sonne of God But thou vvillt say that in many places Caluin others graunt that Christe is true God the sonne of God I vvill graunt it also l. 1. Inst c. 13. for Caluin in the first booke of his Institutions and thirteenth chapter indeuoureth to proue Christes diuinitie but yet thou seest also hovve they eate their vvords deny in one place vvhich in another they affirmed And so to conclude ether they speake thus vvittingly of Christe and so they are noe Christians but renouncers of Christ or of ignoraunce so thy are not men to be fellovved in so great mattets as faythe is vvho haue need thē selues to learne their Catechisme vvhich teacheth hovv to speake and to beleeue of Christ and God The second chapter shevveth hovv by their doctrine they make Christe an absurd redeemer MAN once vvas free of condition as being created lord ouer all and subiect to none but God vvhose seruice is no seruilitie he vvas noble of birthe as being framed by God his ovvn hands of virgin earth Mannes felicitie in paradise vvhich yet vvas not stained by sinne he vvas happie in state as being indevved vvith a body immortall freed from diseases deaths and distemperaturs nether benummed vvith cold nor parched vvith heat nor pined vvith honger nor molested vvith thirst enriched vvith a soule filled vvith grace and spiritual treasures vvhich vvas prone to vertue not inclined to vice nether molested vvith concupiscence nor overruled by passion but ruled reason vvhich vvas ruled by grace His superiour parte vvas obedient to God his inferiour parte to the superiour sensualitie to reason the flesh to the spirit and all creaturs to him vvere buxome and obedient Besides this invvard foelicitie of soule and body he vvas placed in Paradise vvhere he vvas enuironed and compassed about vvith all delightes and pleasures and farre from all displeasurs Mannes seruitude after sinne But vvhen by sinne man vvould not be subiecte to God hee became a slaue to his ovvne flesh passions and sensualitie a bond man to sinne captiue to the deuill subiect to death and mortalitie hell and damnation And of all this seruile subiection sinne vvas the cause for vvhen Adā sinned and vvee in Adame transgressed vve vvere by by guiltie of death vvhich is the revvard of sinne Rom. ◠and by sinne vve became slaues to sinne and concupiscence For as Christe sayeth vvhosoeuer sinneth is a slaue to sinne Io 8. l Io 5. 2 Pet 2. Rom. 6. and being slaues to sinne vve vvere slaues to the deuill vvhoe hathe noe authoritie nor povver ouer vs but by sinne and being slaues to the deuill vvee vvere captiues of hell vvhich is the prison vvhere the deuill holds sinners perpetually And behold here breefly in vvhat bondage by sinne the deuill had gotten vs. After that by sinne vve vvere despoiled of grace if he had tempted vs vve could not haue resisted and if vve had fallen by sinne Th. ◠2. q. 109. a. 7. vve could not haue risen again by force of nature and force of grace vve had none bicause sinne had depriued vs of it and so vve vvere slaues to sinne and the deuill also and captiues also and prisoners of hell vvhich is devv to sinne vvherfore sainct Paule sayeth that Vve vvere deteyned captiues at the deuils vvill and pleasure 1. Tim. ◠To ransome this prisoner and to redeme this bondslaue by vvay of aequitie and iustice it vvas necessarie that a diuine person should become man Mannes Redeemer for God only could not satisfie bicause he vvas the partie offended and in that he vvas God could be indebted to none Man only vvas not able to paye so great a ransome as sinne required only God and man vvas a fitte pay-master For as S. Leo sayeth if he had not been true god he could not haue giuen vs a remedie Ser. 1. Nat. Domini and if he had not been true man he could not haue giuen example yea he could not haue suffered and so could not haue satisfied And amongest the three diuine persons the second vvas the fittest For vvho fitter to be a mediatour then the midle person Vvho fitter to be the sonne of mā by incarnatiō then he vvho from all aeternitie vvas the sōne of god Vvho fitter to repaire the image of god in mā thē hevvhoe vvas the image of his father Vvho fitter to make an amendes for Adames inordinate desire of knovvledg Gen. ◠then he vvhoe vvas the vvisdome of his father Vvho fitter to abate Adams pride vvho vvould haue been like to God then he vvho vvas in deed the likeness of god his father and yet by incarnation of purpose became in outvvard shovve as vnlike him as man is to God Breefly vvho fitter to appease the storme then Ionas for vvhom the storme vvas ray sed for it vvas no other then the sonne of God for vvhō the storme in heauen vvas raised vvhen Lucifer vvould be like the highest It vvas no other then the same sonne of God for vvhō in paradise that storme arose vvhen Adam puffed vp vvith pride vvould be like to god in Knovvledg of good and euil for to him is proper the likenesse and image of God vvhich they inordinately affected The anciēt then of yeares became a child the vvord vvas mute God became man the second and middle person played the mediatour the sonne of God became the sonne of man and in mans nature vvhich hee had takē vppon him repayred vvhat man had ruined and destroying sinne by fleshe vvhich by flesh vvas committed ouercame the deuill by fleshe by vvhich he had ouercome and vvher as vvith one teare yea one vvorde he might haue redeemed vs he vvould shed his blood for vs and vvheras one dropp had been sufficient he povvred out all to shevv the greatnesse of his charitie and the greatnesse of our ingratitude vvhich still commit sinnes vvhich cost Christ so dearly to shevv the mallice of sinne vvhose staine could not be takē out vvithout the blood of this lamb and to shevve the greatnesse of the ransom and the price of our redemptiō So great vvas this price vvhich vvas payed for vs 1. Pet. 1. that sainct Peter sayeth Vvee vvere redeemed not by gold and siluer but by the pretiouse blood of Christe 1. Cor. 6. And sainct Paule sayeth that vvee vvere bought by a great price so great Psal 13◠that Dauid calles it copiosa redemptio a copiouse redemption Prorsus copiosa sayeth sainct Bernard quia non gutta sed vnda sanguinis per quinque partes corporis manauit Copiouse in deed bicause not a dropp Ser 22. in Cant. but a streame of bloud issued out at fiue partes of his body so ritch a price vvas this blood sayeth he Ep. 190. That it vvas sufficient to haue satisfied for the sinne vvhich shed it So that Christ is our redemer Vvho hathe deliuerd vs out of the povver of darkenesse Col. 1. freed vs from the slauerie
Mat. 2â— heauen is the common vvage of all Gods seruauntes a gole to runne at 1. Cor. 9. a crovvne to fight for In like manner to make vs to refrain from sinne for feare of hell Vide Bel. 〈◊〉 l. 4. de Christo c. 10. Auihorem Resolut Angl l. 1. p. 1. holy Scripture giues hell very terrible names and paints it forthe in terrible formes It is called in Greeke and Latin by names vvhich signifie a lovve deepe place vnder the ground in Hebrevve by a name vvhich signifieth a great goulfe The Prophet Malachie calles it a fornace c. 11 14. for the kindling of vvhich the vvicked must be the stravv and fevvel Apoc. 14.21 S. Ihon calles it the lake of Gods ire bicause the anger of God is as it vvere all gathered to that place and there especially is manifested in those exceeding torments yea he termes it also a standing poole replenished vvith fier and Brimston Christe him selfe giues it the name of outvvard Darkeness vvhere shal be vveeping and gnashing of teath Mat. 22. Iob saieth that in that place is noe order but sempiternall horrour 〈…〉 And vvhy dothe scripture so liuely set forthe these tvvo things heauen and hell but bicause God the autour of scripture vvould haue vs hope for the one and feare the other knovving that nothinge beareth greater svvay in the rule and good discipline of a coÌ„mon vvelthe then hope of revvard and feare of punishement For if the hope of temporall honours fame ritches giueth such courage to the harts of men that they vvill ronne thoroughe fier and vvater for the attaining of the same hovve shall the hope of heaueÌ„ and the immortall crovvnes vvhich there are layed vp for vs in store incite vs and egge vs for vvard vnto all laudable actions If Mutius could haue the courage to holde his hande in the fier for hope of temporall renovvne and glorie for such fortitude vvhat fiers and vvaters heat and cold shall not a Christian armed vvith hope of heauen bee able to endure couragiously Shall the souldiour ronne thoroughe the pikes and passe by the cannon mouthe for hope of a spoile or victorie and shall not Christians deuoure all difficulties for hope of heauen And looke hovv much hope eggeth for vvard to laudable actioÌ„s soe much and no less dothe feare restrayne vs from euil and is no lesse necessarie to bridle the licentiouse then hope to animate the vertuouse Vvherefore the ancients so esteemed feare that the citie of Spartha made it a God and dedicated a Temple vnto it as to the preseruer of their common vvelthe But bicause there are diuers kindes of feare it shal be necessarie to distinguish them that vvee may see vvhich is that feare vvhich is so commendable First therfore there is a vvordly and humain feare vvhich is conceued for some temporall euil or humaine respecte and this sometymes is good and sometimes also bad As for example if for feare of the princes displeasure or torment or deathe vvhich hee threatenethe vvee offende God in transgressing his lavv or doing against our conscience this feare is euil and no lesse euil then the sinne of vvhich it is the cause Mat. 2â— c. â—0 This feare made sainct Peter to deny his master vvhich also our Sauiour forbiddeth saying feare not them vvho kill the body that is offend not God for feare of them that can only kill the body but rather feare God vvho can cast bothe body and soule into the fier of hell But if for feare of the magistrate vvee absteine from sinne this feare is not euil and therfore S. Paule bidds vs feare the magistrate Rom. 15. bicause sayethe hee not vvithout cause he caryeth the svvord bicause he is the minister of God Th. 2. â— q. 1â— The second feare is called a reuerentiall feare vvhich proceedeth from a highe conceite of the diuine maiestie Psal 12. and remaineth as Dauid sayeth and that for euer also euen in the blessed For althoughe they be assured that they shall neuer suffer any euil and therfore feare no euil at Gods hands yet vvhen they behold the soueraigne Maiestie of God vvho punisheth the damned and could annihilatethe blessed if hee vvould they conceue a great reuerence vvhich is called reuerentiall feare much like as childreÌ„ vvho are assured that their father vvill not touch them yet conceue a reuerentiall feare at the very sight of him especially if they see him sharpe and seuere vvith his seruauntes The third feare is called filial or childrens feare vvhich maketh vs afrayed to sinne not for feare of punishment but for feare of offending and this feare they haue vvhoe thoughe they vvere sure neuer to suffer punishment nether in this life nor the nexte yet vvould not commit a sinne bicause it is an offence of God vvhich feare is called filial bicause good children are afrayed to do any thing vvhich shall offend their parentes thoughe they vvere sure they should not be punished Of vvhich feare saint Austin discoursing saieth in Psal 113. that othervvise dothe the adulteresse feare her husband othervvise the chaste Spouse she feareth least he come and punish but the other feareth least hee be offended and forsake her The fourthe is called seruile feare vvhich maketh vs to absteine from sinne for feare of hell and damnation vvhich is called seruile bicause it is proper to seruauntes to do their dutie for feare of punishment and this feare in expresse termes the reformers condemne as I shall relate the other feares their doctrine disallovveth But least I may seeme to charge them vvith more then they say I vvill make them speake in their ovvne vvordes their opinion of hope and feare l. â— Inst c. 15. § â— And first of Hope Caluin sayeth plainly that God is not delighted vvith that obedience vvhich the hope of revvard in heauen beateth out of vs in Antid sess 6. Can. â—â— for God sayeth hee louethe a chearfull giuer and forbiddeth any thing to be giuen as it vvere of heauinesse or necessitie So that according to Caluin it is sinne to giue almes or to fulfill the commaundements for hope of revvard in heauen But Caluins reason is as bad as his doctrine For hee proueâ—h it to bee vnlavvfull to bee obedient to God for hope of revvard bicause that is to giue God his devve vvith heauines and yet vvee see that hope is so farre froÌ„ making vs to do thinges heauilie and vvith an euil vvill that it encourageth vs and pricketh vs forvvard vvith a vvilling mynde as is all ready proued experience maye vvitnesse And as for feare of hell â— â— aepud Roff ser 3. pâ—â—nitent Luther coÌ„demnes it euen vnto hell saying that it maketh a man an hypocrite and a greater sinner And as coÌ„cerning the other kindes of feare their doctrine in a manner abolisheth them all They affirme as is before mentioned that noe lavves bynde in conscience vvhence follovve these
against so many violent persequutions for so longe a tyme haue endured vnless some potent and prudent gouuernour by his lavves vvisdome and authoritie had vpholden guided and directed it And the reason is bicause in a societie and especially that of the Church are diuerse men yea diuerse nations and diuerse men haue diuerse natures and diuerses natures haue diuerse dispositions and diuerse dispositions cause diuerse opinions and diuerse opinions moue cōtradictions and contradictions ende in factions and factions make an end of all societies vnlesse ther be a moderatour to preuent them by his vvisdom or appease them by his authoritie A head then is necessary in all societies and not only necessary but also principalle For although the obedient complying nature of the subiect doth help much to the maintenaunce of peace and order yet the head and Superiour most of all preuaileth For as the head is the principall part so doth it beare most svvay in the gouernment of the body vvich is the cause vvhy the body is affected according to the head and vvhy the subiect follovveth the princes humour Yea euen as vvhen the head in mans body is intoxicated the vvholle body reeleth and if the head vvant eyes the body tumbleth into ditches and falleth into daunger so if the head of a societie be inconstaunte the vvholle societie vvauereth if the superiour vvant eyes of circumspection the subiectes are in daunger Vvherfore Philip King of Macedo and father to Alexander the great vvas vvonte to say that he had rather haue an armie of fearfull harts gouerned by a Lion then of lions ruled and commaunded by a harte insinuating ther by that as the head in a societie is the principall mēber so is it the most necessary If then the Church of Christe be a peaceble and vvell ordered body it hath a head to guide and rule it And if vve looke into the gouernment of the same euen from the beginning vve shall finde that this goodly common vvelth neuer vvanted a Prince and gouernour In the lavve of nature first of all Adam our first parent as he vvas our common father according vnto flesh so vvas he a preest and pastour of the soules of all those vvhoe liued in his tyme and a gouernour of his familie vvhich vvas descended of him not only in domesticall ciuill or temporall but allso in spirituall matters concerning fayth and religion For this cause he vvas indevved vvith all knovvledg and science that as the first doctour he might instruct and direct his posteritie and although by his falle he lost all infused knovvledg yet did he still so longe as he liued remain pastour and supreme head of the Church Vvherfore Theophilus Bishop of Antioche sayeth l. 2. ad Autol. that God for no other cause framed Eue out of Adams side but to demonstrate vnto vs a mysterie and figure of the monarchie of his Church that as Adam vvas head of the same in his tyme so euer after ther vvas one pastour the cheef of all Ho 34.1 Cor. And sainct Chrisostom sayeth plainly that Adam vvas one head giuen vnto all and his reason is bicause sayeth hee God Knevv that aemulation could not be auoided amongest aequalls vvherfor he vvould haue no popular gouernment but a kingdom After Adams death Seth and others succeeded him in the like pastorall authoritie euen vnto Noe. Noe dying Sem his eldest sonne vndertooke the same charge and euen vnto Aaron the first high preest of the Leuiticall lavve all the heires males of euery familie if vve beleeue sainct Hierom vvere preests q. heb q. 7. vvho ministred sacramentes and offered sacrifices euery one in his familie And amongest all the preests of diuers families one vvas the supreme pastour and Iudge of the rest to vvhom belonged the finall sentence in matters of religion and this supreme authoritie as it seemeth belonged allvvayes vnto the most ancient to vvhom all the rest as they vvere in age inferiour so vvere they subiect in authoritie As for example Abrahame and Sem vvere preests at one tyme bicause Abraham vvas the eldest sonne of Thare Sem of Noe yet bicause Sem vvas the moste ancient he vvas the higher preest Gen. 11. and therfore to him for the Hebrevves as sainct Hierom vvitnesseth affirm that Sem and Melchisedech vvere all one Abraham offered tithes and vvas blessed of him as of his superiour Yea it seemeth probable that Melchisedech in his tyme vvas the highe preest and supreme head of the Church Vvherfor Theophilus speakig of Melchisedech Supra vttereth these vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man vvas a preest the first of all the preestes of God the highest Vvhere he can not mean that Melchisedech vvas the first in tyme yeares bicause Adam Abel and Noe vvere before him and therfore his meaning must bee that Melchisedech vvas the first preest in dignitie the highest of all the preests of his tyme. So that euen in the lavv of nature that is from Adam to Moyses ther vvas allvvayes an highe preest to rule the Church and to compose controuersies that might arise in matters of religiō After that in the lavve vvriten the high preest ruled all in ecclesiasticall affayres as is playn in the books of Exodus and Leuiticus In Exodus vve read hovv Moyses like a spirituall Iudge giueth sentence in causes ecclesiasticall and ansvvereth all doubtes and questions vvhich arose concerning the obseruation and interpretation of the lavv Exod. 1◠and although to ease him selfe he vvas persuaded to lay part of his charge burden vppō others shoulders yet still he reserueth to him selfe the iudgment of all marters concerning the lavv and ceremonies c. 17. And in Deuteronomie vve finde that the people vvere commaūded in all difficulties of religion to haue recourse vnto the preest of the Leuiticall lavv vvho ruled at that tyme and God threatneth that if any bee so proud and stubborn as to refuse to obey his sentence he shall suffer death by the decree of the Iudge Vvhere a blind man may see that the synagogue had her Iudge to decide all cōtrouersies in religion And shall vve imagin that the Church and spouse of Christe vvanteth a head to direct her and a Iudg to giue her satisfaction in all doubts of religion No no in the lavve of grace as God hath bestovved more grace on his Church then on his Synagogue so hathe he prouided her of a Iudge and gouernour vvhom for his Churches sake he assisteth more particulerly And first of all Christe him selfe vvhilest he liued gouerned this Church him selfe and in all points played the parte of a supreme head high preest and pastour For he instituted a nevv lavv a nevv sacrifice nevv sacramentes he ordayned preestes and ministers and gaue them authoritie to preach to minister and to gouern in the Churche vnder him And after that he had vvithdravven his visible presence from vs he lefte vs not vvith out an vnder-pastour but presently
is allvvayes conformable Vvhich tvvoe vvilles in Christ are not contrarie bicause the one feares death as it is contrarie to nature and the sensuall parte the other imbraceth deathe as it is the price of maÌ„nes redemption and the obiect of gods vvill nether dothe the latter vvill correct the former but bothe are right in their kinde For as deathe is against nature it is to bee feared and as it is the obiecte of fortitude and the meanes of mannes redemption it is to bee imbraced the one shevveth Christ to bee a man the other declares the force of grace vvherevvith the vveakenesse of humaine nature is corroborated And so Christ knevv that his fathers vvill vvas that he should suffer and his vvill also in the reasonable parte vvas resolued but yet to shevve him selfe a man according to his sensuall parte he sayed if it bee possible free me from his chalice Novve if you desire a reason vvhy Christ that vnder tooke our mortalitie vvould none of our ignoraunce diuines vvill giue you one moste euident Bicause Christ saye they vnder-tooke only those imperfectioÌ„s of our nature vv ch ether vvere necessarie to declare him selfe a man or to make satisfactioÌ„ for our sinnes or to giue vs example bicause obedience fasting prayer humilitie pouertie such like serued for paternes for vs to imitate hee vvas obedieÌ„t he fasted prayed humiliated him selfe liued poorly and bicause also honger thirst colde heate mortalitie vvere necessarie to suffer and to satisfie for vs hee vvas houngrye thirstie hoat colde and mortall and lastly bicause nothing more declared that hee vvas a man then feare of deathe vvhich manes nature abhorreth he feared and svvet for feare not vvater only but also blood But bicause sinne vvas against the end of redemption vvhich hee proposed to him selfe hee vvould none of that yea hee could not bicause hee vvas the some of God and for as muche as inordinate motions of the fleshe serued nether for example nor satisfaction yea vvere rather contrarie hee also refused them and bicause ignoraunce also is manye tymes ioyned vvith sinne ether as the cause or effecte of sinne for vvhoesoeuer sinneth sayeth the Philosopher is ignoraunte inconsiderate yea bicause this vvas repugnaunt to the office of a Messias vvhoe vvas to instructe the vvholle vvorlde in heauenly doctrine and vvas not necessarye to declare him selfe to bee man bicause feare and other imperfections serued for that purpose sufficiently yea could not demoÌ„strate him to bee man bicause angelles and deuills may bee ignoraunt he vvould take noe ignoraunce vppon him But let the heretike blaspheme a vvhile and let him exceed the deuill his father in blasphemy if Christ vvere ignoraunte he vvas subiect also to sinne bicause he might haue follovved his ignoraunce For if the vnderstanding may erre or bee inconsiderate the vvill vvhich is directed by the vnderstanding may vvander and banger and svverue from reasons rule and Lore and consequently also may sinne And so our reformed Christians vvill make a deformed Christe of our Messias vvho being him selfe subiecte to sinne as hee is if he can bee ignoraunt or in coÌ„siderate and consequently hauing need him selfe of a redeemer vvill yet take vppon him to redeeme others and to saue others vvho him selfe needeth a Sauiour See hovv basely these men conceiue of Christ vvho though they saye that they giue all vnto him yet do make him an ignoraunte and inconsiderate man and yet they theÌ„ selues vvill bee so eagle-eyed that they caÌ„ finde out all the true meaniÌ„gs of Scripture vvith a priuate spirit and knovve as vvell as the begger his dishe theyr ovvne iustificatioÌ„ predestinatioÌ„ But to come nearer to our purpose and conclusion if Christ vvere ignoraunt and inconsiderate then can the truthe erre vvisdom can bee deciued the vvay can goe out of the vvaye for hee vvas the vvaye the truth and the life and the vvisdome of his father Io. 14. If Christ can bee ignoraunte he may bee deceiued if he maie be deceiued he may deceiue bicause he may teach according to his errour if he maie deceiue paraduenture he hath deceiued and then peraduenture his preaching his ghospell and vvhatsoeuer he hathe taught of Christian religion is errour and deceipte and so by litle and litle heresie leadeth to Atheisme and this their blasphemouse doctrine ruinethe Christianitie But fye rather vppon these blasphemers Christe is the vvisdome of his father and so can not bee deceiued he is prima veritas the prime veritÃe and so can not deceiue and he is summum bonum cheefest good yea goodnes it selfe and so vvill not deceiue and our ghospellers are heretikes that is deceiued and deceiuers The tenth chapter shevveth hovv they make Christe a desperate man vvho not only feared the iudgement-seate of his father but also despaired for the tyme of his ovvn saluation THese Reformers haue not yet in their opinion deformed Christe sufficiently for not content to haue made him an ignoraunte man they auouch also that he feared his fathers tribunall and dispaired of his ovvn saluation and so they vvill make him also a desperate man Caluin in his Harmonie of the ghospells sayeth that vvhen Christ vvas in his agonie in the garden In c. 26 Mat. § 37. in fine it vvas not the feare of deathe only vv ch made him svveat blood and vvater but sayeth hee It vvas the terrible iudgement-seat of God and the Iudge armed vvith incomprehensible vengeaunce vvhich he proposed before his eyes and on the other parte our sinnes vvhich he had taken vppon him pressed him vvith their vveight so that it vvas no meruail if this bottomlesse pitte and horrible coÌ„fusion of damnation did so feircely torment him vvith feare and anguish And a litle after § 3â— death of it selfe could not so have tormented the soule of the sonne of God had it not been that he perceiued that he had to do vvith the iudgement of God And again he repeates this his blasphemie least you should thinke that it escaped him vnaduisedly Ibidem VvheÌ„ce it follovveth that he feared a greater euill then deathe vvhich prouoked him to desire to bee exempted from death vvhich vvas that proposing before his eyes the vvrath of God in so much that he presented him selfe before his iudgement-seate being charged vvith the sinnes of the vvholle vvorld it vvas necessary that he should be affrighted and afrayed of the profound bottomless-pitte of death And vvith in some fevv lynes after he sayeth that this deadly svveat could not proceed but from an vnaccustomed and horrible fear Yea sayeth he to thinke that this agonie proceeded only from feare of deathe vvere to attribute vnto Christ a pusillanimitie vvhich vve vvould condemne in an ordinarie man Here Christian Reader do not they eares burne to heare blasphemie so often repeated and vvill thy Christian zeale permit such disgrace to be offered thy redeemer vvhat Ihon Caluin did Christ feare the tribunall seat of his father then feared he the Iudges
sentence least it should be pronounced against him then feared he damnatioÌ„ and doubted vvhether he should be comprehended in the sentence of venite benedicti come yee blessed of my father Mat. 25. or Ite maledicti goe you cursed into fier euerlasting then vvas he in a perplexitie and doubte vvhether he should be placed on the right hand vvith the electe or on the lefte hande vvith the reprobate And so the sonne of God vvho came to saue others vvas not sure of his ovvn saluation Novv therfore if I vvill shevv my selfe a Christian zealouse of Christes honour or carefull of myne own saluation I must seeke to free him from this feare of his fathers sentence for if he perishe as Caluin sayeth he feared least he should perish eternally theÌ„ must vvee all perish bicause by him only vve looke for saluation The vviseman sayeth that at the later day the iust shall stand in great constancie Sap. 5. euen then vvhen the sentence shal be pronounced much greater noe doubt shal be the constancie of Christ Iesus the sonne of God of vvhome all the Saincts that euer vvere haue borrovved their fortitude and courage For he being the naturall sonne of God knevv full vvell that his father nether vvould nor could deny his sone and vvas assured that he vvho vvas to sitte in iudgement and to pronounce the sentence could not be him selfe arraigned And is it likely that God vvho indevved Christes humaine nature vvith all knovvledge and reuealed to him all secrets euen harts cogitations and the day of dome vvhich the Angells knovv not vvould keepe this only secret from him vvould not let him knovve vvhat should become of him selfe at the day of his death The diumes vvith one common consent are of opinion that Christs soule from his conception receiued the blisse and glorye vvhich at the day of our particuler iudgement or at our deliuery out of Purgatorie our soules shall receue and they say that to a glorified soule is devv a glorified body bicause the glory of the soule naturally imparts it selfe vnto the body and that in Christ it vvas noe miracle that his body vvas so gloriouse in his transfiguration but rather it vvas a miracle that his glorious soule did not make his body also pertaker of that glory from the beginning but yet this miracle Christ vsed that he might suffer honger thirst cold and other miseries vvhich he could not haue doone in a glorified bódy Hovv then vvas it possible that Christe should feare his fathers tribunall and terrible senteÌ„ce vvho vvas all ready in possession of the glory of his soule and vvas assured that his gloriouse soule shold haue at the length that is after his passion a glorified body But sayeth Caluine Christ had taken vppon him our sinnes and therfore might very vvell feare to appear before his fathers iudgement-seate This is his diuinitie or rather blasphemie For if he mean that Christ hath so vndertaken our sinnes that he verily made then his ovvn vvhat more blasphemie could be vtter for although Illiricus auouched that God the father so potently imputed our sinnes to Christe that he made him a sinner yet Christiane tongues abhorre to vtter and Christiane â—ares do burne to heare such blasphemous speeches For sainct Peter vvho sayeth that Christ boare our sinnes 1. Pet. â— addeth vvith all that he bare them in his body vppon the vvood to signifie that he tooke not the mallice of our sinnes vppon him for then he should haue sayed that he bare our sinnes in his soule bicause the soule only is the subiect of sinne but that he suffered the paines devv vnto our sinnes vvhen he suffered the deathe of body vppon the crosse Yea as vvhen one satisfieth for anothers offence he takes not the offence vppon him but is coÌ„tent to abide the punishment to set his freind at libertie so Christ our Mediatour and Redeemer is sayed to haue taken our sinnes vppon him and to haue satisfied for them bicause he hathe endured the paynes vvhich vvere devv vnto them but as for our sinnes he vvas not capable of theÌ„ and therfore the same sainct Peter in the same place sayeth that Christ neuer sinned and that guile or fraude vvas neuer found in his mouthe Vvherfore though Christ might feare death and the torments of the crosse bicause those he vvas to suffer for vs yet had he no caule to fear hell and damnatioÌ„ bicause although that punishment vvas devv vnto our sinnes yet vvas not Christ to suffer it bicause his passion vvas sufficient as in the next chapter shal be proued And this I hope vvill suffice a reasonable man But Ihon Caluin still cauillethe and vvill not be satisfied vvith reason For sayeth hee as is before related Christ had beene very effeminate in cap. 22. Lucae if for fear of death only he had svvette blood and vvater therfore it vvas noe lesse then hell and damnation vvhose feare cast him into such an extraordinarie svveate See vvhat care Caluin hathe least Christ should be counted a covvarde and yet vvhilest to finde out a sufficient cause of such a feare he sayeth that hee vvas a frayed of iudgement he makes him to feare that vvhich hee vvas sure should neuer happen vvhich is the greatest folly in the vvorld and argevveth the most effeminate and covvardly harte that can bee I ansvvere therfore that the feare of deathe only vvas sufficient to make him svveate vvater and blood for if as Aristotle sayeth abundaunce of blood and distemperature of body be sufficient to make meÌ„ sometymes to svveate bloud l. 2. hist animalium c. 19. vvell may vve conceiue hovv feare of deathe in Christe vvhich must needs bee very great partely bicause he vvould haue it so and for our sakes also and partely bicause he vvould not imparte any comforte or strengthe vnto his humaine nature might cause such a distem perature in his body that it being already extenuate and emptied of other humours might svveat blood and vvater nether proceeded this froÌ„ any impoteÌ„cie of mynde for he that giueth such courage to his Sainctes could haue taken the same him selfe but he vvould permit deathe and such a deathe to do al that such an obiecte could do and he vvould not giue any ayde vnto the inferiour parte of his soule vvhere this passion of feare afflicted him that he might beginne in the garden the dolefull tragedie of his passion vvhich he acted after vvards vppon the stage of his crosse But Caluin hath not yet cast all his poison he sayeth that Christ not only feared iudgement and damnation but dispaired also of his Saluation These are his vvords vvhich vvith the other before I translate out of his frenche Harmonie in c 27. Mat. 11.46 But this see meth absurd that a voice of desperation should escape Christe The ansvvere is easie that althoughe the fleshe apprehended damnation yet fayth remained firme in his harte Vvhere you must note that Caluin hauing
discoursed vppon those vvords my God my god vvhy hast thou for sakeÌ„ me he sayeth that this vvas the greatest agonie that Christ euer suffered and the reason saythe he vvas bicause he vvas conuented before his fathers tribunall as culpable and as one that had God his enemie and as a man all ready condemned vvher vvith he vvas so scarred and affrighted that it had beene enoughe to haue svvallovved vp all other men an hundred tymes So that complaining that he vvas abandoned of his father he speaketh not of faintness nor in ieste for sayeth he the vehemencie of the greefe vvrested out of him this complaint for as he vvas presented as a pledge for vs so vvould he susteine verily the Iudgement of God in our name And bicause in these speeches he seemed to auouch that Christ dispaired as one forlorne forsaken of his father he sayeth that yet his fayth remained firme Is it so Caluin and did Christ as he vvas man so feare the iudgment-seate that he dispaired Then ether that dispaire vvas deliberate or sodaine and indeliberate If deliberate then certes did Christe sinne most danmably for vvhat greater sinne is ther then to dispaire of Gods mercie For he that dispaireth ether he thinks not God able to saue him or not vvilling in the one he dothe iniurie to gods omnipotencie in the other he mispriceth his mercie If indeliberate then vvas Christe inconsiderate and caryed a vvay vvith Passion like a beast or vureasonable man vvhich althoughe Caluin sticketh not to graunte for he sayeth that the vehemencie of his agonie vvrested out of him feare and dispaire ere he vvas avvare yet do all the fathers and diuines in this pointe stand against him affirming that neuer any passion in Christ preuented reason and consideration Yea they conceiue of Christ as of one that vvas so vigilante ouer his passioÌ„s that neuer any arose vvithout contideration and commaundement For vvhen he vvould shevv zeale he commaunded a passion of anger to arise yet in that moderation as it might shevv him to be zealouse and yet nether testie nor furiouse Likevvise vvhen it pleased him to afflicte his harte vvith feare and sorovve he commaunded those passions to arise in that vehemencie vvhich vvas expedient to iuffer for vs or to shevv him selfe a man and yet vvith that moderation that they neuer exceeded the golden meane of vertue and he that could commaunde the vvindes and tempests to cease could coÌ„maunde his passions dovvne againe And so vvhen in the garden he feared death that feare vvas praeuented and commaunded by reason and so vvas deliberate and yet noe sinne bicause it is naturall to feare death and if vvith all the Superiour parte of the mynde bee resolute and vvill not for that feare traÌ„sgresse gods lavve or offende conscience it increaseth the merit of martyrdome or suffraunce of death bicause it augmenteth the difficultye Vvherfore diuines calle Christes passions propassions bicause he allvvayes praeuented them and commaunded them to arise and therfore the Euangelist sayeth not that Christ vvas perturbed or troubled vvithe his passions as vve are but that he troubled him selfe Augu. tract â—9 in 10. In like manner vvhen Christ cryed on the crossemy God my God vvhy hast thou forsaken mee that complainte proceeded from the sensual parte of his soule vvhich feared death and the panges therof and vvas not a complaint indeliberately vvrested out by vehemencie of greef as Caluin auoucheth but vvas deliberate and yet noe sinne bicause if the Superiour patte be resolute it is noe sinne thoughe the inferiour parte fear deathe as contrarie to nature Nether vvas that complainte a desperation of Saluation for Christ as before is declared vvas sure of that but it vvas a complainte of the sensuall parte vvhich complained that it receiued noe succour from the diuinitie but vvas left as it vvere to it selfe to suffer feare greef and paine for our Redemption and yet in that complaint as I sayed vvas no sinne bicause death is a thinge to be feared and the flesh and sensuall parte naturally feareah it only then this feare is a sinne vvhen it makes vs offend our conscience or to transgress the lavv of God vvhich effect it could not haue in Christe bicause the Superiour parte of his soule vvas alvvayes resolued to dye for mans redemption Novv vvheras Caluin sayeth that Christe dispaired yet retained faithe I can not see hovve those tvvoe things can stande together in his opinion For if faithe bee an assuraunce of present and future iustice yea of Election and SaluatioÌ„ See the seueÌ„th booke and third chap. as Caluine sayeth it is then if Christ dispayred of Saluation he lost his faith bicause he lost that assuraunce so by Caluins doctrine vvas an infidelle Nether vvill Caluins shifte be sufficient to holde these tvvoe to vvit assuraunce and desperation together for to say as he sayethe that this desperation in Christe vvas indeliberate and so might stande vvith faithe is to vphold one absurditie by another for it is most absurde to ascribe vnto Christe any inconsiderate or indeliberate actions better vvere it for Caluin to saye as diuines commonly saye that there vvas noe faythe in Christe bicause faythe vvhich is an obscure knovvledge can not stand vvith the cleare vision of God vvhich Christe had and vv ch gaue him a greater assuraunce of Saluation then faithe can do Thus thou seest gentle reader hovve vnlikely it is vvhich Caluin sayethe that Christe doubted and dispaired of saluation vvho vvas the sonne of God blessed in soule from the first moment of his conception and so assured of the blisse and glorie both of soule and bodye But bicause Caluin vvill haue it soe let him still stande to it that Christ vvas arraigned as guiltie at his fathers tribunall and that hee so feared the Iudges sentence that he doubted yea dispaired of saluation But vvhat shall he gaine by this doctrine he shall declare him selfe to be as he is a sacrilegiouse companion vvho robbeth Christ of his glorie in vttering such iniuriouse and opprobriouse speeches and shall deserue to bee hissed out of the Church and schoole of Christe for preaching that doctrine from vvhich Christiane eares abhorre and shall demonstrate him selfe not to bee a sincere Christian vvho speakes so contemptibly of Christ vvhome he professeth to honour and to vvhome he sayeth but hovve truly vvho sees not that he giueth all homage and glorie The eleuenth Chapter shevveth hovve Caluin bringeth Christe to Hell and the torments therof and so makes him a companion of the damned THe sinner vvhen he his once habituated in sinne makes noe scruple or sinne and vvhen he is plunged in the depthe of sinne he contemneth and is so farre from seeking meanes to gett out of this filthy sinke thâ—t hauing once soyled him selfe he cares not to vvallovve him selfe in filthe and to adde filthines to filthines and abomination to abomination vvithout stoppe or stay ende or measure So it happeneth to Ihon Caluin vvho hauing
of hell and yet neuer feele the paines therof And in deed it vvas not conuenient that Christe should suffer the paines of hell For first those paines are of their nature perpetuaell and so if Christe had once permitted those torments to afflicte his soule he should neuer haue beene eased of the same Secondly it had beene dishonorable vnto Christe to be fellovve mate vvith the damned Act. 〈◊〉 and althoughe saint Peter sayeth that God raised him from deathe to life the sorrovves of hell being dissolued yet he meanes not therby that Christe once suffred the sorovves of hell but ether that hee loosed vs from the sorovves of hell or that hee acquitte him selfe from them bicause hee neuer vvas tormented vvith them Thirdly to haue suffered these paines had been to noe purpose bicause that the paynes of hell are not satisfactorie and therfore after that the damned haue endured them many millioÌ„s of yeares they are neuer the nearer an end of their misery Novv as coÌ„cerning Christes charitie that vvas sufficiently declared in that hee suffred deathe for vs. â—o 15. For noe man hathe greater charitie then to dy for this freende especially for his enemies and this also extolleth Christes povver moste highly vvho by deathe ouercame deathe yea sinne also and damnation But my hande is vveary and my pen seemes vnvvilling to yeld any more inke to a longer discourse vppon these vnchristiane yea diabolicall blasphemies and I doubte not but the Readers eares doe burne all ready to haue hard so much of theÌ„ Out of this doctrine peraduenture proceeded that blasphemouse speeche of one vvhoe as Surius reported vvas not afrayed to say that Christe vvas daÌ„ned in hell Anno 1â—27 And for this as it is very probable God permitted Ihon Caluin to dye so desperately Bolsee in vita Caluini Geneb li. 4. Cron. For he that auouched Christ to haue dispayred and to haue suffred hel-lpaynes at the hovver of his deathe him selfe dispayted and seemed euen then to begine his hell bicause theÌ„ hee cursed the daye that euer hee sette pen to paper vvhich vvee also maye curse and leauing to call vppon Christe at his deathe vvhome in his life hee had so dishonoured he called vppon the deuill vvhose instrument seruaunte he had been and vnto him rendred his miserable soule vvhich had deserued as many helles as vvere and are the soules vvhich vvere and still are by his doctrine deceiued The tvvelueth chapter shevveth that the Ghospellers can abide nothing vvhich is or hathe been beloÌ„ging vnto Christ vvhich is the laste signe that they are noe sincere Christians IT is a common saying vsuall in euery mans mouthe and yet not so common as true Loue mee loue my dogge vvhich not only the coÌ„mon voice allovveth but also experience reason approueth for such is the nature of loue and frendship that as it traÌ„sformeth one freind into another makes vs to accounte of our freind as another our selfe so dothe it engender in vs an affection vnto our freinde his freindes kinsmen alliaunce seruauntes and vvhatsoeuer belongeth vnto him or is beloued of him And the reason is manifest for if frendship be of that nature that is maketh one soule as it vvere in tvvoe bodyes and causethe vs to esteem of our freind as another our selfe then as vve first loue our selues and then others that are linked vnto vs so vve must loue our freind as our selfe and then his alliaunce for his sake and vve must tender his life his goodes and coÌ„modities as our ovvn Vvherfore vvee read that Damon and Pithias did striue earnestly coÌ„tende most louingly vvho should dy for the other For as the soule by affectioÌ„ is more vvhere it loueth then vvhere it liueth so Damon thought him selfe to liue better in Pithias then in him selfe and therfore to saue him selfe in Pithias he desired to dy in him selfe And he that loued Pithias life as his ovvne vvould haue affected Pithias freindes and vvould for his sake haue tendered his goods as his ovvne vvee read that Dauid and Ionathas vvere such louing freindes that their soules vvero glevved together â— Reg. â—â— vvhich loue of Dauid tovvardes Ionathas could not be stayed in Ionathas his person but for his sake extended it selfe to his hovvse and familie Kinge Pharao vvho extolled and loued higly Ioseph the Patriarch Exod. 45. 47. loued not him alone but for his sake entertained Iacob his father and all his brethren For this is the nature and lavve of frendshipp loue me loue myne Vvherfore vvee see by experience hovv vvheÌ„ vve loue a freind sincerly vvee loue for his sake his freindes also alliaunce yea his seruauntes yea his dogge yea his ringe and image and vvhatsoeuer hathe beene deare to him or appertaining vnto him And least that any should thinke that frendship vvorkes this effecte betvvixte meÌ„ only I vvill shevve hovve charitie vvhich is the frendship vvhich man hathe vvith God hath the same properties For charitie makes vs not only the seruauntes of God but his freinds also and in a golden chayne so linketh vs vnto him Io. 1â— that vvee are as sainct Paule sayeth one spirit vvith him In so much that sainct Paule sayed that novv he liueth not in him selfe but in Christe 1. Cor. 6. into vvhom by loue he vvas transformed Gal. 2. esteeming of Christe as of another him selfe in vvhome he thought he liued better then in him selfe And therfore he tendered Christe his honour aboue his ovvn commoditie and vvould rather dy as in deed he did then Christe should susteine any dishonour and rather then hee vvould deny him or forsake him hee denied him selfe and neglected his ovvn life The like effecte this loue hathe euer vvrought in the hartes of the Martyrs of the Churche vvho not only desired to dy for Christe as Damon did for Pithias but dyed in deed and suffered most exquisite tormentes least he should susteine the least losse and domage in his honour And certes they that for loue of Christ tendered his honour more then their ovvne liues did noe doubte affect and reuerence for his sake his mother his freinds his image his crosse and vvhat soeuer hathe beene belonging vnto him for loue is of this nature that it extendeth it selfe not only to our freind but for his sake it teÌ„dereth his honour affecteth his alliaunce and freindes yea his seruaunts and for his sake esteemeth of his image ringe and vvhatsoeuer hath beene apperteining vnto him Vvherfore the greatest louers and freindes that euer Christ had to vvitte the Martyrs vvhoe dyed fot him and the first Christians vvhoe first receiued his lavve and professed his name did so loue him that for his sake they respected vvith reuerence his crosse his image his vvorde his sacramentes his mother his Apostles his seruauntes yea their images and reliques also Lâ—â— â— The Angell Gabriel for the honour he ovved vnto his master Christ Iesus speakes vnto our blessed lady vvith great
sacrifice as they confesse that they haue not and in deed they haue not if sacrifice as being the principall office of religion and proper vnto God as is proued is so necessarily required that vvithout it regilgioÌ„ can in no vvise bee supported the coÌ„clusion to vvâ—hich my former discourse driueth must needs follovve to vvit that tâ—e reformers haue noe religion bicause noe sacrifice noe reilgioÌ„ And seing that in the Catholike and Romain Churche only is founde a sacrifice like to Melchisedechs and correspondent to that of vvhich Daniel and Malachie haue fortold as the Sacrifice of the nevv lavve and the same vvhich Christe offered at his laste supper and commaunded to bee offered by his Apostles and their successours it follovvethe that the Catholike Churche is the true Church of Christe and that in it only is practised true faithe and true religion The third Chapter shevveth hovv the reformers amongest them haue reiected all the SacrameÌ„ts and so can haue noe religion bicause SacrameÌ„ts and religion euer goe to together IT is a common opinion amongest the holy fathers and diuines that since the falle of Adam SacrameÌ„tes vvere alvvayes necessary partely to declare mans dutye tovvards God and partely for maÌ„s ovvne instruction For first man being composed of soule and body vvas to serue God not only vvith invvard affectioÌ„s but allso by outvvard and visible signes Secondly bicause he vvas to receiue grace from Christe against the maladie of sinne into vvhich he vvas fallen he vvas also to professe his faythe in Christe from vvhome this grace proceedeth and to acknovvledge it as desceÌ„ding from his passion by visible signes and figures such as Abels sacrifice and Circumcision vvere in the lavv of nature and such as the Paschal lambe and other sacraments vvere in the lavve of Moyses and such as baptisme and the sacrament of the Altare are in the lavve of grace Thirdly bicause he had offeÌ„ded God by vse of corporall thinges it vvas conuenient that by corporall and sensible Sacramentes and by the religious vse of the same he should restore God his honour vvhich sinne had taken from him and make him satisfaction by such thinges as he had done him iniurie For mans behalfe also Sacraments since Adames sinne vvere alvvayes requisite Gen. 3. For first bicause mannes sinne proceeded of pride and a desire to bee like to God in knovvledge of good and euill it vvas conuenient for mans humiliation that hee should be set to Schole Prou. 6. to learne not only of the Ante diligence and of other brute beastes other vertues but also of these senseles creatures such as SacrameÌ„ts are his faithe and religion Vvherfore as the Paschall lambe brought the Ievves into a gratefull remeÌ„braunce of their deliuerie and passage from Egipte and Circumcision did put theÌ„ in mynde of a spirituall Circumcision Rom. 6. So Baptisme setteth before our eyes the buriall and Resurrection of Christe For vvhen the infante is dipped into the vvater vvee thinke of Christes buriall and vvhen hee is lifted vp a nevv creature regenerated to a nevve life vvee call to mynde the resurrection by vvhich Christe is risen to a nevv and an immortall life And in the Sacred Euchariste vvhich by the formes of bread representeth the body of Christe and by the accidentes of vvine the bloud of Christe aparte Mat. 26. vve commemorate the deathe and Passion of Christe Secondly as man by sinne had preferred the creature before the Creatour so vvas it meet and conuenient that he should as it vvere begge grace and seeke his saluation by the meanes of these sensibles signes and Sacraments vvhich are farre inferiour vnto him in nature Lastly as by abuse of corporall creatures he had vvounded his soule by sinne so vvas it expediente that by vse of the same his diseases and spirituall sores should be recured And so it vvas moste requisite that Christe in the nevv lavve should institute seÌ„sible signes and Sacraments â—i 19. cont â—eust c. 10. And therfore sainct Austine sayeth that as yet neuer any societie could ioyne in one religion and vvorship of God but by the vse of the same Sacramentes In vvhich pointe the reformers aggree vvhith vs for they all avouch Suenkfeldius only excepted and some other Libertines that Sacramentes are necessarie but in the number they vary not only from the Catholikes but also from one another The Catholike Churche hathe euer vsed seauen sacramentes vvhich are Baptisme Confirmation the Sacramen-of the Altare Penaunce Order Mariadge and Extreme vnction â— p q. 65. a. â— Vvhich number sainct Thomas the diuine proueth by a very pregnaunte reason or rather similitude vvhich is betvvixte the corporall spirituall life of man For in our corporall life seuen thinges are required to vvhich are correspoÌ„dent seuen sacraments in the spirituall life of man In a corporall life first is necessary generatioÌ„ vvhich giueth the first being and essence and to this is ansvverable Baptisme vvhich regenerateth vs again vnto a nevv life and spirituall being of a Christian by vvhich vvee are nevv creatures borne of vvater the Spirit vnto a nevv life Io 1. l. de Bapt. Vvherfore Tertulian callethe Christians spirituall fishes bicause though they haue their corporal life from earthe by carnall generation yet their spirituall life and being like fishes they receiue from the vvater by spirituall regeneration Secondly in a corporall life is necessarie augmentation by vvhich the litle infante for all beginnings are litle vvaxeth grovveth and gaineth devv proportion quantitie and strengh by vvhich he is able to exercise operations and actions belonging to corporall life as to eate drinke talke vvalke laboure to defend him selfe and to assaulte his enemie And to this is correspondent the Sacrament of Confirmation vvhich perfiteth vs in the spirituall life receiued in Baptisme vv ch is the cause vvhy some fathers say that before this Sacrament vve are not perfecte Christians and giues vs force to defende this our spirituall life by confessing our faythe before the persequutor vvhich faithe is the ground of spirituall life Thirdly bicause this corporall life of ours fadeth diminishethe continuaily for euery hovver vve lose some parte of our substauÌ„ce partely by reason of the conflicte of the contrarie elements vvhich consume vs vvhilest in vs they striue one against another partely by reason of the continuall combate vvhich is betvvixte naturall heate and moysture vvhich is as it vvere the tallovve of our light and life vve stand in need of nurriture and nutrition vvhich restores that substaunce vvhich is dayly loste and so prolongeth our life And to this in our spirituall life ansvvereth the Sacrament of the Altare Ioh 6. vvhich conteining in it the body and bloud of Christe vvhoe calles him selfe liuing bread and sayeth that his flesh his truly meate his blood truly driÌ„ke nourishethe the soule spiritually and conserueth our spirituall life here Io. 6. and prepareth vs to an immortall life in heauen Fourthly man hauing
giue him occasion by his motion of his body to declare his desire to follovve yet if hee commaūde him in deed to folovve hee is very vnreasonable Or if Caluin vvill saye that God vvill seeme only to cōmaund vs bicause hee vvould make vs to see our imbecillitie and to doe vvhat vve can at least to shevve our desire then follovveth it that there are noe cōmaundementes bicause God dothe not verilie commaund them but seemeth only to commaund to make vs see our ovvne infirmitie and to shevve our desire Or if Caluin vvill not bee so bold as to deny all commaundementes then must hee graūt that God is vnreasonable in commaunding vs more then vvee are able to performe As for example if the master vvould commaund his seruaunt not onlye to ronne but also to flye on his arraund and for a shorter cutte to leape ouer a riuer ouer vvhich he cā scarsely see vvould you not thinke him vnreasonable and quite beside him selfe The like dothe almightie God if vve beleeue Caluin for he commaundeth vs to loue him aboue all and our neighbour as our selues he biddes vs not to steale not to kill yea not to couet our neighbours vvife or goods vvhich is as if hee should commaund vs to flye or to moue mountaines or to leape ouer the sea bicause these thinges in Caluins opinion are noe more impossible then are the commaundamentes and therfore in these commaundementes God shevveth him selfe as vnreasōable as hee should doe in the other Yea if once vvee graunte that god maye cōmaund impossibilities then is ther noe reason vvhy brute bealles maye not bee commaunded not to kill one another not to liue of spoile to faste somes tymes and to honour yea loue their Creatour bicause God commaundeth mā to doe these thinges vvho yet is noe more able to do thē then beastes are And if beastes could speake vvould tell allmightie God that hee hathe noe reason to commaund them to do these thinges bicause they are not in their povver then maye men make the same exception and accuse their Creatour as a Prince most vnreasonable vvhoe commaundeth them to excute those lavves vvhich they noe more can fullfill then oxen and asses can doe And if god vvill condemne them as guiltie of offence for not obeying his commaundment they maye ansvvere vvith saincte Christostome Hom 16 in ep Heb. Si impotentes nos fecit deinde imperat culpa eius est If he hath made vs impotent as Caluin sayeth he hathe bicause by his decree and ordinaunce he hindreth vs or at least if vvee be allready by Adams sinne made impotent Supra l. 2. Instis c. 7. sect 5. And yet he commaundeth vs the faulte is his and not ours if vvee transgresse his commaundement The fourth Chapter shevveth hovv the former doctrine maketh God a most cruel tyraunt CErdon that infamous heretike Ex Ter. l. prasc c. 51. and diuers of his folovvers reading in the old testament vvhat seueritie in that lavve God had sometymes vsed and not considering that the enormitie of sinne is such that it deserueth not only temporall but also aeternal deathe and imagining that such seueritie could not proceed frō the good God vvhoe is goodnes it selfe as thoughe God vvere mercifull and not iuste also they affirmed that there vvere tvvoe gods the one good the other cruel the one the autour of the olde testamēt the other of the nevv the one Creatour only of superiour substaunces the other of this inferiour vvorlde Against these men saint Austine vvrote a booke entitled Against the aduersarie of the lavve and Prophetes in vv ch hee proueth that in the nevve lavve God hath shevved as great seueritie to vvit in the death of Ananias Act. 3. Mat. 2◠5. Saphita in and threatening aeternal danation vv ch passeth all temporall punishment against those that shall not giue almes and not only against those that shall kill but also against them that shal be angrie and shall call contumeliously their brother foole Vvhence it follovveth that one and the selfe same god is seuere and svveete iuste and mercifull And good reason for as the king must not only be gētle but iuste also and therfore the Aegiptians Hierogliffe of a kinge vvas a bee vvhose hony signifieth the svveetnesse vvhich ought to be in a Prince and his stinge importeth that hee must bee vvith all seuere and iuste also vvhere mercie and faire meanes vvill not serue so God the king of kinges offereth his grace moste frankelye bestovveth benefites on vs bountifully and many tymes vvinketh at our defaultes expecteth patiently amendement and repentaunce but if vvee contemne his benefittes and abuse his patiēce then dothe hee lay it on seuerely vppon vs bicause as hee is good so is hee iust must bee iust else vvere hee not God And althoughe some respecting only the shortenesse of the pleasure vvhich they haue takē in sinne thinke it harde to be punished eternally for a momētaire pleasure yet if they consider vvhat it is to offende so great a Maiestie and hovve vvhen vve sinne vve doe in affection desire eternally to perseuer in that sinne and pleasure or cōmoditie l. 4. dial c. 44. vve vvill thinke vvith sainct Gregoire that it is good reasō that the sinner vvhoe hath sinned in his eternitie should bee punished in gods aeternitie Yea if Princes for a momentarie transgression may iustly punishe their subiectes vvith perpetuall exile and death it selfe vvhich of it selfe is perpetuall bicause a resurrectiō is not naturall vvhy maye not God iustelie punishe vs vvith eternall paines for our tēporall faultes especially seing that they vv ch dye in mortall sinne neuer thinke of repētaunce but remaine perpetually obstinate in their mallice and so may iustely bee perpetually punished bicause sinne as longe as it remaines is vvorthy paine and therfore if it remaine for euer it may iustly bee punished for euer and euer But althoughe it be so that there are not tvvoe gods as Cerdon sayed the one meeke and mylde the other cruel and Churlishe and althoughe the selfe same God and the good and the onlygod bee must bee bicause hee is God mercifull and iust and consequently gentle seuere vvithout all crueltie bicause iustice is noe crueltie yet if vve vvill auouch Luthers and Caluins doctrine for currant vve must of necessitie confesse that God is the cruellest tyraunte that euer vvas or can bee For they affirme as vve haue related in the former Chapter that God commaundethe vs thinges altogetherimpossible and they can not deny but that for transgressing these commaundemēts the vvicked are tormēted in hell perpetually for Christe bidds thē goe accursed in to euerlasting fyer Mat. 2◠vvhoe clothed him not in his mēbers vvhen hee vvas in them naked vvho fed him not vvhen in them hee vvas houngrie vvhich if it bee so then is God moste cruel and barbarouse Luther once vvell perceued that this consequence to vvit that God is cruel
conclusions First that nether Princes nor Iudges haue authoritie to condemne vs to any paine as is before proued bicause vvhere noe lavve byndes noe prince can iustly punishe the transgression And so humaine feare is taken avvay Secondly this doctrine abolisheth all filial feare for vvher no lavve byndes in conscience noe sinne can be committed and so vvee need not to feare theftes and murders for feare of offending God bicause vvhere noe sinne is no offence is to be feared Reuerentiall feare also they abandone bicause as is before proued in denying lavves to bynde they take avvay all authoritie euen from God and vvhere noe authoritie is no reuerence is devve As for seruile feare they condemne it in expresse termes And Luthers vvordes vvee haue harde allready let vs heare also Caluin speake l. 3. Inct. c. 24 § 6.7.8 Hee affirmethe that a sinner can not bee iuste vnlesse hee beleeue assuredly that hee is elect praedestinate and vndoubtedly to be saued vvhence follovveth that noe man must feare hell yea that noe man can feare hell and retaine his faithe For if hee bee by faithe cocke-sure of Saluation hee can not feare hell and damnation bicause hee is as assured of escaping hell as of attaining heauen and noe man can feare that euil vvhich hee is assured to escape As for example noe man feareth least the heauens falle vppon him Or if Caluin feare hell hee looseth his faithe bicause hee is not assured to escape hell and to attaine to heauen And bicause Caluin savve vvell enoughe that feare of hell is taken avvay by this his doctrine § 2. hee checketh sainct Gregorie the great saying that he teacheth pestilently vvhen hee sayeth in a certain homelie that vve knovve only our calling but are vncertain of our election Hom. 38. in Mat. euang vvherby sayeth Caluin he moueth all men to feare and trembling bicause vve knovve vvhat vve bee to day but vvhat vve shal be vve knovve not Luther also as hee holdes the same opinion of assurednes of saluation so he biddes vs to take heed least vvee feare hell or iudgemeÌ„t bicause that vvere to loose our faithe These are his vvords Vvherfore if thou be a sinner as verily vve all are in to 2. Col. â—d Gal. do not propose vnto thy selfe Christe as a ludge in a rayn-bovve for then thou vvilte be a frayed and dispaire but apprehend the definition of Christe that hee is noe exactour of the lavve but a propitiaiour So that Luther thinkes that Christe vvill exacte noe lavve at the handes of a faithfull man and therfore he needeth not to feare hell in vvhich transgressours of the lavve are punished Vvherfore as they take avvay all hope of revvard so they take avvay all feare and especially the feare of hell vvhich is the greatest bridle that is to restraine men from sinne But first I vvill aske theÌ„ vvhy scripture setteth forthe heauen and hell vvith suches names and titles if it bee a sinne to hope for the one or to feare the other Truly if it bee sinne theÌ„ hathe God in setting forthe heauen and hell so liuely layed baytes to catche vs and to allure vs to sinne And vvhy then dothe scripture in so many places commaund vs to hope and to feare And hovve are those tvvoe thinges vnlavvfull vvhich are so necessarie in all common vvelthes Vvhy maye the plovvghman trauell all the daye in hope of his vvage the husbandman sovve his seed in hope of a haruest the souldiour follovve the vvarres in hope of a spoile and yet a Christian man maye not fullfill the commaundementes in hope of a revvard in heauen For if it bee lavvfull to hope for heauen vvhy it is not lavvfull also to giue almes in hope of heauen as Dauid inclined his harte to keepe the lavve for revvard and retributioÌ„ Psal 118. They ansvver that vve must serue God purely for his loue glorie but not for revvard True that must bee the principall ende but yet theÌ„ce it follovveth not but that vvee may also serue for revvard as for a secondarie ende and motiue But say they he that serueth for revvard vvould not serue god if revvard vvere not vvhich argueth an euil mynde I ansvvere that allmen are not so affectcted And if hope of heauen bee of that force as to moue theÌ„ to keepe the lavve vvhy may it not also bee sufficient to moue them to lay aside that euill affection vvhich is also against the lavve In like manner if I may lavvfully feare deathe and other euilles of the body vvhy may I not feare hell vvhich is the greatest punishement that is bothe of soule and body and if I may fearre hell vvhy maye I not absteine from sinne or fullfill the lavve for fearre of hell They saye the reason is bicause he that fullfilleth the lavve for feare of hell vvould sinne vvith all his harte if hell vvere not bee it so yet this arguethe feare to bee good rather then euil bicause it is a cause vvhy vvee absteine at least from the out vvard acte of sinne and if the mynde bee euill disposed that proceedeth not from the fear of hell but froÌ„ an euill disposition Yea if feare of hell bee sufficient to keep vs from the acte of sinne it is sufficient also to restraine vs from the euill desire of the mynde bicause against that also hell is prepared And in this is a plaine differeÌ„ce betvvixte feare of hell and temporall punishments bicause Princes by teÌ„porall paines punishe only the outvvarde acte of vvhich only they can iudge and therfore the theefe may absteine from thefte for feare of hanging and yet haue an invvarde desire to steale but God punisheth in hell not only the outvvard acte but also the invvard affection and desire of sinne and therfore if feare of hell keep a man from thefte it vvill restraine him also from the desire And consequently feare of hell can not bee ill but rather good vvhich is no cause of ill but rather a cause vvhy vvee absteine from euill and althoughe some peraduenture yea and vvithout peraduenture vvould sinne and neglegcte the commaundemeÌ„tes if hope of heauen and fear of hell vvere not yet that is noe argument that ther in they sinne if they haue noe presentil affectioÌ„ or consent to sinne For so many vvould sinne if they should liue longer or if they had this or that occasion or if God gaue them not this and that grace and yet that they vvould sinne is noe sinne if they haue noe present affection or desire to sinne Yea this is an argument that hope of heauen and feare of hell are verye laudable and good bicause they are bridles to restraine men from sinning Vvherfore to dravve neare a conclusion vvhich is that our Reformers in taking avvay hope of heauen and feare of hell open the gappe to all vice I reporte mee vnto the indifferente reader hovve the Churche is like to flourishe in vertue vvithout hope of heauen and feare of hell seing that as
opinion contrition vvhich is inherrent in vs can not be our Iustificatiō bicause they saye that there is noe inherent grace nor iustice And if before this faythe of theirs God should by infusion of grace iustifie them yet vnlesse they had a reuelatiō they could not especially vvith such assuraunce beleeue it bicause the vnderstanding can not giue assent vvithout some apparaunce of truthe They vvill saye that Christes iustice is theirs so that they vvill apprehend it by faith and so they are iust by that iustice if they vvill beleeue so but nether vvill this shifte serue their turne For before they beleeue this Christes iustice must bee theirs and by it they must bee iuste bicause that is the obiecte of their beleefe and the vnderstanding must see it to bee so before shee beleeue soe vvherfore seing that before this faithe of theirs Christes iustice is not theirs and they also are not yet iuste it follovvethe that they can not so longe as they are in their vvittes beleeue that they are iuste bicause this veritie must appeare to the vnderstanding before shee can beleeue it and therfore if before faithe they bee not iuste they can neuer beleeue so For as the sicke mā must bee vvholle and sound before hee can beleeue that hee is so bicause it is not in his povver to beleeue that vvhich is not or vvhich at least appeareth not soe a sinner can not on a sodaine vnlesse hee haue some reason for it beleeue assurdly that hee is iust And therfore if this assured faith bee necessarie to arise after our fall taken by sinne it is impossible to rise again after that vvee are fallen And to make the matter yet more playne as if the only remedie for a sicke man to recouer his healthe vvere to beleeue that hee is vvell it vvere impossible for him to recouer bicause vvhilest his disease remaineth hee can not beleeue that hee is recouered hauing noe reason to thinke so but rather the contrarie so if the only meanes for a sinner to recouer bee to beleeue in the middest of his sinnes that hee is iuste it is impossible for him to recouer bicause hee can not vvith harte thinke so hauing no reason for it but rather to the contrarie Hence I gather tvvoe thinges to be noted First that if a sinner bee iustified by beleeuing that hee is iust then is hee iustified by a lying faithe bicause hee be leeueth that vvhich is not and if you saye that so soone as hee hathe beleeued so hee shal be so that is not sufficient for yet it follovveth that hée beleeueth that hee is iust before hee is iuste bicause iustice follovveth faythe so he is iustified by a false and lying faithe The second thing vvhich I note is hovve malitiously and yet hovve couertly the deuill by his members seeketh our damnation For not content by theyr doctrine to haue induced vs to all sinne hee taketh a vvaye the meanes of rising again from the state of sinne denying penaunce to bee necessarie yea affirming in Luther that contrition is a mortall sinne and auouching in Luther and Caluin bothe Supra yea and in all theyr Schollers that the only meanes for a sinner to bee iustified is to beeleeue vvithout all staggering and vvith all possible assuraunce that his sinnes are forgiuen vvhich beleefe being impossible as is allready proued bicause it is not in the vnderstandings povver to beleeue vvhite to bee blacke or that a man is iuste vvhen noe probabilitie of it appeareth it follovveth that vvhen a sinner is fallen it is impossible for him to rise againe bicause it is as impossible for him to beleeue that hee is iust before hee see some apparaunce of the same as for a sicke man to beleeue that hee is recouered and vvell at ease vvhen hee is in the middest of the fitte of an hoate ageue or in the panges of deathe And so our reformers do not only tumble vs headlong into the very depth of sinne but hold vs there in perpetuall duraunce vvithout hope of libertie bicause they require at our handes an impossibilitie vvhich is in the midst of our sinnes to beleeue that vvee are iust and electe hauing no probabilitie of the same but rather great euidence to the contrarie vvhich is as impossible for vs to beleeue vvith harte as it is for the sicke mā to assure him selfe that hee is vvell vvhen hee is in the middest of his fitte THE EIGHT BOOKE CONTEINETH A SVRuey of their doctrine vvhich leadeth vnto Atheisme and contēpt of religion A SHORT PRAEFACE IRELAND is famous for that it breeds noe toades nor venimous serpents and Ingland hath been of longe tyme esteemed happie bicause it hath no vvolues but in steed of vvolues it hath been of late yeares vnfortunate for engendring of a certaine monster called Atheists begotten by heresie vvhich hath more vvasted and depopulated the coūtrie then all the beares and vvolues of the desert or monsters of Africa could haue doone if they had been all turned loose into the lande For they could only haue made their pray vppon the bodies of men beastes but these monsters called Atheistes haue made hauocke of mens soules They could only haue disturbed the temporall state and ciuil peace these haue ruined Christi◠anitie and brought religion into cōtempte vvhich is the principall blisse of the soule in this life Of these monsters there are tvvoe kindes bothe feirce cruel but the one more sauage then the other The first denyeth flatly the diuinitie and therfore moste properly is called an Atheist that is vvithout a God The second confesseth God and God head but yet is of opiniō that it litle skilleth vvhat honour you giue him or vvith vvhat vvorship of religiō you serue him of this kinde are our Machevellians vvhoe square out religiō according to state and make noe more account of Scripture thē of Aesops tables and so that they may liue and establishe a temporall state care not vvhat religion florishethe bicause they counte it but a peece of pollicie to keepe men in avve and order Against these monsters I must arme my selfe and chaunge my vveapons as I channge my aduersarie and by reason only I vvill confound these as I haue by scriptures reason authoritie and all manner of argumentes refuted heretikes And for as much as my generall drifte proiecte in all these bookes is to make heresie odiouse I vvill shevve also in this laste booke hovve Atheisme is engendred of heresie that by this viperouse and monstrous brood vvee may haue a greater gesse of the breeder The first Chapter declareth hovve certaine points of the Reformers doctrine open the gapp to a deniall of the diuine maiestre and his God-head VVhat God is it is so hard to Knovv that nether the light of reasō nor faithe nor bothe lights ioined together are able to discouer this veritie Vvherfore Trimegisthus being once demaūded this obscure question gaue as obscure an ansvvere to vvit that God is
can not do any good vvorke but must needs sinne in all our actions as shall appeare by their doctrine and their vvords in the seuenthe booke vvhich if it be true then are vve not by Christe freed froÌ„ the deuills tyrannie vvho still so tyranniseth ouer vs that vvee can resist none of his tentations then are vvee still slaues to our ovvne concupiscence and sensualitie vvhose assaults vve can not vvithstande then are vve bondemen of sinne vvhich so ouerruleth vs that vve can do no other thing but sinne then are vve not deliuered from Hell and damnation vvhich God hathe prouided against sinne and sinners And soe these fayre-spoken Christians vvhich call Christ the sole Mediatour and only Redeemer make him noe Redeemer at all The fourth chapter shevveth hovv by their doctrine they make Christ no spirituall Phisitian GOD created man in good plight sound vvholle and immortall bestovving on him atree of life vvhose frute shoulde haue preserued him from diseases distemperaturs and death of body and indevving him vvith originall iustice vvhich if he had Kept had kept him and preserued him in perpetuall health of soule But he not knovving hovv to vse such felicitie by a surfet vvhich he tooke of the forbidden frute distempered his body vvith mortalitie vvhence proceed diseases infirmites and death it selfe and caste him selfe at one tyme into noe fevver then fovvre diseases of the soule vvhich diuines commoÌ„ly call vulnera animae the vvounds of the soule vvhich reside also in fovvre partes and faculties of the soule Th. 〈◊〉 2. q. 85. art 3. The vnderstanding vvhose obiect is truthe and vvhose perfection is knovvledg vvas obscured vvith ignoraunce the vvill vvhose marke at vvhich she aymeth is Good and vvhose perfection is loue vvas infected vvith mallice The irascible part vvhose obiecte is difficultie and vvhose glorie is victorie ouer difficulties vvas vveakned vvith infirmitie and the coÌ„cupiscible parte vvhose obiect vvas moderate delight vvhose felicitie vvas contentment in the same vvas galled vvith the itching and ill pleasing sore of concupiscence And Adame vvas the man of vvhoÌ„ vve tooke this infectioÌ„ vnhappy to him selfe vnlucky to vs vvho poisoning him selfe infected vs and ronning him selfe thorough vvouÌ„ded vs. For vvhen this vnhappy vvight descended froÌ„ Hierusalem to Hierico Luc. 10. that is from Paradise the place of peace and pleasure vnto this vale of misery and changeable vvorld as mutable as the Moone vvhich the vvord Hierico importeth he fell into the handes of theeues Th. supra â—eda I meane the deuills vvho despoiled him of his garment and coate of innocencie and all supernaturall habites and graces and vvounded him euen in naturall perfection and facultie vvhich before by originall iustice vvas much confirmed and perfited and gaue him the fovvre vvounds afore mentioned Luc. 10. yet so that they lefte him halfe a liue not liuing the supernaturall life of grace bicause sinne had bereued him of it but yet liuing a naturall life bicause he had lost noe naturall perfection though he vvas vveakened and vvounded also in that bicause he lost originall iustice vv ch gaue noe small force and vigour euen vnto nature Ibidem and greater then nature of her selfe could haue had by nature And vvhilest he laye thus spoiled and vvounded the Preest and Leuite passed by him but gaue him noe helping hande that is the lavve and Prophets could tell him the nature of the disease Io. â— but could giue him noe grace to heale it Vvherfore the Samaritane Christ Iesus vvho vvheÌ„ he vvas so called refused not the name played the part of a mercifull Phisitian Io. â— and by the oyle of his mercie and vvine of his blood vv ch he povvred into his vvounds recured him So that if novv Hieremie demaund of vs Hier. v. Nunquid resina non est in Galaad aut medicus non est ibi Is ther not rosen in Galaad or is not there a Phisitian Vve can ansvvere him quickly yes yes Hieremie in Galaad the Church of Christ vve vvant noe rosen salues nor medicins for vve haue seuen sacramentes vvhich all giue grace to heale all spirituall vvounds and vve haue a Phisitian vvhose name is Iesus vv ch importeth saluation Luc. â— Th. â— p. q. â— â— vvho came not for the vvholle but the sicke not for the iust but for the sinfull vvho in all respects hath played all the partes of a good Phisitian PhisitiaÌ„s are more in company vvith the sicke theÌ„ vvith the vvholle Mat. â— so vvas this spirituall Phisitian vvho one vvhile conversed vvith Pharisies another vvhile vvith Harlotes Mat. 9. another vvhile vvith Publicanes and allvvayes allmost vvith infirme patientes Phisitians haue their medicins Christ hath his saluing sacraments Phisitians to allure their patients to take the prescribed potions vvill tast of them first them selues and Christe to make vs patiently to drink dovvn the bitter potion of persecution and aduersitie vvhich is soueraine for the soule first began him selfe vnto vs that vvee might pledge him the more vvillingly Phisitians to recure vs do some tymes launce and cut vs some tymes they prescribe vs fasting and some tymes they let vs blood but this Phisitian in this pointe farre exceedeth them for they to diminish the disease vvill bid vs faste but vvill not faste them selues Christ fasted for vs fourtie dayes and nightes to recure our surfet Mat. 4. They to ridd vs of superfluouse humours or corrupted blood vvill launce our flesh or let vs blood in a vayne but vvill not lose one dropp of their ovvn blood for vs but Christ permitted his ovvn flesh to be cut in his circuncision to be torne vvhen he vvas vvhipped and to be perced vvhen he vvas crucified and vvould be let blood euen at the hart to make a potion for our recouery other Phisitians seek to take avvay our disease but vvill not take it vppon them to ridd vs of it but Christ hathe taken our sinnes vppon him to ease and ridd vs of them 1. Fet. 2. He hath takeÌ„ our ague to him selfe to take it from vs not that he hathe taken the mallice of our sinnes but the payne of sinne vppon him and hathe suffred it in his body vppon the vvood of the crosse Ibidem For as in a corporall ague there is the disease and the paine and the disease or agevve is a disemperatour of heate and humours the payne is not the agevve but the effecte of it so in the spirituall ague of the soule vvhich is sinne there is the mallice of sinne vvhich is the disease and this Christ could not take vnto him bicause hee vvas incapable of sinne ther is the payne also devve vnto sinne vvhich is not the agevve but a burning in Purgatorie or hell if vvee doe not preuent it by other corporall and voluntarie paynes and satisfaction And this Christ tooke vppon him in suffering honger thirste colde and other paynes vvhich vve had deserued yea suffring deathe
that vve might liue and so by taking vppon him the payne devv to sinne hathe recured the disease of sinne and hathe ridde vs of our agevve by abiding the burning of the same And hetherto vve and the Ghospellers aggree for they also vvill say that Christ is the Phisitian of our soules but yet their doctrine is cleane contrarie and so vvhilest in vvords shovve they seem to acknovvledge him our Phisitian in doctrine deed they make him none at all see the third chap. of this booke For if you remeÌ„ber Luther Caluin are of opinion that vve haue no inherent and internall iustice or sanctitie but are iuste only by Christs ovvne iustice vvhich say they makes vs reputed iust but not in deed iuste hideth our sinnes but healeth them not and couereth our spirituall vvounds but recureth them not Vvhich if it bee true then certes is Christe noe true PhisitiaÌ„ vvho healeth not but hideth only our sores and diseases O bsasphemie o ingratitude o iniurie o sacriledge couered vvith a a pretence of religion They vvill seeme forsooth to attribute much to Christe vvho as they saye hathe made vs iuste by his ovvn iustice vv ch he imputeth vnto vs but vvhilest they acknovvledge no other but christs iustice imputed to vs they are enforced to saye that christ hathe not verilie saÌ„ctified vs nor verilie healed the spirituall sores maladies of our soule but hath only couered theÌ„ hidden theÌ„ from the sight of God by an imputatioÌ„ of his ovvne iustice and so hee maye be a hider and couerer of our vvounds but noe healer and no healer no Phisitian The fifte Chapter shevveth hovve they robbe Christe of the title of a lavv maker IF Moyses for prescribing lavves vnto the Ievves Licurgus vnto the Lacedemonians Solon to the Athenians Romulus to the Romains Plato to the Magnefians Trismegistus vnto the Egiptians and others for giuiÌ„g lavves vnto their subiects vvere so famouse and renovvmed Vvhat honour must it be vnto our sauiour Christ to haue been the authour of the Christian lavv and the lavvgiuer vnto the Christians They praescribed lavves only vnto some certaine people or nation Christ vnto all nations Theyr lavves had for their scope and proiecte an externall and ciuil peace Christs lavve aymeth at an invvard peace of the soule in earth and an aeternall peace in heauen Their lavves forbad only external sinnes as thefte murder adultery and such like litle respecting the invvard desire and intention Christes lavve restraineth euen the invvard consent desire and dilight Chris 〈…〉 iâ— Act. Their lavves forbad not all vice nether commaunded or counsayled all vertue for Platoes lavves permitted vviues to be common and other vices also Licurgus his lavves vvere corrected as being toe toe rigorous vvhich thing he took so heauily and so greeuously that he pined him selfe vvith abstineÌ„ce Tertia l. â—â— Apilag But Christes lavve ether commaundeth or counsayleth all vertue not only morall but also Theologicall forbiddeth all vice vvhat soeuer Vvherfor Dauid sayeth that God his lavv is immaculate conuerting soules immaculate bicause it permitteth no filthe of sinne conuerting soules bicause it induceth vs to all maner of vertue Their lavves vvere full of many superstitions and absurd errours for they commauÌ„ded many Gods to be vvorshipped and those beasts and serpents Auoust li de Ciuit. and some of their vvisest denyed gods prouiuidence as Aristotle 〈◊〉 mundo some his foresight and prescience as Cicero some made god the soule of the vvorld some confined him vvith in the heauens some held the soule to be mortall But the lavve of Christ is Praeceptum lucidum illuminans oculos Psal 18. a lightsome Praecept illuminating the eyes that is illuminating our vnderstanding the eye of the soule vvith true faythe and knovvledge dispersing all clouds of ignoraunce errours and superstition And no meruaile bicause Christ the lavvgiuer vvas the vvisdom of his father and vvhen he gaue his lavve he gaue his spirit vvho teacheth his Churche all veritie Iâ— 14. The lavve of Christe may be reduced to tvvoe heades to vvit thinges that are to be beleeued things vv ch are to be obserued Vve beleeue that ther is a God him vve acknovvledg the only God creatour ruler of all vvho takes accounte of all our actioÌ„s and vvill accordingly herafter revvard vs. And althoughe vve beleeue also that this one God is three in persons and that the second parson vvas incarnate for vs dyed that vve might liue euer and rose again for our Resurrection vvhich things are out of reasons reache yet are not these or any other of the mysteries of our beleefe against reason or vnbeâ—eeming the diuine Maiestie or repugnaunt to Philosophie as diuines doe proue vvho can so explicate these mysteries as nothing shall appeare repugnaunt to reason and so can ansvvere infidels obiections as that they shall conclude nothing euidently against vs. Aâ—â—â— 2. ad Anton l. 10 ciu c. â—9 Yea Iustinus Martyr and saint Austine do shevve hovve the Platonists other Philosophers taught the like vnto many of those articles vvhich ChristiaÌ„s beleeue And as concerning those thinges vvhich are to be obserued to vvit the precepts of good life they are reduced vnto tvvoe vvhich are the loue of God aboue all thinges and the loue of our neighbour as our selfe vvhich are most reasonable bicause God is the cheefest good and so most of all to be beloued and our neighbour is like vs in nature and ordained to the same ende to vvhich vve are and so to be beloued as our selues To our neighbour therfore vve must do as vve vvould be doone vnto and therfore vve must nether kill him nor robbe him nor iniurie him in goods life or vvife for vve our selues vvould not vvillingly be thus iniuried And so vve are forbiddeÌ„ all sinne against God and all iniurie against man yea vve giue by our lavve to God that vvhich is Devv to God to vvit suprem honour bicause he hath supreme excellencie supreme loue bicause he is the fountain of all goodness vve yeeld him gratitude bicause he is our best benefactour and redeemer feare bicause he is our lord yea our Iudge To men if they be superiours vve giue reuerence and obedience and that of conscience to our aequalls vve ovve charitie to our inferiours vve condescend by a complying nature Vve are forbidden not only to kill but also to be angry not only to absteine from adultery and fornication but also from lasciuiouse lookes yea desires vve are bidden not only not to offend our freinds but also to loue our enemyes And to induce vs to this the tvvoe things vvhich conteine all common vvelthes in avve to vvit paine and revvard are proposed vnto vs payne in hell revvard in heauen payne to feare revvard to hope for Noe lavve more reasonable then this none soe perfect vvhich teacheth noe errour permitteth noe vice omitteth noe good but ether commaundes or counsayls it And seing that