in the ghospell off S. Ihon. Who eateth my flesh and drinketh my blood hathe life euerlasting Caluin in his institutions and in his coÌ„mentaries vpon that place teacheth thus Who eateth the bread at the communion he receaueth a cundyte pipe by the whiche life is deriued vnto him Marke I beseche you Christen readers howe he hathe altered the wordes of oure Sauiour Where Christ saith Who eateth my flesh Caluin saithe who eateth the bread at the communion and where Christ saithe he hathe life euer lasting Caluin saithe he hathe a cundyte pipe by the whiche life is deriued calling the blessed fleshe of oure Sauiour one person with the godhead a coundyt pype or instrument by the whiche life is deriued from god the Father For that is his meaning as you shall see more plainely hereafter when I come to his heresies attributing life not to the fleshe of Christ as Christ him selfe dothe but to the Father in whom he teacheth life to remaine principally as you shall anon see But nowe to an other proposition Christ saithe I am the resurrection and the life Caluin saythe in his commentaries vpon the sixte off Ihon The Son is as a riuer by the whiche the life abiding in the father is deriued vnto vs. Here again Christ speaking as god and man saith him selfe to be the life For as the general councell of Ephesus charely warneth vs the wordes of the ghospell are all waies to be attributed to Christe as to one person thoughe consisting of two natures â–ª Caluin saithe the life to remaine in the father Where blasphemousely he excludeth Christ making him as a riuer or meanes by the whiche life is deriued vnto vs. But of this we shall haue more occasion to speake hereafter Oure Sauiour after he had sayde in the sixte off Ihon my fleshe is meate in dede and my bloud is drinke in dede expounding those his wordes vnto the carnall Iewes thinking he had meaned his fleshe and bloud after the bare nature of man saithe thus The wordes which I spake vnto you are Spirit and life geuing vs to vnderstande as the lerned Father Cirillus noteth that he spake of his fleshe and blood inseparably annexed to the godhead and one person with the same Nowe Caluin in his institutions affirmeth that by the Spirit of Christe his fleshe is deriued vnto vs and made our foode In the whiche doctrine he separateth the Spirit of Christe from his blessed fleshe geuing vs the one without the other whereas Christ him selfe aboue affirmed that he meaned his fleshe coupled and vnited to the Spirit sayeng the wordes whiche I spake vnto you to witt of my flesh and blood are Spirit and life that is not bare flesh but endued with my Spirit the godhead it selfe nor to be deriued vnto vs by the Spirit as separated from the fleshe or as a cundit pype to conducte the fleshe vnto vs whiche Caluin in his institutions saythe as you haue heard before but to be geuen vnto vs with the Spirit and deite of oure Sauiour iointly and inseparably as they are in him one person and one Christ. Thus you see howe he correcteth and altereth the wordes off oure Sauiour at his pleasure Againe whereas Christe saythe in S. Ihon He that eateth my fleshe and drinketh my bloud hathe life euerlasting promising vs by eating to haue life Caluin correcting the sayeng of oure Sauiour in his commentaries vpon S. Ihon where Christe promiseth life and resurrection by the eating of his fleshe and drinking of his bloud he saythe Christ speaketh not here of the Supper but of the perpetuall communion of him which we haue beside the vse of the Supper And yet that ye maye not thinke he meaneth of any other communion naming the perpetuall communion then the very same whiche we haue in the celebration of oure lordes Supper in fewe wordes after he addeth thus muche And yet I confesse that nothinge is here spoken whiche is not also figured and truly exhibited vnto vs in the Supper Thus he maketh him selfe as sure off Christe withoute the receauing of this blessed Sacrament as when he receaueth it whiche by the coÌ„ference of an other place of holy Scripture you shall see yet ones again S. Paule saieth The bread whiche we breake is the participation of the body of our Lorde whereby we lerne in this blessed SacrameÌ„t to receaue the body of Christ. Caluin teacheth vs without the blessed sacrameÌ„t to receaue it For in his resolutioÌ„s vpoÌ„ the sacrameÌ„ts he hathe these wordes Right as the infidell by the vse of the Sacraments receaueth no more profit thereby theÌ„ if he vsed theÌ„ not eueÌ„ so the verite figured in the sacraments is coÌ„municated to the faitheful and beleuers thoughe not receauing the signes or sacrameÌ„ts By this rule we receaue Christ in the supper which before hath bâ—n geueÌ„ vnto vs and dwelleth in vs perpetually And in the .9 article of the same worke he saythe that such as haue before receaued Christ receauing the Sacrament do renewe and continew that which they had before receaued By this his doctrine you see he correcteth the wordes of Christe teaching vs to receaue him by eating his fleshe and drinking his blood And the wordes of S. Paule sayeng the bread to be the participation of our Lordes body by whiche worde he meaneth the blessed Sacrament naming it so of that which it was before as the serpent was called Moyses rodd and the wine water in Cana Galilea S. Paul sayth Who so euer eateth the bread and drinketh the cuppe of the Lord vnworthely he eateth and drinketh his owne daÌ„nation geuing vs to vnderstaÌ„de that at the receauing of the blessed sacrameÌ„t we receaue other life by the worthy receauing other daÌ„nation by the vnworthy Now the doctrine of Caluin directly repugneth For thus he writeth in his resolutioÌ„s vpoÌ„ the sacrameÌ„ts Farder saith he the profit which we receaue at the sacrameÌ„ts ought not to be restrained to the time we receaue theÌ„ as if that the visible signe as soone as it is geueÌ„ vs should bringe vs forthewith the grace of god It may happen that the receite of the sacrament which in the acte profited nothing through our defaulte or slacknes maie afterward bring forth better fruict Thus farre Caluin CoÌ„sider nowe if this doctrine be not cleane coÌ„trary to the meaning of S. Paul For if as S. Paul saith receauing the sacrameÌ„t vnworthely we receaue our own daÌ„nation why also in receauing it worthely receaue we not withal incontinently the grace and vertu thereof Againe if by our defaulte it worketh vs daÌ„nation as the Apostle saith howe caÌ„ it afterwarde auaile vs as Caluin teacheth Thirdly if at the receite of the sacrameÌ„t we receaue nothing what shall the bread that Caluin imagineth alone signifie shall it signifie that by eating it we receaue no profit thereby In good sothe it will signifie vnto vs that Caluin mocketh with God and
saide these euill abodements and will praie vnto God that it will please him rather to beare downe our sinnes with the balance of his mercie then to exacte them to the rigour of his iustice graunting to our aduersaries the loue of Christian and Catholâ—ke concorde and to vs the amendment to a perfiâ— life The wrath of God is slowe and although allwais iust yet neuer without mercie if at lest we labour rather to trie it mercifull then iust For it inuiteth vs first to acknowledg our sinne and expecteth our repentaunce before it pronounceth sentence to condemne vs. And what may we thinck of the prouidence of God taking awaye the auncient and aged princes and leauing aliue the yonge which for their tender age and small experience are like to swarue and misse in many matters Within the coÌ„pas of these thre yeres or there about what number of princes kinges and Quenes haue departed this worlde And to begin with the most principall The Emperour Charles the fifte died the laste yeare About that time died his two sisters Leonore wife vnto Frauncis theÌ„ frenche kinge and Mary wife vnto Loys kinge of Pannonia Mary also Quene of England maried vnto kinge Philip his son About that time also died Ihon kinge of Portugall Bona wife vnto Sigismunde kinge of Pole and Isabell his daughter maried vnto Ihon kinge of Hungary Not longe after also died two kinges in Denmark Christern and Christian sonne to kinge Friderike which had longe kept the other in prison Shortly afther these Harry the Frenche kinge died and a litle before him Paule the fourth B. of Rome What shall I nowe talke of the death of inferiour princes In the compasse of a shorte time died fowre of the Princes Electours of the Empire the bishops of Treuires of Ments and of Colonie and Ottohenricus Counte palatin of the Rhene and in Italy the Duke of Venis But what shall I speake of those whiche died this laste moneth Gustanus king of Suethland Frauncys the second the frenche kinge and Ernestus Duke of Bauaria Michael also Archebishop of Salisburg a vertuous and lerned bishop the bishops also of Frising and of Eystat your predecessour haue about this time ben taken out of this worlde And although it be true that Euripides saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al meÌ„ are borne to die and that Eschilus an other poet writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To serche out the cause of death is in the secrets of fortune yet the like is not of such straunge and rare maner of chaunces True it is and by a most iust order of nature hath allwaies ben a constant and sure ratified lawe that which Horace the poet writeth Pallida mors aequo cae VVith like force and foote death striketh at the doore Of the princes highe palais and the cottage of the poore But that so many kinges so many Quenes so many Princes in so short a compas as of thre yeares should all departe this life it is a rare matter the like whereof hath in fewe ages happened And may we thinke this to be a mere chaunce and casualtie or rather to haue proceded of the vnfallible prouidence of God Truly as the first I can not thinke so the last I must nedes beleue For doth not God by the mouthe of his prophet Esay declare vs his diuine prouideÌ„ce herein For Lo he saieth the Lorde God of hostes doth take away from Hierusalem and Iuda euery valiaunt and stronge abundance of bread and of water the mighty and man of warre the iudge and the prophet the wise and the aged maÌ„ the prince of fiftie yeares olde and the honourable the Senatours and meÌ„ of vnderstaÌ„ding the master of craftes and the well spokeÌ„ wisemaÌ„ And I shal geue theÌ„ childreÌ„ to be their princes and the delicious and waÌ„ton shall haue the rule of theÌ„ the people shall be ouerruÌ„ne and one maÌ„ shall be set against an other euery maÌ„ against his nâ—ighbour Tbe boye shall presume against the elder and the vile pâ—rson against the honourable and so forthe Thus the pâ—ophets in times past did so pronounce of the Iewes that it may well seme to be meÌ„t also of vs GermaÌ„s The truthe of the prophet concerning the Iewes the euent declared And that he will not lye touching vs it is not nede to declare in wordes the daily experience dothe showe it But seing that this mischef is so farre growen that by only repentaunce we may escape the rodde better it were for vs to amend our selues quietly then to repreheÌ„d other sharply seing that so it is now that if as an inferiour you do brotherly aduertise men you auaile nothing by entreating and againe if as a superiour you commaunde you get nothing by forcing Peraduenture therefore as S. Basile saieth in the like cause of a coÌ„mon vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Better a man to holde his peace then to speake Being the parte of a good oratour as well in time to kepe silence as when occasion serueth to talke For as by doing the one he profiteth much so by neglecting the other he hurteth sometime And this the nerer I considre the more lothe I am to set vppon this enterprise And truly if I folowed herein my owne priuat quarel I might worthely seme vndiâ—cret and rash which would prefer my priuat commodite or incommodite before the publick and common or woulde esteme my priuat displeasure more then the profit and instruction of many But the loue of truthe shall here ouercom which as it is oppressed by silence so being discouered taketh force againe I had rather therefore if I must nedes somewaies offend smarte for telling the truthe then for dissembling by flattery Therefore iff I declare that which I haue perceaued if I aduertise men to beware of the mischef that I haue incurred my selfe I trust in so doing I shall offend no man I knowe there are amonge the rulers and noble men which if they plainly perceaued the deceites of these heretikes and knew what mischef ariseth thereby to them selues to theirs and to the whole common welthe they would not slowly and slackely as I did very vnwise but with spede as wise men returne to the trade of auncient and Catholike religion Therefore writing this booke most Reuerend I haue eftesoones ioyned teares with praiers beseching allmightie God as well for my enemies as for my frendes that it will please him of his goodnes to geue vs all one minde and one vnderstanding that we may knowe no other thinge nor thinke our selues wise in any other point then in Iesus Christ and he for vs crucified For he is the shoot anker of all Christian religion he is the only porte of our saluation Who so straieth from him he leseth God and life euerlasting And to this ende haue I directed bothe all other trauaill of my life and this my present labour that the vnlerned might hereby charitably be admonished and the lerned might
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
and no where els Thus much S. Augustin But what nede we be longe in these olde and auncient heresies whereas alas euen nowe presently in our dere countre of Germany such a plentyfull broode of heresies groweth and increaseth for howe sondry and howe diuers sectes hath that only braine of Ihon Hus begotte Some of them are called Fratres VValdenses some Thaborite some Picardi and some Grubenheimeri with diuers other names which were here tedious to recite For amonge those wiche nowe call them selues ghospellers spronge vp of the sede off Luther there are alas so many factions so diuers sectes so soundry heresies that they can scant be numbred Yea and many more as Gallus writeth hange yet in the penne but I wil somewhat shake the pen to see whether any will fall out Truly this is most euident Suche an archeheretike as in our daies Martin Luther hath ben neuer yet was seene in the churche and therefore God neuer so declared his wrath in this our miserable time Yet God of his mercie hathe geuen vs clere tokens and sure arguments to knowe and espie out this heresie suffring such straunge dissensions and horrible schismes to come to light and that so clerely and manifestly that euery man may easely perceaue and surely pronounce that euen as God is the author of peace and vnite so the deuill hath ben the father inuenter and setter forthe of all this Lutheran discorde and contentious doctrine If therefore any good Christen man desirous to saue one coueteth euidently to see and behold what and howe greate the schismes and factions of these Lutherans are all chalenging to them selues the truthe and light of the ghospel let him reade and peruse this table of sectes that foloweth which I sett forthe before in latin but nowe haue augmented it in my mother tongue for my dere countremens sake THE GENEALOGIE POSTERITE AND SVCCESSION OF MARTIN LVTHER THE FIFte Euangeliste NOthing is more naturall saithe the philosopher Aristotle then that euery thing bring forthe his like and that not only bicause the nature of thinges should not be confounded wherefore the lyon bringeth forth a lyon and the man engendreth man and as the Poet saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rocke Scylla bringeth forthe no rose but also to the entent that euery kinde by it selfe should be like in maners and disposition wherefore of the valiaunt father cometh not lightely a cowardly sonne nor as the poet Euripedes saythe Of an vnthrifty father cometh a wise childe This then being a constant and perpetuall lawe of nature it hath pleased God by cōsideratiō of the natural course and issue of temporall thinges as if it were by a similitude to leade vs to the knowleadge of spirituall matters as for example to knowe and discerne the true prophets of God which are the right and naturall broode of the church frō the false prophets and preachers which are as monstres or euill begotten children in the churche therefore he saithe By their frutes you shall knowe them and why by their frutes Bicause of thornes no man gathereth grapes nor figges of brambles And this it is which is commonly saied euery thing foloweth his kinde What a prophet Luther was his broode and issue hath well declared For as soone as Luther pricked first with desire of promotion and praise was strait enflamed with the firy lustes of the flesh and that to accomplishe this matter Luther the false prophet and that seuenheaded beste whereof the Apocalipse speaketh were ioyned together the olde Dragō the deuill geuing her to wife incontinently these three vncleane sprits of the Confessionistes of the Sacramentaries and of the Anabaptistes creped out of their mouth like frogges And although these thre vncleane sprits like the foxes of the Philistians beare their heades farre a sonder and distant yet they are so tied together by the tayles to burne vpp the corne of Christes churche that nowe in all Europe no heresie can be founde which hath not the marke either of the Confessionistes or of the Sacramentaries or of the Anabaptistes That you maie if ye liste euidently knowe to which of these sprits euery heresie is bounde And to the entent you maie espie of out euery and singular markes of these vncleane sprits note what foloweth God punisheth the worlde for sinne with seuen principall plages But those especially he vttereth in thre elements in water in ayre and in fyre For as it is writen Loke wherewithall a man sinneth by the same he shall be punished This also in an other place is notised For there are three that beare recorde in heauen the father the worde and the holy ghost and these thre are one And there are three which beare recorde in earth The Spirit and water and bloud and these three are one This latter kinde of bearing recorde Christ him selfe instituted and confirmed in earth especially hāging for vs on the Crosse where he shed water and bloud out of his side and yelded vp his Spirit into the handes of the father And as Eue was made oute of the ribbe and side of Adam so vndoubtedly the church toke his roote and beginning of the side of Christ as the Councell of Vienna lernedly expoundeth it For the church by thre Sacramēts is specially holden by baptim the Sacrament of the aultar and by Penaunce The seale of baptim is water The mistery of the blessed Sacrament is bloude off wine which is of the ayre The holy Spirit which Christ inspired to his Apostles gaue the kayes of the church in penaunce And the token of it appeared fire in the mouthe of the Apostles Nowe these three maner of bearing recorde in earth which Christ hath instituted and by the which the churche is vpholden are al at this present profaned brokē and corrupted The Anabaptistes haue corrupted the water of baptim The Sacramētaries haue profaned the bloud of our Lorde The Confessionistes haue broken the kaies of the churche And these hainous crimes haue partly already ben punished but the ende is not yet come bicause the profanation corruption and breache of these holy institutions cease not yet Let him beware that vnderstandeth Let him flie that can escape Let him shake of the duste of these heresies that feareth the wrath of God But nowe to the table THE TABLE OF LVTHERS OFSPRING THe Dragon the Beste the false prophet mencioned in the Apocalypse Martin Luther the fifte euangelist out of whom proceded principally thre vncleane sprits In the yeare of our Lorde 1517. vpon S. Martins eue to wit the Anabaptistes the Sacramentaries and the Confessionistes whiche are commonly called protestant preachers The first vncleane sprit or tode Muntzerus and Bernard Rotman son of Luther and father of the Anabaptistes began in the yeare of our Lorde 1514. out of these proceded Muntzerans whiche are named of Thomas Muntzer for when that mā read in the bookes of Luther De captiuitate Babylonica and contra duo mandata
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