I will proceed to the person of Christ. I will ask what these words, "Christ the Son of God, God of God," mean to Calvin, who says, "God of Himself" (_Instit._ i. 13); or to Beza, who says, "He is not begotten of the essence of the Father" (Beza in Josue, nn. 23, 24). Again. Let there be set up two hypostate unions in Christ, one of His soul with His flesh, the other of His Divinity with His Humanity (Beza, _Contra Schmidel_). The passage in John x. 30, _I and the Father are one_, does not show Christ to be God, consubstantial with God the Father (Calvin on John x.), the fact is, says Luther, "my soul hates this word, _homousion._" Go on. Christ was not perfect in grace from His infancy, but grew in gifts of the soul like other men, and by experience daily became wiser, so that as a little child He laboured under ignorance (Melanchthon on the gospel for first Sunday after Epiphany). Which is as much as to say that He was defiled with the stain and vice of original sin. But observe still more direful utterances. When Christ, praying in the Garden, was streaming with a sweat of water and blood, He shuddered under a sense of eternal damnation, He uttered an irrational cry, an unspiritual cry, a sudden cry prompted by the force of His distress, which He quickly checked as not sufficiently premeditated (Marlorati in Matth. xxvi.; Calvin _in Harm. Evangel._). Is there anything further? Attend. When Christ Crucified exclaimed, _My God, my God, why hast Thou forsaken me,_ He was on fire with the flames of hell, He uttered a cry of despair, He felt exactly as if nothing were before Him but to perish in everlasting death (Calvin _in Harm. Evangel._). To this also let them add something, if they can. Christ, they say, descended into hell, that is, when dead, He tasted hell not otherwise than do the damned souls, except that He was destined to be restored to Himself: for since by His mere bodily death He would have profited us nothing, He needed in soul also to struggle with everlasting death, and in this way to pay the debt of our crime and our punishment. And lest any one might haply suspect that this theory had stolen upon Calvin unawares, the same Calvin calls _all of you who have repelled this doctrine, full as it is of comfort, God-forsaken boobies_ (Institut. ii. 16). Times, times, what a monster you have reared! That delicate and royal Blood, which ran in a flood from the lacerated and torn Body of the innocent Lamb, one little drop of which Blood, for the dignity of the Victim, might have redeemed a thousand worlds, availed the human race nothing, unless _the mediator of God and men, the man Christ Jesus_ (I Tim. ii. 5) had borne also _the second death_ (Apoc. xx. 6), the death of the soul, the death to grace, that accompaniment only of sin and damnable blasphemy! In comparison with this insanity, Bucer, impudent fellow that he is, will appear modest, for he (on Matth. xxvi.), by an explanation