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
begonne to blaspheme neuer leaueth blaspheming but addeth blasphemie to blasphemie and still redoubleth his blasphemies For not content to haue despoiled Christ of many noble titles not thinking it a sufficient disgrace to make him an ignoraunte and desperate man he novv openeth his mouthe to vtter his greatest blasphemie and to spitte his greatest spite against him associating him in punishement vvith the deuilles making him a member of the damned crevve and an inhabitaunte of hell it selfe and from desperation bringeth him to hell and damnation l. 2. c. 16. §. 10. In his Institutions vvhich T. N. translated into English and Richard Harison imprinted in the yeare of our Lord 1562. hauing occasion to treate of the descension of Christe into Hell he sayeth that Christe is sayed to haue descended into hell not that his soule locally descended for Caluin acknovvledgeth noe locall hell but bicause in soule he felte the paines of hell for sayeth he not only the body of Christe vvas giuen to be the price of our redemption but ther vvas another greater and more excellente price payed in this that in his soule he suffered the terrible tormentes of a damned and forsaken man And a litle after he ansvvereth a question vvhich he supposeth may be moued in this manner Novve if a man should aske of me vvhether that Christe vvent dovvne to hell vvhen he prayed to escape that death â—ect 12. I ansvvere that then vvas the beginning of it And seing that Caluin acknovvledgeth no other hell then the paines of hell that is torments of mynde vvhere vvith the damned are vexed it follovveth that Christe in the garden vvhen he feared not only deathe as Caluin sayeth but his fathers tribunall also began his hell vvhen he dispaired as he sayeth on the crosse he entered into the depthe of hell and so those vvords my God Mat. 2â— my God vvhy hast thou forsaken me Vvere the vvords of a damned man O blasphemie and that of one vvho vvill needs be counted a zealous and a reformed and reforming Christian Thou a Christiane Caluin thou a Ievve and more blasphemouse then a devill Thinkest thou that Christe redeemed vs vvho could not saue him selfe If he suffred hell he vvas damned bicause none suffer hell but by sentence of damnation and seing that out of hell ther is noe redemption he his still damned and so noe redeemer But to redouble the iniurie vvith a flovvte Caluin vvill needs seeme Christes greatest freind in prefering him to hell for sayeth he it had beene but a small matter to haue suffered deathe of body Sect. 12. yea that death sayeth he vvould only haue redeemed our bodyes but not our soules and so to make Christe a complete redeemer of body and soule he bringeth him to hell SecoÌ„dly he sayeth that this highly commendeth Christes mercie and charitie And thirdly he sayeth that this also shevved the povver of Christe vvhoe not only by death overcame death but by suffring hell paines overcame hell also and by taking the paine vvhich vve deserued acquitted vs of the same Thus he shroudeth his impietie and blasphemie vnder the shevv of pietie and zeale of Christes honnour and vvhen he blasphemethe most of all hee vvill seeme to honour Christe vvith the title of a complete redeemer and to commend his charitie and povver But to the first I ansvvere that Christ by his death and passion payed a sufficient price and ransome bothe for soule and body Eph 5. and therfore sainct Paule sayeth that in Christe vve haue redemption in his blood Col 1. And again he sayeth that Christe hathe pacified all by the blood of the crosse bothe in heauen and earthe â— Pet. 1. To vvhome sainct Peter subscribing avoucheth that vve are redeemed not vvith gold nor Siluer but vvith the preciouse blood of the immaculate laÌ„be And neuer shall Ihon Caluin finde ether scripture or father that sayeth that Christe sufferd the paynes of hell for our redemptioÌ„ but rather he shall finde that they attribute our redemption to the passion and paÌ„ges of death of Christes body And therfore if Caluin vvill staÌ„de to it that Christes passion vvas only able to ransome our bodyes but not our soules he detracteth from the dignitie of Christs deathe and seing that the scriptures and fathers acknovvledge noe other price to haue beene offred for vs then Christes deathe and passion if that vvere deficient then according to Caluin Christe is noe complete Redeemer But he presseth vs vvith an argument vvhich he counteth insoluble Supra for sayeth he he that satisfieth for another must pay the debte vvhich he ovveth and susteine the payne vvhich he deserued and therfore bicause vvee deserued the paines of hell and vvere to suffer them both in soule body it vvas necessarie that Christ in soule should suffer the paynes of hell else had he beeÌ„ but halfe a redeemer But by this argument Christe should haue endured in hell perpetuall tormentes and so should neuer haue redeemed vs bicause he should him selfe haue been a perpetuall prisoner for if Christe must needs suffer the selfe same paine vvhich vvee deserued then must he according to Caluins rule haue endured a perpetuall hell bicause that vvas the punishement prepared for vs and seing that eternall punishement neuer comes to an ende Christe should neuer haue payed the ransome devv for sinne and so vve should neuer haue been redeemed Vvherfore I saye that Christes passion to the sufferaunce of vvhich bothe Christes body and soule concurred for the body by it selfe alone can not suffer paine vvas a sufficient ransome to redeeme bothe our soules and our bodyes from hell and damnation and therfore to that only and not to the paynes of hell the scriptures fathers do attribute our redemption See the third booke third chap. And this as I haue proued allready vvas a moste sufficient price and so sufficient that in that it vvas the passion and deathe of him that vvas God and man it vvas sufficient to haue redeemed a thousand vvorldes yea the deuilles damned also nether must Caluin bee so rigorous as to thinke that noe satisfaction can bee sufficient vnless it bee of the same kinde vvith the debte vvhich is to bee payed or the harme vvhich is to bee repaired for if one of Caluins brotherhood had cut of the arme of another brother vvould not a peece of mony haue made satisfaction for the mayme or vvould Caluin haue exacted arme for arme And if one had ovvght Caluin an hundred crovvnes vvould not he haue beene content to haue taken the vvorthe or more then the vvorthe in corne sheepe or suche like but needs must haue crovvne for crowne as thoughe there vvere noe other lavve but lex talionis or if satisfaction for these debtes and losses may be made by other paymentes vvhich are of aequall valevve then might Christe by sufferinge deathe vvhich vvas of infinite price and valevve make a full satisfaction for the paines
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
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
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
and vvishing for saint Austines her sonnes conuersion vvho then vvas a Manichee Filius tantarum lachrimarum perire non potest I may say of your Highnes to vvit that the sonne of suche a Mother and Prince of such a Princess and Inheritour of suche vertues such examples such teares such vvis hes can neuer perish that is can not but bee a Catholique This her zeale tovvardes religion these her desires vvishes these her prayers and teares and aboue all her Glorious Martyrdome vvill euer bee before your Graces eyes to moue your harte if not to admitte vvholy the Catholike religion at least to permitte it at least not to persequute it vvhich she loued her selfe so vvell and vvished to your Highnes so hartilie And truly moste Gracious Liege such is our repose in your goodnes that if ther vvere noe other motiues then your Glorious mothers example your Catholike subiectes miserie and your ovvne innate clemencie vve vvould not at all despaire of a graunt of our petition but seing that the thing vve request concerneth not only our good but your graces honour also and the true felicitie of your Kingdome vvee hope confidently not to suffer a repulse in that in vvhich your Highnes also hath a parte and for vvhich not only vvee are humble suppliauntes but your selfe also to your selfe and for your selfe are an Intercessour And first he graunt of our petition shal be most honourable for your moste ExcelleÌ„t Maiestie King Lucius vvas the first king Christian of our Countrie and the first king that laboured in the coÌ„uersion of it vvith Pope Eleutherius by vvhose Counsail and preachers vvhich he sent he extirpated idolatrie and planted Christian Religion and for this glorious facte his name and fame is and euer shal be moste renovvmed both in heauen and earth King Ethelbert vvas the secoÌ„d king vvho by the meanes of Pope Gregorie by Popes alvvayes countries haue been conuerted and tvvelue Monkes of sainct Benedictes Order the second tyme restored this Countrie again vnto the same Christiane and Catholike Religion the vvhich by the inuasioÌ„ of the Saxons vvas againe become Idolatricall and Pagane and he is noe lesse glorious before God and men for so honourable an enterprise But if your Highnes shal be the third King vvho shalle againe reduce this couÌ„trie to the same ancient Religion you shal be as much more glorious and your name as much more renovvmed Th 2.2.4.10.4.6 as heresie is vvorse then Paganisme and more hardly extinguished Vvilliam the Conquerour from vvhome your Maiestie is vvorthilie descended is reckened amongest the Vvorthies of the vvorlde and vvritten in the liste and catalogue of the moste Vvarlike Kinges for that famouse conquest vvhich he made of your litle vvorlde But if your Highnes shall get the conqueste of heresie your honour shal be as farre more greater then his as the conquest of mens soules and myndes is more glorious then subdevving of bodyes In such a CoÌ„quest the vvarre is Christes the victorie is his and yours the crovvne yours only not in earth only but in heauen also You haue the occasion offered ô mightie Prince by vvhich you may make your name and fame immortall let not such an opportunitie passe if you can atchieue so glorious a Conquest as you can if you vvill bicause the body of your Realme vvill follovv the vvill of their head you shall be more Glorious then all the Kinges of England before you If it please your Maiestie to set before your eyes those Glorious ChampioÌ„s of the Churche Constantine Theodosius Pepine Charles all surnamed Great more glorious for their victories ouer heresie and idolatrie then for conquestes of Countries more renovvmed for propagating the ancient Catholique Religion for it vvas not Lutheranisme nor Caluinisme vvhich they promoted then for enlarging their dominions you vvill easilie perceâ—e that it is muche greater honour for your Highnes to consorte vvith them rather then vvith Constantius and ValeÌ„s those Ariane Emperours enemies to that Church vvhich they defended enriched and Leo Isauricus Constantinus Copronymus those infamous Image breakers And if you please to call to mynde the Catalogue of the noble Kinges of EnglaÌ„d Lucius Ethelbert Egbert osvvald osvvine Alfred and many others before the Conquest vvith Vvilliam the Conquerour and so many Henries Edvvardes and Richardes after the Conquest all your Noble predecessours so mightie in force so ritch in treasure so noble of byrth so fortunate in vvarres so couragious in fyght so glorious in victories so vvise in Gouernment so iuste in punishing so mercitall in pardoning so vpright in life so zealous in Religion vvho builte so many goodly Monasteries erected so stately Churches founded so learned Colleges enacted so holsome lavves and vvise statutes and got so many and so straunge victories in Fraunce and other Countries euen vnto Palestine your Princelie vvisdome vvill easilie see that greater vvilbee your honour to ioyney our selfe to these vvorthies then to stande so nakedly accompanyed vvith three only of your Predecessours vvho haue protected the nevv Religion and ruined vvhat they haue builded vvherof the first vvas not vvholly for the nevv Religion bicause by Parlament he enacted six Catholike Articles and at his death founded a Masse for his soule the second vvas so younge that he vvas rather ouerruled theÌ„ ruled the laste vvas but a vvoeman and though they vvanted not Guiftes of nature vvhich might beseem princely authoritie yet for persequuting the Catholike faythe and follovving other pathes then their predecessours had troden theyr names are not eternized vvith that immortall fame vvhich their predecessours haue purchased by their Religious Actes SecoÌ„dly Redoubted Prince the Catholike Religion vvilbe greater securitie for you temporall State Forâ— your Highnes dare relye vppon them vvho by Religion Cal. l. 3. Inst c. 19 §. 14. l 4. â— to § 5.23 27. may disobey youâ— Lavves and Ordinaunces as I haue in my sixte booke demonstrated much morâ— may you put your truste and confidence in your Catholike subiectes vvhom conscience and religion byndeth to obedience For they are taught by Religion that Authoritie is of God 1. Pet. 2. Rons 13. and that in conscience they are subiect vnto it and bouÌ„d to obey kinges though othervvise difficile and harde to please not only for feare but for conscience also And this obedience they giue not only to Christian but also to Pagane Kinges such as all vvere vvhen sainct Peter and sainct Paule commaunded vs to obey them Eâ— Eus Vvee are taught sayed sainct Policarpe to the Proconsul to giue to higher povvers that honour vvhich is devve to them and not hurtfull to vs. Apol. c. 3. 〈◊〉 S. apulaÌ„ Vvee sayed Tertulian to the Ethnikes pray for the Emperour and reuerence him nexte to God and more then vve doe your Goddes To be breefe as I should bee vvith a King if the matter did not enforce me to be longer then I should be giue vs sayeth sainct Austine such Iudges such magistrates
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
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
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
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