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
should fight and combat with the Hostes of hell and horrour off eternall death Lo he saieth Christ ought beside his bodely death which was on the Chrosse fele also the rigour of gods vengeaunce satisfise also his most iust iudgment and abide the horrour of eternall death O horrible blasphemy mete for a sacramentary ghospeller For how then saied Christ in his Crosse after all the bitter torments suffred for mankind and accomplished Consummatum est It is finished Was he yet to suffer more in hell And how cried he in his last most blessed wordes Father in to thy handes I commend my Spirit Was that to be tormented after of the deuils in hel Dyd his Father kepe it no better but let it be tormeÌ„ted yet again Finally how was that only sacrifice on the Crosse as S. Paul saieth a perfit coÌ„summatioÌ„ and sanctification for euer Must he yet besides suffer torments in hell So saieth Caluin Master to all the Geneuian protestants of England expresly against scripture blasphemously against God and heretically against the Catholike doctrine And where writeth he this In his Institutions a booke so precious in the eyes off some pretended bishops that it is by them coÌ„maunded to be read of such as haue charge of soules May not we worthely crie with that holy father Policarpus O Deus in quae nos tempora reseruasti O God to what times hast thou reserued vs Do we yet looke whether these protestants tende that so blasphemously write of the blessed passion of Christ and commaunde such writings to be read of the vnlerned priests which shall teache it againe to the simple and vnlerned people And yet Caluin will proue his blasphemyes by scripture truly euen as he proueth the rest of his doctrine For lo these are his wordes folowing The prophet teacheth that the chastisement of our peace was layed on him he was smitten of the father for our offences and brused for our wickednes by the which wordes he signifieth that he was sent in to the place of sinners as a surety a pleadg yea and as a gilty person to paie and abide all such paines as were to be required of them only this excepted that he could not be continually staied with the sorowes of death Therefore no maruail if he be sayed to haue descended in to â—ell seing he suffred such death as God in his wrath punisheth the wicked withall Thus farre you haue the wordes of Caluin and his hainous heresy therein contained As for the saying off the prophet which as he and his felowes do in infinit other texts of holy scripture he wresteth from the true meaning the Catholike church hath allwaies taken it to haue ben fulfilled on the Crosse in the bodely death of Christ. For there he was smitten off the Father for our offences and brused for our wickednes there the chastisement of our peace and attonement was layed vpon him But Caluin as if he were a man priuileged from God to saie and teache as he listeth will haue it so ment that Christ beside his bodely death on the Crosse be sent in to the place of sinners which is hell for of Christes descending in to hell he now disputeth vnlesse as some protestants do he make no hell at all and saie that Christ descended no otherwise in to hell but that he was tormented on the Crosse there to paie and abide all the torments of sinners sauing that he suffreth it not eternally This is lo the rewarde off heresy and of such as forsake their faith to fall in to most horrible blasphemies such as a Turk would abhorre and yet to see them not but persuade them selues they haue the light of the gospell and be only true Christians and all the worlde beside blind superstitious and idolaters not only that now is but that hath ben this thousand yeares I will no more exaggerat the matter I wish them amendment and knowledg of the truthe and desire all other to beware in time of such perilous heresies as these vnghostly ghospellers of Geneua bring to our deceiued countre We will now passe to the doctrine of Caluin touching the sacrament of baptim and consider how pure and euangelicall his doctrine thereof is In the sacrament of baptim though the doctrine of Caluin be allmost of all protestants of our countre not onely the sacramentaries receiued and embraced yet it containeth many straunge and horrible heresies Which so in that man happened bicause he serched all suttle shiftes and pried out all the preuy fetches he could deuise whereby he might defeate the doctrine of the Catholike church For hereupon he vvttereth in his doctrine diuers hainous heresies other ignorantly or malitiously First therefore we wil discouer vnto you such of his heresies as are taken off the olde condemned heretikes in the primitiue Church Then such as he forged him selfe expresly against holy scripture and yet defendeth them no lesse foolishely then wickedly as allwaies the proper of heretikes is to do It was the heresy of Pelagius as S â–ª Augustin recordeth that children were not borne in originall sinne His wordes of theÌ„ are these Paruulos etiam negant secundum Adam carnaliter natos contagium mortis antiquoe prima natiuitate contrahere sic enim eos sine vllo peccati originalis vinculo asserunt nasci vt prorsus non sit quod eis oporteat secunda natiuitate dimitti that is The pelagians denie that children borne by fleshe after AdaÌ„ be giltie of deathe by their first natiuite For they make them to be borne so withoute bonde of originall sinne that they nede no remission in their seconde natiuite or regeneration Here the Pelagians make children to be borne in state off grace and not giltie of originall sinne This these heretikes taught generally of all children Caluin teacheth the same in children borne off Christen parents Heare his wordes oute off the 17. chapter off his Institutions towardes the ende Infantes nostros antequam nascaÌ„tur se adoptare in suos pronunciat Deus cum se nobis in deum fore promittit seminique noâ—tro post nos Hoc verbo continetur eorum salus that is God promising that he will be oure God and oure childrens after vs pronounceth that he adopteth and admitteth oure children for his owne before they are borne In this worde their saluation is contained And in an other place thus he writeth Sancta videlicet câ—te The issue of Christen parents is borne holy bicause of the promis of God and their children euen yet in the wombe before they come to open life are admitted in to the leage of life euerlastinge Caluin here and the Pelagians agree in this that children are borne withoute original sinne and in state of grace The difference maie seme to be that Caluin speaketh this of Christen children onely whereas the Pelagians speake generally of all children But you shall see that by the proufe whiche Caluin bringeth for this
as a Sacrament hauing efficacy thereunto but to be a signe of that entring to the entent that being first grafte in Christ or being borne of Christen parents by the vertu of Gods promise or being borne of infidels by faith and repentaunce as he teacheth manifestly in his institutions being as I saie thus grafte in Christ before then by baptim as by a sure token we maie be accompted for Christians not made such And this to be his very meaning I will by his owne wordes declare you oute of his Institutions In his chapter of baptim not farre from the beginning thus he writeth Baptim promiseth vs no other cleāsing then by the sprinckling of the bloud of Christe whiche is figured by the water who then will saie that we are cleansed with this water which dothe assuredly testifie that oure true and onely cleansing is the bloud of Christe Lo here he teacheth baptim to figure oure cleansing procured by the sheading of Christ his bloud whiche he calleth oure true and onely cleansing It is most true that by the precious deathe and passion of oure Sauiour we are purged from the sinne of our father Adam and all other actuall sinnes And yet it hath pleased God to vse meanes for the appliēg of this souuerain benefit vnto vs. Those are amonge other his holy sacraments And Caluin him selfe writing vpon S. Paule to the Corinthians saith plainely that by the blessed Sacrament of the aultar Sacrificij beneficium nobis applicatur The benefit of the sacrifice is applied vnto vs. And writing vppon the sixte of Ihon he blameth them which teache the fleshe of Christ to profit vs onely as it was crucified and saieth Quin potius comedere eam necesse est vt crucifixa profit that is Na rather we must of necessite eate it to the entent it maye profit vs which was crucified And againe in in the same place he saieth Nihil nobis prodesset victimā illam semel esse immolatā nisi nūc sacro epulo vesceremur that is It shoulde nothing auaile vs to haue that sacrifice ones offred onles we did nowe also eate of this holy bāquet Caluin him selfe therefore acknowledgeth that not only the passion of Christ suffiseth but that also this Sacrament of Christ his body and bloud must feede vs. The like truly we saie of baptim For as our Sauiour saied Onles you eate my fleshe and drinke my bloud you shall haue no life in you so he saide Onles a man be borne againe of water and of the holy ghoste he shall not enter in to the kingdome of heauen And though Caluin call here the bloud of Christe oure onely clensing yet S. Paule is not afeared to call baptim also Lauacrum regenerationis the cleansing of our new birthe saieng we were saued thereby Againe Caluin him self writing vppon S. Paule to the Romans teacheth no lesse For there he saith that by baptim we are graffed in to the body of Christe and liue by the substance thereof euen as the graffe by the stocke sauing that the graffe kepeth his naturall taste and sape but we kepe nothinge offour owne but chaunge vtterly our nature in to the nature of Christ. Howe then is baptim as he made it before a figure of our clensing and a testimony onely Yow see he cōdemneth him selfe And this I haue thought good presently to declare allbeit beside oure principall purpose leste that the other doctrine of Caluin being apparently plausible might corrupt the vnlerned and well meaning Reader But now to the matter againe In the same chapter of baptim Caluin mocketh at the whole Catholike churche as Pelagius the heretike did a thousand yeares paste teaching that originall sinne is taken awaye by baptim Brefely in the next chapter folowing of his Institutions at the ende thereof he maketh so light of baptim in the children of Christen parents that if contempt and negligence be not on our partes oure children saieth he without daunger may lacke baptim Thus lo you see howe Caluin maketh baptim but a figure and token or testimony of clensing and euen so much maketh he the blessed Sacrament off the aultar comparing it vnto baptim to witt a figure a signe a testimony which a man may as well lacke as haue and withoute the which a man maye as well receaue Christ as with it imagining that these two most waighty and holy Sacramēts for of al the rest he maketh no accompte at all are naught els but as certain markes and tokens whereby Christ may knowe his flocke lest perhaps in seking for them he should misse See to what point oure Christen religion is brought by these newe ghospellers of late yeares Forsothe to mere signes tokens and figures As though we were yet vnder the shadowes off Moyses lawe as though that which happened to thē in figures were not brought nowe to a sure verite as though the coming of Christ procured not better and more present remedies for mans saluation then such as were betokened in the tabernacle finally as though the church of Christ redemed with his most precious bloud were fedde with figures and traded ▪ with signes and tokens as the synagoges of the Iewes was Would Christ thinke we threaten vs damnation for lacke of signes as he dothe for wante off baptim saieng vnto Nicodemus Onles a man be borne again of water and the holy ghoste he shall not enter in to the kingdom of heauen Would he denie vs the life of resurrection for lacke of tokens as he doth for not receauing his precious body and bloud saieng vnto the Iewes Onles you eate my flesh and drinke my bloud you shal haue no life in you Would S. Paule pronounce dānation vpō vs for the vnworthy receauing of a piece of bread as he doth for the vnworthy receauing of Christ his body Was S. Peter deceaued when he wrote that by baptim we were saued as Noe was by water or S. Paul writing that Christ cleāsed his church with the washing of water in the word of life or the whole church in S. Augustins time condemning Pelagius for an heretike for that he denied as Caluin dothe nowe that by Baptim originall sinne was taken awaie We recited you before in this laste conclusion of Caluins whole doctrine touching this blessed Sacrament oute of his resolutions vpon the sacraments that we receiue Christ no lesse withoute the vse off the Cōmuniō thē in vsing it You haue heard there his reasons why Truly he vttereth this doctrine off his not in one or two but allmost in all places of his workes where he treateth of this matter In his cōmentaries vpon the sixte of Ihon where Christ promiseth life and resurrection to those whiche eate his fleshe and drinke his bloud Caluin saithe Nō de Coena habetur cōcio sed de perpetua communicatione quae extra Caenae vsum nobis constat that is Christ preacheth not of the Supper but of
flesh and bloud off Christ yet he meaneth nothing so But why did he thus dally and delude the world a man maye demaunde Forsothe as I suppose euen for this cause Caluin being lerned and knowing the truthe wel if he had listed to vtter it perceaued right wel by the expresse wordes of scripture in sundry places that Christ of his passing mercy and goodnes woulde be ioyned to man not onely Spiritually and by grace but euē really and truly by the participation of his body and bloud Caluin knewe all this and acknowledged it as you haue heard in his wordes before for expresse scripture moued him thereunto Notwithstanding being vndoubtedly malitious and selfe willed and in dede a very heretike desirous to plāte a newe doctrine to bringe the churche in cōtēpt pricked with malice against the clergy which in his workes he vttereth many times though he graunted that man receaued whole Christ bothe in body and Spirit as he writeth in the 18. chapter of his Institutions yet he would not graunt the reall presence off Christ his body which the church teacheth and all holy fathers haue acknowledged as a most necessary consequent to the reall receauing but as you see imagineth a communion of Christ his fleshe to be deriued vnto vs by the Spirit off Christ as by a pipe Bicause therefore truthe and falshood can not possibly agree he falleth often in to open contradictions sayeng one thinge as truthe and conscience taught him and then saieng an other thinge as pride malice ▪ and enuy moued him the walking mates of heresy Hereof rise the sundry and manifold contradictions in his writings not onely aboute this most holy mistery but in the doctrine off baptim and of fre will especially as we shall in parte note hereafter vnto you And truly it hath so pleased God to confounde the counsell of these Achitophels rebelling againste their Liege Souerain the churche of God that not onely one against the other teacheth most contrary but also eche one with him selfe disagreeth And this mercifull prouidēce of God hathe ben allwayes a souerain meanes for the vtter cōfusiō of heretikes Let vs returne to the wordes of Caluin aboue alleaged and see why Caluin graunting first a reall and true receauing of Christ his body and bloud afterwarde denieth the reall presence thereof whiche is to denie that he saied before He saieth that Scripture speaking of oure partaking with Christ referreth the whole power thereof vnto the Spirit for S. Paule saieth he writing to the Romanes in the eight chapter teacheth that Christ dwelleth in vs no otherwise then by his Spirit Marke here well good Readers and see the truthe off Caluin S. Paule saieth in that eight chapter that the Spirit of god dwelleth in vs and againe that the Spirit of him that raised vp Iesus from deathe dwelleth in vs and that he whiche raised vp Christ from deathe shall quicken oure mortall bodies bicause of his Spirit that dwelleth in vs. In all these wordes S. Paule teacheth the Spirit off god god him selfe to dwell in vs to quicken oure mortall bodies that they die no more in sinne but liue to god Other thē this S. Paule in all that chapter speaketh not touching the dwelling of the Spirit of god in vs. Reade the chapter and see Nowe is this to saie that Christ dwelleth in vs no otherwise then by his Spirit Marke the saieng of S. Paule and the consequence of Caluin S. Paule saieth the Spirit off god dwelleth in vs. and Caluin saieth Christ dwelleth in vs no otherwise then by his Spirit is this a good consequence The spirit of god dwelleth in vs. Ergo he dwelleth in vs no otherwise then by his Spirit Euē as good as this VVe are iustified by faith ergo by only faith These wordes no otherwise then are the wordes of Caluin fathered vpon S. Paule not the wordes of S. Paule they are the limitation of a prowde heretike set vpon holy scripture not the wordes off holy scripture He folowed herein his father Luther who translating the wordes of S. Paule per legem cognitio peccati By the lawe cometh the knowledge of sinne turneth it thus By the lawe cometh naught els but knowledge of sinne which texte to what purpose he so peruerted you haue sene in the seconde parte of this Apologye But what will some scholer of Caluin saie though S. Paule saie not expressly so yet perhaps he meane so seing that no scripture beside expresseth any other dwelling of Christ in vs thē by his Spirit I awnswer All were it true that scripture expressed no other dwelling of Christ in vs then by his Spirit yet were it not true that S. Paule saied so in that chapter as Caluin saieth he doeth But the Scripture saieth plaine that we are ioyned to Christe not onely in Spirit but also in body heard you not before that S. Paule sayed that we are membres of Christ his body bones of his bones and fleshe of his fleshe And dothe not Caluin saie that this can not be perfourmed onles whole Christ bothe in Spirit and in body cleaue vnto vs they are his wordes before alleaged oute of his Institutions in the. 18 chapter And dothe not Caluin here ones againe write a plaine contradiction he tolde vs euen nowe that Christ dwelleth in vs no otherwise then by his Spirit and that S. Paule taught so Nowe he telleth vs that whole Christ must cleaue vnto vs bothe in Spirit and body and that bicause S. Paule teacheth so sayeng that we are membres of Christ his body bones of his bones and fleshe of his fleshe Lo you see him in cōtrary tales nowe truste his euidence who liste Thanked be god Caluin hath turned the weapon vpon him selfe minding to strike the churche of Christe Againe Caluin disputing against the Catholikes that the euill men receaue not Christ in the Sacrament maketh his argument of the body of Christ whiche if euill men receaued seing they receaue no life but damnation they shoulde saieth Caluin receaue a dead body and the body of Christ without the Spirit of Christe If this reason of Caluin be good thē the good and worthy receauer muste nedes receaue the body of Christ not onely the Spirit of Christ he muste nedes haue Christ dwelling in him bodely not onely Spiritually as he saied before His wordes are these in his commentaries vppon S. Paule to the Corinthians Ego hoc axioma teneo neque mihi vnquam excuti patiar Christum non posse a Spiritu suo diuelli vnde constituo non recipi mortuum eius corpus neque etiam eum otiosum aut disiunctum a Spiritus sui gratia virtute that is I holde this principle and will neuer be brought from it that Christ can not be diuided from his Spirit wherefore I determin that his dead body can not be receaued nor he also vnfrutefull seuered from the grace or vertu off his Spirit Here Caluin
geue life to the body and raise it also What wicked dreames and inuentions are these off proude and presumptuous heretikes The promis of life and resurrection is made to the fleshe of Christ not to the bread nor to the soule Thus lo it fareth with them which content not them selues with the sure knowen doctrine of the Catholike churche but by drifte of reason or pricke off pride and malice serch out newe inueÌ„tions of their owne It is the doctrine of Caluin and all the sacramentaries that in the celebration of oure Lordes supper be no coÌ„secration of the misteries For that they saie the bread there is no other wise blessed theÌ„ other creatures of god are by the vertu of their creatioÌ„ Caluin in his InstitutioÌ„s saith that Christe in the benedictioÌ„ which he vsed directed not his wordes to the bread and that to blesse the bread is wich crafte and charming The like he writeth in his coÌ„mentaries vpon S. Paul to the CorinthiaÌ„s This doctrine lo is the very heresy of Faustus Manicheus we saith that Maniche vse the same religion in all creatures of god as you vse in the bread and the chalice Lo this heretike acknowledgeth noother kinde of religioÌ„ in the holy misteries then in other creatures of god That is that the one is as much blessed as the other But what aunswereth here S. Augustin For he reporteth these wordes of the heretike in his bookes against him Doth he acknowledge no other benediction in the Sacrament then in other creatures of god Is he ashamed of the benediction vsed in the church of Christ Doth he call it witchecrafte or charming See therefore what he awnswereth Oure bread and chalice saithe S. Augustin is not coÌ„mon but by certaine coÌ„secration is made misticall is not borne so And therefore that which is not so made to witt by certain consecration thoughe it be bread and cuppe it is foode for refection not the sacrameÌ„t of oure religion thoughe allwaies we blesse and geue thankes to god in all his giftes as well corporall as spirituall Thus farre S. Augustin declaring that in the misteries we vse a certain and propre consecration whereby the misteries are made other then they were by nature For he saith of the bread it is made misticall non nascitur it is not so by nature geuing vs vnderstande that by vertuâ— of consecration the bread is made that wiche by nature it was not to witt the body of oure Sauiour Againe S. Augustin saith that whiche lacketh consecration is foode for refection not the sacrament of oure religion So the Caluinistes in their communion by the iudgement of S. Augustin haue foode for refection not the sacrament of oure religion Finally S. Augustin confuting the olde heresy of the Maniches dothe also confute the newe heresy of Caluin yea and the order of oure communion where no consecration nor benediction is vsed Thus we see Christian readers what broken pittes and pudles Caluin hathe digged him selfe and all sacramentaries are forced to lappe in forsaking the fountaine of life Christ him selfe in this blessed sacrameÌ„t of the aultar We see who liste to be a scholer of Caluin a ghospeller of Geneua or a Sacramentary protestant he muste also be an Arrian a Nestorian a Samâ—satenical a Marcioniste a Donatiste a Mâ—niâ—he and a Valentinian diuers waies These heretikes with al their doctrine were condemned aboue a thousand yeares in that state of the churche whiche onely oure aduersaries approue for pure and vertuous If that state had the right doctrine those heretikes were by them worthely condemned If they were worthely condemned these sacramentaries can off no good Cristen men be allowed folowed or supported As in our discours vpon Luther beside a numbre of olde cursed heresies by him renewed and common to al protestaÌ„ts we declared you one proper heresy of his owne for examples sake euen so after the ranke of these olde condemned heresies which Caluin hath incurred only in mistaking or rather willfully departing from the Catholike faith off the most blessed Sacrament of the aultar I will recite you one most horrible and blasphemous heresy of his owne imagination for examples sake of many more which might be brought if we listed in this short discours to saie all that might be saied In his institutions vpon the article of our Crede Descendit ad inferos He descended in to hell he teacheth that Christ there suffred the paynes of hell and mocketh at the belefe of the Catholike Church teaching vs that then our Sauiour deliuered the soules of the fathers off the olde law according as the scripture witnesseth speaking by the prophet most euidently of our Sauiour Tu quoque in sanguine Testamenti tui emisâ—sti vinctos tuos de lacu in quo non est aqua that is Thou also through the bloud of thy testament hast let thy prâ—sonners out of the pitt wherein is no water which â—aying of the prophet the lerned fathers haue allwaies expounded of the descending of Christ in to hell and deliuering there the soules of the fathers of the olde law But as touching the heresy of Caluin which in place of this receiued doctrine this presumptuous heretike auoucheth you shall heare his owne blasphemous wordes and lerne of what a master our ghospellers of Geneua haue lerned their false faith These be his wordes first in latin Nihil actum erat si corporea tantum morte defunctus fuisset Christus sed opera simul praecium erat vt diuinae vltionis seueritatem sentiret quo irae ipsius intercederet satisfaceret iusto iudicio vt cum inferorum copijs aeternaeqâ—e mortis horrore quasi consertis manibus luctaretur Correctionem pacis nostrae illi impositam fuisse propheta docet fuisse propter scelera nostra a patre percussum attrituÌ„ propter nostras infirmitates Quibus significat in locum peccatorum sponsorem vadem adeoque instar rei submissum ad dependendas persoluendasque omnes quae ab illis expetendae erant poenas vno hoc duntaxat â—xâ— pto quòd doloribus mortis non poterat detineri Ergo si ad infâ—res descendisse dicitur nihil mirum est cum eam mortem pertulerit quae sceleratis ab irato deo infligitur Hetherto are his wordes as they lye in his institutions in latin Now let vs see the english Nothing had ben done saieth Caluin if Christ had dyed only by bodely deathe O hainous blasphemy of these cursed heretikes What could be saied more blasphemously Hath not now the death of Christ satisfised for our sinnes Be these the ghospellers that sette forth and commend so much the passion of Christ Is the bodely death of Christ nothing Must his soule suffer also in hell You shall heare forth the wordes of Caluin But it was also requisit saieth he that Christ should fele the rigour of gods vengeaunce whereby he might appease his wrath and satisfie his iust iudgment that he