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If the Father haue his essence of himself, the Sōne his essence of the Father, and the Spirit from them both, doth not (saith Caluin) three essences herevpon arise? Tract. Theol. p. 793. besides this, in act. serueti he often writeth that the Sonne hath his substance distinct from the Father, where vpon followes, that he is a distinct God from the Father. See act. Seru. p. 249. 250. 871. 872. & passim.

He teacheth that the Father can neither wholy, nor by part, communicate his nature to Christ, but must withal be depriued therof himself. Tract. Theol. p. 771. 772. and he denies that the Sonne is begotten of the Fathers substance and essence; affirming that he is God of himself, not God of God. See M. Whit. 8. Camp. rat. & Cal. himself l. 1. Inst c. 13. sect. 23. 29. & tract. Theol. p. 774. by which it followes, that if God haue no Sonne begotten of his substance & essence, he can be no Father, & Christ, if he receaued no essence from the Father, he cannot be his Sonne.

That dreame of the absolute power of God which the School-men haue brought in, is execrable blasphemy. Calu. ad c. 23. Ezech. gallice script. See him Instit. l. 3. c. 23. sect. 2.

The Father is greater then I, hath been restrained to the humane nature of Christ, but I doe not doubt to extend it to him as God and Man. Tract. Theol. pag. 794. See also p. 792. & 2. Inst. c. 14. sect. 3. & in c. 17. Io. v. 12. & c. 22. Math. v. 44. & cap. 26. v. 64.

It is no absurdity &c. if Christ according to his diuinity maketh intercession to the Father. Tract. Theol. p. 791.

How are we iust before God? Sure as Christ a sinner was iust. 1. Cor. c. 5. and in another place: Christ (saith he) in that humane nature which he had taken vpon him, was truly a sinner, and guilty of euerlasting malediction. Id. c. 3. ad Galat.

See before at 2.

Our Lord spared Mary til she had wel recouered her weaknes in child-bearing, that she might take her iourney. in c. 2. Matth. v. 13.

She was hasty out of time, intempestiue festina. in c. 2. Io. v. 4. & c. 8. Luc. v. 19.

While she giueth scope to her motherly greife, she through lack of consideration preferred herself before God. In c. 2. Luc. v 18.

She seemes no lesse spightfully to restraine the power of God, then did before her Zacharias. In c. 1. Luc. v. 34.

For he seuereth the person of the Mediatour from Christ's diuine person, maintaining, with Nestorius, two persons in Christ; the one humane, the other diuine l. 1. Inst. c. 13. sect. 9. 23. 24.

Though the sense of Christs flesh did apprehend destruction, yet faith remained firme in his hart in c. 26. Matt. See besides, his attributing of the like faith to Christ, which holy men are vsed to haue when they are tempted. In Matth. c. 4. v. 3. & in c. 27. v. 46. 50

Christ as he did grow in body, so likewise did he profit in soule; and a little before: The guifts of his mind did encrease with his age. In. cap. 2. Luc. v 40.

Christs soule was subiect to ignorance: this only difference is betwxit vs & him, that our infirmities are of necessity, his voluntary: in c. 2. Luc. v. 40. It is euident that ignorance (sayth he) was common to Christ with the Angels in c. 24. Math. v. 36. and in particular he auoucheth that he knew not the day of iudgement (in c. 24. Matth. v. 36.) nor what that tree was which he cursed. In c. 21. Matth. v. 18. see also Ib. c. 9. v. 2.

We must remember that Christ did vse the common receaued prouerbs, not that they should solidly proue any thing, but only that they should be as probable coniectures. Calu. in c. 12. Matth. v. 25. & 2. 10. Luc. v. 17. and therevpon he is not afraid to censure certain words of Christ to be but a weak confutation of what he sought to refute. In. c. 12. Mat. v. 25 & in another place: Christ (saith he) seemes here not to reason solidly. Id. in c. 9. Matth. v. 5.

This seemes to be a harsh and farre-fetcht similitude; & after: The similitude of sifting doth not hang together. Calu. in. c. 16. & 22. Luc.

When Christ inferred, Al things therefore whatsoeuer you wil &c. Caluin giueth it this glosse: It is a superfluous or vaine illation. In c. 7. Matth. v. 12.

This metaphore of Christ is somewhat harsh. In c. 9. Matt. v. 49.

That Christ promiseth from God reward to fasting is an improper speach, in Matth. c. 9. v. 16. 17. 18. See him likewise taxed for improper speaches by Calu in. c. 12. Matth. v. 5. 26. 33. in c. 15. v. 18. in. c. 20. v. 26 & in c. 1. Ioan. v. 32. in c. 6. v. 29. 35. in c. 17. v. 12. & in c. 3. v. 21. he writeth of a saying of Christ, that it seemes to be spoken improperly and absurdly, in French, sans raison.

He refuseth and denies, as much as in him lieth, to performe the office of a Mediatour (in c. 26. Matt. v. 39.) and manifests his owne effeminatenes by his shunning of death. In c. 12. Io. v. 27.

Theeues and other euil doers doe obstinately hast to death, many with haughty courage despise it, some others doe mildly suffer it, but what constancy or stout courage were it for the Sonne of God to be astonished & in a manner strucken dead with feare of it? &c. how shameful a tendernes, as I say, should this haue been to be so farre tormented with feare of common death, as to melt in bloudy sweat, and not to be able to be comforted but by sight of Angels? l. 2. Instit. c. 16. sect. 12.

The same vehemency took from him the present memory of the heauenly decree, so that he forgot at that instant, that he was sent hither to be our Redeemer. In c. 26. Mat. v. 39.

This prayer of Christ was not premeditate, but the force and extremity of grief wringed from him this hasty speach, to which a correction was presently added; and a little before: He chastiseth and recalleth that vow of his which he had let sodainly slip. Id. ib.

Thus doe we see Christ to be on al sides so vexed as being ouerwhelmed with desperation, he ceased to cal vpō God, which was as much as to renounce his saluation. And this, sayth he a litle before, was not feined, or as a thing only acted vpon a stage. In c. 27. Matth. v. 47. 46.

He was afraid of some-thing more horrible in his death, then the separation (only) of soule and body. In c. 26. Matth. v. 37. see 39.

It behoued that Christ, to satisfy for vs, should be conuented, and that guilty, before the tribunal of God. In c. 27. Matth. v. 46.

Christ in his soule suffered the terrible torments of a damned & forsaken man. l. 2. Inst. c. 16. sect. 10.

In the death of Christ occurres a spectacle ful of desperatiō. In c. 27. Mat. v. 57. And againe: In this spectacle there was nothing but matter of extreame despaire. In c. 14. Ioan. v. 6.

It is no meruaile if it be sayd that Christ went downe to the hels, sith he suffered that death wherwith God in wrath striketh wicked doers. l. 2. Inst. c. 6. sect. 10.

It behoued that Christ should as it were hand to hand wrastle with the armies of the hels and the horrour of eternal death. Idem ibid. See him also In c. 26. Matt. v. 39.

Caluin holds it to be absurd, that Christ should chalenge to himself the glory of his owne resurrection, when the scripture (sayth he) euery-where teacheth it to be the worke of God the Father. In c. 2. Ioan. See him also in c. 8. ad Rom.

Christ is sayd to sit at the right hand of the Father, because being ordained chief King (who in his name may gouerne the world) he as it were holdeth the second degree from him of honour & Christ therfore sitteth at the right hand of his Father, because he is his Vicar. In c. 26. Matth. v 64.

We need not feare least our sinnes come to be iudged by God, from which the Sonne of God hath by so pretious a price absolued vs. In c. 27. Matt. v. 29.

See before at 1. and besides read Calu. l. 1. Inst. c. 13. sect. 23. & 25.

The matter came to that passe, that it was manifest & euident to the learned & vnlearned, that the true order of the Church then perished, the Kingdome of Christ was throwne downe, when this Dominion (of the Pope) was erected. Calu. resp ad Sadolet. p. 132. 128.

At what time soeuer we baptized, we are at once washed & cleansed for al our life; and a litle after: They erre, who thinke that by the benefit of repentance, we doe after baptisme obtaine forgiuenesse. And not much before: In baptisme is obtained perpetual and continual forgiuenesse of sinnes, euen vnto death. l. 4. Inst. 6. 14. Yect. 3. 4. & c. 19. sect 17.

Vpon the 26. of Mat. he affirmes that they are mad who teach that the bloud of Christ is now ioyned with his flesh. Which opinion Schlusselburg detesting both in Caluin and his fellowes, sayth: Hence it appeareth that the Caluinists, albeit they affirme in word and writing, yet in hart they doe not belieue the resurrection of the dead. Schluss. Theol. Calu. l. 1 art. 20.

Christ being entred into the Sanctuary of heauē, vnto the end of the Ages of the world, he alone carrieth to God the prayers of the people (of the Saints) abiding a farre off at the portch. l. 3. Inst. c. 20. sect. 20. and els-where: The soules of the godly hauing ended the labour of their warfare, doe goe into a blessed rest, where with happy ioyfulnes they looke for the enioying of the promised glory; and so al things are holden in suspence til Christ the Redeemer appeare. Ib. c. 25. sect. 6.

See Ægidius Hunnius his Caluinus Iudaizans, &c. printed Wittenb. 1593. & Iohn Modestus his Demonstration forth of holy Scripture, that the Sacramentaries are not Christians, but baptized Iewes & Turkes, print. Tubingæ. 1583. both which Authours were learned Protestants.