Neuers made request that after their Obiections and Aunsweres they would procéede to Resolution on both sides touching the conference the day before According to which motion the Doctors say that to iudge of a Booke whether it be written of the holy scripture or not and likewise to discerne a Canonicall Booke from an Apocriphal or Ecclesiastical we must not rest vpon a priuate or particulare inspiration because a singulare persone can not haue any ordinarie certaintie that it is a true Reuelation of the holy spirite but stay vpon the common consent and accorde of the vniuersal churche And also that God notwithstanding he might haue reuealed to euery one the true knowledge necessary to saluation yet he hathe ordained a certaine meane to attaine to faithe which is a truthe reuealed meaning by the hearing of Gods woord preached by lawfull ministers sent by the pastors of the true churche as appeareth by the â—exte of S. Paule to the Romaines .10 and Ephes 4. So that if they meane to haue faithe and inwarde Reuelation of the knowledge of saluation come by the hearing of Gods woorde lawfully preached by the ministers of the same according to the ordinarie meane of assurance that we haue the inwarde Reuelation it must necessarily be assured that the woorde by which faithe is gotten hath bene preached by the lawfull ministers of the true church so by consequence be assured of the church afore the inward Reuelation obseruing the meane which Iesus Christe folowed They say further that the true and certaine marke of a true inwarde Reuelation is when it is referred to the common consente of the church And that of the contrary euery preteÌ„ded inward inspiration particulare or priuate is a false persuasion if it differ from the common accorde of the churche for Gods spirite is not particulare but common They say also that to take a false Doctrine we must examine it to know whether it be priuate or common like as our Lord in S. Iohn 8. hathe giuen a true marke saying Qui de se loquitur mendatium loquitur he that saith any thing of himselfe and his proper inspiration is a lier In like sorte it is written in Ezechiel Sonne of man Prophecie against the Prophetes of Israel which Prophecie say to suche as Prophecie in their heart heare the woorde of the Lorde So saithe the Lord cursse be vpon the false Prophets who follow their spirite and haue seene nothing And a little after they sée vaine things and a Diuination ful of dreames saying the Lord saythe and the Lord sent them not and yet they haue giuen assuraunce to confirme the woorde of their Prophesie which false Prophets said they had 〈◊〉 inwarde Reuelation and the woorde of God. They woulde also that it be well wayed and considered that the stay of religion grounded and assured vppon an inwarde inspiration is the foundation of many sectes of our time as Anabaptistes and Swinfeldiens who lay their Doctrines vpon priuate â—â—â—elations alleaging proper places to serue them as a grounde of their Doctrine which the ministers inferred yesterday as Ieremie in the .3 Chap. Ioel. 2. and S. Paule 1. Cor. 2. The which being considered by Brentius and Bucer they haue confessed that by the only tradition of the church we were ascertained of the Bookes of the holy scripture according to the Doctrine of the auncientes as S. Ierome who confesseth to haue receiued by tradition of the churche and by the same to haue knowne that there be foure gospels Origen also saithe asmuch who reciting the Canonical Bookes of the newe Testament saith I haue learned by tradition that there be foure gospels neither is there fouÌ„d any auncient catholike that hath stayed his faith to discerne and iudge of Bookes vpon his only priuate and particulare inspiration And S. August lib. confess ca. 25 â—seth these woordes Veritas tua Domine non mea nec illius aut illius sed omnium nostrum quos ad communionem aduocas terribiliter admouensne priuatam veritatem habeamus ne priuemur ca. And touching the Bookes of the olde Testament whiche the Ministers will not receiue as Canonical by the iudgement of their inwarde Reuelation the Doctors auouche that before S. Augustines time or at the least in his time in the vniuersall churche all the Bookes contained in the holy Bible without distinction were holden and receiued as Canonicall according to the testimonie of the Councel of Carthage where S Augustine was present and also the Councell Laodicene the Doctors also saie that if by inwarde inspiration we must iudge of Bookes the Fathers that assisted those Councels had it or at leaste might persuade them selues to haue it with more assurance than many others But where the Ministers saie that by theire inwarde Reuelation they iudge that they are not Canonicall 〈◊〉 Doctors referre to iudgemente who oughte soonest to bâ—â—â—â—eued either the inspiration of the Auncientes receiued by the Churche by so many hundred yeres vntil this time or the priuate and particulare inspiration of the newe Ministers They saie further that they offer to proue that the Aunciente Fathers euen suche as wâ—â—e neare the Apostles time as Irenaeus S. Cyprian Origen S. Ierome S. Augustine and others vse testimonies of Bookes reiected by the Ministers euen in the proofe of the Doctrine against Heretikes yea S. Augustine him selfe in the seconde Booke of Christian Doctrine Chap. 2. puttes all those Bookes amongeste the Canonicalles as also Damascene in the fourthe Booke De Orthodoxa Fide Chap. 18. So that to knowe if a man haue the spirite of God to discerne and iudge of the Bookes of the Scripture it behooues to reste vpon the common consente and accorde of the Churche as being the ordinarie meane of God lefte for that effecte experience also whiche maie be made is a sufficiente Argumente to conuince that the Faithfull by the inwarde inspiration cannot discerne the Canonicall Bookes from the pretended Apocryphall which mighte be easily verefied if there were here at this presente euen somme of the Religion pretended reformed to whom not hauing bene as yet instructed in the diuision of Bookes if those Bookes were presented whiche the Ministers holde for Apocryphal they would not distinguish them in any sort from the other Bookes of the holy Bible And vpon all they conclude that if a man haue Goddes sprite c. vt supra Aunswere Touching the firste Article the Ministers were neuer of opinion as appeares in their former aunsweres that their Religion was grounded vppon theire particulare Reuelations but vpon the woorde of God according as it is sette foorthe in the Writinges of the Prophetes and Apostles the truthe of whiche they saide was moste principally assured by the testimonie and Reuelation of the holy Sprite They saie also that Faithe is not the Truthe in proper speache but the persuasion of the Truthe whiche is taughte vs in the Scripture Like as also this Faithe is not of our owne getting but a pure
not different of him selfe and abiding in a particular man he shall alwayes acknowledge the Scripture that comes of him and which beares his markes And touching the second demaund we say also that the same spirite being in a third man shal acknowledge that aswell the woorde as the Reuelation are of him by the reasons alledged that is that Gods spirite in diuers persones is alwayes equal and like to himselfe Obiection This dothe not satisfie the firste Question proponed which conteined a demaunde how any man can iudge in him selfe that he hath the holy spirit to discerne and iudge a boke to be of the holy Scripture and an other not to be but Apocryphall and lastly how he can make demonstration to an other that he is possessed with this inspiration of God. Aunswere The spirite of God is called a seale in the Scripture for that the firste effecte he bringes forthe in the heart of him to whom he is communicated is to assure him of his presence And to assure a second of the Reuelation which we haue receiued of Gods spirite it is also easie for that the spirite of God which openeth the mouth of one to speake openeth also the eares of an other to heare his woorde the heart to beléeue him and himselfe to persuade it so that betwéene the maister and disciple the Doctor and the hearer being bothe furnished and lightened by Gods spirite there is also a mutuall concorde to knowe one an other Obiection Suche a certaintie is a great incertaintie neither is there any of what secte so euer he be who doth not assure him selfe to haue the holy spirite and truthe of his side which is a fond presumption howe may a man distinguishe a presumption from a true inspiration Aunswere S. Iohn Chrysostome saith that in vaine doth a man vaūte himselfe to haue the spirite withoute the woorde which is a meane to represse sectes and heresies and to iudge all matters that the heretikes and others would propounde vnder the authoritie and title of Gods spirite For as by this spirite we knowe the true sense of the woord euen so do we discerne mutually by the woord who they be that haue the spirite of God and who not Obiection This is no Aunswere to the Demaunde for there is no Question to examine the doctrine by the woord but to know that it be the woorde of God by whiche we wil examine the doctrine and approue it and how a man shall iudge assuredly that he hath a Reuelation of the Lord and that it be Gods woorde Aunsvvere If he be one of the faithfull he may iudge by Gods spirite that is in him as in him that telles it him And if he be of the vnfaithfull it is as impossible that he iudge as a blinde man to discerne coloures laid afore him bicause as S Paule saith it is by the spirite of God by whom we knowe and iudge the things that are of God. Obiection This Aunswere is yet insufficient to the Question produced wherof let the iudgement rest among the hearers and Readers But now wée put foorth an other demaund whether wee are certaine by Gods woorde that the Lord assistes his Churche and will assiste it vntill the consummation of the worlde And whether there be not more assurance to staie vpon the consentes and iudgement of the Church touching the determination of the Canonical Bookes of the holy Scripture and the distinction of the same from the Apocryphall than to rest vpon singular iudgement esteeming it to be an inwarde inspiration of the whiche there can be no proofe made but only by opinion that wee haue the holy sprite Aunswere The Doctors confuse the opinions of the fantastical sort with the testimonies and Reuelations of the Holy Sprite notwithstanding there is asmuch distinction betwene them two as from heauen to earth And touching the consente of the Churche supposed to procéede of the Sprite of God it is infallible and of no lesse certaintie than the particulare Reuelations of Esay and other Prophetes And because both the one and the other procéede of one Authour whiche is the Sprite of Truth the certeintie of the Reuelations of Gods Sprite made to al the Church in generall to euery particular member of the same conteine one self poyse weight Obiection The Ministers cannot conceale from the Catholikes or others but that they are fantastike as making no proofe of the Reuelation of the Holy Sprite made to them no more than other sectes doo And touching that pointe supposed that it proceedes of Gods sprit they seeme to dout of the assistance of the Holy sprite in Gods Church which as S Paule saith Est columna firmamentum Veritatis Wherein is to be wel considered that they hold them more certaine of the assistaunce of the Lorde in particulare than in the vniuersall Church by which the conclusion may folowe that aswel the particular faithful can neuer straie as also that he is a piller of truth no lesse than the vniuersal Churche besides in laying the particular Reuelations in equal ballaunce weight with the iudgement of the Church they doo openly impugne their confession of faith in the fourth Article wher it is thus written Wée know these Bookes to be Canonical a most certaine rule of our faith not so much by the common accord consent of the Church as the testimonies and inward persuasion of the holy sprite who makes vs discerne them from the other ecclesiastical Bookes By the said Article it is seene howe muche they doo attribute to them selues more than to the whole vniuersal Church which Article they doo now resist giuing asmuch to the one as to the other yea in the confession of faithe lastly printed the saide Article was taken awaye as appeareth by that whiche this daye Spyna hathe broughte hither printed at Geneua 1564. by whiche may be séene that they retracte them selues as confessing that it behooues more te staie vpon the common consents of the church than vpon particulare the same being reasonable séeing the holy sprite is promised to the vniuersal Churche and not to euery particulars man. Aunswere If the Ministers may be thoughte fantasticke notwithstanding they haue Gods woorde with better proofe the Doctors maie be holden such in matters which they mainteine and defende both without against Gods woorde touching the seconde pointe reprouing the Ministers that they dout of the assistaunce of the sprite of God to the Church your aunswere is that the dout is not there but to know which is the true Church For the third point where the Doctors allege that it maie be inferred that particular menne cannot erre the consequence is nothing woorthe bicause the Sprite of God maye sommetime departe from menne in whiche case they maye faile and erre as Dauid confesseth did happen to him To the fourthe pointe the Ministers aunswere that they impugne not in any sorte the Article alleaged of their confession bicause the Aunswere
made and contained amongst Christians in Baptisme afore there were any Apostolicall wryting and in Baptisme it was proposed to beléeue the saide Créede afore there was entrie into the wrytings or speache therof in the primitiue Churche wrytings were examined whether they were to be receiued or not and the vnderstanding of the same together if a Doctrine were true or false by this Simboll and rule of Faithe and to imitate or confront it with it as Irenaeus Tertullian and others affirme And though it should happen that a man neuer heard but the Simboll without knowing whether there were holy Scriptures or not yet he might beleeue the said Créede and be a true Christian so that he were not infected with other particulare false opinions And of the contrarie if the beleefe of the Créede depended vppon the knoweledge of the Propheticall or Apostolicall wrytings as to vnderstand and be assured of the conformitie that therein is afore wée beleue it onely wise men and such as were wel studied in writinges who woulde assure them selues of the saide conformitie should be bounde to beleue the Symboll or at the leaste assured of the truthe of the same and so there shoulde be fewe Christians Therefore the beléefe of the Créede dependes not vpon the knowledge of the Scriptures By meane whereof the Doctoures holde by tradition of the Churche gouerned by the holy sprite that the Creede is of the Apostles and that there is no doubte thereof In like sorte by the same tradition we muste geue Faithe to it as a Doctrine of the Apostles not written and yet of equall authoritie with that whiche is in their writings notwithstanding we had no knowledge of other Scriptures The Doctoures are very sory that the other parte hath so muche declined to aunswere pertinently and absolutely to these twoo pointes why they proponed onely to shewe what Faithe and authoritie men oughte to attribute to this Symbol and all other Doctrine receiued by Tradition of the Apostles without Canonical writing whiche might haue bene lefte by them by the same meane and reason that is shewed that the Symboll was geuen to the Christians by the said Apostles without that they put it in writing For ende the Doctours persuade suche as shal reade this conference not to amaze or maruel at so many perplexities declining from the true ende of the said two pointes proponed with request to remember the conferences of S. Augustine with the Donatistes and Pelagians whose fashion resembles the presente manner of the Ministers with whom they conferre laying them selues notwithstanding vpon the iudgemente of suche as shal reade the matter of this disputation Resolution of the Ministers WHo affirme according to the former propositions alwaies mētioned by them also the better to confirme the faithe of the Duches that as S. Cyprian writeth it is incertaine whether the Symbol which beares the name of the Apostles was made composed suche one by them or els drawne and gathered of their Doctrine and also why it is called Symbolum whether it be by reason that euery one of them broughte his parte and portion to it or that it is a marke or certaine signe of Christian Religion as touching whiche Regardes it is a thing indifferente for Saluation as hauing alwayes one equall weighte and authoritie whether the Apostles write it or whether it was faithfully gathered of their writings as were also the Symbols aswel of Niceus as of Athanasius of whom the Church neuer doubted that they conteined not a pure Apostolicall Doctrine as shée hathe well and euidently declared in ordeining that the saide Symboll of Nyceus shoulde be openlye published to the people when they assembled for the Communion the same being in obseruation at this day in the Churche of Rome where this Symboll is readde and sunge euery Sonday in the Temples whiche if it conteined not Apostolicall Doctrine it shoulde impugne the 59. Articles of the Councell of Laodicene by whiche it is forbidden to reade in the Churche any thing of Priuate inuention but onely the Doctrine comprehended in the Canonicall Bookes of the Olde and Newe Testament whose number is there made The Ministers doo further affirme that the reason and principall cause of the Faithe which Christians adde to this Créed is the knowledge they haue that it is the pure woord of God and he that teacheth it mainteines also that it is Gods woorde the same appearing by the testimony and writing of S. Paule who after he hath proponed to the Corinthians the Deathe Buriall and Resurrection of Iesus Christe whiche be the principall Articles of the Créede as vpon whiche also our iustification is chiefely founded Addeth this speache that he hathe geuen them that whiche he hathe receiued whiche is that Christe is deade for our sinnes according to the Scriptures and after that he was buried and is risen againe the thirde daye according to the Scriptures Christe him selfe also proposing in like sorte his Deathe and Resurrection to his twoo Disciples alleageth to them the Scriptures for their more assurance saying Oh fonde weake of hart to beleue all things that the Prophets haue pronounced was it not méete the Christ suffred these things and that he entred into his glorie then beginning at Moyses and the other Prophetes he declared to them in all the scriptures the things that were of him selfe In the same chapter appearing to them after his Resurrectiō yea afore the créede was made speaking to them of his death and resurrection for their better assuraunce he laies vnto them the scriptures saying It is so written and it was méete that Christ suffred and rise from death the third day by which wée maie inferre that for the grounde of Faithe and assurance of the Articles of the same there is no better meane than to propone the Scriptures And albeit in the tyme of the Natiuitie of the Churche the Créede was proponed to suche as were Catechised afore the Apostles or Euangelistes had sette downe any thing in writing yet it foloweth not for all that that there were not other scriptures vppon which mighte be founded euery Article of Faithe Whiche to decypher by péecemeale the Article of Creation hathe his fundation vppon the beginning of Genesis The Article of the Almightinesse of God hathe his grounde vppon the 40. of Esaie and many other places of scripture The Article of the Conception of Iesus Christe vppon the vij of Esay For the place of his Natiuitie vppon the v. of Micheas and for the Regarde of the Time vppon the xlix of Genesis and ix of Daniel The Article of his death the Crosse vpon the xxij Psalme xxxv of Esay and ix of Daniel The Article of Resurrection vppon the xvj Psalme the Article of Ascension vppon the xcviij Psalme the Article of the Iudgemente in Daniel xij the Article of his sending the holy ghost in Ioel ij the Article of the Church in Esay 2. and Micheas 4. the Article of Remission of
the shut doores by the Omnipotencie of God. S. Ierome in the place noted by the Doctors writes manifestly that the body pierced the shut doores euen as the Poetes persuade that the sight of Lynceus pierced the wals without opening to sée through The said S. Ierome at that time did argue vpon the nature of the body which the Bishop of Ierusalem infected with the Heresie of Origen helde was not true in Iesus Christ after his Resurrection bicause he had passed through the shut doores coÌ„trary to the nature of a body to whoÌ„ S. Ierome as also other ancients persuades that that actâ— nothing derogates the nature of the body as procéeding of a supernaturall vertue affirming no lesse in his first Booke against Iouinian in this phrase Iesus entred the doores being shut quod humanoruÌ„ corporum natura non patitur And so with others he puttes the myracle in the body of Iesus Christ It is moste true that S. Augustine in thrée Bookes at the leaste vseth expresse opinion that this bodye passed throughe the shut doores and that as the same was wrought by Gods power aboue the nature of Bodyes so the Heretikes for all that ought not to denie the true Body of Iesus Christe this he speakes in his Booke de Câ—uitate Dei besides his place de Agone Christiano and the Epistle ad Volusianum already alleaged Epiphanius in his first Booke in the Heresie 20. and in the second Booke 64. againste the Origenistes declares that it is but a spirituall bodye meaning that he loseth nothing of his corporall substance but changeth and draweth to him newe qualities and spiritual perfections conuenient to Sprites as to passe throughe the walles without opening giuing example of the bodye of Iesus Christe after his Resurrection who pearced and passed throughe the doores being shutte And so iudgeth with others that the myracle was done in the body of Iesus Christe as pearcing the shutte doores as a Sprite albeit he was a true Body Cyrillus Alexandrinus determines also with others that this myracle happened in the body of our Lorde who by the same woonder marched aboue the waters contrary to the nature of a body by the power of God reprehending al such as stoode in any ielous suspition that Christes body was not Naturall By al these authorities the foure fundations afore proponed are true and therefore it is too greate an impudencie to séeke to corrupt the intente and faithe of so many Aunciente and Learned Christians to introduce a confusion of new interpretations For besides the diuersitie of Caluin and Beza the Ministers auouche twoo others as firste that the Angell opened the doore as if Iesus had not had the power to open it himselfe or had needed other opening The other is that he made his opening where he woulde by which diuersities the Ministers giue open declaration that they knowe not whereupon to reste And whiche woorse is they coulde not alleage one onely Aunciente as Authoure of their fiction or that is contrary to all the other since the Primitiue Church it serues them to nothing to alleage that the iron doore in the Actes of the Apostles opened to S. Peter of himselfe for the Doctors did neuer denie it only we said that the Scripture spake not of the doore of the prisone And if at the entrie of Iesus Christe the doores had bene so opened the Euangelist had as easily graunted it as he said they were shutte and as S. Luke said that this doore of iron opened of himselfe There is no difficultie that the firste that doubted of the body of Iesus Christ in this world did not agrée of the place touching the doores with the other Christians And all be it they thoughte to serue and aide themselues with it in the mainteining of their heristes as with all the other miracles hapned in the body of Christe aboue nature yet the Auncients neuer denied this facte nor the other like to it for feare to giue occasion of erroure to the Heretikes but they declared and distinguished what was the nature of the said body and that which hapned to him by the omnipotencie of God The Christians for any herisie did neuer abandon truthe albeit the Heritikes haue sometimes abused it But now seeing Christes body passed thorowe the doores without opening it is certaine that two bodies haue bene in one place and that they may be so by which we haue well proued our proposition which without either scripture or auncient testimonie the Ministers denie Touching the birth of Iesus Christe without breaking of the Virgine we say that a great part of the Auncientes produced for the place of the doores holde that this miracle also was done in the body of our Lord and not in the body of the Virgine sauing in that shée remained in hir integritie without breaking or opening And for their reason the Auncients haue alleaged the scripture Ecce virgo concipiet pariet and Ezechiel porta haec clausa erit as also S. Ambrose recites in his Epistle .80 wherin is contained a councel which S. Ambrose did assist determining againste Iouinian and other heritikes that virginitie and integritie remained in the mother of God in hir deliuerie S. Augustine repeating the same in the place alleaged by the Doctoures in his first Booke against Iulian Chap. 2. And where the ministers say that the virgin should not haue loste hir virginitie though our Lord had issued out as other men doe in this they are condemned of heresie by the Auncients who note Iouinian to derogate the virginitie as holding opinion with the ministers to whom the Doctors make this question what miracle they would acknowledge in the birthe of our Lord as touching his body and the virginitie of his mother if he came from hir as other men do from their mothers as the Ministers write And touching that which they alleage of Tertullian Origen S. Ambrose S. Ierome the Doctors say that Tertullian and Origen held suche heresie and many others which were reproued afore Iouinian of this they haue bin coÌ„demned with him his consorts But for the respecte of S. Ambrose it is apparant that he beléeued the contrary as wel by the Councel which he assisted as by that which he writes in his Booke de institutione Virginis wherin we haue to interprete his woordes that Christus vuluam aperuerit not that it was by breaking but by effecte of generation and production of his true body out of the bellie of his mother by miracle and vertue supernaturall in suche sorte that euen as his Conception was miraculous so also was his birthe And aperire vuluam is a phrase and manner of spéeche in the Scripture as to say and name the firste borne in what sort he might haue bene borne And touching S. Ierome he saithe nothing of the breaking but only that the body came out bloudie as he was in the wombe of his mother to be bloudy is not required breaking of the mother
thing which is séene Neither is it lesse harde that suche a thing be done than that two bodyes be penetrate We must not forgette that oftentimes the scripture in the appearings and spirituall visions vseth this language that the Heauens were open and yet in suche cases there was but spirituall vision and likewise but spirituall appearing And as the Ministers séeke to take the rigoure of the woorde opening of the Heauens euen so they must not note it straunge if we wrest in like rigoure the penetration of the Heauens specially in the Article of the Ascention where is Question of the body of Iesus Christe which had already pierced bodyes more impenetrable than the Heauen which pointe of penetration of the Heauen we referre to be more amplie handled an other time as nowe to auoide tediousnesse Touching the eight and twentieth Article where the ministers againste expresse scripture defend obstinately that God of his power can not bring to passe that a Camell or Cable enter the eye of a néedle we can not a little maruell bothe at their blindnesse séeming to sée nothing in the midde day and at their frowarde obstinacie By which as we can not iudge that they vnderstand not wel their fault but sinne euen against their conscience oppugning the truthe by them well knowne so it séemes God suffereth this to happen to them in this text and place of the scripture so manifest to the ende that by this Article the world may vnderstande howe farre more hardie they are to giue false vnderstandings of scriptures more obscure than this yea in the matter of the Auncient Christians which are against them But to the ende the world vnderstand their great wrong to denie that our Lorde can bring to passe that a Camel or cable passe thorowe the hole of a néedle we obiecte that it were impossible to God to saue a riche man vsing this Argument taken of the texts of the Gospell it is more impossible or harde that God saue a riche man than to bring to passe that a Camel or cable passe thorow the hole of an Néedle God can not bring to passe of his omnipotencie as the Ministers say that a Camell enter the hole of a néedle then he can not of his almightinesse make that a riche man be saued and enter into the kingdome of Heauen The Maior is of the Scripture the Minor is confessed by the Ministers and the consequence is necessary and according to all Philosophie he that can not doe the moste easiest can not doe the moste hardest The Auncientes also haue expounded withoute gaine saying the present Scripture as Origen in his Homilie vppon this place saying it is possible that a Camell enter the eie of a néedle not for all that that it be possible as in respecte of men but to God like as the manner by which suche things may be done is knowne to God and his Sonne Iesus Christe and to him to whome it is reuealed S. Augustine likewise in his Booke de spiritu littera Cap. 1. and 5. writes in this sorte to Marcellinus it séemes to thée an absurde thing when I tell thée that a man may be withoute sinne albeit there is none suche founde except Iesus Christe thoughte it to seeme absurde to thée that a thyng may be done whereof no Example can be shewed séeing as I beléeue thou doubtest not at all that it was neuer done that a Camell entred the eye of a néedle and yet it is said that suche a thing is possible to God. By their Aunswere to the nine and twentie Article it may easily be knowne that they beguile and abuse their Disiples making them beléeue by faire woordes and writings that Really in the Supper they receiue the bodie of Iesus Christe euen he that issued out of the wombe of the virgine and was putte vppon the Crosse for the restauration of mankinde And they séeke to make to vnderstande that these which put not to the Sacrament which they call of the Supper wyth the Breade and Wine but some Spirituall effecte onely as redemption iustice sanctification eternall life and other giftes and benefites which Iesus Christe brings to hys chosen diminish the excellencie dignitie of the same Sacrament and that they be Zuinglians yea and that ouer and aboue suche spirituall effectes it muste be beléeued that the body of Iesus Christe is truely receiued in the Supper and yet they feede an other opinion in their braine For when they are pressed to Argue not being able to sustaine that fantasticall presence confessed in their writings they make themselues Zuinglians and returne to the spirituall presence of Iesus Christe in the Supper the same being as muche to say that bisides the Breade and Wine they receiue some spirituall effecte and not Really the body as the Ministers holde in the presente Aunswere which as they make manifest by that they recite of the Apostle S. Paule so by the same may be gathered what is their opinion touching the supper which is that the body of our Lord Iesus Christ is not Really but onely by spirituall effecte in the heartes of the Faithfull For the Galathians by the hearing of the preaching of S. Paule did not receiue Really the body of Iesus Christe crucified but onely had an imagination of the Crosse and Passion of Iesus Christe and receiued onely the frute of their Faithe That is by that meanes they were iustified and sanctified before God. The Allegation also which the Ministers make of S. Cyprian tendes to this ende to shewe that in the Supper is receiued onely certaine effectes spirituall which notwithstanding Allegorically are signified by these woordes to embrace the Crosse of Iesus Christe to sucke his bloude c. wherein they denie albeit againste the intente of S. Cyprian in his Sermon of the Supper the Reall presence of the body of Iesus Christe The Doctoures confesse that the Argumente which they haue made tendes to the Caluinistes and not to the Zuinglians neither did they thinke that the ministers woulde otherwayes iudge of this Sacrament than Caluine Beza and the other ministers who vaunte them selues to be ministers of the churche of the Caluinistes which they call reformed But those which exhibited to the Bishops being at Poissi the Cōfession touching this Sacrament vsed an other maner of spéech They without difficultie confessed Really the Bodye of Iesus Christ to be present in the Supper which at this daie the Ministers denie with the Doctoures conferentes And as farre as the Doctoures can iudge the Ministers be come of Caluinistes Allemanistes which suche wil not wel disgest as mainteine the Doctrine of the Churche whiche they call Reformed séeing their principal supposts faile them at néed as vnable to aunswere one Argumente obiected by the Doctours as affirming in their aunswere to be so farre illumined with the Holy Sprite which makes them vnderstande and knowe al things Touching the Article folowing they reueale openly their present opinion touching
the presence of Christes Body in the Sacramente bicause they saie that the faitheful receiue no more in the time of the Gospel than the Ancientes before the Lawe and vnder the Lawe And it is certaine the Ancients receiued not Really the body of Iesus Christ which was not then formed so that we muste conclude that vnder the Gospell is not receiued Really the Body of Iesus Christe in the Sacrament which the Ministers cal the Sacrament of the Supper To the 31. Article they aunswere not as in déede they coulde neuer answere And necessarily they must confesse that in vertue of theire Faithe they doo that whiche implies contradiction for they mainteine a thing in one instant one place to be present and not present neither doth their spirituall or rather fantasticall presence any thing seeing according to their Doctrine the body cannot be present but with his dimensions Locally Diffinitiuely and Corporally otherwayes it were to take cleane away or corrupte the body And the manner to be there spiritually cannot make that the body be not there otherwayes they saye falsely that it is present in the Supper and abuse the worlde wherefore it is necessary that if the body be there yea spiritually if their Doctrine be true of the nature of a body that the body of Iesus Christe be Corporally Diffinitiuely and Locally in the Supper Besides séeing he is absent according to their confession it folowes that he is not there present And as to conclude the Ministers saie he is there and that he is not there so for an absolute solution without entring into the principall of the argument they thinke to escape with obiecting to vs certaine woordes of briefe which wee haue not yet seene which wée thinke they haue found in certaine Breuiaries of Monkes as that thei remember wheÌ„ they were in the Couent they vsed so to chaunt and say But albeit such things were found in the Breuiaries vsed in the Romish Church yet such manner of speach might be defended in the sense which the Auncients haue giuen when they said the Apostles Conficiunt Corpus Christi Like as also the scripture saith that they baptize they forgiue sinnes saue those whom thei conuert which is vnderstand as Ministers of God who of his authority and as Maister baptiseth forgiueth sinnes and iustifieth the faithful persons Where the Ministers maruel that the Doctors cal faith humaine vertue considering the great woonderfull effects it woorketh the Doctours replie that they haue no great occasion of woonder séeing that all woorke so long as it is in man that it woorkes there with God is reputed humaine as also the scripture cals the Faith of man the woorke of man The Doctours delare to the Ministers that according to their custome resting alwayes vpon smal things they folow not that which is the principal in the mater not vnderstanding or faining not to vnderstand where lies the difficultie of that which is handled as they doo in their aunswer vppon the Argument proponed by the Doctours by which they obiect that the Ministers by their faith whether it may be called Diuine or Humaine may doo more than God can to whiche Obiection the Ministers without entring to the pointe aunswere with songs In the 32 Article thei passe ouer very lightly many obiections made by the doctors wherin whether ther be superfluity or repetition or whether they be impertineÌ„t the iudgment remaines to the Reader notwithstaÌ„ding al the the doctors wil not forbeare once againe to require theÌ„ to bring foorth some place of scripture to ground that God cannot bring to passe that one body be in twoo places séeing this coÌ„sequence is too foolish vaine God cannot lye he cannot then bring to passe that a body be in twoo places for so must thei subsume Wel God hath said ordeined that one body cannot be in two places then he cannot make that it be so but they shall neuer teach the truth of the assumption or Mâ—nor propositioÌ„ the contrary wherof hath bene verified sufficiently by many testimonies of the Scripture We demaund also that the Ministers produce some Ancient yea a man euer reputed Catholike that durst pronouÌ„ce that God could not bring to passe that one body be in twoo places But in all their answeres they coulde not bring foorthe any of that opinion excepte S. Augustine albeit falsely alleaged bothe in respecte of the Letter and for the sense of the Letter neither will wée cease to vrge aswell the Ministers as al others that there is founde neither place of Scripture nor Booke of any Auncient that God cannot bring to passe that one body be in twoo places Touching the laste Article wée are fully determined to shewe by the pure and expresse Woorde of God interpreted by the common consent of all Antiquitie that our Lord hath instituted the Sacramente and Sacrifice of the Aultare And wée wil teache the effecte and vertue of the Masse according to the Institution and Ordinaunce of Iesus Christe making also to vnderstande that the Ministers haue polluted and defiled the Sacramentes instituted by Iesus Christe And lastely that the Supper mainteined by the Ministers is no Sacramente in any sorte but a prophanation of Holy things conteining execrable Blasphemies which al the worlde ought to abhorre Sondaye the xxij of Iuly the yeere aforesaide The Aunswere of the Ministers to the writing of the Doctours sente to them by the Duke de Neuers xxij of Iuly aboute fiue of the clocke in the Euening 1566. THe Ministers afore they enter into particulare Answere to the Obiections and Reproches of the Doctours séeing in all their speaches withoute any occasion they laie vppon them imputation of blasphemie thinke good in their beginning to tel them that albeit thei haue heaped iniuries vpon them yet they holde themselues neuer the more wronged and muche lesse to be guiltie in blasphemie bicause they repute them for such no more than our Lorde Iesus Christe in the iudgemente and opinion of Caiphas the soueraigne Sacrificator and S. Stephen vppon whom the saide crime was vrged by the enimies of truthe and also Naboth notwithstanding he was innocent for it is a custome common to suche as hate the truthe and the light to blaspheme that which they vnderstande not and so yeelde to their proper and naturall furie as S. Peter Iude write that impudently they denie things moste apparante without shame confesse others that are straunge and obscure the same being offered of the Doctoures to the Ministers of whom they will heare nothing with iudgemente nor iudge their Doctrine vprightly but séeme in all the course of this Disputation either to confront them generally without respecte or at least to giue sentence without examination that what so euer they produce is either lyes or matter of blasphemie And albeit the Ministers handling the Omnipotencie of God according as they haue learned by the consent and contentes of the Scriptures agrée alwayes that he is
only he could do it but also he would do it and so consequently are determined to refute all the blasphemies heresies of the supposed reformed side which are contained in the supper to the ende also we be not thought to eschue the combate of the supper the Masse as the ministers haue reproched to vs protesting notwithstanding to kéepe in meaning that after we haue concluded resolued vpon this matter to returne to the examination of the moÌ„strous errors of the ministers which containe great numbers against the other Articles of the Créede which the ministers feare by all likelihoode in that they are not willing we pursue the order begon as foreseeing that in the next conference we wold open vnto them an other blasphemie maintained by the reformed church against the bountie of God according to Caluines doctrine which is that God works in the reprobate the euill sinne which they coÌ„mit which is an execrable atheisme no lesse than the denial of gods omnipoteÌ„cie and in like sort as such as shal read these coÌ„ferences if they continue to the end discussing of the ministers errors their religion against al the articles of the Créede shall maruel to vnderstand the absurdities blasphemies discending from them so yet there is an other point the drawes the ministers to demaund the disputation of the supper which is that they haue al their matter redily prepared by many of their sect which haue written therof as especially they will not want the great Booke of Peter Martir by which they are furnished with sundrie infamous obiections certaine texts of the Ancients either cut of depraued or euil applied to impugne in shew the truth of the body in the sacrament but to the defense of all their other errors they are very slenderly prouided wherin their coÌ„science is a sufficient witnesse that by the scripture iudgmeÌ„t of general councels coÌ„mon consent of the authorities of the ancients they are coÌ„uinced condeÌ„ned of their errors against the said Créede But to enter into the supper of the ministers we say it is a prophane eating drinking not differing from the coÌ„mon eating drinking sauing that it is so much the worse as they abuse the holy institution of the supper of Iesus and pollute and defile such their banket withal impietie blasphemie we maintaine also that they do great wrong to the sacrament of Iesus Christe to attribute falsly to suche their banker so prophane and defiled the name of sacrament And to the ende to proue it more cleare we aske them if they receiue a common doctrine allowed not only in the catholike church but also of all the sects which are separated froÌ„ it the same is that in the confection of sacramentes there be two things essentiall and necessary the matter or the element and the woorde Secondly what word is necessary with the element to coÌ„stitute a sacrament namely that which they cal the sacrament of the supper and whether they must vse certain woords or not Thirdly if the woorde haue any vertue or efficacie in this sacrament and what And if it worke any thing in the matter of bread and wine Fourthly whether by the same woord the consecration be made of the matter of the sacrament or not In the fifth place if by the woord there be not made consecration of the matter that is howe the same consecration is made and by what vertue the sacrament is made For the sixth if bisides the bread wine and the spirituall graces benefites of Iesus Christ is receiued in the supper really the true body bloud of Iesus Christe in his propre substance not only in spirituall effect vpon this Article we require of the ministers an open confession of faithe We ask further if in receiuing the bread afore they take the wine they receiue by the eating of the bred the body bluâ— of Iesus Christ or only the body to beâ—â—â—rt if they admit that which the diuines cal a concomitance of the body bloud of Iesus Christ We aske also if the supper bisides the assurance it giues them of participation in the flesh of Iesus Christ in their redemption do woorke in them reâ—ission of sinne We aske lastly if by the supper there is receiued any thing which can not be receiued oute of the Supper or if withoute taking of breade to goe to the Supper or to assist it may be receiued as muche of the body and graces of Iesus Christ as if they did assist the supper We will debate afterwards the other Articles contained in the laste pamphelet of the ministers bicause the former demaundes are to be first examined as grounds of the other Articles proponed by the ministers For the rest after the supper of the ministers is confuted and the Real presence of the body and bloud of Iesus Christ in the sacrament confirmed we will procéede by order and withoute confusion to teache clearely by the pure and moste expresse woorde of God that the Masse was instituted said by Iesus Christe and that also he commaunded his Apostles to say it which they did according to the ordinaunce of their Maister That the Masse is a true sacrifice of the Euangelical law That suche as reiecte the Masse and admit no outwarde sacrifice in the Church nor priesthoode are without true law and without true Religion and therefore worse than Idolatrers That the Masse is of value to obtaine remission of sinnes fauoure and grace of God and that it is of value bothe for the quicke and the dead That it is no abuse in the Church if the Priest communicate alone in the Masse when the assistantes will not communicate with him That suche commit horrible blasphemie which call the woorshipping of the body of Iesus Christ in the Sacrament the worshipping of breade and wine and falsly doe they call such veneration of the body of Iesus Christ idolatrie To be short there is nothing in the masse as it is celebrated in the Church at this day which is not good and holy in it selfe and conformable to the woorde of God. We require the ministers to Aunswere to the demaunds héere before written pertinently clearly and by order Sunday .28 of Iulie the years aforesaide The Aunswere of the Ministers to the vvryting of the Doctors sent to them by the Duke of Nyuernois the .28 of Julie .1566 about .7 of the clocke in the Euening THe Doctors in the beginning of their writing reproche vs as that in our complainte against them we imitate the Donatistes wherin they iustifie oure former iudgement and opinion of them that the moste parte of their wrytings swarmed more with matters of repeticion iniuries scoffes and inuectiues than with argumentes and good reasons like as also the example of the Donatistes becomes them farre better than vs bicause the Donatistes soughte to restraine the name of the Churche who comprehendes vniuersally all the chosen and Faithfull that eyther
in fortifying and confirming the faith on their partes or to draw vs and our side from our erroure as they pretende for there is no greate néede as nowe to dispute of Saintes of Purgatorie of Pilgrimages and other like pointes in regarde of the which the moste parte of the worlds at this day is setteled and cleared so that as well the Doctoures as we oughte principally to insist vppon the two pointes and to laboure with them to make them cleare and intelligible to euery one and not to vse sophistries and cauillations to darken them and so entertaine the simple in their ignorance which is the whole indeuor of the doctors who hauing set spéeche mater lay aside our Articles proponed to them in their last Aunswers in order and good Methode and put out confusedly certaine question 's gathered of their schole diuinitie as to wrappe vs more and more in that matter resisting heerein as they haue alwayes hitherto that which they haue so many times protested which is to examine the confession of the reformed Churches of the which notwithstanding they haue not handled one only point in all the conference wherby as they haue so stil they do declare euidently their distrust to be able to fight againste a truthe so cleare and apparant as is that which is proponed in the saide Confession An Answere to the Preface of the Doctoures Questions THe Doctoures in their Preface and afore they propone their Questions call the Supper which is celebrated in the reformed Churches a banket prophane and polluted wherin without either shame or feare they firste blaspheme Iesus Christe which hath instituted it and is the Originall Author and then condemne the Apostles of impietie which haue celebrate and taughte it with all the Auncient Churche folowing and obseruing whilest shée dwelte in purenesse the forme and manner which the Euangelists and Apostles had taught left by their writings But we would gladly require those our maisters to note particularely wherein we may violate the institution ordinance of Iesus Christ and leaue his example and the Apostles in the celebration of the supper For when we goe about to celebrate it we assemble first all the churche as Christ did his Apostles and disciples where after confession of sinnes made publikely to be vnderstande in the name of all we pronounce a Sermon to the people wherin according to the grace facultie which God hath giuen vs we declare the causes occasions purpose vse points and effects of the holy supper the rather to raise vp the hearts of the people to consider the incomprehensible charitie which the father hathe shewed to his Churche seeing in hir fauor and to saue hir he spared not his propre sonne but cōmitted him to a cruel death accompanied with a cursse to the ende that euery one reuoluing in his minde so great a grace mercy might not onely be warmed kindled in Gods loue but also abhorring the vnthankfulnesse rebellions faultes sinnes which he hathe committed against his maiestie might with grudge and displeasure against them go thorow himself betweene the armes of his sonne stretched vpon the crosse to the end to abolish them wholly and generally and so with faith penance to prepare himself worthily to come to the table of the Lord receiue the benefits which are there administred this sermon being don the minister directing his face to the people recites with a loud voice the institution ordinance of the supper with a bréefe and distincte declaration of the same he then denounceth to all suche as be not sufficiently instructed and catechised that that is no place to present themselues to and likewise to suche as be Excommunicate or attainted of any sinnes and slaunderous crimes for the which they haue not satisfied to the Church to abstain as not to pollute the Lords table After all which he goeth to the table where hauing taken bread he giues thankes to God breakes and distributes it to the people that are assembled and so after presentes the cuppe to all suche as communicate the which being done he yeldes thankes to God and geues leaue to the people And thus folowing in all respectes the Example and rule giuen by Iesus Christe we can not imagine whereuppon the Doctoures can grounde their saying and sentence of the supper as to call it a feast prophane and polluted nether can wee gather what it is that they eyther coulde or wold reprehend in all our action vnlesse peraduenture they woulde chalenge taxe vs bicause we haue no Albes stoles fannes crosses holy water banners iackets lightes incense belles and singing in an vnknowne tongue musike organes holy linnen altares and clarkes to answere cum spiritu tuo or peraduenture because wée haue no direct words to the bread and wine which are without eares as the inchanters haue nor crosse and signes nor leuation of the breade and wine to the ende to make them be worshipped and lastly bicause wee vse not such like toyes inuented by men and drawne partly from the Iewishe and partly from the Pagane order in the obseruation of which things we should make great conscience as being but Idolatries and superstitions by the which the purenesse and integritie of christian religion is wholly spoiled and corrupte An Answere to the questions proponed by the Doctoures touching the Supper TO Aunswere the first question we say that the sacrament considered in his perfection consistes in three things whereof the one is the Elemente which Ireneus calles an earthly thing an other the thing signified named by the same Author a celestiall thing the third is the woord by the which the earthly thing is deputed or assigned to signifie the heauenly thing and to assure suche of the exhibition of the same as with faith present themselues to receiue it To Aunswere the second Question we say that the ordinance of God contained in his word and declared by his minister according to his commaundement is the woord necessary with the Element to constitute the Sacrament and not only the secrete and base pronunciation of certaine woordes not vnderstanded addressed to the Elementes nor any vertue that lies hid in them For Answer to the third Article we say that by the woord aforesaide the signes are changed not touching the nature or in respecte of the substance but only in regard of the vse and that only during the Action in the which they serue Touching the .iiij. question we Answere that the breade and wine which were common before the Action of the supper be consecrated in the supper that is deputed by the word aforesaide and ordinance of God declared by the minister to a holy and sacred vse which is to represent and exhibite the things signified by them This Aunswere to the fourth satisfieth also the fifth question To the sixth question we Aunswer that in the supper the faithfull doe not onley receiue the giftes and graces of Iesus Christe as
of August 1566. THe Ministers forbearing all that is superfluous and immateriall in the wryting of the doctors as their repetitions and dissembling withal their wrongs and accustomed scoffes by which they proue muche better the spite they beare to the truthe and vs then the questions proponed we will rest only vppon the pointes which séeme to require Answere In the first place we denie to haue imposed vpon the Doctors that they haue drawne and restrained the Church into a certaine place but rather to a certaine company and to the traditions giuen folowed and approued by the same wherein we praise God that the saide Doctoures are come now to acknowledge that the Catholike Churche stretcheth thorow oute all the world and that it is not enclosed within bounds and limites of the authoritie and traditions of the Romishe Churche which as we confesse was highly estéemed of the Auncients when errors abuses and vices did not abounde in it as is happened since So nowe being so corrupted as well in manners as in Doctrine as nothing is more hateful than the woorde of God the light the truthe and vertue we say that as the estate of the saide Churche hathe bene chaunged so also oughte the value and reputation wherin it hathe dwelt And yet in what degree of honour so euer it hath ben raised in times passed the Auncients neuer estéemed it an vniuersall Churche nor hir Bishop an vniuersall Bishop as appeareth by that which S. Ierome wrytes to Euagrius and the resolution of one of the Councels of Carthage And touching the reformed Churche in Fraunce we say not that it is the Catholike and vniuersal Churche but only a member of the same and that shée hathe hir foundation not vppon the opinion or Authoritie of men but vppon the Doctrine and wrytings of the Prophets and Apostles For the rest touching the protestations of charitie zeale by the which the Doctors feare to be driuen forward into the inuectiues and pursutes which they raise againste vs and other the Faithfull by the example as they say of S. Augustine and other Bishoppes who not long since solicited the Magistrates against the Donatists Their procéedings which they haue and doe vse against vs and other the Faithful reueale plainely inoughe that with false shadowes they couer themselues with those examples Bicause euen the Catholikes which they alleage persuaded the Magistrates to vse moderation and softnesse to the Donatistes and other Heretikes prouing all meanes to reduce them afore they ministred the rigor of paines and iudgementes enforcing themselues furthermore to bridle and represse the fury of the people that they should not be put to the spoile and ouerrunne Where they of the contrarie sharpen againste vs bothe the people and Magistrates and that by slaunders and false imputations with all other meanes they can suborne to that ende Touching the omnipotencie of God and the Diffinition we haue laide of the same drawne out of S. Augustines bookes the Doctors in their laste wryting inferre no newe thing to driue vs from it For that which they alleage of the Angels to be able to doe what they will and therefore to be almightie as well as God if the diffinition aforesaide of Gods almightinesse had place is no Example either to the presente purpose or to proue that there is in Angels a power equall with God séeing it is most certaine that their wil and power depende elsewhere and that God rules ouer them to chāge suspende and stay them as it pleaseth him and as he can doe to all other creatures which can not be saide of God without blasphemie But be it in what sorte so euer if they will reprehende the diffinition of Gods almightinesse proponed by vs it is not with vs but with S. Augustine that they haue to doe for the saide diffinition was taken woorde by woorde out of his wrytings We muche maruell that hauing so amplie aduouched to them our opinion of the omnipotencie of God with declaration that it stretched indifferently to all things which mens fonde fansies coulde conceiue or imagine that yet they will eftsoones regrate vpon that pointe alleaging that God can do wisely that which the foolishe imagine fondly For it is moste manifest that Fooles may imagine many things which are impossible to God As for example that God is not as is written in the Psalme .14 and .53 that he is corporall as the Anthropomorphites did déeme that the worlde is eternall as the Peripaticiens did teache that there be two Princes as the Manicheans held All which things can not be attributed to the omnipotencie of God withoute blasphemie But in this are we best contented that touching this Article our maisters after long and sharpe debate with so many blasphemies euen when we stoode in the truthe of it are yet constrained in the ende to consent with vs and folowe the interpretation and restriction which we gaue touching Goddes omnipotencie as appeareth by one speeche of their last wryting whose woordes be these All things say they that are to be imagined of man are to be done of God without excepting any thing but suche as implie contradiction to be and not to be Then what reason is there that for suche things wherein they cōsent to vs which be excepted frō Gods almightinesse that we for excepting them shoulde be guiltie in blasphemie and not the Doctoures who say and confesse the selfe same thing This proposition that a naturall bodie euen that of Iesus Christe is in diuers places at one instante is of the numbre of those things which implie contradiction as hathe bene already sufficiently proued therfore we conclude that the omnipotencie of God oughte not to be referred and stretched so farre The Doctoures charge vs afterwardes with foure horrible blasphemies as they terme them grounding them vppon our opinion defending that one body can not be in diuers places at one instante as to resiste the truthe wisdome and omnipotencie of God this the Doctoures finde so straunge and farre from reason that they disdain to refute it thinking it is vnworthy of Answere and that only it suffiseth to recite it whereunto we Answere that to say it is a blasphemie vnworthy of Answer is an easie and most ready mean to shake of all difficulties wherwith they may be entangled The Doctoures are also importunate with vs to bring foorthe by Goddes woorde that one body can not be in diuers places at one instante whereunto we Answer once againe that it belongs to the Doctours to proue the contrary by one text of the scripture that one body may be in one instante in diuers places séeing they are proponantes and we respondents in this conference And yet we haue declared héere before by liuely reasons drawne out of the scripture and essential propreties of God the nature of bodies the Authoritie of the fathers that the matter of the question is altogither impossible and touching their argumēt containing this nature form God
caÌ„ change the order which he hath established in nature then he caÌ„ also bring to passe that one bodie at one time be in many places we denie the consequence and by this reason suche a case would not only chaunge the order but also woulde intangle contradiction which euen by the Confession of the Doctors is out of the omnipotencie of God. In the Article folowing they doe the same which they reproche in vs as darkening that which we clearely proponed in our last wryting by meane whereof if they will that we Answere them at large let them vnfolde it better Where the Doctors accuse vs to haue malitiously concealed this woord place in the matter of circumscription of a body measured we say it was not néedeful to vse that woord expresly there bicause there is no man so ignorant who vnderstanding that a body is circumscripte inferreth not immediatly that then he is comprehended in a certaine place Touching the Camell if they suffice not with that hathe bene already saide let him read againe S. Ieromes opinion in his firste Booke againste the Pelagians who expounding the woords of Iesus Christe saithe as foloweth in this the Lord hath not saide that which might be done but hath compared one impossibilitie with an other for as a Camel caÌ„ not enter the hole of a needle so a rich man shal not enter into the kingdome of heauen or if thou shewe me that a rich man entreth there it shall folowe also that a Camell may passe thorowe the hole of a needle doe not alleage to me Abraham and others whom we reade in the olde Testament to be riche and being suche did enter into the kingdome of heauen bicause they vsing their riches well and employing them to good woorkes did cease by that meane to be riche thus it is written in S Ierome So that as it is necessary by his opinion that for the saluation of the riche man there be a chaunge in his heart and that he forbeare to be riche to the ende to enter into the kingdome of heauen so there muste be mutation in the Camell and he to chaunge his proportion to make him passe thorowe the eie of a néedle Touching the Article folowing we say that with gods grace we can discerne the light froÌ„ darknesse dreames froÌ„ mater of truth the same being the occasion that we cannot approue either the argumentes or the conclusions of the Doctours touching one body to be in many places at one instant being most assured by good and certaine testimonies of the Scripture that all that they go about to proue proceedes not from other where than of the spirite of errour and lyes Who by this meanes labours to retayne the impietie and idolatrye which heretofore he hath established in the world to the destruction almost of all Christendome Touching the Verbe Diâ—rchestaâ— the Doctors finde them selues somewhat troubled to saue their penetracion whych they cannot any way ground vpon the proper signification of that tearme neither yet vpon any authority of the scripture as hath bene to them by the places heretofore produced To proue that faith comes partlie of our selues and not wholy of God the Doctors alledge that no man beleues nisi volens which is that no man beleues but willingly we answer that vnder correction of our Maisters that is to euyll purpose bicause suche wyll and consent are of God who workes in the faithfull the wyll and well doyng the same being very well taught by S. Augustine in one of hys Epistels where he saith that when God cals the faithfull to saluation he findes in them no good wil at al but that he makes and creates it in their heartes if he meane to finde it there That which the Doctors alledge of S. Paule that we worke with God serues no way to their purpose For the Apostle speaketh therof the Minister not meaning there other thing than that which he writes more clearely to the Corâ—â—â—â—â—â—s in these wordes we are Embassadours of Christ as if God exhorted by vs And that which they adde that none of the auncient Doctors haue taught that a body cannot bée in diuers places at one time we saye they haue As our former writinges haue proued as being alledged in the textes of S. Augustine ad Dardanum and in the .30 treatise of S. Iohn We aunswer onely to two pointes of the aduertisement of the Doctors The first is that our sermons our writings the discipline obserued in our Churches the censures wee make of the slaunders there committed the care we haue to discouer reprehende and correct them the payne we take to reforme what is there disordered the publike prayers we make in all places to that ende defende vs towardes all honest men and iustifie vs agaynst the slaunders of the Doctors The seconde is that the Doctors abuse their aduertisement in saying that Abraham doubted of the promise the same beyng all together contrarye to the opinion of the Apostle in the fourth to the Romaines where he sayth in proper tearmes he made no doubt of the promise of God by distrust but was strengthened by faith giuing glory to God. To aunswer the last obiection of the Doctors made as they say against our aunswere giuen to their former question vpon the matter of the supper how soeuer they fayne not to haue delayed the conference and disputation of the Supper and the Masse yet they are not able to persuade any of any iudgemeÌ„t that hetherunto they haue not alwaies and yet do not shift off to enter into it For what requestes so euer came from the Lady of Buyllon or at any time made by vs yea notwithstanding the desire wyl many meanes made by the Duke of Nyuernois to drawe them to it yet they haue stand alwaies vnwylling yea and as it were impossible to enter vpon these two pointes The which when wée well perceiued contayning notwithstanding our desire not to depart from them tyll wée had first conferred therein We often protested not to dispute further with them if those two articles were not first decided and resolued To which ende we proponed certaine argumentes as well of the one as the other by order and good Methode to the end they might aduise what they wold oppugne and gaynsay in the sayd argumentes But the doctors dissimuling herein in place to pursue theÌ„ propone other friuolous and vnprofitable questions drawne out of theyr schoole diuinitie And notwithstanding our iust occasion of greefe in that our arguments were omitted by the Doctors yet to cut of all further pretence or colour to defer we haue answered their last questions And now in place to followe our answers reuerse them if thei had meane they propone eftsoones other new questioÌ„s no lesse friuolous than the first the same reuealing sufficiently their fansies dissimulation with discouery to euery man that they disguise their wyl to conferre vpon the sayd pointes seing they do what they can to alter the
table did not eate nor taste any thing of the meates there serued should he not doe dishonor wrong to him that inuited him had it not bene better for him not to haue come thither euen thus is it of thée For thou art come thou hast song Psalmes with the rest of the people thou hast confessed thy selfe to be of the number of the worthy and not departing from those that are vnwoorthy how then dost thou tary and not participate at the table of the Lord thou sayst I am vnwoorthy I answere thee that euen so arte thou also touching the Communion of Prayers Thirdly the gobbins and tronshons of the Gospels and Pistles the Creede Prayer and other péeces referred to the scripture altogither confused and shaken of pronounced to the people in a tong not vnderstand contrary to the expresse commaundemente of God and without any edifying of the multitude is no other thing than a vaine vsurpation of the name of God against the expresse defence made by the same which ornaments are too narow and short to couer the shame and horror of the Masse Fourthly what execrable abuse is it to say that the Masse serues not only to the liuing but also for the dead to obtaine remission of their sinnes wherin the priestes forgetting neither shame nor blasphemie deuide their ofte into three parts with this visor vppon it that one is for them that be in heauen an other for suche as liue on earth and the thirde serues for the soules that abide in purgatorie But the Sacrament which is not ordained but to confirme the faith of the word stretcheth no further then the ministerie and the ministerie no longer than this life so that if it be so that those that are in heuen such likewise as are fained to be in purgatorie be dead and departed this world we must necessarily conclude that as Gods woorde can not be preached vnto them so also they cannot pertake in the administration of the sacraments and if they be not administred to them they can nothing profite them The ende of the Resolution An Answer to the last Obiections proponed by the Doctoures touching the Supper WE say that there be many things in the sayde Obiections impertinente to the matter of the Question as where they demaund how many worlde 's the Doctrine hath remained pure bothe touching the supper and other articles of religion whereunto we Answer that euen in the time of the Apostles there were heretikes and Antichristes as Ebion Cerinthus Simon Magicien the Samaritanes and others who by their errors and heresies went aboute to shake euen the Apostolical Churches and corrupte the pure Doctrine of the same whome the Apostles resisted valiantly in all possible sorte reuoking and referring alwayes all things to their former institution and foūdations of the pure woord of God as we sée S. Paule did on the behalfe of the Corinthians and Galathians whose Churches albeit he had most well planted and licoured yet they were corrupted in his life time both in manners and doctrine And where the Doctors aske howe long time the puritie of the doctrine and Religion hath perseuered in the Churche of God after the decease of the Apostles as wel touching the Article of the supper as for others we Aunswere that the continuance hath bene euen so long time as Gods woorde hath bene folowed and preached Touching the Obiection of the Doctors folowing blasing the supper celebrated in the Reformed churches as that we shoulde abuse the Communicantes by giuing them no other thing than a nothing betwéene two platters we Aunswere that that blase doth more aptly become them than vs bicause they offer to suche as they summone to their Masses but the Accidents indiuidible waues and only the sighte of formes of breade and wine to féede them withall A litle after they call the sacrifice of their Masse most pretious wherin we cōdiscend with them and say they haue reason so to exalt it with a noble and most precious title bicause of the greate reuenues and riches which this pretious sacrifice brings them which we may say hath bene to them a fléece or mine of Golde more riche and plentifull than euer was that of Iason or all the mines of the Easte as hauing brought the world to beléeue and spetially the founders of Abbaies Priories and other benefices that their sacrifices were auaileable for the redemption remedie and reléefe of their soules Afterwards the Doctors without all shame call the supper of the Lord detestable bicause as they say we offer nothing there but common bread and wine wherunto we Answer that in our supper we offer in déede bread and wine to the people which after the consecration remain in their substance as before but we denie that for al that the said bread and wine are common bicause as hath bene héertofore amplie declared to the Doctors that both the one and the other by the preaching and pronoūcing of the ordinance of God is changed as is said in respecte of the vse but not touching the nature wher the doctors offer to charge vs with monopolides contributions conspiracies secrete practises against the state of our Prince vnder colour pretence of our supper we Answer that that is not to impugne our doctrine but impudently to despite slander vs for such hath ben the faith of the reformed religion as bisides that it hath ben proued with the losse of their bloud life yet the king in his councel by his edict hath declared vs his most faithful well affected subiects but it is not to be maruelled if the doctors heape these slaunders vpon the reformed churches seeing in al times the Christiās haue bene accused of such crimes by the enimies to the truth As appeareth by the Apologetike of Tertullian and S. Augustines Bookes of the Citie of God By the Treatise of S. Cyprian againste Demetrius and by the Booke of Arnobius which he wrote againste the Gentiles Onely we maruell howe the Doctoures are so euill aduised as to alleage the Suppers in the Refourmed Churches to verifie theyr accusatiōs séeing that as they are at this day publikely done euery where in the view and presence of so many as wil beholde them so there is nothing hid nor so hard as euery one if he wil may not easily be informed only it is the zeale great charitie of our masters the Doctors wherein héeretofore they haue protested euen by the Inuocation of the name of God that caries them without shame or likelihoode thus to slaunder vs whose iustice in this case is to Answere for vs bothe afore God and men And to proue and confirme their poynts afore recited the Doctors adde that it appertaines not to all men indifferently to Consecrate the matter of the sacramentes but to suche only as are ordained by imposition of the Romishe Bishops hands wherunto we Aunswer and confesse the first poynte as hauing saide in other places that the