liue after the fashion of the sonne of God Héere Saint Peter séemeth to make answere to a secret question that might haue bene asked which is this If the Gospell that is the tidings of their redemption by the merites of Christs passion was preached the deliuerance of the faithfull that wer in prison how came they out with their bodies or without their bodies S. Peter answereth yâ— they came out with their soules alone for as concerning their bodies they shal be iudged secundum homines after the fashion of men that is to saie at the daie of doonie Thus I haue rehearsed to you the second Opinion Now shall yée heare briefelie of the third Opinion which is that these words Christus descendit ad inferna is no distinct nor seuerall article of our Crede but rather an exposition of the former clause et sepultus est he was buried They that be of this Opinion they bring these reasons for the proofe of their assertion First S. Cipriane expounding the Crede doth make no exposition thereoff but he saith Haec verba non habentur in symbolo romano Erasmus expounding the Crede séemeth to allow verie much the sentence of S. Cypriane Insomuch that he saith that Inconcinâ—itas sermonis i. the disordred speach proueth these words to be added for the exposition of these wordes Et sepultus est otherwise it is the cart before the horse yea Erasmus is so plaine that it is but a patch added vnto yâ— Crede that he thinketh that S. Thomas not Thomas the Apostle but Thomas Aquina did adde to the Crede these words Descendit ad inferna These be Erasmus words An Thomas Aquina addidit sub dubito Furthermore they bring in for their purpose this argument in the Crede read at the holie Communion called Symbolum necenum And likewise in the Counsell set forth in the thrée other generall counsells ther is no mention of these words Descendit ad inferna And where as Athanasius in his Crede which we call Quicunque vult hath these words Descendit ad inferna they graunt but yet onlie in steed of these words Et sepultus est which all other Credes haue And Athanasius vsed in the stéed therof Descendit ad inferna And to proue Descendere in infernum may rightly signifie I was buried they alledge the words of Iacob dolens Ioseph discerptum a bestia Descendam ad filium meum lugens in infernuÌ„ morietur pater noster deducent samuli tui cauos eius cum dolore ad infernum R. Turnar Of Christs Ascention This same Iesus which is taken vp from you into heauen shall so come euen as ye haue séene him goe vp into heauen As Christ did ascend visiblie into heauen so shall he come againe in the same shape and forme that he went vp Till that time then that we maie see him with our own eies come down as the Apostles saw him go vp let vs neuer beléeue that he is héere touching his manhood for he is euerie where touching his Godhead so in that he is a very naturall man he is in heauen and sitteth at the right hand of the Father Sir I. Cheeke The heauens saith S. Peter must conteine and hold him vntill the time that all things be restored ¶ Cyrillus saith Christus non poterat c. Christ could not be conuersant with his disciples in the flesh after he had ascended vnto the father l. Fri. How Christ is the ende of the Lawe Christ is the end of yâ— law to iustifie all that beléeue ¶ That is Christ is yâ— fulfilling of yâ— Law so yâ— whoso hath him beléeueth that he with shedding of his bloud hath washed away sinnes therewith ouer come death hell and obtained the fauour of his father For all that thus beléeue is counted righteous although he do not indéed satisfie the lawe Tindale ¶ The end of yâ— law is to iustifie theÌ„ which obserue it Therfore Christ hauing fulfilled it for vs is made our iustice sanctification c. Geneua ¶ Christ hath fulfilled the whole law and therefore whosoeuer beléeueth in him is counted iust before God as well as hée had fulfilled the whole lawe himselfe The Bible note ¶ The end of the lawe is to iustifie them that kéepe the law but seeing we doe not obserue the law through the fault of our flesh we attaine not vnto this end But Christ salueth this disease for he fulfilled the lawe for vs. Beza How Christ dwelleth in vs. When Christ is said to dwell in vs by faith or yâ— spirit it doth not therfore folow yâ— either his body or his soule dwelleth in our harts really as I may cal it substaÌ„cially It is inough yâ— Christ be said to be in vs by his diuine presence that he is by his spirit grace gifts present with vs c. Pet. Mar. vpon the Ro. fo 199. We denie not saith Cyrill against the heretike but we bée spirituallie ioined to Christ by faith and sincere charitie but that we should haue no manner of coniunction in our flesh with Christ that we vtterlie denie and thinke it vtterlie discrepant from Gods holie Scriptures For who doubteth but Christ is so the Uine trée and we so the braunches as we get thence our life Heare what S. Paule saith we be all one bodie with Christ for though we be manie we be one in him All we participate in one seede Thinketh this hereticke that wée knowe not the strength vertue of the mysticall benediction which when it is made in vs doth it not make Christ by communication of his flesh to dwell corporallie in vs Why be the members of faithfull mens bodies called the members of Christ And Shall I make the members of Christ parts of the whores bodie GOD forbid And our Sauiour also saith He that eateth my flesh and drinketh my bloud dwelleth in me and I in him ¶ Although in these words Cyrill doth saie that Christ doth dwell corporallie in vs when we receiue the mysticall benediction yet he neither saith that Christ dwelleth corporallie in the Bread nor that he dwelleth in vs corporallie onelie at such times as we receiue the Sacrament nor that he dwelleth in vs and not we in him but he saith as well that we dwell in him as that he dwelleth in vs. Which dwelling is neither corporall nor locall but an heauenlie spirituall and supernaturall dwelling whereby so long as we dwell in him he in vs we haue by him euerlasting life And therfore Christ saith in the same place that Christ is the Uine and we are the braunches because that by him we haue life For as the braunches receiue life and nourishment of the bodie of the vine so receiue we by him the naturall propertie of his bodie which is life and immortalitie and by these meanes we being his members doe liue and are nourished And this meant Cyrill by this word Corporallie in vs.
husband or wife doe violate the promise of the bed the chast wife maie forsake her husband if he bee a fornicatour as wel as the husband maie put awaie his wife if shée haue plaied the whoore Marl. fol. 420. It is said whosoeuer putteth awaie his wife lette him giue her a letter of diuorcement ¶ These words doe perteine to the lawe of eschewing adulterie and doe teach that truelie and vndefiledly we ought to keepe the faith of wedlocke For euen as the Iewes thought that they behaued themselues falsely and amisse before God if they kéepe not the lawe after a politike order Euen so againe whatsoeuer the politike or morall lawe did not prohibite they fondlie imagined that it was at their plesure Moses in respect of the externall order did not forbidde the diuorsements with their wiues which wer woÌ„t to be obserued but onelie to take awaie the occasion of lust for it was a certeine testimonie of manâ—mission of frée libertie that euer after the woman might be frée from the bondage and power of the man and also the man by the same did acknowledge and confesse that he did not put awaie his wife for anie crime or fault but because the did not please him Marl. fol. 101. How the Bill of diuorcement was made Some write that the Bill of Diuorcement mencioned in the fift of Mathewe was made after this forme following as should appeare by a copie taken out of the lawe of the Hebrues This Bill made the 29. daie of Iune in the yeare of the creation of the world 5030. witnesseth that I H. K. the sonne of W. K. dwelling in the citie of London haue well aduised my self no man constraining me and haue dimist and set at libertie and left thée A. K. to thy self which hast bene héeretofore my wife and nowe hauing dimist thée and set thée frée I giue the leaue to do what thou wilt to go and giue thy selfe to wife to whom so euer it shal please thée In witnes wherof I giue vnto thée this Bill of diuorcement dimissorie Epistle beeing an instrument of libertie according to yâ— law of Moses Marl. fol. 102. Whie the Iewes were suffered to be diuorced The Iewes were suffered by the lawe for their weaknesse sake to be diuorced from their wiues giuing them a Testimoniall in their hands to auoide a further inconuenience yâ— was least when they were moued or angrie with them they would either haue poisoned or killed them The meaning of these places following Whosoeuer marrieth her that is put awaie from her husband committeth adulterie ¶ They that gather by this place that a man cannot be married againe after he hath putte awaie his wife for adulterie while she liueth reson fondlie For Christ speaketh of these diuorses which the Iewes vsed of which sort we cannot take the diuorcement for adulterie for adulterers were put to death by the lawe Let not man therefore put a sunder that which God hath coupled together ¶ He that putteth awaie his wife for adulterie or fornication doth not put asunder that which God hath coupled for it is GOD himselfe which commaundeth such to be stoned to death that doth separate them Where is the Bill of your mothers diuorcement c. God was not the cause whie the congregation of the Iewes which is vnderstood by mother was once his spouse was diuorsed forsaken but their owne offence diuorsed them was the cause whie they were sold to the vsurer c giuen ouer into the hands of the Gentiles or heathen and sparkled among the Medians Persians Babilonians Grecians and Romaneâ—s T. M. DOO Whatsoeuer God willeth to doe is well done THou shalt not doe that which is good in thine owne eies but doe that onelie which I commaund thee ¶ Upon this place Saint Iohn Chrisostome in his Oration against the Iewes saith thus Of a truth that which is done according to the will of God although it seeme to be wicked yet it is altogether pleasant and acceptable before God Contrariwise whatsoeuer is done beside the word of GOD and otherwise then he wil haue it done though it be as a thing acceptable to God yet it is of all other the worst and most wicked D. Wilson in his booke against vsurie fol. 182. How the doers of the lawe are iustified For before God they are not righteous which heare the lawe but the doers of the lawe shall be iustified ¶ That is shall be pronounced iust and righteous This sentence is onely spoken to the rebuke of the Iewes setting no small store by themselues in that behalfe of the lawe which yet they kept not This thing laieth Paule to their charge on this wise It is not inough for thée O thou Iewe to heare the law onelie to be a professour therof and a leaner vnto it but if thou wilt needs be iustified and made righteous in the sight of God by the law as thou so greatlie crakest then must thou kéepe the lawe not onelie heare it now that doest thou not out art guiltie of the breaking of it and therefore must thou haue an other waie to become righteous in the sight of God then by the keeping of the lawe which is as this whole Epistle doth after and before plainlie proue faith that fastlie beleeueth sinnes to be forgiuen fréelie by Christ not for our workes or deseruinges no not wheÌ„ we haue done the best yâ— we can And to this purpose doth Saint Ambrose writing on this selfe text expound Paule saieng Not they are righteous which heare the lawe but which beléeue in Christ whome the lawe promised affirming plainlie that to beléeue in him is to doe the lawe Tindale The Apostle in this place goeth about to rifell the foolishnesse of the Iewes which supposed that the hearing and vnderstanding of the lawe was sufficient to the accomplishing of the same although they in no part fulfilled it which Saint Paule héere confuteth as though he would saie vnto them You bragge that you are iustified by the lawe where in no part ye doe fulfill the lawe but bragging of a little superficiall vnderstanding of the lawe perswade your selues straight that you doe fulfill the lawe as though the accomplishing of the lawe consisted in knowledge and vnder standing and not in fulfilling but heerein you are deceiued for not the heares but the dooers of the law are instified And because none fullie accomplisheth the law so absolutelie as Gods iustice requireth therefore our iustification commeth not by the lawe where of the Iewes bragâ—â—d Rom. 10. and therefore in the same Chapter the Apostle concludeth thus Nam perfecto c. for Christ is the fulfilling of the law to iustifie all that beleeue â— Gough So that ye bee dooers of the worde and not hearers onelye deceiuing your selues For if 〈…〉 hâ—are the worde and declareth not the same by his workes he is like vnto a manâ— beholding his bodilie face in a glasse and so
diuell and therefore yéelded all those parts vnto all beastly life Some called those men Venustianos August PATHMOS What Pathmos is WAs in the I le of Pathmos ¶ Pathmos is one of the Iles of Sporas whether Iohn was banished as some write PATRICIANI What manner of heretikes these were PAtriciani said that mans flesh was not made of God but of the diuell so that some dispatched themselues to cast off the flesh August PAVLE How Paules afflictions is prophesied of Agabus SO shall the Iewes at Hierusalem binde the man that oweth this girdle ¶ God for the most part is wont to warne his elect before what afflictions and troubles shall happen vnto theÌ„ for his sake not to fray them therby but rather to prepare and arme their mindes against the boisterous tempests of persecution Therefore doth he now send Agabus vnto Paule to prophesie vnto him of his imprisonment and bonds that he should suffer at Hierusalem where we haue also a good example of constancie stedfastnesse in Paule which regarding nothing the teares of his familiar friends nor yet perill of his owne lyfe did through fire and water goe on still to set forth the glorie of God Sir I. Cheeke ¶ God would â—haue his seruaunts bands knowne to the intent that no man should thinke that he cast himself into wilful daunger This was not to make Paule afraid but to encourage him against the brunt Geneua How Paule persecuted Christ in his members I am Iesus whom thou persecutest ¶ Iesus was now in heauen and could not be persecuted of Paule But the persecution which Paule exercised against the faithfull being his members Christ counted it as done vnto himselfe The Bible note Of the comfort that God gaue to paule in his iourney to Rome And he entered into a ship to Adrâ—mitium ¶ The lyfe of man is a perpetuall warfare vpon the earth Paule being deliuered out of the hands of the vngodly and that so many times is now faine to commit himselfe to the rough waters of the sea where he was a long season in great perill and ieopardy of his owne life God being alwayes to the great comfort of all them that heard of it most ready to helpe succour him First he did send him a most friendly company I meane Aristarcus and Lucas so ruling the heart also of the vndercaptaine that he was beneficiall vnto him alwayes In lyke manner God did in the olde time appoint men for Ioseph and the Prophet Ieremy when they were in their most troubles Of Paules purifieng We haue foure men which haue a vowe on them them take and purifie thy selfe with them ¶ Paule yéelding to this ceremonie offended as sore as Peter did when he was reproued of Paule for absteining from meate s in presence of the Gentiles notwithstanding through feruencie of his zeale he did ieopard much to winne thousandes of the Iewes for the saluation of whom he wished himselfe to be seperated from Christ. The Bible note ¶ The end of this ceremonie was thanks-giuing was instituted by God and partly of ignoraunce and infirmitie receiued Therefore S. Paule supported therein the weaknesse of others and made himselfe all to all men not bindring his conscience Geneua Of Paules appealing I appeale to Caesar. ¶ The iniquitie of the Iudge who contrarie to equitie willing to pleasure the Iewes deuised how to betray Paule draue Paule to appeale which is the vttermost remedie for such as by wrong iudgement are oppressed And this appellation by Gods prouidence was a meane that Paule shoulde testifie of Christ at Rome also The Bible note How Paule had his authoritie from God and not from Peter Paule an Apostle not of men neither by man but by Iesus Christ and by God the Father c. ¶ Paule though he came long after the Apostles yet had he not his authoritie of Peter or of any that went before him Neither brought he with him letters of recommendation or Bulls of confirmation but the confirmation of his Apostleship was the word of God conscience of men and the power of the spirit that testified with him by miracles and manifolde gifts of grace Tindale How Paule and Iames are made to agree The saiengs of the two Apostles Paule and Iames are not contrary wheras Paule saith a man is iustified without works and Iames sayth faith without workes is in vaine For Paule speaketh of the works that goe before faith Iames speaketh of the works that follow after August lt 8. quae qua 76. Iames. 5. The ordinarie glose out of Saint Austen sayth that Paule and Iames doe agrée in this sort That whereas Abraham was iustified by fayth without good workes it is vnderstoode of the workes that went before for he was not made iust for the workes he did but for faith onely And héere it is meant of the works which doe follow fayth by which he was iustified the more wheras he was iust before by faith Wherfore Paul sayth Abraham offered vp Isaac when he was proued This oblation was the worke and testimonie of his faith and iustice This hée writeth vpon the Epistle of Saint Iames. So that if the offering of Isaac was the testimonie of the faith and iustice of Abraham than he was not iustified by it but declared thereby to be iust Musculus fol. 230. ¶ Ioyne the liuely faith of S. Paule with the good works of S. Iames and bring both these into one lyfe And then hast thou reconciled them both so shalt thou be sure to be iustified both afore God by Paules faith and before man by S. Iames works M. Foxe How Paule denieth to be crucified for vs. Was Paule crucified for you ¶ It is euident by Saint Paules saieng that Christ only who was crucified for vs ought to be our Lord that in matters of religion we ought only to haue our name of him and not to be called after this Doctor or that Doctors name for that is to deny Christ and so to bring againe the hypocriticall sectes of Friers and Monkes Sir I. Cheeke Of Paules beating and mortifieng his body I beate my body saith S. Paule and bring it into subiection least by any meanes after that I haue preached to other I my selfe should be reproued ¶ Whereas some doe gather of this place that Paule did mortifie in himself the fire of inconstancy by long fasting and by beating and scourging of his body it is nothing so For what néede had hée to â—ame his body with fasting when he was shut vp in prison and had nothing to eate either yet to beat and scourge his body when he suffred stripes inough of his enimies S. Paule had the gift of continencie as it appeareth 1. Cor. 7. I would sayth he that all men were as I my selfe am but euery man hath his proper gift of God c. Then by these words Saint Paule doth meane that he did subdue and
there present he would not be for nothing At this Councell Eugenius was deposed and Amodius Duke of Sauoie in Fraunce chosen in his place But Eugenius notwithstanding continued still as Bishop and would not resigne Cooper This Councell by reason of a great Pestilence was transferred to Florence where the Christians of Arminia and India consented to the Romane church and the Greekes agréed that the holie Ghost procéeded from the Father and the Sonne that there was a Purgatorie that the Sacrament ought to be celebrated onelie with vnleauened bread made of wheate and that the Bishop of Rome was Peters lawful successour and Christs glorious Uicar on earth to whome all the world ought to obaie which they neuer consented to before this time neither at this time did long continue in that beliefe Cooper In the Councell of Milinitani it was decréed that if a Clearke of Afrike would appeale out of Afrike beyonde the Sea he should be taken as a person excommunicate In the generall Councell of Constantinople the first it was decréed that euerie cause betwéene anie person should be determined within the Prouinces where the matters did lie and that no Bishoppe should exercise anie power out of his owne Diocesse or Prouince And this was also the minde of holie Saint Ciprianâ— and of other holie men in Africa Therefore the Pope hath no such Primacie giuen him either by the wordes of Scripture or by anie generall Councell nor by common consent of the holie Catholike faith And the Apostles and Elders came together to reason of this matter â—When Councells be gathered in the name of Christ there is no doubt but Christ is in the middes of them and with his spirite doth assist them But if they be gathered in their owne name that is to saie to set foorth their owne glorie they are vtterlie destitute of the Holie Ghost and whatsoeuer they doe decrée or sette foorth ought to be estéemed none otherwise but mens doctrines and tradâ—tions Sir I. Cheeke How Councells maie erre THe Councell maie erre as it hath erred concerning the contract of Matrimonie Inter raptorem raptam And the saieng of S. Hierome was afterward preferred aboue the staâ—ute of the Councell as it is prooued 36. Question 2. Tria For in things concerning the faith the saieng of a priuate man is to bee preferred aboue the Pope if hee haue better reasons and Scriptures out of the olde and new Testament for him then the Pope hath Neither it can helpe that the Councell cannot erre because that Christ did praie that the faith of the Church should not faile for I aunswere to this that though the generall doe represent the whole vniuersall Church yet neuerthelesse in verie déed ther is not the vniuersall Church but representatiue For the vniuersall Church standeth in the election of all faithfull men throughout the whole world whose head and spouse is Christ Iesus And the Pope is but the Uicar of Christ and not the verie head of the Church This is the Church that cannot erre The Councells that maie be gathered together in euerie prouince must without doubt giue place to the authoritie of yâ— full Councells which be gathered of all Christendome And also these full Councells oftentimes must be amended by the full councells that came afterward if anie thing be opened by experience that was before shut and if anie thing be knowen that was afore hidden And this must be done without anie shadowe of supersticious pride without anie boasted arrogancie without anie contention of malicious enuie but with holy méeknesse with holie peace with christen charitie ¶ Héere Saint Augustine saith plainlie that the full Councells maie erre and maie be reformed D. Barnes fol. 248. Of wicked Councells Councells that be wicked the Lord breaketh as the Prophet Dauid saith The Lord breaketh the councell of the heathen and bringeth to naught the deuises of the people The councell of the builders of Babel is confounded The councell of Iosephs bretheren is letted The councell of Balaac is turned The councell of Absalom against Dauid his father is destroied The councell of Achitophel taketh none effect The councell of Sanabalat Tobiah against the building of Hierusalem is disappointed The wicked councell of Haman is his owne destruction The councells and deuises of the wicked are ouerthrown Esay 7. 3. The councell of the Pharesies and Priests c. preuailed not The councell of the Priests and Saduces against the Apostles prosper not CRETA Of the description of this I le THis I le doth lie betwéene the part of Greece called Peloponesus and the Rhodes It hath one the North part the sea Aegeum and Cretense On the South the Sea of Aegypt Africa It is now called Candie In this I le was Iupiter nourished whom the Panims named their chiefe God There Minos raigned RhadamaÌ„thus gouerned vnder him with most exquisit iustice as ye may read in their places of whose laws other couÌ„tries tooke their first patterne yet notwithstanding the people of that countrie were noted of olde Authours to be vicious and shamefull liars as Epimenides wrote in a vearse recited by S. Paule in his Epistle to Titus saieng The Cretians alwaie bene liars vngracious beasts and slouthfull paunches Eliote Euen one of their owne Prophets said The Cretians are alwaies liars euill beasts slowe bellies ¶ He calleth Epimenides the Philosopher or Poet whose verse héere he reciteth a Prophet because the Cretians so estéemed him and as Laercius writeth they sacrificed vnto him as to a God forsomuch as he had a meruailous gifte to vnderstand things to come which thing Satan by the permission of God hath opened to the Infidells from time to time but it turneth to their great condemnation 1. Tim. 1. 4. Geneua CRIE What it is to crie vnto the Lord. WHerefore criest thou vnto me ¶ To crie vnto the Lord is to praie vnto him with full heart and feruent desire as Moses héere did and yet spake neuer a word and so doth this word crieng and making of noise signifie throughout all the Psalmes And in the Psal. 5. 2 T. M. ¶ Thus in temptations faith fighteth against the flesh and crieth with inward gronings vnto the Lord. Geneua This erie is to be vnderstood not of the sound of his voice but of the earnest affection of his heart The Bible note What it is to crie from the endes of the earth From the endes of the earth will I crie vnto thée c. ¶ To crie from the endes of the earth is being in a farre Countrâ—ie to sigh with affection and pray with feruent desire to come out of the tribulation and aduersitie wherein we are oppressed in those farre Countreies and to be brought againe to the place where we would wish vs. Read the 3. of the Kings the 8. chap. ver 47. Dauid was driuen into the vtmost Coasts of all
How the lawe is called a yoake Why tempt ye God to put on the disciples necks that yoake which neither our fathers nor we were able to beare ¶ He meaneth the holy lawe and not the ceremonies onely and calleth it a yoake not able to be borne because no man not the most holiest and perfectest that euer was Christ onely excepted was able to perfourme the same in all pointes both outwardly according the Letter and inwardly according to the Spirit The Bible note The difference betweene Gods law and mans Mans lawe onely requireth externall and ciuill obedience Gods lawe both externall and internall Who hath fulfilled the lawe Christ is the ende of the lawe for righteousnesse to all that beléeue ¶ That is Christ hath fulfilled the whole lawe therfore whosoeuer beléeueth in him is counted iust before God as well as he had fulfilled the whole Lawe himselfe The Bible note ¶ The ende of the lawe is to iustifie them which obserue it therefore Christ hauing fulfilled it for vs is made our Iustice sanctification c. Geneua How the Gentiles were not without a lawe Whosoeuer hath sinned without lawe c. ¶ It is not to be thought that the Gentiles were altogether without a lawe for they had the lawe of nature but not the lawe written which we call the Ten commaundements therefore they cannot excuse themselues from sinne Sir I. Cheeke How the lawe maketh all men sinners Whatsoeuer the lawe saith it saith it to them which are vnder the lawe c. ¶ In this place the lawe is taken for all the holy scripture as it appeareth by these places testimonies that be alledged héere before wherby it is made euident plain that all men without exception are sinners Sir I. Cheeke ¶ The lawe doth not make vs guiltie but doth declare that we are guiltie before God and deserue condemnation Geneua How the lawe maketh vs to hate God In the faith which we haue in Christ finde we mercie life fauour and peace in the lawe we finde death damnation and wrath moreouer the cursse and vengeance of God vpon vs. And it that is to say the lawe is called of Paule the ministration of death and damnation In the lawe we are proued to be the enimies of God and that we hate him For how can we be at peace with God and loue him seeing we are conceiued and born vnder the power of the diuell and are his possession and kingdome his captiues bondmen led at his will and he holdeth our harts so that it is impossible for a man to fulfill the lawe of his owne strength and power séeing that we are by birth and nature the heires of eternall damnation c. Tind in his booke named the wicked Mammon fol. 6. How the lawe is spirituall The lawe is spirituall ¶ The lawe is called spirituall because that it requireth the spirit that is to say the righteousnes and holinesse of the heart and not the outward workes onely How we dye to the lawe For I through the lawe am dead to the law ¶ The law that terrifieth the conscience bringeth vs to Christ and he onely causeth vs to dye to the law indéed because y◠by making vs righteous he taketh away from vs the terrour of conscience and by sanctifieng vs causeth the mortifieng of lusts in vs that it cannot take such occasion to sinne by the restrint which the lawe maketh as it did before Rom. 7. 10. 11. ¶ For I through the lawe am dead to the lawe that is by the lawe of libertie and grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale To dye in the defence of the lawe If we do praise saith S. Austen the Machabees that with great admiration because they did stoutly stand vnto death for the laws of their country how much more ought we to suffer al things for our baptime for y◠sacraments of the body bloud of Christ. The meaning of these places following Cursed is euery one that continueth not in all things which are written in the booke of the lawe to do them ¶ All the which meaning the things contained in the lawe since no man doth fulfill them it is manifest that no man can be iustified by the words of the lawe No man is iustified before God because saith S. Hierome no man kéepeth the lawe therefore it is said that the beléeuers must be saued by faith onely Moreouer he will shewe that no man canne be iustified by the workes of Moses lawe vnlesse he haue faith which giueth pardon to him that beléeueth in God neither yet he that beléeueth in Christ liueth without a lawe D. Heynes And I say the heire as long as he is a childe c. ¶ While we were yet younglings we had néede of the law as our tutours not that it should alwaies rule vs but so long till we come to mans state and haue the knowledge of Christ which knowledge when we haue we be deliuered from the seruitude of the law for Christs sake not for feare of punishment abstaining from euill but led by the spirit of God we are prepared made fit to fulfill all good works which the lawe commandeth D. Heynes ¶ The Church of Israel was vnder the lawe as the Pupill subiect to his Tutor euen vnto the time of Christ when she waxed strong and then hir pupilship ended Geneua ¶ Looke before where the Lawe is our schoolemaister An Argument of the Lawe If I cannot haue my sinnes forgiuen me except I kéepe and fulfill the lawe then the kéeping of the lawe iustifieth me Aunswere I cannot haue forgiuenesse of my sinnes except I haue sinned Ergo to haue sinned is the forgiuenesse of sinnes Tindale A disputation betweene the Law and the Gospell The Law saith pay thy debt the Gospell saith Christ hath payed it The Lawe saith thou art a sinner dispaire and thou shalt be damned the Gospell saith thy sinnes are forgiuen thée be of good comfort thou shalt be saued The Lawe saith made amends for thy sinnes the Gospell saith Christ hath made it for thée The Law saith the father of heauen is angry with thée the Gospell saith Christ hath pacified him with his bloud The law saith wher is thy righteousnes thy goodnes satisfaction the Gospell saith Christ is thy righteousnesse thy goodnesse and satisfaction The Lawe sayth thou art bound and obliged to me to the diuell and to hell the Gospell saith Christ hath deliuered me from them all Booke of Mar. fol. 1110. The nature and office of the Lawe and Gospell The Lawe sheweth vs our sinnes Ro. 3. 20. The Gospell sheweth vs remedie for Iohn 1. The Lawe sheweth vs our condemnation Ro. 7. The Gospell sheweth vs our redemption Coll. 1. The Lawe is the word of ire Rom. 4.
glorie After y◠schoolmens diuinitie we should haue saide you haue deserued your first grace by y◠good motion of your hearts produced of nature but ye haue not yet obtained saluation but must deserue the same by good workes of condigne when Christ saith He that beléeueth in me hath life euerlasting he speaketh not lyke a schooleman For he should haue said he that beleeueth in me by the good motion picked out of nature he shall deserue the first grace but he shall haue euerlasting lyfe at that time when he hath deserued it of a condignes by his good works Paule calleth not euerlasting life the merit of condignes but the gift of God Therefore looke how farre wide this doctrine or the merite of congruence and condigne is from the Scriptures so farre it is to be cast off from the eares and hearts of the faithfull Musculus fol. 235. Obiection THey obiect that saieng of the Apostle I haue fought a good fight I haue runne out my race I haue kept my faith for the rest there is layed vp for me a crowne of iustice which which God shall restore mée in that daye the iust Iudge Is not héere mention made of both say they by the Apostle both the good woorke which hée didde and the rewarde also which hée looked for of God Aunswere AVgustine aunswereth saieng on this wise The Lord saith he shall render me my crowne the iust iudge Ergo hée oweth it me who shall render it thée than Ergo he shall render it as a iust Iudge for when he considereth our worke hée cannot vpon that consideration of the worke deny vs a reward I haue fought a good fight it is a worke I haue finished my race it is a worke I haue kept my faith it is a worke There remaineth a Crowne of Iustice for me that is the reward As for thy rewarde thou doest nothing and as for thy worke thou doest it not alone Thy Crowne commeth from him and thy worke from thy selfe but yet not without his helpe And a lyttle after Therefore thou seest when he doth render good things he doth preuent himselfe giuing good things to thée before to whome he maye render good things also after Loe hée rendereth reward vnto that good thing by the good workes to him that fought out his fight to him that ranne out of his race and kept his faith He rendereth good things but for what good things The same that he gaue before himselfe Did not he giue it thée to fight out thy good fight If it were he that gaue it thée why doest thou saye in another place I haue laboured more then they all but not I but the grace of God with me Loe thou saist againe I haue runne out my race Did not he giue thee also to runne out thy course If he gaue it thée not to runne out thy race what is that thou sayest in another place It standeth not in the willer nor in the runner but in GOD which hath mercie I haue kept my faith hast thou kept thy faith I knowe it and am content withall I graunt thou hast kept it But vnlesse the Lord doe kéepe the Citie they doe watch in vayne that doe kéepe it Therefore thou hast both fought out thy good fight and runne out thy race and kept thy faith euen through him as ayding thée giuing it to thée Giue me leaue O Apostle I know nothing of thine own but naughtinesse Giue me leaue O Apostle we say that thou didst teach I heare thée confessing God I finde thee not vnthankefull But we perfectly knowe that there be none of thine owne things gotten to thée by thy selfe but euill things Therefore when God doth crowne thy merites hée crowneth nothing els but his owne giftes Thus saith Saint Austen Musculus fol. 237. How we can merit nothing after our death When thou art departed from hence saith S. Austen thou shalt be receiued according to thy deserts and shall rise againe to receiue that which thou hast done Then God shall crowne not so much thy merits as his owne gifts This saith he And Hierom after he had recited the opinion of them which do hold that after we be departed out of this life we may both hurt reasonable creatures do good yet he doth expound that place of Ecclesiasticus The dead knoweth nothing and there is no reward any more for them in this wise They y◠do liue may for feare of death do good works but they which be dead can adde nothing to that which they haue caried hence with them out of this life Item They can neither doe iustly nor sinne not adde neither vertue nor vice This saith he ¶ And no doubt there is one season to worke in and another season to receiue for that which a man hath wrought in this life And men shall bée iudged at the iudgment to come not for the workes or merits which bée done after this lyfe but for the same which is done in this body as the Apostle saith Wherefore it appeareth that we haue no merit neither before this life nor in this life neither after this life Muscu fol. 234. Augustin saith God doth many things in man which man doth not but man doth nothing which God maketh not man to doe Wherefore we must in any wise beware that we doe not so establish mans merits that we do make voyd y◠grace of Christ and contemne the iustice of God For merit and grace be so contrarye one to another that as Barnard saith there is no meanes for grace to enter where merit doth kéepe place Musculus fol. 238. Proues that the merit of man is nothing auailable to purchase saluation Say ye that we bée vnprofitable seruants for notwithstanding we haue done all things that are commaunded yet haue we done no good thing for if our doings were good indéed then were we not vnprofitable but any good deede of ours is called good not rightly or duely but by abuse of speach Origen in his 8. treatie vpon Math. He that trusteth not to his owne déedes nor hopeth so be iustified by his workes hath the onely hope of his saluation in the mercie of God Basil vpon the 32. Psal. This is our full and perfect reioicing in God when we acknowledge that we are voide of any of our righteousnesse and are iustified by onely faith in Christ. Basil. in his booke of humilitie I say not vnto the Lord despise not the workes of my hands I haue sought the Lord with my hands and was not deceiued But I doe not praise or commend the workes of my handes For I am afraid least when thou lookest vpon them thou shalt finde more sinnes than merits This onely I say this I praye this I couer Despise not the workes of thine hands Sée thine owne worke in me and not mine for if thou séest mine thou doest condemne if thou séest thine thou crownest For all the good
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place
from vanitie and taught to obey thy will Geneua VVALKE What it is to walke with God TO walke with God is to liue godly and to walke in his commaundements Enoch walked with God and was no more séene he liued godly and dyed God tooke him away that is hidde his body as he did Moses and Aaron least haply they should haue made an Idoll of him for he was a great preacher and an holy man Tindale This walking with God importeth that a man so giueth himselfe to the seruice of God as he thinketh continually to giue an account acknowledgeth in himselfe after this manner he that hath created formed gouerneth guideth me I cannot shun his hand nor scape his iudgemeÌ„t therfore I must be present before his eyes so as he shall sée not onely all my works but also my thoughts lo what it is to walk with God c. It is said that Enoch walked with God why Because he was not peruerted and although the whole worlde was at that time as corrupt as might be yet notwithstanding Enoch continued vncorrupted wherof came that Because he gathered his wits to him and gaue not himselfe the bridle to deale disorderly but although iniquity was a waterflud vpon the earth yet he knew that it behoued him to walke as in the presence of God Caluine vpon Iob. How God is sayd to walke God is said to goe and walke not by chaunging of places for he filleth all places but by occupieng the minds of the faithfull as in the Prophet I will dwell among them and walke among them and be their God where dwelling walking and to be their God meane one thing VVALL What this wall was HAth broken downe the wall that was a stop betwéene vs. ¶ Moses lawe that was the wall cause of hate betwéene the Iewes and Gentiles is taken away in whose stéed is loue come to loue one another as Christ loued vs. Tindale Broken downe the wall c. ¶ That is the cause of diuision that was betwéene the Iewes and the Gentiles Geneua VVARRES What manner of warres is iust SUch a warre is counted iust which is taken in hand at the commaâ—ndement of the magistrate either to demaund things again or els to put away iniuries or to reueng theÌ„ as it is had in the 23. quest the 2. chap. iustum they are the words of Isidorus For first we must beware yâ— war be not taken in hand by the authoritie of a priuate maÌ„ But the causes wherfore war may iustly be made are these To require things taken away or else to repulse iniurie wherevnto is agréeable that which Augustine writeth in the same place in the chapter Dominus Iust warre is that which is taken to reuenge iniuryes After this manner warres is proclaimed against Cities when they will not either render things taken away or amend those things which of theirs was vniustly done For if they will not punish the guiltie it is lawfull for other to make warre against them So all Israel tooke warre against the Beniamites that a most wicked crime should not remaine vnpunished But Augustine addeth that those warres also do especially séeme iust which are taken in hand by the commandement of God as are many which are done in the olde Testament For if God once commaund to make warre we maye not seeke any other cause of iustice for God knoweth very wel what is best to be rendered to euery man For then both Captaine and souldiers are not so much to be counted authours of the warre as ministers of God and of his lawe And therefore when the people are after this manner called to warre they ought not neglect the commaundement Wherefore the same Augustin in his 205. Epistle to Bonifacius the Earle a man of war which at that time gouerned Affrick vnder Caesar. Thou oughtest not saith he to thinke yâ— they which with weapons serue the publik wealth cannot please God This was his propositioÌ„ wherof afterward he bringeth resons For Dauid saith he mode many wars yet was he dearely beloued of God Pet. Mar. vpon Iudic. fol. 186. What things are to be taken heed of in iust warres In making of iust warres saith Augustine many things are to be taken héed of For it is not sufficient that the war be iust except also the world be iustly handled wherefore he admonisheth his Earle when saith he thou puttest on thine armour remember that thy strength is the gift of God and determine with thy selfe not to abuse that gift against God yea rather doe this fight for his lawes and name let promises be kept euen with enimies but much more with friends for whome thou makest warre by which wordes he reprehendeth those souldiers which are more grieuous in Cities then the very enimies Of which we sée in our daies a greate many moe then we wold which when they are in their places where they winter it is wonderfull to see how they handle the citizens and the men of the country it is horrible to sée what filthy and abhominable things they commit He addeth also the third Cantion Thinke with thy selfe that warre must not bée made but for necessitie wherefore let thy minde alwaye be enclined vnto peace Make warre because thou canst not otherwise doe but if thou canst make peace refuse it not Pet. Mar. vpon Iudic. fol. 187. The Anabaptists reasons against warre These be their reasons Mine is the vengeaunce and I will requite thée the Lord. Christs kingdome say they is like the waters of Siloh which waters doe runne quietly and without hurly burly Their speares shall bée turned to shares and swoords into Mattocks If a man giue thée a blow on the right side turne thou thy left side He that smiteth with the sworde shall perish with the swoorde Let not the Cockle be pulled out till the haruest time Our weapons are not carnall but spirituall Who that will reade S. Austen to Marcellinus in the first Epistle and to Faustus Manichaeus the 22 booke in Chrisostome vpon these words Do not resist the euill shall haue all these places answered Reasons for warre A time of warre a time of peace Eccles. 3. 8. Dauid saith in 144. Psalme Blessed is God which teacheth my hands to fight and my fingers to battell Dauids fingers were fighting fingers yet Dauids fingers were holy fingers In the booke of Kings Dauid saith thus to Saule Thou fightest the Lordes battailes And Abigal sayth to Dauid Thou fightest the Lords battailes If some warres be Gods warres then all warres are not forbidden The Baptist doth séeme to allow of Souldiers for he giueth them rules of life as that they should hurt no man and that they should be content with their owne wages Paule wold haue himselfe lead to Caesaria by strength of souldiers Our Sauiour doth say giue vnto Caesar that which is Caesars That which was giuen to Caesar was tribute