conuaiaunce off Christ his flesh in to oure soules whiche he teacheth bothe in his Institutions and in his commentaries vpon S Paule he fell in to the heresy of the Maniches no lesse wicked and auncient heretikes then Nestorius Now you shal see that making the flesh off Christ a pipe for the conuaiaunce of Christ his diuinite vnto vs he falleth in to the heresy of Nestorius In his commentaries vpon the sixte of S. Ihons ghospell thus he writeth As the euerlasting worde off God is the fountaine of life so his fleshe conuaieth vnto vs like a certain pipe that life abiding in the godhead And in this sense the fleshe of Christe is saide to geue life bicause it communicateth vnto vs the life which it boroweth other where These are the very wordes of Caluin Nowe let vs considre the doctrine of S. Paule saieng As in Adam all do die so in Christ all shall be quickened or endued with life Vppon the grounde of this doctrine whiche can not be denied thus I reason If the fleshe of Christ dothe not of it selfe geue life as Caluin saythe but serueth vs as a pipe of the life abiding in god then the sinnerfull fleshe of Adam was not of it selfe damnable and the cause of our damnation VVe all sinning and dieng in Adam as S. Paule saithe but a pipe or instrument of deathe and damnation abiding in some euill God from whence the fleshe of Adam toke deathe and damnation as the fleshe of Christe acording to Caluin boroweth life of God For otherwise the saieng of S. Paule shall not be true attributing as properly and as truly life vnto our Sauiour as deathe vnto Adam Nowe to imagin a higher cause of deathe in Adam then Adam him selfe and an euill God in whom that death before remained to be from thence deriued to sinners is the very doctrine of the cursed Maniches making two Goddes or beginnings of all things one of the good and an other of the badde as in S. Augustin it is easy to finde But here perhaps some scholer of Caluins schole and zelous professour of the ghospell of Geneua will steppe in and saie that Master Caluin neuer taught neuer allowed nor so muche as dreamed off the approuing of suche hainous heresies as these are And therefore we deale not charitably herein but rather vtter our malice and stomache to no purpose To such bicause I thinke it were harde for me to frame an awnswer of my owne that might please them I will awnswer with the wordes of M. Caluin him selfe which I hope shall not mislike them Master Caluin in his Institutions hauing for his pleasure longe iested at the blessed sacrifice of the Masse and with a fewe sory reasons laboured to proue that such as saide Masse crucified Christ againe at the length moueth the like obiection as this is against him selfe and awnswereth vnto it in these wordes I knowe well saith he they haue a ready answer whereby they will charge vs as slaunderers For they will saie we laye that vnto their charge whiche they neuer thought and whiche they were sure they coulde neuer do But we knowe well inoughe it is not in their handes to make Christ liue or die Nether care we if they neuer thought to kill him Onely this I would showe what absurdite doth folowe by their wicked and hainous doctrine Thus awnswered Caluin thinking it a sufficient excuse to escape the note of a slaūderer and false accuser hauing well deserued it We awnswer the same being no false accusers of Caluin but true reporters of that we finde in his writings and saie that we passe not whether Caluin euer thought as Arrius Faustus Manicheus Valentinus Samosatenus Nestorius and the whole secte of the Maniches taught Onely we entend to showe that by his hainous and wicked doctrine such heresies do consequently folowe Whiche the vnlerned take so muche the sooner for that they come vnder the visard of a fauourer of the ghospell Whereas being nowe brought to light and their visard plucked of they shall appeare in their liknes to witt olde cursed and cōdēned heresies This I truste shall make men take better aduisement whiche waie they walke in matters of belefe nor lightely to trust euery newe Master bringing newe lerning and not heard of before Lest as Caluin hathe done by listening after newe doctrine they fall in to olde heresies But nowe to the residew of them That the paschal lambe offred and eatē by Moyses in the olde lawe was a clere figure of Christ the true lambe of god to be eaten and offred in the newe lawe for the redēption of mankinde it is a verite of all Christen men confessed and vndoubtedly receiued The wordes of our Sauiour saieng that it behoued him to fulfill all wich was writen of him in the lawe the psalmes and the prophets geue vs no lesse to vnderstād S. Paule also teacheth vs that al thinges happēed to the Iewes in figure to witt of suche thinges as vnder Christ should be accōplished Brefely Caluin him selfe in his commentaries vpon S. Paule to the Hebrewes confesseth that all the sacrifices of the olde lawe do leade vs to the sacrifice of Christe whiche doctrine he lerned of the holy fathers especially S Augustin who repeteth it in sundry places of his workes Caluin therefore in his Institutions treating of oure Lordes supper accordeth this figure of the paschall lambe with the supper off oure Lorde in this sorte The paschall lambe saithe he being bodely eaten did figure the spirituall eating of oure paschall lambe which is Christ. Vpon this his doctrine it foloweth that Christ was but spiritually not corporally offred vp for vs. For the paschal lambe of Moyses figured Christ not onely as it was eaten but also as it was offred If then the figure of the lambe eaten be accomplished by spirituall eating of Christ the figure of the lambe offred shall be also accomplished by the spirituall oblation of Christe For bothe actions were true figures of Christ and bothe were to be accomplished by Christ no lesse the one then the other Nowe to make the sacrifice of Christ but a spirituall sacrifice is the heresy of Marcion whom Tertullian confuteth The truthe is that as Christ was a true sacrifice figured by the paschall lambe to die for vs so was he a true sacrifice figured by the same to be eaten by vs. Bicause the heresy of Valentinus renewed by the hereticall doctrine of Caluin well espied and tried oute maketh muche for the verite of the reall presence in this blessed Sacrament we will yet farder see how the doctrine of Caluin destroying the reall presence vpholdeth and reneweth the heresy of Valentinus The opinion of Valentinus was that the body of Christ was a celestiall body descending from heauē through the wombe of the blessed Virgin taking no fleshely substaunce thereof Caluin calleth rem signatam the thinge figured in the Sacrament a spirituall and celestiall
him auouched OVr Sauiour in the ghospell forwarning vs off false teachers and prophets which comīg in shepes skinnes are inwardly rauening wolues and checking the proude Pharisees corrupting the worde of god with their fonde inuentions making thereby a secte by them selues as Iosephus recordeth pronounceth of them in this wise Coeci sunt duces coecorum Coecus autem si coeco ducatum praestet ambo in foueam cadunt that is They are blinde and the guides of blinde men and if the blinde leade the blinde bothe fall in to the ditche Likewise the blessed Apostle S. Peter according to the charge geuen him off our Sauiour aboue the rest of the Apostles euen as aboue the rest he loued Christ forwarneth also his flocke of heretikes that should springe vp amonge them as in the olde lawe before some had spronge and writeth thus Fuerunt pseudoprophetae in populo c. There were false prophets also among the people euen as there shall be lying masters amonge you which shall bringe in damnable sectes euen denying God that hath bought them and bring vpon them selues swift damnation and many shall folowe their damnable waies by whom the waie off truthe shall be blasphemed c. In these sayengs bothe of our Sauiour and of S. Peter his vicar here on earthe we lerne bothe that false heretikes were like to arise in Christ his church and what a perilous thing it is to folow the straypathes of such blinde guides ▪ which is as oure Sauiour saieth to fall in to the ditche with them and as S. Peter telleth vs to blaspheme the waye of truthe to witt Christ him selfe who is the life the waie and the truthe And truly iff we endeuoured our selues as S. Paule biddeth vs to obserue and folowe those which walke after such sorte as we haue him for an ensample if we were solliciti seruare vnitatem Spiritus in vinculo pacis diligent to kepe vnite of minde in the bonde of peace if we woulde as he most charely warneth Timothe saue that which is geuen vs to kepe the treasure of our faithe and auoide prophane nouelties of talke and oppositions of false named knowleadg we would not so rashly haue folowed a fewe false teachers against the common consent of Christendome we had not departed from our first faith and after the knowleadg of truthe haue turned away from the holy commaundement being so as S. Peter saieth in worse case then if we had neuer knowen the truthe brefely we had not fallen in to so many and diuers pittes of hereticall doctrine forsakinge the grounde and piller of al truthe the Catholike church of Christ. For verely who so earnestly and diligently would considre with him selfe whereby it hath happened that in these late yeares so many haue departed from the catholike faith and yelded to newe doctrines not heard of before he shall surely finde the principall meanes thereof to haue ben the onely light credence geuen to newe preachers and rashe beleuing euery newe tale in matters of conscience and saluation The cause of this our rashnes I will not serche out though it be ready to finde our onely sinnes and wicked life being the very proper cause thereof and nothing els But the meanes as I saied hath principally ben light harkening to euery such as listed to talke newe doctrine the doctrine it selfe being plausible and gladly receiued of those which burdned with sinne and wickednes were gredy of the liberty that in the doctrine was preached according as S. Paul prophecied saying The time shall be when men will not abide holesom doctrine but as such whose eares doth itch they shall gett them such teachers as shall withdraw them from the truthe and turne them to fables For hereof it happened that not regarding what he was that taught or vpon what reasons he grounded his doctrine onely the pleasauntnes of it as a bayte choked the hearers and prisers thereof For euen as in the olde lawe the children of Israel when they fell to iniquite woulde not harken to the prophets but badde them to speake pleasaunt doctrine vnto them and seke them out errours so many these late yeares pressed with sinne harkned gredely to such doctrine as might deliuer them from the discipline of the church from due repentaunce confession and satisfaction of their sinnes from obedience to pastours and curats from fastings from praier and all necessite of good workes brefely from all clogge of conscience from which Luther craked he had deliuered the hartes off men Nowe as we are suffred to fall in to sinne sometime not onely of infirmite or for triall of our strenghth but also for the plage of other sinnes as S. Paule in the first to the Romans declareth so in punishment of this lewde liberty so gredely embraced in smaller pointes of our faithe God hathe of his secret and vnknowen iustice suffred vs to fall beside in to such enormous heresies though nothing pleasaunt otherwise to such detestable doctrine to so diuers and contrary opinions that considering now the trade of this tragedy and seing to what issue it hath proceded though truly I feare it be farre yet from the issue and ende I haue thought it a good and conuenient meanes bothe to staie somewhat this hedlong race that men so blindely runne in and to call backe such as haue passed all bondes of right belefe already by the very same meanes by the which they first began to breake the araye of Christes church and to runne this madde and lamentable course And bicause we may worke the matter euen from the grounde I haue thought good to consider the very first sowers of the schismaticall seede of oure time which I do finde to haue ben Luther and his scholer Melanchthon and Iohn Caluin The first broker of this cursed bargain whereby many haue lost heauen and purchased hell was Martin Luther The setter forth of the bargain and greatest Marchant of these perilous wares was Melanchthon who semed partly to perfit that which Luther began partly to amend with ciuill conformatiō that which the other furiously and beyond all reason blamed Of these two heades are nowe two monstrous sectes swarming in all such places as protestants and ghospellers preuaile That is the zelous roughe and rigorous Lutherans cleauing fast to euery iote and parcell of Luthers doctrine as being the very euangelist of this fifte ghospell and the ciuill softe and Philosophicall Lutherans which after the trade off Melanchthon plucke vp in Luther such thinges as they mislike and plante of their owne such as they liste The third chief Master of late heresies and principall founder of wicked doctrine hathe ben Iohn Caluin the head and Capitayn of the Sacramentary secte For though Zuinglius and Oecolampadius may seme his auncetours of a fewe yeares yet he beareth nowe the name and the stroke of all that cursed secte both bicause he hath writen most thereof and also
Dieu that is Beside the profit which we receaue at the Sacraments ought not to be restrained to the time we receaue thē as if the visible signe as soone as it is presented vs brought with it forthwith the grace of God Be not these two tales cōtrary First he biddeth vs not doubt but with the signe we receaue the body which as you heard before of Caluin can not be voide of grace Now he saith that the visible signe bringeth not forthwith the grace of god First he maketh it a rule that seing the signes the verite also Christ him self be present Nowe he saith the profit of the Sacramēts ought not to be restrained to the time we receaue thē Peraduēture he meaneth we shoulde receaue the signes and not see thē els how these two saiengs maie be reconciled I see not and I thinke no man els dothe see But it is not ones nor twise that he thus contradicteth him selfe but many times and often and that in small space as oute of his resolutions vpon the Sacraēnts I will note nowe vnto you In the thirde article of his resolutions he writeth Christ estant fils eternell de Dieu d'vne mesme essence c. that is Christ being the eternal Son of God of one very substaunce and glory with the father hathe taken vpon him oure fleshe to the ende that he should communicat vs that whiche he had properly by nature In these wordes are two doctrines cōtrary to his former saiengs First if Christ be as he is in dede of the very same substaunce and glory with the father then he is not a folowing cause of life as he teacheth writing vpon the sixte of Ihon. We will alleage you his wordes herafter when we shall detecte you his heresies Againe here he confesseth Christ to communicat vnto vs that which he had properly by nature to witt his fleshe before he graunteth not vs his fleshe but a spirituall communion thereof to wit a quickening power oute of that fleshe In the. 9. article thus he writeth Albeit we putte a difference betwene the signe and the thinges figured thereby yet we separat not the verite from the figures The figure or signe which Caluin meaneth is bread it selfe the thinge figured is Christe Now if he seuer not Christ from the bread then is he there present really as the bread is with the bread Which Caluin writing against Westphalus and other Lutherans dothe allwaies declaime and inueigh against In the nexte article folowing thus he writeth But we muste not haue a regarde to the bare signe but to the promis which is thereto annexed Beholde I beseche you what fonde contradictiō this is For what is the promis of the blessed sacrament Christ saith Who eateth my flesh hath life and I wil raise him again at the later daie Lo life and resurrectiō is the promis If this as Caluin teacheth be annexed to the signe how calleth he it a bare signe But Christ teacheth vs as you see that this promis is not annexed to the bread which is impossible but to his very flesh and that full of all diuinite which is no bread pardy It foloweth in the article Therefore the simple matter of water of bread and wine doth not present vs nor geue vs Christ. Lo here againe he calleth the signe a simple matter of bread and wine Howe then I praie you is that waighty promis of life and resurrection annexed vnto it Beside he sayth the signe dothe not present vs Christ. Yet before in the seuēth article he wrote that the principall office off the sacraments was that god by them dothe testifie vnto vs his grace representeth it and sealeth it vnto vs. And in the .8 article he calleth them true witnesses and seales and euery where he calleth the bread the figure of Christ his body If all this be true howe saieth he nowe true saieng that the signe dothe not present vs Christ howe calleth he it a simple matter of bread and wine Lo howe many contradictions are couched in one of his articles But let vs considre the reste In the twelueth article thus he writeth Farder as for that which is geuen vnto vs by the Sacraments that is not by their owne proper vertu although that the promis is comprised in them whereby they are indued with the qualite thereof Here he confesseth againe in the sacraments is comprised or contained the promis of the ghospell and that this promis remaineth in the sacraments as the qualite dothe in a substaunce First if bare bread be as he saied defore the sacrament calling it a signe such as with Caluin all sacraments are howe can it haue any suche promis or any suche qualite in it who euer heard that life and oure resurrection were promised to a piece of bread Then if the sacraments as in his Institutions he defineth them be not onely bare signes but sure witnesses of gods grace towardes vs their vertu being the worke of God why denieth he by their vertu any thinge to be geuen He woulde deface the sacraments but he cōtradicteth him selfe But wil you see a cleane repugnant and direct contrary doctrine to all that hetherto hathe ben saied For hetherto you heare Caluin saie that he seuereth not the verite from the figure that the promis is annexed to the signe and againe that the promis is comprised in the Sacrament Nowe at the very ende of all his resolutions see I praie you how he resolueth him self In the laste article thus he concludeth Although saieth he the bread be geuen vnto vs as a marke or pleadge of the communion yet because it is a signe not the thing it self nor hath not the thinge included in it they which staie their minde thereupō worshipping therein Christ they make an idol of it Lo now Caluin hath plucked of his visard and plaieth his parte kindely now he saieth the thing of the sacrament to witt Christ is not included contained or comprised in the sacrament that it is but a signe or a pleadge In dede we agre with Caluin that Christ is not in the bread and much lesse is the bread a pleadge or marke of oure communion or participation of Christ. S. Paule saieth the holy ghoste is geuen vnto vs as a pleadge no scripture saieth so of bread Againe we confesse that the true flesh of oure Sauiour is geuen vs in this moste blessed sacrament in forme and shape of bread not remaining but by the omnipotency of the worde as S. Ciprian speaketh made flesh But why dothe Caluin make the Sacrament nowe but a bare signe Why denieth he now the thinge or verite of the Sacrament to be therein included hauing graunted it before Forsothe the deuill him selfe moued Caluin to saie so enuieng at the glory of god and desiring as litle honour to be done to Christe as might be For after that Caluin as the proctour of the deuill
Ieremy speaking against the perilous presumption of those which forsake him and his holy worde pronounceth the plage that falleth on theÌ„ in these wordes They haue forsake me the fouÌ„taine of life and haue digged theÌ„ selues pittes and pudles al to broken and suche as can holde no water geuing vs to vnderstand that who so forsaketh the right waie prescribed vnto vs by allmighty god in his holy worde and refuseth the moste holesom drinke of the fountaine god him selfe is forced forthewith being as a man berefted of his right vnderstanding and sence to lappe in suche pudle as the fonde imagination of his owne braine instructed and supported with the deuill ready to thruste forwarde when god forsaketh can inueÌ„t Of suche it is saied in holy scripture Who loueth the peril shall perish in it and againe VVho toucheth the pitche shal be filed therewith You haue sene howe Caluin hathe forsaken the expresse wordes of god in his ghospell to furder thereby the plausible doctrine and pleasaunt poison of his owne imaginations You shall nowe see what pittes and pudles he is faine to lappe in forsaking the doctrine of Christ in the ghospell Truly they are suche and so filthy that I feare the recitall thereof maie be to good Christian hartes more noysom then profitable Notwithstanding bicause this man is of suche credit amonge the deceaued sorte of oure countre that his Institutions the very fardle of all his beggarly doctrine and boxe of his venimous heresies is commaunded to be read of suche as haue charge of soules a sufficient meanes truly to drawe all the vnlerned of England but if god staie them to eternall daÌ„nation I will by the grace of God geue you for a taste suche instructions touching the most blessed sacrament of the aultar and the sacrament of Baptim which only for sacrameÌ„ts he alloweth that you maie hereafter litle lust after the perilous persuasions of his doctrine in other inferiour pointes of oure Christen faithe the dearest and most precious iewell that we haue on earthe The pittes and pudles that Caluin hathe digged him selfe are olde heresies condemned aboue a thousand yeares and nowe renewed by him partly in expresse wordes partly by most assured and necessary consequence of his writings Caluin in his commentaries vpon S. Ihon hathe these wordes It is to be noted there are thre degres of life The liuing Father hathe the first place as the fountaine off life but yet farre distant and hidde The Son foloweth him whom we haue sette before vs as a riuer by the which the life abiding in the father is deriued vnto vs. the thirde life is that which we drawe of him Thus farre Caluin This doctrine beside that it is a mere imagination of Caluin and a broken pudle of his brickle brain it conteineth in it sundry heresies First if the Son of god Christ him selfe be a folowing that is a second cause of life as Caluin saithe then is it not equall with the first and so is it a creature not god the Creatour which is first and chefest and secoÌ„d to none TheÌ„ he coÌ„pareth Christ to a riuer and god the father to a fountaine Now the fouÌ„taine is before the riuer and is cause of the riuer theÌ„ by the doctrine of Caluin god the father is before the Son and cause of the life in the Son For al this he meaneth of god the Son not of the flesh off Christ which he denieth to geue life or to be quickening of it selfe This lo is the cursed and detestable heresy of Arrius condemned in the first general councell of Nice aboue twelue hundred yeres paste If Sâ—ruetus whom Caluin burned at Geneua for an Arrian were nowe aliue again and Caluin to he might chalenge M. Caluin for the like and call him worthely to the stake Againe this doctrine of Caluin resembleth much in wordes but in effect passeth farre the doctrine of Faustus Manicheus who sayde that god the father occupied the chefest and principall light but the Son consisted in a seconde light Which fonde opinion of him Saint Augustin confuteth as a detestable heresy Muche more maye we so do in this distinction of degres of life that Caluin imagineth to be in the blessed Trinite Thirdly he affirmeth the life whiche we receaue of Christ the Son to abide in the Father as though Christ of him selfe gaue not vs life by the participation of his diuine fleshe Which to saie is the heresy of Valentinus whom S. Irene confuteth Caluin in his commentarie vpon the resolution of the Sacraments saythe that Vnto the substaunce of bread remaining bread the body of oure lorde whiche is the verite figured by the bread is so coupled and vnited as the godhead was to the fleshe of Christ it remaining true and naturall fleshe And this his doctrine he goeth aboute to proue by the wordes of Gelasius in his epistle to kinge Frauncis prefixed before his Institutions It is also the doctrine of Caluin that Christ is in the Sacrament onely by faithe not corporally â–ª For so sayeth he he is onely in heauen Then will it folowe by the reason of Caluin that the godhead was ioyned and vnited to the fleshe of Christ onely by faithe and that the fleshe was not deified and one person with god This was the heresy of Paulus Samosatenus condemned all most thirten hundred yeares paste The doctrine of Caluin in his Institutions is as you partly heard before that in the blessed Sacrament the maner of receauing Christ is by the operation of his Spirit whiche saythe he is as a certain â—undyt pipe whereby what soeuer Christ is or hathe is deriued vnto vs. and by the Spirit of Christe he sayth we receaue in to oure soules his body and bloud whiche yet departeth not from the right hande of the father This doctrine separateth Christ making his holy Spirit to serue as a cundyt pipe for the conuaiaunce of his fleshe in to oure soules Beside the absurdite of the doctrine whiche we before declared you it sauoureth of the heresy of Nestorius For as he denied the fleshe off Christ to be inseparably vnited to the godhead and therefore taught that we receaued not whole Christe but his fleshe onely and not his godhead for these were his wordes as Cirillus recordeth Qui manducat carnem meam non dixit qui manducat diuinitatem that is Christ sayde he that eateth my fleshe he sayde not he that eateth my diuinite c. so Caluin denieth we receaue whole Christ graunting vs a spirituall foode onely For so in his commentaries vpon S. Paule he concludeth saieng that a certain quickening vertu is deriued vnto vs out of the flesh of Christ by his Spirit thoughe the flâ—sh be farre distant from vs and not ioyned with vs. The doctrine of Caluin as it containeth variable and contrary assertions so it bredeth diuers and sundry heresies You heard euen nowe that by making the Spirit of Christ a pipe for the
abominable doctrine it shall stretche to all children For what is the proufe he bringeth Forsothe the promis of God What promis is that that whiche he made to Abrahan saieng he woulde be his god and his sede after him In this worde saieth Caluin their saluation is contained Let vs theÌ„ suppose that by the warrant of Caluins mouthe all the realme of Englande being nowe Christian shoulde leaue their childreÌ„ vnbaptised bicause they are allready admitted in to the leage of life euerlasting Those children coming to the age of meÌ„ and hauing other children muste they baptise their children or must they not If they muste baptise their children then the promis of God reacheth not vnto them For if it reached to them it should ereache also to their children In which case they nede not be baptised but maie liue by the baptim of their grandfathers If they may not baptise their children but let them liue withoute baptim theÌ„ see what detestable enormites and hainous blasphemies will ensue thereupon First by this rule all the christening of children in England sens the faithe first planted there and the realme thouroughely baptised wiche pricketh nowe wel vpon a thousande yeares hathe ben in vaine and to no purpose for that they came of the issue and bloud of Christen parents Secondarely all baptim nowe maie cease in the realme all fontes maie be shutt vp and of two sacraments whiche onely remaine they maie take away one to witt baptim and then talke no more of the Sacraments in Christ his churche but of a sacrameÌ„t whiche also in what pointe Caluin hathe lefte vs we haue I truste sufficiently before declared Thirdly Christendome shall be no more a spirituall matter geuen by the administration of Sacraments but a temporall benefit entailed to the bloud of the pareÌ„ts And then greate questions might arise of bastards being not the â—ede of Christen mariage but the frute of filthy fornication or sinnefull aduoutry Fourthely we muste put oute of the scripture the wordes of oure Sauiour Nisi quis renatus fuerit ex aqua spiritu sancto non intrabit in regnum caelorum that is Onles a man be borne againe of water and the holy ghoste he shall not enter into the kingdome of heauen And truly they drawe well towarde to do so For looke in the Englishe bibles who will printed of late yeares and he shall finde the worde againe to be lefte oute And euen as nowe they haue lefte oute that one worde by the which oure regeneration by baptim is moste necessarely imported â—o may they within fewe yeares leaue oute the whole sentence and theÌ„ make a scripture of their owne For what other can we looke for of these impudent presumptuous heretikes if they may be suffred to runne their race at will Oure lorde staie it if it be his pleasure Laste of all if Christendome so dependeth of oure parents why haue all Christen men euer so charely baptised their children as all stories do testify Was it as Caluin writeth bicause they shoulde not departe withoute the signe or badge of a Christian man Truly he writeth so and in so writing he holdeth the heresy of the Maniches as in the other he dothe of the Pelagians as ye shal anon see But nowe harken what lesâ—on S. Augustin geueth vs touching the baptim of children These are his wordes Quisquis dixreit quód in Christo viuificantur paruuli qui sine SacrameÌ„ti eius participatione de vita exeuÌ„t hic profecto contra Apostolicam praedicationem venit totaÌ„ condemnat Ecclesiam vbi propterea cum baptisandis paruulis festinatur curritur quia sine dubio creditur aliter eos in Christo viuificari omnino non posse that is Whosoeuer shall saie that infants shall haue life in Christe which departe oute of this life withoute receauing baptim truly that man bothe procedeth against the doctrine of the Apostles and also condemneth the whole Churche where men make haste and runne to baptise their infants for that cause surely bicause vndoubtedly they beleue that other wise they can haue no life in Christ. Lo the testimony of S. Augustin a most assured witnes of antiquite and beste to be trusted in reporte of awncient belefe by the verdit of Caluin him selfe Let vs a litle considre the place Caluin as you heard before saieth that children of ChristeÌ„ parents are borne holy and are admitted in to the leage of life euerlasting being yet in the mother wombe and that by the promis of god they are all ready saued S. Austen saieth with oute baptim they haue no life in Christ and that who so saieth contrary as Caluin dothe teaching them to be saued afore baptim he procedeth against the doctrine of the Apostles and condemneth the whole Churche Lo nowe you see expresly what the doctrine of Caluin is It fighteth directly against the doctrine of the Apostles It condemneth the whole churche It is the heresy of the Pelagians But some scholer of Caluin will saie that S. Agustin here speaketh of the children of hetheÌ„ parents No truly For marke his wordes He saieth meÌ„ make haste and runne to baptise infants What men trowe ye were they hethen Would the hethen runne to baptise their children being them selues vnchristned and detesting all Christendome Or would Christen men runne with the children of hethen parents No that was against the lawe of the primitiue churche For the childe coulde not be baptised or Christened against the fathers will vntel he came to full age and discretion And therefore at this houre the practise is in Italy where Iewes are coÌ„mon that the father remaining a Iewe the childe vnder age can not be forced to baptim against the fathers wil. Els by this time all Iewes had ben christned in Italy and other where By this testimony therefore of S. Augustin it is clere that Caluin by this detestable doctrine defendeth the cursed heresy of Pelagius Nowe ye shall see he teacheth also as the Maniches dyd S. Augustin reakoning vp the suÌ„dry and hainous he resies of the Maniches amonge the rest reakoneth also their heresy against baptim writing of them in these wordes Hij baptismum in aqua nihil cuiquam perhibent salutis afferre nec quenquam eorum quos decipiunt baptisandum putant that is These men affirme that baptime done in water bringeth no saluation to any And thereupon such as they deceiue they thinke they nede not be baptised Let vs nowe heare whether Caluin saie not eueÌ„ the same of baptim In his institutions in the treatise of baptim defining it to be but a signe and token or badge of a Christen man he concludeth with these wordes Quis ergo aqua ista mundari nos dicat quae certo testatur Christi sanguinem veruÌ„ esse atque vnicum nostrum lauacrum That is Who then will saie that we are clensed with this water which dothe assuredly testifie that the bloude of Christ