but not frō warre it selfe if it be necessarie Of this saying Hostiensis gathereth that he dooth ill which taketh warre in hand of will and not of necessitie And necessitie oftentimes commeth by reason that a Magistrate must manie times for duetie sake make warres least he should séeme to forsake the people Men are two wayes retained in their duetie namelie by reward and by punishment that the obseruers of lawes may be rewarded and the contemners punished Wherefore this the Magistrate may rightlie prouide and that without blame The same Augustine All things saith he are at quiet when warres be made For warres he saith are not made for pleasure sake or vppon a gréedie minde of getting or vppon crueltie but for a desire of peace that good men may be aduaunced and euill men restrained Which saying is recited by Gratian Cause 23. quest 1. the Chapter Apud pios And in the same question in the Chapter Militare To goe on warfare is no sinne but to goe to the warre for bootie sake is sinne And against Faustus the Maniche in the 22. booke of the 73. Chapter What doe we reprehend saith he in warre That men doe die who otherwise should die if that were not But this is the part of an effeminate and weake man wherefore we condemne a couetous desire a crueltie of fighting and a lusting after dominion But in that the godlie are defended and the wicked suppressed that may not be condemned 6 But I heare of a doubt obiected by some An obiection that those testimonies are out of the old Testament that the greater part of these Testimonies are auouched out of the olde Testament To what end speake they this Doe they not receaue the olde Testament Vndoubtedlie the holy Ghost in the new Testament cited very manie testimonies out of the olde Howbeit the olde Testament they reiect not neuerthelesse they say that there be thinges extant therein which are not set foorth vnto vs to be followed I graunt that But those things which be written of warre belong vnto the lawe of nature which ought to be eternall For it is an euerlasting lawe that good men should be holpen and euill men repressed Albeit in the new Testament there is no lesson giuen as touching warrefare First because the Christians in those beginninges had not either a Commonwealth or their Magistrates Secondlie because there had bin sufficient commaundement giuen of that matter in the olde Testament For immediatelie after the floud God made a lawe That bloud vniustlie shed Gen. 9. 6. should be required of the manquellers and that was to be doone by the Magistrate Wherefore it was sufficient that those thinges were confirmed in the new Testament And that did Paul in the Epistle to the Romans Rom. 13. 3. when he writeth that a Magistrate hath the right of the sword Yet did not God in those first times forsake his Church although the same had no Magistrate For in stead of the outward sword it had the woonderfull power of the holie Ghost Acts. 5. 5. Acts. 13. 11. For by it Peter fiue Ananias and Saphira and Paul made Elimas blinde So those thinges which the Church had not by an ordinarie meanes it had them then by miracles They had no languages they had no Phisitiōs they had no Schooles but they had from God the gift of tongues the gift of healinges and the wordes of wisdome But now must those thinges be gotten of vs by studie and industrie After the same sort God gaue vnto the Israelites Manna from heauen when they were in the desert and could neither till the fieldes nor yet haue graine But whē they were come to the land of promise they lacked Manna therefore they began to till and eare the land and to liue vppon their labors So was it with the Christians at the beginning yet in the meane time they vsed a ciuill Magistrate For if they had offended in anie thing or if they had bin commaunded anie thing they might not escape because they were Christians yea and they also went a warrefare with the Emperours which were Ethnickes For there is a speciall mention made of that famous Legion of Thebes And Eusebius in his first booke and fift Chapter saith that the Christians went a warrefare vnder M. Aurelius the Emperour in Germanie And that they in a great drought prayed to the Lord and obtained rayne from heauen Moreouer the Gospell as it forbiddeth not the vse of the Sunne and Moone so it forbiddeth not the iust vse of warre Whether vnto a iust warre the authoritie of a Magistrate be alwayes required 7 And whereas I say that the Authoritie of a Magistrate is required there be some which thinke that this is not generallie true Wherefore they vse this distinction that it is one warre whereby we inuade our enemies and an other whereby we defend our owne They confesse that it is not lawfull for warre to be made without commaundemēt of the Magistrate But in the defending of our goods if it be a sudden violent assault they say that oftentimes it is no safetie to expect the rule of the Magistrate For so it is lawfull to a good man and one that is a priuate person being assailed on the way by a théefe to defend himselfe with his weapon which neuerthelesse they so temper as it may be lawfull with moderation of such defence as is faultlesse It may also be say they that some Citie is suddenlie besieged by the enemie where if the assent of the Prince be expected all thinges will come into danger But he that is so oppressed by a théefe as he cannot craue the tuition of the Magistrate he is now no more a priuate man for the Magistrate himselfe armeth him and giueth him the sword in his hand to defend himselfe For he will not that a Citizen should perish without a cause The same aunswere may be made for the defending of a Citie For the lawes themselues will in such a case that Citizens should defend themselues And that they should doe that they are bound thereunto both by the lawes and by the royall authoritie of the Magistrate Therefore Hostiensis saith well That warres are vniust which are taken in hand neither by the commaundement nor by the secret consent of the Magistrate But Abraham say they although he were a priuate man yet he armed his owne familie Gen. 14. 14 Iudg. 15. 8. and deliuered Lot And Sampson a man priuate yet made he great slaughters of the Philistians Howbeit Abraham Sampson The examples of Abraham Sampson although they séemed to be priuate men yet in verie déede they were not For God had alreadie chosen them and would haue them to be princes For of Sampson it is read Iudg. 14. 6. that the spirit of the Lord came vppon him These examples none ought to followe vnlesse he be such a
his owne méere mercie and good will to stir vs vp thereby more and more to doo those things which otherwise is our dutie to doo 8 But some affirme In 1. Cor. 10 verse 2. that Paule taketh somthing from the old testament when in the second epistle to the Corinthians he calleth the same The ministerie of death And vnto the Galathians he wrote Ye haue begun in the spirit Gal. 3 3. take ye heed that ye doo not end in the flesh In which place he calleth the old lawe Flesh And in the same epistle he sheweth that those Gal. 4 29. which be vnder the lawe doo persecute them which belong to the Gospell But in such places as these be Paule speaketh of the old testament according as it was thrust vpon them by false apostles without Christ and without faith Then is it euen as if thou shouldest take awaie the verie life from it and leaue nothing remaining but death and offense of the flesh But when the apostle speaketh of the lawe by it selfe he writeth far otherwise Vnto the Romans it is written The lawe indeed is spirituall Rom. 7 12. a holie commandement iust and good but I am carnall c. And vnto Timothie For we knowe 1. Tim. 1 8. that the lawe is good if a man vse the same lawfullie Wherefore when as it séemeth that the lawe is by Paule either diminished or reprooued that is not in respect of it selfe but for our fault sake For it méeteth with such as be defiled and indeuour themselues to resist it and therefore it bréedeth those discommodities Or else as I haue said he spake thereof so far foorth as the false apostles seuered Christ from the same How the false apostles would take Christ from the lawe Perhaps thou wilt affirme that the false apostles did not take awaie Christ but rather preached the lawe togither with him But yet neuerthelesse séeing they taught that he was not sufficient vnto saluation no doubt but they tooke him awaie For he that hath néed of the lawe to saue men is not the true Christ that was promised In Rom. 11. verse 27. 9 But bicause Paule said out of the testimonie of Esaie that This is a testament and that we read the same in the 31. chapter of Ieremie that The new couenant herein consisteth verse 34. that the deliuerer should come and be mercifull vnto iniquities there ariseth a doubt whether the new testament and the old be diuers or no. Whether the new testament and the old be diuers Of the which matter I haue somewhat spoken before but now I intend more at large to intreat thereof At the first sight they séeme altogither diuers so that the one is altogither distinguished from the other For in Ieremie it is said that There should be a new couenant and not according to that which hee made with the fathers And the epistle to the Hebrues addeth When it is said Hebr. 8 13. A new then is that abolished which was old But who séeth not that one thing if it abolish and make void another thing differeth altogither from the same There is also another argument for that as they saie in the old testament was no forgiuenesse of sins For the epistle to the Hebrues in the tenth chapter saith verse 4. that The bloud of gotes and of oxen and of calues could not take away sinnes But in the new testament no man doubteth but that there is remission of sinnes so as no man will saie but that the things which in so great a matter differ are diuerse One maner of iustification and one mediator both in the one and the other Yet this on the other side is to be considered that that faith whereof iustification consisteth is in either testament all one Moreouer that the mediatour is one and the same namelie Christ Iesus and the promise of remission of sinnes and of eternall life through him all one The commandements those at leastwise which be morall all one the signification of sacraments all one the roote and plant out of which some of the Iewes were cut off and we in their place graffed in is all one All which things plainlie declare that either testament as touching the substance or essence if I may so call it is all one thing Although there must be granted some differences by reason of the accidents which are that Iesus Christ was there knowne as hée that was to come but with vs hée is knowne as he which is alreadie come Also their signes were diuerse from vs in forme but of like strength in signification as Augustine saith Moreouer they had a certeine and assured publike wealth for the preseruation whereof they had ciuill precepts deliuered vnto them which we haue not And finallie vnto the promise of the remission of sinnes by the Messias were in the old time added a great manie other promises as of the increase and preseruation of their posteritie and of the possession of the land of Chanaan which promises we haue not And besides all this our sacraments are more easie and fewer in number and also more manifest and extend much further séeing they are not shut vp in a corner as theirs were in Iewrie but are spred abroad throughout the whole world Wherefore we may affirme that the new testament and the old are in verie déed all one as touching the substance and differ onelie in certeine accidentall things which we haue now mentioned 10 But now resteth to answer In the old testament was iustification that is remission of sinnes vnto the two arguments which were before brought touching remission of sinnes We denie not but that the same was in the old testament séeing if we consider the promise which there also was of force the old fathers were iustified by the same For it was said of Abraham Gen. 15 6. He beleeued God and it was imputed vnto him to righteousnesse as the apostle hath declared And Dauid saith Blessed are they Psal 32 1. whose iniquities are forgiuen and whose sinnes are couered Yet if we looke vpon the sacraments or ceremonies they did not pardon sinnes as touching the woorke neither yet haue our sacraments strength so to doo But whereas Paule saith vnto the Hebrues that The bloud of gotes Hebr. 10 4. oxen and calues could not take awaie sinnes we denie not this to be true but yet in the meane time neither dooth Paule denie but that the faith of the old fathers whereby they had a respect vnto Christ and imbraced him in the signification of those sacrifices did iustifie and obteine remission of sinnes Doubtlesse the bloud of those sacrifices washed not away the sinnes of the world but onelie the bloud of Christ as he himselfe said Luk. 22 20. This cup is the new testament in my bloud which shal be shead for you and for manie for the remission of sinnes But whereas we are said to be baptised
the sacrifice of his onely begotten sonne by which sacrifice God hath made an euerlasting couenant with his people hath forgiuen our sinnes hath adopted those that beleeue to be his children hath committed them to his first begotten sonne to be saued and hath incorporated them and made them heires of his heauenly kingdome And in receiuing the sacrament of the Eucharist wee are put in minde of the Lordes death and of the whole mysterie of our redemption by reason of the word of God which became flesh thereby is renued the memorie of Gods testament and therein is offered the participation of Christ and remission of sinnes through the sacrifice of Christ offered vpon the altar of the Crosse Wherefore in this sacrament if it be receaued rightlie and with faith not by the power of the worke but by the free benefite of Christ which in beleeuing we apprehend we confesse our sinnes to be forgiuen the testament or couenant betweene God and vs to be confirmed and the very sonne of God hauing lyfe in him selfe for the father to be so receaued that whosoeuer with a true faith are partakers of his flesh and bloud doe liue for him and that the heauenly inheritance is possessed of the faithfull so farre as the state of this lyfe will permit We therefore doe challenge vnto vs not onely lyfe but also a safe and quiet lyfe from the wrath of God and we which haue God mercifull and fauourable vnto vs and the sonne of God dwelling in vs of what ioye of what delightes of what honest pleasures are we destitute Without doubt of none if wee seeke after those that be true and sound things and not after phansies and shadowes And of this commoditie did Christ make mention in the institution of this sacrament when he gaue his body and bloud to be eaten and drunken by faith namely to the maintenance and nourishing of lyfe by faith For in the Gospell of Luke he saith Luk. 22. 19. Doe this in the remembrance of me Which Paule expressed more plainly saying For so often as ye shall eate this bread 1. Co. 11. 26 and drinke of this cup ye shall declare the Lordes death till hee come Luk. 22. 20. 1. Co. 11. 25 Finally in the end it is said of them both by Luke and Paule This cup is the new Testament through my bloud which shall be shed for you So then as touching the reconciliation with God the forgiuenesse of sinnes and the confirmation of the Testament I haue fained nothing I haue deuised nothing I haue inuented nothing which I haue not doone out of the holy scriptures Lastly because a man is not made to solitarinesse but that he is desirous of fellowship and of a ciuill lyfe therefore when he hath now assured himselfe that he hath God mercifull vnto him for Christ his sake and that by the same his sinnes are forgiuen him there is nothing else required towardes his perfect and absolute life so long as he liueth in this world but that with other men which in the holy scriptures be called his neighbours he liue together ioyntlie and with singular iustice and charitie But this sacrament dooth most effectually and earnestlie admonish vs hereof For while we in these mysteries become partakers of one Table what else should we meditate in our minde than this that we be one body that we be members one of another vnder Christ our head that we be one bread that is to be so ioyned one with another euen as welneare an infinite number of wheate cornes are made vp together in that bread which we receaue Those without doubt which through these admonitions are not perswaded to maintaine mutuall concord and charitie betweene brethren haue their heartes hardned like stone and Iron and shall be accounted more sauage and beastlie than Tygers and most cruell beastes insomuch as they knowing that the sonne of God gaue his life for his enemies are not mooued themselues to doe good asmuch as in them lyeth to their brethren and neighbours for whom Christ dyed If a temporall Table doe reconcile men one to an other when they meete together why should not rather the Table of Christ bring this to passe Since the beastes which be most sauage are made tame by meate why doe not men waxe meeke by this heauenly foode If leagues and couenants were woont to be confirmed by meate and drinke why doe not the children of God by communicating together establish peace and friendship among themselues Of these things vndoubtedlie are they admonished by this diuine Rite and by the wordes of the holy scripture recited therein But and if the admonition we being obstinate as wee are and very vntoward vnto iust honest and holy thinges be thought but slender or not to be effectuall enough yet vppon condition that faith be not wanting the power of the holy Ghost is by the sacramentes and wordes of God ioyned vnto our heartes the which dooth alwayes stirre vp vnto concord peace and mutuall charitie so as not onely an outward admonition is vsed but the mindes also while we communicate together doe feele the inward incouragement of diuine inspiration Wherefore ye see what notable excellent good things I teach to be given vnto vs by the Eucharist Let now mine aduersaries goe and cry out asmuch as they will that I doe violate the sacrament of the Lordes supper Let them selues come foorth and shew by their monsterous and prodigious transubstantiations what more sound fruite and iust commoditie they haue brought by this sacrament either vnto communicants or vnto Churches than I haue verified Will they speake of the benefit of our dwelling in Christ and Christes dwelling in vs That doe I also affirme Will they speake of obtaining a diuine life and a heauenly blessednesse Euen that doe I also testifie Will they boast of a receauing of the body and bloud of Christ That doe I also prooue no lesse than they but yet such a receauing as is by faith and from the heart But will they obiect the remission of sinnes the confirmation of the testament and the memoriall of the crosse and death of Christ I thinke they will not For all these thinges haue I oftentimes taught in great assemblies Will they alledge against vs the incorporation as I may say which we in communicating by faith obtaine with Christ and betweene our selues which be his members They cannot for this also hath bin perpetually rehearsed of me What doe they then say since besides these there is nothing else taught vs in the holy scriptures touching the Eucharist I know now what they will say Ye take away say they Transubstantiation bodilie fleshlie reall and substantiall presence this doe we take in ill part this doe we confesse ouer and aboue that which you affirme herein doe we disagree from you I heare them well enough and as touching Transubstantiation aswell for that it is a vaine thing as because I haue dealt therein sufficientlie both
it appeareth that they not onely among themselues but euen with vs also had the selfe same Sacramentes We sée likewise that the speaches adioyning are vnderstood figuratiuelie For in these it is said 1. Co. 10. 16 The bread which we break is the communion of the bodie of Christ And againe 1. Co. 11. 25 This cup is the new Testament The which thinges we haue oftentimes rehearsed Moreouer it dooth not well agrée with the bodie of Christ to be eaten And by these thinges it appeareth at large what ought to be said to the second Argument in the which they obiected that the sentence must not be vnderstood by a figure vnlesse that there were some other thing before or after which should mooue vs to the same And they vrged that particle Which shall be giuen for you that we rather retaine it in the proper sense but this is manifestly false séeing we there change the tences Neither doe we take it to be the bodie that was deliuered forsomuch as that was visible and passible Neither can both the conditions of a corruptible bodie and the qualities of a glorifyed bodie be in one and the selfe same substance or subiect so as one and the same bodie may be passible and impassible together at one time Further we haue shewed what other places leade vs to admit these kinde of figures I meane Synecdoche or Denomination 39 We will aunswere to an other Argument as touching thinges distinct or as the schoolemen call them Disparata different Howe things distinct or vaâ—lâ—e may be of streÌ„gth to make a proposition among which no mutuall predication can be Those things which be so seueral or differeÌ„t if an Analogie or signification doe happen may now be so ioyned together as they shall be of strength to make a proposition And this we perceiue to be doone not onely when it is said by the Lord Luke 8. 11. The seede is the worde of God Againe I am the vine Iohn 15. 1. but also euen of Paul when he pronounceth that we bée one bread And againe he saith The bread which we breake is the communion of the bodie of Christ And againe 1. Co. 10. 18. Ib. ver 17. 1. Co. 11. 25 This cup is the new Testament in my bloud Neither doe we much passe that some say that Matthew and Marke did plainelie and manifestlie vtter This is my bloud of the new Testament Mat. 25. 28 Mat. 14. 24. For we deny not but that these Euangelistes thus wrote but in the meane time we say that the wordes also which Luke and Paul haue must be receaued And we say that those euen as other sentences which we did now cite consist of wordes that doe much differ and that after the manner of the Logitians may be called Disparata that is differing one from an other But by Analogie and signification they be very wel and fitlie ioyned together 40 In an other Argument it was said that Christ wheÌ„ he vttered This is my bodie saide not this signifieth my bodie or representeth my bodie this bread is a figure or signe of my bodie Against these we reply that Christ said not that his bodie lyeth hidden in those accidentes without a subiect neither affirmed that the substance of bread ceaseth to be or is changed or transubstantiated into his bodie Furthermore I maruell that these thinges be obiected séeing among the fathers these expositioÌ„s are found For they oftentimes say that the bodie and bloud of Christ is represented is signified is notified is shewed and the signes of bread and wine they call a seale a figure and a type and an example of lyke forme Neither is there cause why any should cauill that they referre these signes or figures vnto the death Testimonies of the Fathers by which they call the sacraments signes and figures and not vnto the bodie of Christ because the fathers manifestlie say that the bodie and bloud is signified and that signes and figures are giuen of the bodie and bloud of the Lord. Which that thou maist know to be true among many places of the fathers wée will here set foorth these few Augustine Augustine De Catechis rudib As touching the Sacrament which he receiued he saith in déed that there be visible seales of diuine thinges but that the very inuisible thinges be honored in them The same Augustine The same father De Ciuitate Dei the 10 booke and 5 Chapter Wherefore the visible sacrifice is a Sacrament of the inuisible sacrifice Ierom. that is it is a holy signe Ierom in his 4 booke vppon Matthew Chap. the 26. That euen as in the prefiguration of him Melchisedeck the priest of the high God did in the offering of bread and wine so he himselfe also represented the trueth of his owne bodie and bloud And to set aside the testimonies of the holy scriptures the sayings of the holy fathers BertraÌ„ saith that that bread which is called the bodie of Christ and the Cuppe which is called the bloud of Christ is a figure Tertullian because it is a mysterie Tertullian against Martion the 4 booke he hauing receaued bread and distributed it vnto his disciples made it his bodie saying This is my bodie Cyprian that is A figure of my bodie Cyprian in his 2 Epistle the 2. booke We sée that in the water the people be vnderstood in the wine the bloud of Christ is shewed Ambrose in his booke De his qui initiantur Mysterijs Before the blessing of the heaueÌ„ly words an other kinde is named after consecration the bodie of Christ is signified The same father De Sacramentis the 4. booke and 5 Chapter Doe thou this oblation for vs being recorded in writing to be a reasonable and acceptable oblation because it is the figure of the body and bloud of our Lord Iesus Christ The same father vppon the xi Chapter of the first Epistle to the Corinth We being mindfull hereof doe in eating and drinking signifie the flesh and bloud which are offered for vs. And straightway after According to the figure whereof we receaue the cup being the mysticall bodie for the defence of our bodie soule Bernard in his Sermon De Coena Domini To this end therefore the Lord drawing towardes his passion prouided to adorne his owne people with his grace that the inuisible grace might he giuen by a visible signe Chrysost Chrysostome vppon the first Epistle to the Corinth the x. Chapter For what doe I call the Communion We be euen one and the selfe same bodie And what signifieth bread The bodie of Christ And what become they that doe receaue it The bodie of Christ Basiliuâ— Basil in his Liturgie calleth it an example of like forme and that after baptisme Augustine De Trinitate the 3. booke and 4. Augustine Chapter The Apostle might in signifying preach the Lord Iesus Christ by the tongue otherwise by an Epistle
bodie which Christ tooke vpon him So then a making mention of the Eucharist would be superfluous but according to my allegation it is manifestlie concluded The Eucharist as all men confesse is a figure of Christs bodie therefore the bodie of Christ is a true bodie otherwise it shuld not haue a figure D. Chadse I answer as before First that Christ as he is méere man can no more be said to be the image of his fathers substance than other creatures And as touching the participation of the natures the selfe-same Christ is both the figure and the thing which is figured And to Tertullian I saie againe it is a figure and yet not a figure onelie but the thing it selfe also the words of Christ necessarilie enforce the same D. Martyr I saie that héere is no constreint by the word of God but that both may be granted to wit as well the bread as the bodie of Christ But now will I shew bicause you saie that it is not onelie the figure The Eucharist is a signe of a thing which substantiallie corporallie and reallie is absent but the thing it selfe withall that this sacrament is a figure of a thing which in respect of substantiall and reall presence is absent Ambrose in his 4. booke De sacramentis the fourth chapter Euen as thou receiuest the similitude of death so doost thou drinke the similitude of the pretious bloud But there is no man doubteth that the death of Christ is not reallie present in this sacrament and yet neuertheles it is said that in such wise is droonke the similitude of the bloud as the similitude of the death D. Chadse I am glad you attribute so much to Ambrose he is altogither on my side as it appeareth by those bookes of the sacraments and euen by this verie chapter and by these words which you recite For he straitwaie addeth that this similitude was giuen bicause of the horrour of bloud And if so be that those things which go before which followe be weighed it shall be perceiued that he meaneth far otherwise than you alledge For the scope of Ambrose is to teach that in the Eucharist is represented the death of Christ that euen as you beléeue that Christ died for you so by his bloud your sinnes are cleansed but of a substance remaining of the signes there is no mention D. Martyr You vaunt that Ambrose is wholie yours that shall I afterward knowe in the obiections which you will make against me But as concerning this place he saith plainlie that euen as the one is a similitude of his death so the other is a similitude of his bloud And hereby you haue it sufficientlie prooued that the substance of bread remaineth when the thing which it signifieth is substantiallie and reallie absent euen as we knowe that the death of Christ is not present when we doo communicate except by shewing remembring of the same D. Chadse But he saith not that it is onlie a similitude for in other places he teacheth in plaine termes a naturall change of the bread and wine D. Martyr I weigh nothing the word onelie whether it be or be not expressed séeing it is plainelie enough conteined in the similitude alledged that the thing it selfe is shewed to be absent And the time shall serue to discusse this mutation which Ambrose maketh when I shall come to answer your obiections Augustine such that Christ gaue a signe of his bodie Howbeit that you may vnderstand how euidentlie the fathers acknowledge a figure in this place I haue thought good to cite Augustin against Adamantus the Manichei Christ doubted not to saie This is my bodie when he gaue a signe of his bodie D. Chadse I acknowledge these to be the words of Augustine and I will shew by what reason he was lead to write them All the Manicheis were enimies of the old testament And when we read in Deuteronomie The soule is the bloud Deut. 12 23 this saieng Adamantus refelled as though it had béene repugnant with the new testament And he obiected against him Feare ye not those which kill the bodie but cannot kill the soule Matt. 10 28 Adamantus said So often as the bloud is shed and troden vnder foot so often dooth the soule suffer these iniuries If it be the bloud whie should it not be rightlie said that men cannot hurt the soule Augustine answereth two maner of waies First that in Deuteronomie the bloud is called not the soule of a man but of a beast Secondlie he saith What if I should saie that this after a certeine maner of speaking is to be vnderstood euen of the soule of man as Christ doubted not to saie This is my bodie when he gaue a signe of his bodie And this ment he that euen as secretlie in this signe lieth hid the reall bodie of Christ so in the bloud is the soule and euen as the bloud is the signe of the soule hidden therein so is the forme a signe of the bodie and this signe bicause of the presence lieng hidden is called the bodie of Christ D. Martyr This hath not Augustine that the bodie of Christ forsooth lieth hid in the shewes of bread and wine this is your owne deuise You contended before that the signe and thing signified the figure and thing figured are all one But will you now saie that the bloud is all one with the soule Assuredlie will ye nill ye they be two substances neither is the one taken awaie by the other as you affirme here to be doone of the bread And besides when bloud is a signe of the soule abiding in the bodie it behooueth that it be séene and that it be foorth of the liuing creatures bodie and then dooth not the soule lie hidden therein And thereof must the saieng be touching that which the scripture forbad that it should not be eaten and that was separated from the bodie for otherwise it cannot be eaten and this is it that was then forbidden in the lawe when these things were spoken But let vs now passe ouer this howsoeeuer it be Onelie this I haue to conclude That the signe is not the thing signified that the signe in this sacrament is not the thing signified nor the figure the thing figured the which neuerthelesse you did so earnestlie affirme before For is the bloud which is put for the signe of the soule the soule it selfe Euen so is it in that which Christ gaue when as Augustine after this maner saith that it was a signe of the bodie of the Lord it is as much the bodie of the Lord as the bloud is the soule D. Chadse I answer that the similitude tendeth not to that end but rather to teach that euen as the soule lieth hidden in the bloud so is the bodie of Christ secretlie hidden in the shewes of bread and wine and that is the scope of the text it selfe For euen as in this visible thing is conteined the
saie that his toong or parchment or inke or the signifieng sounds vttered with the toong or figures of letters written vpon little skins is the bodie and bloud of Christ but that onelie which we doo rightlie receiue being made of the fruits of the earth and consecrated by mysticall praiers Héere likewise you heare that that which we receiue of the fruits of the earth is called the Lords bodie Wherevpon it followeth that bread dooth there remaine vnlesse you will saie that the earth dooth bring foorth accidents And whereas you obiect that the worke of God and the holy Ghost are requisit for the making of this a sacrament I grant it but that the signification of the bodie of Christ is not so great a matter as it hath néed of those things that doo I denie You haue oftentimes alreadie heard that we doo not héere set downe a common or vulgar signification but a sacramentall mightie and effectuall signification whereby the beléeuers are incorporated into Christ D. Chadse But the bread by his substance nourisheth therefore it may signifie the bodie of Christ before consecration also it is gathered and consisteth of manie praiers before consecration therefore it may signifie the vnion of the church Howbeit it is none of Augustines mind that anie thing should be called the bodie and bloud of Christ bicause of the signification but only in this respect that being taken out of the fruits of the earth and consecrated by mysticall praier we receiue it vnto saluation Neither meaneth he that the bread taken from the fruits of the earth dooth so remaine but after such a sort as Ambrose saith that that which nature hath made is by blessing changed D. Martyr As touching the first you cannot in verie déed saie of water that wheresoeuer it is euen out of baptisme it signifieth the washing of the soule But dooth it therefore followe that that signification is sacramentall when the word of the Lord is absent nor yet the institution of Christ is exercised therein We speake here as we haue often said alreadie of the power and effectuall signification of sacraments the which we obteine by the word and institution of God As touching the other Augustine said most plainelie that by those thrée that is to wit by the toong parchements that is to saie writings and by the sacrament the bodie of Christ is signified and then followeth that which you saie to wit that it is receiued to saluation And of the change that is to saie the casting awaie of that substance that is gathered of the fruits of the earth there is no mention at all how Ambrose must be vnderstood I haue declared before D. Chadse Chrysostome in the 45. homilie vpon Iohn in the sixt chapter thus writeth This bloud being shed ouerflowed all the world whereof Paule vnto the Hebrues pronounced manie things This bloud purged the secret and holie places But and if the figure thereof was of so great force in the temple of the Hebrues and when it was sprinkled vpon the doore posts in the midst of Aegypt of much more force was the truth it selfe This bloud signified a golden altar without this the high priest durst not enter into the innermost places This bloud made the priests This bloud in a figure purged sinnes In the which figure if it were of so great force if death so feared the shadowe how greatlie I beséech you will it be afraid of the truth c. He compareth the sacraments of the old testament with the sacraments of the new testament as one may saie the shadowe and figure with the truth and he nameth our mysteries â—…nderfull and dreadfull If then as he saith the old fathers had the shadowes and we therâ—…l it followeth in the sacrament of the Eucharist that the verie bodie of Christ is presentâ— otherwise if we should haue himselfe thereby signification onelie there is no more to be attributed vnto our sacraments than to the sacraments of the old lawe D. Martyr Whereas Chrysostome saith that the sacraments of the old fathers being compared vnto ours be shadowes and figures I grant the same Howbeit it must be so vnderstood that shadowes and figures were there because the comming of Christ was as yet expected Againe the significations of those sacraments were more obscure both which is agréeable vnto figures and shadowes for figures did foreshew Christ to come and shadowes doo want plentie of light By these kind of meanes was Christ signified in the sacraments of the old fathers and by faith was giuen to be receiued of the beléeuers But now to vs in the new sacraments he is offered as he that is alredie come that hath performed his promises and that is crucified for vs in verie déed Besides the words which we haue in our sacraments be far more cleare and plaine than were the words of the old sacraments in the lawe But you vnderstand this word truth as though it should signifie reall presence and therefore you infer that the bodie of Christ is present with vs reallie corporallie and substantiallie But the fathers vnderstand truth to be in our sacraments if they be compared to the sacraments of the old fathers bicause they represent the thing that is now performed euen that the kingdome of heauen is opened and that the benefit of our redemption is with all euidence and assurednesse alreadie finished and made perfect and bestowed on vs as if were before the eies of faith D. Chadse Yea but the sacraments of the old fathers were euen as much true as ours be the selfe-same power was in them that is in ours Those fathers as well beléeued that Christ would come as we that he is come For by the testimonie of Paule all our fathers droonke of the selfe-same spirituall rocke and did eat the selfe-same spirituall meat 1 Co. 10 4. D. Martyr True it is that the old fathers as touching the thing it selfe had the selfe-same sacraments that we haue which were signes that Christ should come and offered him vnto the beléeuers but the difference as I said was that Christ hath now performed indéed the price of our saluation but then he was afterward to performe the same And a thing that is alreadie done if it be compared euen to it selfe which shall afterward be doone both it is more assured and may be called a truth but it is said to haue a shadowe and a figure when it is not yet performed Ouer this no man doubteth but that that Christ and his death is expressed vnto vs with more plaine and euident words By these things you may gather that as Paule testifieth we as touching the substance haue the selfe-same sacraments with the old fathers but that there be manie differences also betwéene them as touching the thing present which I haue rehearsed D. Chadse The sacraments of the fathers promised but grace ours giue the same which things you in your lectures did interpret They signifie grace giuen Wherefore if those
chaste both in bodie and spirit For those night visions by the which either the mind is troubled or the bodie defiled are certeine punishments of sinne especiallie of that which hath béene drawne from our first creation For so it should not haue béene in paradise if Adam had abidden in that truth wherein he was made as Augustine wrote in his fift booke and eight chapter against Iulian. Looke In Gen. chapter 20 verse 3. The sixt Chapter Of the holie scriptures out of the Preface vpon the first epistle to the Corinthians NOw wée must speake something of the holie scriptures whereby wée are both encouraged to studie them and somewhat also are holpen in the following of that studie A diuision and this shall be doon if I touch first in few words the woorthines and profit of them secondlie if we shew by what certeine marks tokens we may be able to iudge and saie what is the sense or meaning of them and lastlie if we shall open the waie and means how to challenge them vnto our selues Of the dignitie and vtilitie of the holie scriptures This diuision I mind to folowe as being most conuenient for the vnderstanding of those things which shall be spoken And first of al bicause we are to speake of the worthines and profit of the holie scriptures A definition of the holie scriptures I will giue this plaine and homelie definition of them For it is a hard matter for anie man perfectlie and exactlie to define those things which are of God The holie scripture inspired by the spirit of God Wherefore let vs define the holie scriptures to be a certeine declaration of the wisdome of God inspired by the holie Ghost into godlie men and then set downe in monuments writings That it is inspired by the inward motion of the holie Ghost for the saluation and restoring of vs Peter testifieth in the first chapter of his latter epistle when he saith 2. Pet. 1 21 that Prophesie came not in old time by the will of men but holie men of GOD spake as they were mooued by the holie Ghost And verie great honour hath come therevnto bicause as well Christ as the apostles The sute proofes of diuine things are takē out of the scriptures onlie and sound councels haue vsed the testimonie of it for the confirmation of those things which were decréed yea we may not thinke that anie traditions be necessarie to saluation which are not surelie and stronglie grounded therevpon And we must alwaies beare in mind Christ sent vs to the reading of the scriptures Iohn 5 39. how wée are sent awaie by Christ the best teacher of the church to search out the scripture when he saith in the fift of Iohns gospell Search ye the scriptures Moreouer euerie facultie and learning borroweth his woorthines from the matter about which it is occupied For according as that dooth excell so is anie science accounted of more or lesse estimation Wherefore séeing this science of ours intreateth of nothing else but of Christ The sum of all that is done in the scripture is Christ it is so much the more to be accounted the head of all other as Christ is the most excellent aboue all other things And as I suppose no man doubteth but that the new testament speaketh chieflie of Christ But bicause some man perhaps doubteth whether the old testament doo so likewise let him heare euen Paule writing to the Romans the 10. chapter Christ is the end of the lawe Rom. 10. And in the fift of Iohn when the Lord had said that which euen now I recited Search the scriptures Iohn 5 39. he added incontinent For they beare witnes of me And in the same chapter it is said of Moses He hath written of me Iohn 5 46. And manie other places may be brought to confirme this selfe-same thing but let vs content our selues with these for this time 2 The holie scriptures also are highlie commended The notable properties of the holie scripture They shine as a candle in the darknes through those excellent properties wherwith God hath adorned them For they are so glorious that they séeme vnto vs which walke as it were in darknes to be like a candle lighted of God whereof Peter hath admonished vs in the first chapter of the second epistle And we haue a sure speech of prophesie wherevnto if you giue heed as vnto a light shining in a darke place 2. Pet. 1 19. ye doo well till the daie appeare and the daie star arise in your harts The holie scriptures be sure and certeine In which words thou shalt note this also that they be verie sure For godlie men are so assured of the truth of them that for them they feare not to suffer anie cruell death which thing hath seldome or neuer happened among naturall philosophers or mathematicians To the godlie they be cleere and perspicuous that they confirmed the opinions of their knowledge with their blood and with the losse of their liues And vnto faithfull and godlie harts there is in the scriptures no want of cléerenes which the Gréeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines perspicuitie For whatsoeuer the sounder Diuines dispute they alwaies finish their conclusion according to the testimonies of the scriptures as rules commonlie knowne among christians whereof it is not lawfull for any man to doubt So that this ought to be estéemed as the chéefe principle They are the cheefe principles of diuinitie by the which all matters of true diuinitie are to be resolued and examined to wit The Lord hath said But yet this perspicuitie is not to be sought at the light of mans sense reason but at the light of faith The clearenes of them is discerned by the light of faith Luke 24 45. whereby we ought to be most certainlie persuaded of whatsoeuer is contained in the holie scriptures For as we read in the last chapter of Luke when Christ was about to send out his disciples to preach throughout the world that they might increse the number of his disciples he opened vnto them the meaning of the scriptures which declareth that otherwise they were not able by their owne industrie to vnderstand them 1. Tim. 3 15. And in the first of Timothie the third chapter the church is for no other cause said to be the piller and ground of truth Why the church is called the piller and ground of truth but bicause it hath the word of God and vseth the same perpetuallie in hir opinions and definitions which when it doth not it dealeth not as the church of Christ should doo Augustine Augustine Contra epistolam Fundamenti saith that things defined in the scriptures must be preferred aboue all other Besides this the truth of them hath an euerlasting continuance The truth of the scripture is euerlasting Matt. 24 35. Which thing Christ taught vs when
that blast the nature of the holie Ghost but a signe thereof that he would from without come into their soules and that by the worke of Christ Againe in taking of that word for a blast we might saie that God breathed that is he made man himselfe to breath that is after the bodie was made he gaue him the power of breathing so as he being aliue and indued with a soule might be séene and beheld The second interpretation is that that blast is taken for the soule which is giuen vnto vs by God And they saie that Nischmath doth chéefelie signifie that which is diuine and reasonable that doth God giue vnto vs. And where it is added Man was made a liuing soule Nephesch signifieth a sensible life whereof other liuing creatures be partakers Which thing plainelie declareth vnto vs that a soule reasonable is giuen vnto vs from aboue by God FroÌ„ whence commeth a reasonable soule and hath with it all power that other inferiour creatures haue Hence is excluded a double error For we must not thinke that the soule is of the substance of God Concerning the substance of the soule for that is vnuariable and immutable but the soule may become miserable and it appeareth to be most inconstant Furthermore it is no blast of the nature and substance of the dieng man neither must it on the other side be accounted of the same qualitie and nature that the liues be of other liuing creatures bicause it is most certeine that in them is no vnderstanding séeing in the 32. psalme it is said of the horsse and of the mule that in them there is no vnderstanding And other beasts might thinke themselues wrongfullie subdued vnto men if they had bin indued with the same kind of soule But this opinion néedeth not to be confuted by manie reasons séeing the best philosophers were displeased therewith ¶ Looke the propositions out of the second chapter of Genesis in the end of this booke Whether all soules were created at once 23 But héere they doubt whether all the soules of men were created by God at the beginning or else be made by him and planted in bodies according as the course of nature séemeth to require There be some haue thought that they were all created at the beginning among whome also there were manie of the Iewes And among vs Origin hath bin reckoned of that opinion And it séemes that they were vpon this cause mooued héerevnto for that a reasonable soule being incorruptible is not procreated of anie matter And therefore they saie that the same being by God made of nothing it might not be trulie said of him that he rested the seauenth daie from all his worke as touching creation But this opinion hath no likelihood of truth For séeing the soule is the liuelie part and fourme of the bodie it séemeth that the bringing foorth of them should be both ioined togither Moreouer I would demand whether they be idle or doo something all the while that they haue their being before the bodie If thou saie that they be idle it séemeth absurd that things should be so long time destitute of their working But if so be they doo something that must of necessitie be either good or euill But the scripture in the ninth to the Romanes Rom. 9 11. pronounceth plainelie of Iacob and Esau that before they had done either good or euill But that which mooueth more is the historie of the creation which sheweth vnto vs that the soule was made euen when the bodie was wrought out of the earth For séeing there is no mention made thereof before and that the production of so notable a thing should not haue bin kept in silence it remaineth to be vnderstood that it was made by God euen then when we reade that it was inspired or blowne in by him But that reason which concerneth the ceasing from all his labour we may easilie answere if we saie that now also God doth worke either through the continuall gouernement of things or else bicause whatsoeuer things he maketh are referred to the former and be of the same kind that those be which were made in the first sixe daies But why the bodie was first made before the soule this reason is shewed by the fathers bicause if the soule should haue bin brought in before the bodie it might haue bin idle being without the organe and instrument of his actions But this order hath God obserued The order of gods creation that alwaies should be first prepared those things wherein the more excellent things should abide and then to bring in the things themselues that they might worke so soone as euer they be made First the earth was discouered from the waters then the Sun and the Moone were made which should exercise their power and strength vpon the earth and plants thereof All beasts were first made and all the springs and plants of the earth and last of all man which should be set ouer all these things that immediatelie after he was created he might haue somewhat to doo In like manner now the bodie is first and then followeth the soule least it should be idle By which purpose of God we are taught that amoÌ„g vs this also may be done that the more anie men doo excell the more readie matter of working is ministred vnto them least they should liue idlie 24 Moreouer man saith Aben-ezra being made a liuing soule he straitwaie mooued himselfe the first man was not created to be weake as yoong children be which cannot guide themselues and walke but after the manner of other liuing creatures which walke immediatelie after they be brought foorth or else he shewed the tokens of the presence of the soule moouing I meane and sense Of moouing and sense For these two as Aristotle affirmeth séemed to all the ancient philosophers to be the chéefe effects of the soule Of this blast of God vpon the dust or claie whereof the bodie of man was compact we perceiuing the same to be so mightie as it quickned forthwith gaue strength to all members there is gathered a good argument for the easines of our resurrection An argument of the easâ—nes of the resurrection Ezec. 37 5. For if his spirit shall blowe againe vpon the ashes of the dead they shall most easilie put on againe their soules as it is described in the 37. chapter of Ezechiel where he sheweth that by the breath of the spirit of God those bones were quickened which last renewing of bodies shall so far excell this as Paule calleth this first man Of the earth earthie and the latter he calleth both spirituall and heauenlie In Gen. 9 verse 4. How the bloud is the soule 25 But let vs sée how it is true that is auouched in the ninth of Genesis that the bloud is the soule This the Manicheis cannot abide in the old testament and reprooue it as a lie for they vtterlie renounce the old bookes
And that which is written in Genesis Leui. 17 14. Deu. 12 23. 1. Cor. 15 verse 50. Leuiticus and Deuteron they taunt with these arguments In the first to the Corinthians the 15. chapter it is said Flesh and bloud shall not inherit the kingdome of God therefore bloud is not the soule otherwise Paule had excluded soules out of the kingdome of heauen Further Christ in the gospell saith Matt. 10 28. Feare not those which kill the bodie and haue not to doo with the soule if so be that the bloud be the soule then without controuersie the tyrants haue to doo with it they shed it they destroie it c while they kill the holie martyrs of God These arguments are two maner of waies dissolued by Augustine against Adimantus Augustine In the old testament the speaking is of the liues of brute beasts but the arguments which these men bring out of the new testament conclude as touching a reasonable and humane soule wherefore their owne argument hath reprooued them vnwares But the more throughly to confute their first argument note that when Paule in that place speaketh of the resurrection to come he by flesh and bloud meaneth that the conditions of a mortall bodie shall be taken awaie from the saints at the resurrection Which thing the words alleadged there by him doo declare It is sowne in corruption and mortalitie but it shall rise againe in contrarie conditions But thou imaginest that aswell the life of brute beasts as the soules of men are called bloud That must be a figuratiue spéech to be interpreted by the figure Metonymia as it were the signe put for the thing signified In like maner as Augustine testifieth against Adimantus the Lord doubted not to saie Matt. 26 26. This is my bodie when he gaue the signe of his bodie Seing therefore the bloud is a signe of the presence of the soule therefore it may be called the soule it selfe Againe as by the same figure the thing conteining is taken for the thing conteined For who is ignorant that the soule of man is after a sort conteined in the bloud which being spilt and consumed it cannot abide any longer in the bodie yea and it is so ioined to the same as it followeth in a maner the affections and perturbations thereof so long as we liue in this life Yea some haue thought that it was therfore decréed that men should refraine from eating of bloud least they should become of beastlie maners which they saie are easilie carried into our mind if we should eate the bloud of wild beasts which thing I haue alleadged not as though I allow this to be the cause why God gaue that commandement but to declare the coniunction euen of mans soule with the bodie 26 But how man is the image of God it is declared at the beginning of Genesis In 1. Cor. 11 7. Gene. 1 26. where it is written that God said Let vs make man after our image and likenes that hee may haue dominion ouer the foules of the aire The image of God consisteth in the rule ouer creatures the fishes of the sea and the beasts of the earth Where it appeareth that herein standeth the image of God that he should be ruler ouer all creatures euen as God is the ruler ouer all things Augustine Augustine dooth oftentimes refer this to the memorie mind and will which being faculties of one and the selfe-same soule doo represent as he saith the thrée persons in one substance Howbeit this doctrine of Augustine dooth rather shew the cause of the image For man is not set aboue other creatures to haue dominion ouer them for anie other cause but in respect that he is indued with reason which plainelie sheweth it selfe by these thrée faculties But yet this is not all that the image of God is bound vnto For it is not inough to gouerne and rule well the creatures of God with memorie mind and will except we both vnderstand remember and will those things which be pleasing vnto God For if our mind remaine infected as it is with sinne it will not lawfullie haue dominion of things but will rather exercise tyrannie against them The true image of God is the new man Wherefore the image of God is the new man which vnderstandeth the truth of God and is desirous of the righteousnes thereof as Paule hath taught vs when he writeth to the Colossians Col. 3 10 Put vpon you the new man which is shaped againe in the knowledge of God according to the image of him which created him Where we sée that the knowledge of God is true effectuall to lead vnto the image of perfection And this is more expreslie set foorth in the epistle to the Ephesians Ephes 4 24. Put you on the new man which is created according to God in righteousnes and true holines When our mind is both indued with the knowledge of God and adorned with righteousnes then dooth it trulie expresse God For righteousnes and the knowledge of diuine things are nothing else but a certeine flowing in of the diuine nature into our minds But perhaps thou wilt vrge that after this maner a woman also is the image of God We saie that if thou compare hir with the rest of the creatures she is the image of God for she hath dominion ouer them and hath the vse of them But in this place thou must compare hir vnto man and then is she not said to be the image of God bicause she dooth not beare rule ouer the man but rather obeieth him Wherefore Augustine in the 13. chapter of his booke De trinitate said If it be vnderstood of man and woman in respect that they be indued with mind and reason it is méet that they should be according vnto the image of God but the woman being compared vnto man as touching the actions and affaires of this life she is not the image of God bicause she was created to be a helper of man And in the same place he hath another exposition Augustines allegoricall exposition but the same allegoricall He saith that we be called men séeing we contemplate God and that we are of good right bare headed bicause we must there repose our selues with incessant indeuour for vnsearchable is the end of diuine things But we are called women saith he when we descend with our cogitations vnto the care of earthlie things There it is méet to haue the head couered bicause a measure must be vsed and we must take héed that we be not too much plunged in worldlie things Howbeit we must not leane vnto allegoricall interpretations The exposition which we alledged before is plaine ¶ Of the image of God looke more in the propositions out of the first second chapters of Gen. in the end of this booke In Gen. 1. verse 26. 27 The image of anie man is the forme wherby it representeth him A similitude
men in déed might giue certeine gifts vnto their wiues Iointures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the marriages which were called iointures as some certeiye recompensings of the dowrie Yet neuerthelesse when they were once married togither the Romane lawes permitted not that they should giue gifts one to an other Plutarch Whereof Plutarch also hath made mention out of whom neuerthelesse is brought an other reason than that which I declared to be taken of the verie laws These be the words in the 35. and 36. precept of matrimonie Certeine bodies are said to consist of seuered things as an armie and a nauie other bodies of things ioined togither as a house and a ship and other some are vnited and compact togither as all liuing creatures are Wherefore matrimonie which consisteth of liuing creatures is vnited and compact but the matrimonie which is made either for dowrie sake or for children belongeth to bodies ioined togither And that which consisteth for pleasure or carnall copulation thou maist number among the seuered bodies for there man and wife may be said to dwell togither but not to liue togither And as in liuing creatures the temperatures of humors runne through all parts so marriage must mingle bodies monie friends and kinsfolke togither And the maker of the Romane lawes forbad persons coupled in matrimonie to take or to giue gifts one to an other not to the intent they should not be partakers of anie one thing but that they should thinke all things to be common Howbeit these things are to be vnderstood of frée gifts and not of dowries Dowries of maides giuen out of the common treasurie which otherwise were both lawfull and much vsed in the Romane publike we le For the daughters of Scipio Curius and Cincinnatus had dowries out of the treasurie bicause of the pouertie of their parents to the intent they should not be married without dowries The councell of Arls made a false decree Yea and the generall Councell of Arls as it is rehearsed in the thirtie question the fift chapter Nullum sine decréed that no matrimonie should be contracted without a dowrie Let the dowrie saith it be according to the abilitie neither let anie woman presume to take a husband or anie husband a wife without publike marriage This canon I willinglie allow in that it condemneth secret marriages but where it decréeth that marriages cannot be contracted without a dowrie séeing that is not confirmed by the testimonie of Gods word I cannot admit For there are and haue béene verie manie which haue married wiues altogither without dowrie yea and these men of so great honestie and authoritie as it should séeme a rash part to condemne their dooing séeing the holie scriptures are not against it Neither doo I iudge that matrimonie should by anie meanes be denied to those women which are without a dowrie if marriage be necessarie for them Moreouer Paule testifieth Ephes 5 23. that matrimonie dooth shadowe the coniunction that Christ hath with his church Wherfore if the truth of the matter be well considered the church had nothing to offer vnto Christ in the name of a dowrie naie rather as Ezechiel teacheth the same was found wrapped in bloud and mire Ezec. 16 30 Also the fathers in the old testament séeme sometimes to haue had wiues without dowries So then it séemeth méet to be decréed that men may and that it is lawfull to receiue dowries when they are giuen and that the same custome is honest so that a iust measure be not excéeded and that he which marrieth be not allured therevnto through the name of the dowrie as being the principall cause The maners and godlinesse of the wife ought chéeflie to be regarded Neither ought anie man foorthwith to persuade himselfe If I shall marrie a wife without a dowrie I shall therefore haue hir the better and the more at quiet Ierom. sith as Ierom declareth in his first booke against Iouinian Cato Censorius had Actoria Paula to wife The wife of Cato borne of a base kindred who was poore also and without a dowrie and yet neuerthelesse she was a droonkard impotent and behaued hir selfe proudlie toward Cato Of Diuorsements and putting awaie of wiues In 1. Cor. 7 verse 10. 52 Vnto the Hebrues and Ethniks it was but a light matter to put away their wiues and it was lawfull vpon euerie occasion but vnto the Christians it ought not so to be This hath Christ declared in the 5. and 19. of Matthew Matth. 5 31 and 19 7. There when he saith Moses gaue you a bill of diuorsement it ought not so to be vnderstood as though Moses did this of himselfe without the commandement of God for he was most faithfull Heb. 3 2. as GOD beareth record of him And that which is decréed in the lawe Deut. 24 1. touching diuorsement afterward is commanded in Malachie to wit Mal. 2 16. If thou hate thy wife put hir awale For the Lord would not that hatred and enimitie should be reteined in so néere fréendship Wherfore Christ calleth vs hom vnto the first institution in the new testament Christ calleth vs home vnto the first institution For insomuch as now the spirit is more plentifull and grace more abundant men ought to vse greater patience and charitie towards their wiues and not so to deale against them as they should reiect them for euerie cause In like maner there is required of the wiues a greater obedience and modestie 53 Here thou wilt saie vnto me What if thou shalt find at this daie among Christians such as be so hard-harted and so obstinate in reteining of hatred and enimitie in wedlocke as they be not onelie equall to the Iewes but also go beyond them therein Séeing then the disease is all one why is not the same remedie left Vnto whom we answer that they which be of such sort be strangers from Christ wherfore we commit them to the Common-weale to determine of them as it shall séeme most expedient For when they cannot be amended by the church let vs count them for Ethniks and Publicans let vs deale with them by the ciuill lawes Why Paule intermitteth the exception of adulterie 1. Cor. 7. We haue it plainelie enough declared by the word of Christ that a diuorse ought not to be doone vnlesse it be for the cause of adulterie The which exception if it be intermitted by Paule it is no maruell for when Paule saith that he speketh not these things but the Lord he sendeth vs to the Lords owne words neither dooth he plucke anie thing awaie from his commandement And when he saith that he commandeth not but the Lord he maketh not those things of small force which he taught before when they are not read to be expresselie spoken of Christ sith euen those things are of the Lord for he saith And I thinke that I also haue the spirit of God 1. Cor. 7
of their people of Marathonia Salamina Plataea and Thermopilae But we are they that may trulie praise our martyrs who a thousand times more constantlie and valiantlie haue suffered much more gréeuous things than they When princes at this daie boast of their valiant courage let them take héed vnto what end they imploie the same And we our selues that professe the Gospell if we suffer anie thing of our aduersaries let vs take héed that we suffer it not otherwise than for the glorie of Christ for so will God himselfe be present with vs and in most exquisite torments will giue vnto vs an incredible courage and chéerfulnesse of mind 3 But mortification In 1. Cor. 9 verse 27. Mortification is reduced vnto two principall points which the scripture so oftentimes vrgeth is diuided into two principall points The first belongeth vnto patience in troubles and aduersities sent vnto vs by God the other consisteth in moderation of expense and in temperance the which we of our owne accord take in hand for repressing the wantonnesse of the flesh But we must beware that we doo not there fasten our foot as though we did these things of a superstition but to the intent that inuocation confession the praise of God holie reading and the works of charitie towards our neighbour may be the more easilie doone And in anie wise these things must be vsed that they may prepare the mind vnto better things But we must note that these exercises can not be comprehended in rules which may serue for all men generallie as they haue attempted to doo in monasteries Furthermore we must take héed that there be an honor had vnto the bodie as Paule commandeth vnto the Colossians Col. 2 23. Basil and Nazianzen too much mortified their bodies least that come to passe which happened vnto Basil and Nazianzen otherwise worthie bishops who by reason of these immoderate exercises so wasted themselues and consumed the powers of the bodie as they were made vnprofitable for the ministerie of the church For they were constrained to kéepe their cabinets sometimes halfe a yéere togither somtimes a whole yéere 1. Cor. 7 29. But those words which be spoken of Paule in the first to the Corinthians the ninth chapter the 29. verse are against the libertie of the flesh bicause vnto the Corinthians he setteth foorth temperance whereby they should bridle their desires and remooue offense from their brethren By which reason they also are admonished who after the example of the Corinthians when they haue giuen their name vnto Christ and haue begun to professe the Gospell doo slacke the raines and bridle vnto all kind of lusts which sort Paule diligentlie instructeth welnéere in the whole sixt and seuenth chapters vnto the Romans 4 But of the first principall point the apostle wrote in the epistle to the Corinthians 1. Cor. 4 10. We carie about in our bodie the death of our Lord Iesus Christ that therein the life of Iesus Christ may be made manifest As if he shuld saie Therfore are we drawen to the tribunall seate are racked suffer manie things that the death of Christ may be expressed in our bodies and againe that by the labour and trauell of those our bodies the life of Iesus Christ may be declared and set foorth And to speake in few words the crosse is no other thing but aduersities heauie haps temptations and sorrowes as well of the mind as of the bodie the which are laid vpon vs by God for the glorie of his owne name and for our saluation Causes whie God will afflict them that be his But whie God will haue his people so to be afflicted there be manie causes shewed First that his wrath might be declared against sinne with which kind of iudgement God dooth verie oftentimes begin at his owne house to the intent it may be the more euident and that others may vnderstand thereby what remaineth for them Further he will by this meanes stirre vp his owne vnto repentance And he vseth these aduersities in stéed of sermons the which be of more vehemencie and effect than words be Moreouer by this meanes euerie one of vs dooth prooue and throughlie knowe himselfe for héerein we sée how much faith charitie and other vertues are wanting or else how much of them we haue alreadie obteined of God And whereas by reason of sinne we be all subiect vnto these euils which be the ministers of death yet is God so good towards vs as he will alter the vse of these things that by them his Gospell and christian veritie may be confirmed in so much that it shall not onelie haue a testimonie of words but also of most extreame calamities and shall remaine confirmed by witnesse of spending both bloud and life For this cause Christ suffered and so did Iohn Baptist the apostles and infinite martyrs Further from hence we haue a strong argument of the resurrection to come and of the iudgement For séeing the iust men are so euill interteined in this life it is necessarie that there should be there some alteration and change of things as Abraham shewed the rich man which was tormented in the flames Luke 16 25. Besides this séeing we be adopted to be the children of God it is conuenient that in the crosse and afflictions we should be like vnto Christ which is the first begotten Moreouer by this meanes our loue towards God is most of all declared For to honour and imbrace him when all things go well with vs and according to our desire is not the propertie of a valiant mind bicause therein we may appeare not to woorship God in respect of himselfe but rather that we follow him for his benefits But if so be we flie not from him in time of aduersitie it is a token that we séeke him and not his benefits We must also adde that the power of God is more declared in afflictions and aduersities than in prosperitie For when all our dooings haue prosperous successe we séeme not to haue néed of the helpe of God but when God deliuereth out of aduersitie then is he most praised And especiallie his power is shewed when he comforteth vs and maketh vs chéerefull in the middest of our tribulations Wherefore Augustine as Augustine writing vpon the Psalmes said The crosse is no small cause of inuocating and glorifieng of God 2. Tim. 3 12. Further it giueth a token of a godlie life for All they which will liue godlie in Christ shall suffer persecution I passe ouer that which euen the Ethniks haue séene namelie that aduersitie dooth make men more industrious and more wise and those that are in miserie more curteous and dutifull Punishments done vnto the giltie belong not to the crosse Cyprian Ierom. Luke 23 40. 1. Pet. 2 20 But from this crosse of Christ two things must be remooued First thervnto belong not those punishments which come vpon wicked men for their naughtie acts committed
to passe But those which shal be vncurable he will haue them to be quicklie broken bicause they should doo no longer hurt than néeds must nor destroie others by their infection Certeinlie these be causes whie God correcteth his owne people sooner than strangers Doubtlesse he dooth it not of hatred but the same must rather be attributed vnto a most feruent charitie Moreouer the diuine Oracles spoken in the person of God doo declare this namelie Whom I loue Pro. 3 â—… them I correct and chastise Also a good father of an houshould omitting others beginneth first to vse seuere discipline with his owne Of Flight In Gen. 32. 21 Now it shall not be amisse to speake somwhat of Flight That it is lawfull for a godlie man to flie persecution The opinion which we defend is that it is lawfull for a godlie man as the time place require to shun persecutions Which thing is chéeflie prooued by this reason For the Lord commanded his apostles in the tenth of Matthew verse 23. If they shall persecute you in one citie flie ye into another Tertullian thought that this precept was momentanie and for a time vntill the Gospell should be preached ouer all the cities of Iewrie For first the bread was to be giuen vnto the Hebrues before that the Gentils shuld be called Wherefore to the intent they might performe their message it was permitted vnto them that they should flie from citie vnto citie that as who saith they should preach vnto all cities the comming of Christ Which circuit being finished that commandement of flieng awaie was reuoked euen as those other two which are mentioned in the same chapter namelie Ibidem 5. Into the waie of the Gentils go ye not neither enter ye into the cities of the Samaritans These two precepts saith Tertullian we perceiue to be abrogated Wherefore we may presume that the same is also doone concerning flight But what kind of argument I beséech you is this Two precepts are there abrogated as the Lord hath plainlie specified in the last chapters of Matthew and Marke Matt. 28 20 Mar. 16 15. when he sent his apostles vnto all nations through the world and to all creatures Therfore all other things which he there commanded are abrogated That good maister knew verie well how to reuoke those things which were to be reuoked but other things which he did not reuoke he would that they should remaine in strength and efficacie Note there a number of excellent precepts the which he commanded vnto his apostles when he sent them on message and darest thou be bold to saie that all those same were abrogated bicause the accesse to the Gentils and Samaritans was then forbidden and afterward as we haue said was set at libertie Matt. 10 19 We read there that They should not studie what to speake when they stood before kings and rulers Ibidem 16. that They should be wise like serpents and simple as doues and that they shuld not feare them which slaie the bodie Ibidem 28. that they should consider the faithfulnesse and protection of God séeing vnto him the verie heares of the head be numbred Luk. 10 16. And He that contemneth you saith he contemneth me and He that hath receiued a righteous man Matt. 10 41 shall receiue a righteous mans reward also He that receiueth a prophet in the name of a prophet shall haue a prophets reward so as if it be but a cup of cold water that is giuen in the name of Christ it shall not be doone in vaine or loose the reward If all these things be still of force and we continuallie put in mind of kéeping them whie would we haue that abrogated which is there put concerning flight But how much is to be attributed vnto flight after the ascension of Christ the examples of the fathers doo manifestlie declare First of all Paule to begin with that apostle Act. 9 25. vnto whom the prouince of Iewrie was not committed was by the brethren let downe by a wall in a basket and so he departed out of Damascus What shall I speake of Chrysostome Athanasius and other of the fathers They by their acts are no ill authors of interpreting this same precept And so out of the words of the Lord and by the examples of the holie fathers we haue now two arguments The third is that it is by nature ingraffed in all liuing things to defend themselues which must not be vnderstood so to be the works of nature as though it sproong not from God for he is the author and gouernor of nature When this therefore is doone in time and place who is so hardie as to account it a fault Further when as there is a meanes of escaping offered and that the waie is open he that should not take the occasion offered might séeme to preuent the prouidence of God and besides the order giuen him should throwe him selfe into mischéefe Besides this charitie persuadeth that we should haue consideration of our aduersaries and should not minister occasion for them to pollute themselues with wicked slaughter and innocent blood 22 Wherfore it is granted Vpon what condition we may flit persecution that there may be a flieng awaie but yet vpon this condition that by the same we transgresse not the commandements of God the summe of which dependeth vpon two points to wit that we behaue our selues towards God and our neighbour with due godlines and charitie But he should depart from the worshipping of God which through feare or infirmitie would shunne persecution and in flieng awaie would not séeke the glorie of God Flight must wholie be directed vnto this end that we may the more commodiouslie doo honor vnto GOD and preserue our selues vntill our appointed time Thou must beware then lest thou séeke héere those things which be thine owne not those things which be the Lords and that thou be so confirmed in mind as thou maist be readie to take present death vpon thée when thou shalt knowe that the Lord calleth thée therevnto that thine houre is come or that by thy blood the glorie of God may be aduanced euen as the Lord who hauing oftentimes escaped the hands of the murtherers did in due time méet with them of his owne accord And Paule Act. 9 25. when he had béene let downe through the wall in a basket Acts. 21 10. and fled he afterward going vnto Ierusalem albeit that dangers and verie great aduersities were there remaining for him as Agabus did foreshew yet did he not turne from his purpose of going Hereof it commeth that when we shall determine thereof we must not vse an externall iudge but a domesticall I meane the conscience by the diligent examination whereof we may discerne what it is that forceth vs to flie neither may our conscience giue sentence without the spirit and word of God Yet further we must beware that by flieng there
they which receiue the Sacrament be transubstantiated And the same Father in the same fourth booke de Sacramentis the fourth chapter This we adde moreouer How can it be that which is bread should by consecration be the body of Christ And straight way If there be so great a strength in the worde of the Lorde as things should begin to be which were not how much rather is the worde so effectuous that the things which were may remaine and yet be changed into an other thing Ierome vpon Matthew saith plainly Chrysost that in breade and wine are represented the body and bloud of the Lord. Chrysostome vpon the later Epistle vnto the Corinthians saith that not alonely that which is set before vs vpon the table is the body of Christ but also the poore people vnto whom we are bound to do good bicause euen he that saith This is my body said also by his word that he receiueth almes and is néedie in the poore In his eleuenth homily vpon Matthew in his worke which is called vnperfect he saith that in the holy vessels there is not the body of Christ and the bloud of Christ but a mysterie of the body and bloud of Christ Also vpon the twelfth chapter of the seconde Epistle to the Corinthians the 27. homilie Euen as Christ both in the breade and in the cup said Do this in the remembrance of me The same father vpon the 22. psalme vpon these wordes Thou hast prepared a table in my sight As it is shewed vnto vs that there is euery day in the sacrament breade and wine according to the order of Melchisedech vnto thē similitude of the body and blood of Christ Emisenus whom they cite de Consecratione distinct Emisenus 2. And he séemeth to put a change of the signes euen the selfesame man maketh mention of our changing into Christ Augustine 26 Augustine hath many testimonies of this matter vpon the 82. psalme This that ye sée ye shal not eate neither shall ye drinke this bloud which they wil powre out it is a mysterie that I speake vnto you which if it be spiritually vnderstood it wil quicken you De Trinitate the thirde booke and tenth chapter The breade for this purpose made is eaten vp in receiuing of the sacrament Neither is there any cause why the Bishop of Rochester should go about to draw this saying vnto the Shewbreade for we haue shewed elsewhere by diuers arguments that his interpretation is not right First bicause if thou follow the plaine sense and that sense which at the first view offereth it selfe vnto thée and which the wordes make shew of thou shalt manifestly perceiue that the spéech is of the Eucharist And Erasmus in the books of Augustine which he mended wrote in the margēt Eucharist Further a litle after in the same chapter while he treateth of the same thing he maketh so euident mention of the Eucharist as euen the aduersarie cannot deny it And of the same Eucharist he had written before in the fourth chapter of that booke when he began the same treatise Adde herewithall that expresly in these wordes which we haue in hande it is plainly called a sacrament which if he had meant that it should be vnderstoode in common it had béene no lesse agréeable vnto those things that he had reckened before namelie vnto the brasen serpent and to the stone erected by Iacob than vnto the Shewbreade But in those wordes he expressed not this worde Sacrament which afterward that we may vnderstande hee speaketh of the Eucharist hee would not suppresse Lastly he saith The breade made for this purpose is eaten vp in the sacrament which agréeth not with the Shewbreade for that was not made to this ende that it should be eaten but that they béeing set vpon the table should remaine before the Lord wherfore they be called in the Hebrew Panim Afterward it came to passe that without regarde or by hap they were eaten least happily it shold putrifie before the Lord. For therefore it was changed euery wéeke And when it had béen once dedicated vnto God he would haue this honor to be giuen vnto it that it should be eaten of the Priests But the breade of our Eucharist was verily made to this purpose that in receauing of the sacrament it should be eaten And vnto the arguments already said I ad one more strong than the rest For Augustine saith in the present tence It is eaten and not It was eaten which it behooued to haue béen if he had spoken of a figure and ceremonie of the olde testament De Fide ad Petrum the 19. chapter he calleth it a sacrament of breade and wine As touching the memory and death of Christ he aboundantly instructed the same Peter in the faith but of this transubstantiatiō which these men so greatly vrge at this day he speaketh not one worde Against Faustus in the 20. booke the 21. chapter he saith that the flesh and bloud of Christ was promised to vs in the olde testament vnder the similitude of sacrificed beasts vpon the crosse it was giuē in very déede but he saith that in the sacrament it was celebrated by a memoriall And in the 21. booke De Ciuitate dei the 25. chapter he plainely affirmeth that the wicked doe not eate the matter of the sacrament that is the bodie of Christ For he is not to be accompted saith he to eate the bodie of Christ which is not in the bodie of Christ And he in whom Christ abideth not neither doeth he abide in Christ And the like wordes he hath in the 20. treatise vpō Iohn but in the 30. treatise he saith that the body of Christ is in some certaine place in heauen but that his truth is euery where spread which he therfore speaketh bicause truth is spirituall and is alwaies present with the faithfull And communicants wheresoeuer they be do confesse Christ and beléeue that he had a true body no feined body as the heretikes thought 27 Against Adamantus the Maniche the 12. Chapter he writeth The Lord doubted not to say This is my bodie when as yet he gaue a signe of his bodie Neither maketh it any matter if thou say he gaue both the signe and the thing signified for Augustine had not respect vnto this but he would shew that the saying is figuratiue and like vnto another which he alleageth out of Deuteronomie The bloud is the life Deu. 12. 23. Therefore he said the Lord doubted not because in tropes or figures we dare doe something In his 3. Booke of Christian doctrine the 16. Chapter he shewed that it was a figuratiue kinde of spéeche which wee haue in the 6. of Iohn Verse 35. to wit Vnlesse yee shall eate the flesh of the sonne of man c. because a wicked thing séemeth to be commanded For it is more haynous to eate the flesh of man than to kil him and to drinke bloud than to shed
in the bread without bloud and whether there is bloud in the wine without the bodie If they say there is they diuide the humane nature by the two partes of the mysterie which cannot be committed without impietie since the bloud bodie and humane nature of Christ are vnited by a perpetuall coniunction But if they will say that these thinges bee together and will feigne those strāge Concomitancies of theirs this at the leastwise they cannot escape but that they shal double the bodie of Christ to wit wholy vnder the wine and wholy vnder the bread appointing the same as they will haue it vnder their Accidentes XII Lastly there happeneth vnto the wordes of Christ lesse than is pronounced by them in the partes of the Sacrament since they affirme the bread to be the bodie alone and the wine to be the bloud alone These be the principall and chiefe poyntes which are contained in my booke of confession against Gardiner as farre as concerne the Arguments and confirmations of our part And now this remaineth that I lay before the courteous reader some sayinges as it were certaine sentences out of the which not onelie all our Argumentes in a manner are drawen but whereby also the reasons of our aduersaries may easilie be confuted And so all this disputation will become both plaine and easie Sayinges or sentences out of vvhich c. I. Christ in the holy supper called the very bread his bodie and the very wine his bloud whereupon it commeth that they cannot vnderstād his wordes This is my bodie simply and without a figure since neither the bread nor the wine can properly and truelie be the bodie bloud of Christ II. These wordes This is my bodie and This is my bloud be figuratiue formes of speeche whereby God pronounced of the outwarde signes the things which are signified III. To eate the flesh or the bodie of the Lorde and to drinke his bloud is to beleeue that these things were giuen for vs as a price of our redemption and that vnto these are ioyned those thinges which for our sakes were taken away vppon the crosse IIII. The humane nature of Christ from his ascension into heauen vntill his last comming when he shall iudge the world is no where else but in heauen V. In the faithfull receauing of the Eucharist we are not onely in soule or minde through faith ioyned to the bodie and bloud of Christ but we become partakers of the spirit grace and vertue of the Lord not in deed by the power of the woorke but through his goodnesse and faithfull promise VI. Wicked men doe not eate the very flesh and bloud of Christ except so far foorth as they vse the outward signes the bread I meane and the wine which in their kinde of manner be are called the bodie bloud of Christ VII We are no lesse ioyned to Christ in baptisme thā we be in the Eucharist Wherefore the presence of him and the receauing of him which is spirituall is to be affirmed alike in both VIII The fathers in the olde Testament did eate the bodie and bloud of Christ as touching the matter it selfe no otherwise than we doe IX Onely the faithfull doe truely and spirituallie receaue the bodie bloud of the Lord and that by faith inasmuch as it is the onely instrument of ioyning vs vnto Christ X. Our bodies after a certaine manner are nourished and restored to eternall lyfe by the bodie and bloud of Christ XI We our selues by a faithfull participation of the Lordes supper are fed vp and in a manner transelementated by a certaine kinde of spirituall change into the bodie of Christ XII By the incarnation of the sonne of God we communicate with him in flesh and bloud forsomuch as we beleeue he tooke our flesh vppon him and on the otherside while in communicating we imbrace through faith his bodie and bloud which were giuē for vs vnto death we are spiritually made partakers of them XIII The word of the holy scriptures or the hearing or sense of them in asmuch as it is receaued by faith is the bodie of Christ and the bread whereby our mindes are nourished XIIII The congregation of beleeuers is the bodie of Christ whereof he himselfe is the head and we also both are and are called his members XV. The poore those which be oppressed for the name of Christ be his bodie Thereupon came that voyce vnto Paul Why doest thou persecute me XVI Miracles that haue otherwhile bin shewed about the signes of the Eucharist doe neither proue a change of the substance of the Elementes thereof neither yet a reall and substantiall presence of the bodie XVII A spirituall presence of the bodie vnto them which doe communicate without doubt signifieth not to be inuisiblie but yet properlie present as the Papistes say but that it be present to our faith and spirite no otherwise than his death which we truelie beleeue and then the good thinges of the life to come which we expect with a most assured hope the presence whereof can onely be referred to our faith and spirite XVIII Truelie our aduersaries speake many thinges of the consecration of the bread and wine but whether it be performed by praiers or by words that they cannot determine XIX In the Eucharist we admit no other sacrifice than the sacrifice of thanksgiuing of prayers and of offering vp of our owne selues and these sacrifices must not onely be offered vp of the Minister but also of the people that communicate XX. Also we graunt that a sacrifice is there in respect that there is a commemoration of the true sacrifice and the sacraments that is the outwarde signes which are proposed are signes of the same true sacrifice and by the institution of the Lorde doe set foorth the same vnto the Communicants The sentences which I haue now rehearsed the prudent and gentle reader of my Booke shall finde not onely to be handled therein but also to bee confirmed by many testimonies aswell of the Scripture as of the Fathers Wherefore if it shall like him to haue all this whole cōtrouersie plainlie and euidently described as it were in a certaine table let him with an attentiue minde and often repetition make himselfe well acquainted fyrst with these sentences and then with the reasons which I haue brought in this Abridgement for in so doing I hope he shall both reape profit and it shal neuer repent him of the labour he hath bestowed 1561. The eleuenth Chapter Whether it be lawfull in the Communion to vse one onely kinde In 1. Cor. 10. OVr aduersaries endeuour by many Arguments to defend the most shamefull mayming of this sacrament which they haue brought in The first reason of the aduersaries In déede they graunt that the Church while it was yet ignorāt vsed both the kinds but afterward when it vnderstoode that the one part might suffice especially the laitie to preuent the error of some which might
To the intent that mischiefes may be repressed Augustine in the tenth question vpon Iosua saieth that warre hath a reuenging force and that therefore it is good right to make warre vpon any nation or Citie which shall despise to correct that which is shamefully committed and that therefore the warre of the Israelites against the Tribe of Beniamin was iust Iud. 20. for that they being so often admonished yet would not reuenge a wicked act And he addeth that the cause of warre is iust if things taken away by iniurie be not restored Isidorus also in the 17. booke the first Chapter saith that warre is rightly taken in hand either for demaunding of restitution or else for the putting awaie of iniuries And Augustine in the selfe same former place The warre saieth he is rightly made which is taken in hand by the commaundement of God And they which so make warre saieth he are not so much the Authors of warre as they be the Ministers of God The same Father in the 44. question vpon Numeri saieth that the war which the Israelites made with the Amorrhites was iust because they had denied vnto them a safe passage when they required the same And as touching the efficient cause Warre cannot iustlie be made without the authority of the Prince Rom. 13. 3. that warre cannot be made without the authoritie of the Prince it is certaine For Paule saieth That he beareth the sword Therefore he may either giue it or take it from whō he wil. And in the Code in the title Vt armorum officia nisi iussu principis sunt interdicta in the law Nulli Valentinianus saith Let no vse of warres be had without our consent And in the Digestes Ad legem Iuliam maiestatis the 3. lawe They which make warre or muster mē or gather any armie together without the commaundement of the Prince are in daunger of the same law And in the Code De re militari in the lawe Nemini the selfe same thing is decréed and that not vniustly For if a priuate man at his owne assignement will take weapons in hand he doeth iniurie to the Magistrate séeing if he bée wronged it behooueth him to make sute vnto the Prince for his right But if he will with strong hand giue sentence on his owne side he committeth treason Yea and he which fighteth in the Campe without commaundement of the Emperour is put to death although that the matter otherwise happen well The like haue we in the Digestes De re militari in the lawe Desertorem And those things which be so taken by the enemie are vniustly possessed and ought to be restored because the commaundement of the Prince was not had therein Wherefore let the banished men at this day take héede what they do when they denounce warre against their owne Cities from whence they be cast séeing that is no warre but Théeuerie For which cause Caesar when he went to Rome with his Armie and that Antonie and some of the Tribunes of the people came vnto him was glad that he had in his Armie some Magistrate The arguments of the Anabaptists that it is not lawfull to warre 3 Now come I to the Question The Anabaptistes being the furies and plagues of our time saie absolutely that it is not lawfull to warre And for the confirmation thereof they bring certaine goodly Arguments out of the holy Scriptures You your selues saie they affirme that it is lawfull to make warre either for the auoiding or reuenging of iniurie but it is not lawfull in respect either of the one cause or the other therefore it is in no wise lawfull For Christ saieth Matt. 5. 39. If a man giue thee a blowe on the right cheeke reach thou vnto him the left If a man take awaie thy coate giue him thy cloake also And lastly he concludeth Resist not euill And Paul saieth Ibidem Ro. 12. 17. Render euill for euill vnto no man Againe Reuenge not your selues my beloued but giue place vnto wrath And Christ said vnto Peter Io. ver 19. Mat. 25. 52 He that striketh with the sword shall perish with the sword Rom. 1. 19. Also Paul out of Deuteronomie citeth that saying Deu. 32. 35 Prou. 25. 21 Matt. 7. 1. Reuenge belongeth vnto me I will reuenge Moreouer Christ saith Iudge ye not and ye shall not bee iudged But he which maketh warre vppon another man doeth vndoubtedly iudge him against whom he fighteth and vsurpeth vnto himselfe the office and authoritie of God and iugdeth another mans seruaunt Christ also in the Parable Mat. 13. 29 will not haue the tares to be taken awaie or wéeded out but commandeth that the same shoulde be left vntill the Haruest Howbeit these men when they will roote out the euill men they also in the meane time destroy the good Matt. 22. 7. And in the Parable of the wedding the King himselfe saieth that he will send his Armie that is his Angels and will destroy those which will not come Paul also vnto the Corinthians saieth 1. Cor. 6. 7. Why rather suffer you not wrong Why rather sustaine ye not iniurie And if it bee not lawfull to contend at the lawe much lesse is it lawfull to make warre And Christ saieth My peace I giue you And Paul Ioh. 14. 27. Being at peace with all men Esaie also and Micheas saie Ro. 12. 18. Esa 2. 4. Mich. 4. 1. that in the kingdome of Christ the Speares shall bée turned into plowghshares and swordes into spades Furthermore our warres ought onelie to be spirituall Therefore Paul vnto the Ephesians hath instructed vs with the Armour of God Ephe. 6. 13. 14. For our fighting is not against flesh and bloud but against celestiall wickednesse And againe 1. Cor. 10. 4 Our weapons saieth Paul are spirituall Also the Fathers when they expound the warres which are described in the olde Testament say that those were shadowes of those warres which wée must haue with the diuell Vnto which purpose they cite Gregorie the 23. Quest 1. the Chapter Nisi bellum Many other arguments besides might I bring which they are woont to cleaue vnto But these I thought sufficient For these being confuted the rest will easily fall of themselues 4 But on the contrarie part Arguments that it is lawfull to make war that it is lawfull to make warre it may be prooued by most strong Arguments For first in the 3. Verse 13. of Luke when the souldiers were come vnto Iohn they began to demaunde what they should doe to obtaine saluation But he said Doe violence vnto no man accuse no man falsely and be content with your wages but he commaunded not that they should renounce their othe Matt. 8. 10. Also Christ commendeth the faith of the Centurion he saide That he had not found so great faith in Israel but he bade him not that he shoulde depart from warfare Acts. 10. 4.