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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	faithful_a	justify_v	5,528	5	9.0241	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14406	Actes of conference in religion, holden at Paris, betweene two papist doctours of Sorbone, and two godlie ministers of the Church. Dravven out of French into English, by Geffraie Fenton; Actes de la dispute & conference tenue à Paris. English.	Fenton, Geoffrey, Sir, 1539?-1608.; Vigor, Simon, d. 1575.; Sainctes, Claude de, 1525-1591.; Du Rosier, Hugues Sureau.; L'Espine, Jean de, ca. 1506-1597.	1571 (1571)	STC 24726.5; ESTC S112583	180,168	252

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 whē 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 impertinēt the iudgment remaines to the Reader notwithstāding al the the doctors wil not forbeare once againe to require thē to bring foorth some place of scripture to ground that God cannot bring to passe that one body be in twoo places séeing this cōsequence 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 M●nor propositiō 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 pronoūce 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

to him and yet notwithstanding he may be incircumscript For if it be necessary that the dimensions wherof he is composed be terminable it folowes then necessarily that he is termined limited and circumscript Afterwardes where they say that our reasons takē of the Creede alleaged to proue that the body of Iesus Christe is in heauen in place certaine are friuolous we Answere that therein they shewe the reuerence they beare to the woorde of God and his holy spirite which hath reuealed it vnto vs and to his Apostles who haue pronounced it to vs. To iustifie Gratian and the Canon which we alleage of S. Augustine as prouing therby that the body of Iesus Christe muste necessarilye be in a certaine place Wée alleage againe for more ample confirmation the Maister of sentences Lib. 4. Distinct 10. who reciting the selfe same texte of S. Augustine vseth this verbe Oportet and not Potest Where the Doctours alleage Iustine to proue that the myracles which were done when Christ appeared in the middest of his Disciples the doores being shutte and when he walked vppon the waters were done in his person Wée maruell muche that the Doctours doo yet repeate that seeing the same Iustine as hathe bene already aunswered them saithe in expresse termes that at the time when the saide myracles were done there happened no chaunge in the body of Iesus Christ which as it had bin necessary if the myracles had bin done in his person so wée confesse stil as many times wée haue done that the cause of the saide myracles and the Diuine vertue of which they procéeded rested in Iesus Christ as when he healed the sicke that touched him with other myracles recited in the Histories of the Gospelles which were done by him but not in him but in the person of those that were healed There is greate difference betweene those myracles and them of his Transfiguration and Resurrection which were done by his onely vertue and in his proper person Vppon the importunate repetition whiche the Doctoures make aswel touching the meane of the byrth of our Lord Iesus Christe as of the terme Aphantos The Ministers no lesse to auoide the losse of time than to gréeue or trouble the Readers sende them to their former aunsweres Wée maruell also that the Doctoures to proue their penetration pretended of twoo bodyes and theire dimensions will grounde their proofe and principell Argumente vpon the proper signification of the woord to Penetrate For be it that by the French terme they woulde interprete the Gréeke woorde P●e●cliestai or the Latine woorde Penetrare yet it shoulde be alwayes impossible to them to proue that which they pretend And to shew it is so in the Actes of the Apostles chapter 1● 10. it is saide of the Aungel and S. Peter that they passed the firste seconde warde And in S. Luke 4 3● but he passed through the middes of them and wente his way And in S. Iohn 4.4 He must passe by Samaria in al which places the Doctoures cannot finde that the terme Diercherstai alleaged in the said places may be any wayes applied to their penetration of dimensions neither can they proue any more that the terme Penetrare which the Auncient Translatour hathe vsed in 2. Timoth. 3. may be referred to their said penetration Wée say further that the Doctoures oughte not to finde it more strange that Iesus Christ mounting into heauen with a body termined and limited made himselfe opening to enter therin than whē he discendes betwene the hands of Priests singing their masses for then as S. Gregorie saith the heauens are opened to make him passage albeit that according to their imagination his body be then separated from his measures dimensions The Doctors ought to haue contēted themselues with the answer which we made them vpon the similitude parable of the Camel. For first they could no way proue that the saying of Iesus Christ vpon the end of the speach ought to be referred otherwaies than to the next member of the same where is spoken of the conuersion sauing of the Rich séeing the Pronoune Demonstratiue Hoc shewes it clearly After notwithstanding the proposition generall whiche is vpon the end cōclusion of the said speach that al things are possible to God stretcheth aswel to the Camel as to the rich men as the doctors hold yet to accomodate the two parts of the comparison thei must confesse that as changing is necessary to the rich man to be saued so is it also to the body of the Camel to make him passe through the hole of a néedle but what so euer it be in what manner so euer that may be done the doctors shal neuer proue or conclude by that that two bodies may penetrate one an other Bicause the doctors by their most mighty and strong Argumentes coulde not conclude any their said absurdities nor enforce vs by force of their reasons to cōfesse them they doo nothing but crye blasphemie blasphemie the same being the last shift of al men that despite and whet their téeth against the Truthe and mainteiners thereof when they can not ouercome them If wée woulde subscribe to their errours and abuses wée should be good and Catholike men but bicause wée resist and reproue them wée are in their opinion Heretikes Seducers Blasphemours and Atheistes Yea they haue in vs such horrour that it is maruel they rent not as did Caiphas their hoodes and hattes in spite of Gods woorde proponed defended by vs and condemned by them as Blasphemy The doctours haue dissembled our place of scripture alleaged to proue that faith is a worke of God that it produceth in the hart of the faithful when he wil regenerate him speaking by chaunge of Frée wil and Merite of Woorkes wherein wée are determined to answere and mainteine the truthe of these twoo pointes with Gods grace againste the enimies of his glorye when they shal be proponed to be debated vppon And touching the ioy that they say they haue receiued for that wée haue confessed to haue read in no ancient Authour or expresse termes that God cannot bring to passe that one body in one instant be in diuers places they haue no great cause to reioice at it séeing that albeit the said ancients haue not spokē it in expresse speach yet haue they both said and written it in termes equiualent and that in infinite places A shorte resolution of al the discourse and aunsweres whiche the Ministers haue made vppon the matter of Goddes Omnipotencie in the conference which they haue had with the Doctoures THe craft art of Sathan hath bene alwaies from the beginning of the world to trāsfigure him self into an Angel of light search some fine pretēce to colour distinguish him self as vnder such colour to insinuate into the church of God there to sette abroach his Lyes trumperies like as we sée that vnder the colour to honor God he hath established al the Idolatry

bicause the one is a miracle of Gods power in nature and the other a wonder againste nature and contrary to Gods will. In the Article folowing the Doctoures doe falsly impose vppon vs an opinion that it was a thing impossible to God that a Camel passe thorow the eie of an néedle séeing in our former Aunsweres we neuer touched that pointe but only that part of the sentence speaking of rich men But now to Answer the Obiection and fully resolue it we say the euen as God may saue a riche man by chaunging him and purging his heart of all vaine trust and presumption wherewith being infected he is incapable to enter into the kingdome of heauen euen so it is no lesse easie for him to make a Camel passe by the creuise of a néedle hauing circonsised and digged the greatnesse of the same with other things which mighte let him to passe In the first place that the Supper which is celebrated in the reformed Churche is the true institution and ordinance of the true Sonne of God. And after that the end for the which it was instituted is to assure the Faithfull of the true participation which they haue in the fleshe of Iesus Christe crucified for their saluation and in the bloud shedde for remission of their sinnes and lastly for the confirmation of the newe aliance which God hath contracted with his people Thirdly we say it is necessary that the breade and wine remaine in their propre substance yea after the Consecration and that other wayes they could not be sacraments of the body and bloud of Iesus Christ Finally we say that the vnfaithfull presenting themselues to the supper can not by meane of their infidelitie receiue other thing than the outward signes of bread and wine and that to their iudgement and condemnation On the other side we propone to the Doctoures touching their Masse that as it is celebrated at this day in the Romishe churche it is nothing but an inuention and tradition of man. That it is a corruption and prophanation aswell of the holy supper of our Lord Iesus Christ as of the true and lawfull vse of the same That it is an abuse of the sacrificature of the Papistes priestes and that in the newe Testament there is no other sacrificature ordained to procure and obtaine remission of sinnes nor also to intercesse either by prayers or merites to obtaine the fauor of God than the onely sacrificature of Iesus Christe We say moreouer that the sacrifice of the Romish priests is a blasphemie and Sacrilege and that there is none other Oblation than that which Iesus Christe hathe once made in the Crosse of his body by which the ire of God might be appaesed his iustice satisfied sinners reconciled to God sinne pardoned and the bonde of eternall deathe cancelled and made nothing We say the seperation of the priest in the Masse from the rest of the people is a defacing to the Communion of the supper and by consequence damnable afore God. It is an intollerable Idolatrie to worship breade wine whether it be in the Masse or out of the Masse There rest yet two pointes in the wrytings of the Doctoures wherof we admonishe them the one is that we neuer found in the scripture that faith was a humaine worke but that it is a woorke of God and a gifte which he giues to his chosen The other is that we confesse not to be able to produce any Auncient author which hathe saide in plaine termes that one body cannot be in one instant in diuers places bicause the contrary séemes so absurde and straunge and so contrary to reason and faith which all faithful men ought to haue that we thought such opinion could neuer find place in the hart of any professing to be a Christian To ende this Aunswere we could with greater delite entreat vppon the questions aforesaide than dispute vppon the opening of the doores the sepulchre and the heauens as to our gréefe we haue done those dayes passed and that for two reasons The one bicause the decision and resolution of such questions can not be drawne and gathered of the scripture And the seconde bicause it can not muche serue either to the aduauncement of the honoure and glory of God or to the reléefe and instruction of his Churche Thursday 25. of Iulie the yeare aforesaide The Replie of the Doctors to the vvriting of the Ministers sent vnto them by the Duke of Neuers the .25 of Julie 1566. about .8 of the clocke in the Euening WHere the ministers complain of their wrong to be called blasphemers as making themselues innocent with Iesus Christe S. Stephen and Naboth vppon whome suche crime was falsly imposed the Doctoures say that in this they folowe the good Donatistes who stoode alwayes vpon complaint of the great wrongs and iniuries which they saide they endured of the Catholikes And yet the Histories stande as witnesses of their conformitie with Iesus Christe S. Stephen and Naboth and also howe néerely these ministers resemble those holy examples The Anabaptistes might haue saide no lesse to them of the reformed churche when they call them Heretikes And so muche also might haue sayd and did say Seruet who for his blasphemies was burned at Geneua estéeming himselfe happie to be iudged by Caluine a blasphemer for his Doctrine and to endure the sentence and paine of death Therfore we must not beléeue the Minysters to be other than the blasphemers though they shake of that name no lesse impudently than any other heretike But it behoues to examine whether their Doctrine import blasphemie or not we say there is no blasphemie more worthy of greater cursse than to denie the almightinesse of God which is no lesse than to denie simplie that God is not which deniall containes a Theme For to take from God that which is proper to him according to his nature is as much to say he is not God according to S. Basile in an Homelie of his intituled God is not author of euil He writes that it is no lesse blasphemie to say God is Author of euill than to say that God is not God bicause that to take from God his bountie which is naturall to him is wholely to spoile him of his Diuinitie wherein the like may be saide of his omnipotencie which who so denieth or diminisheth denieth also his Diuinitie The question then is to knowe if the ministers will abolishe the omnipotencie of God not in propre termes for they séeme to confesse it but in affirming that his almightinesse is measured according to his wil so that he cannot doe but that he wil with other suche like propositions contained in their former Answeres which whether we haue proued or not to containe blasphemies we lay vs vpon euery sound iudgement which hath any way serched the holy scriptures or the bookes of the Auncient Christians which as they may also be knowne by the friuolous Aunswers of the ministers to

body yea euen his owne inuisible And that he could not bring to passe that a Camel or cable kéeping his grosenesse might passe thorow the hole of a Néedle From these is deriued the deniall of his almightinesse a blasphemie moste execrable and very atheisme These be the disordered absurdities which such are enforced to confesse that denye the Reall presence of the body of Iesus Christ in the Sacrament of the Aultare which the Doctors pray may be well considered by the Readers of this present cautele Where the ministers in the last Article of their Answer chalenge vs for calling Faith an humaine worke seeing it is of God that is not to be maruelled in them no more than a numbre of other truthes which séeme straunge to them bicause their Doctrine is grounded vpon the foundation of error amongst the which this is not least in degrée that man hath not a frée will and that for a man to thinke well to wil well and to do well dothe not worke with God contrary to many places of the Scripture which settes a man woorking with God bothe for his Faithe and workes and receiues recompence for the same which shall be more aptly handled in an other place without varying from the matter We are very glad the Ministers confesse that the Auncientes neuer saide that a body was in two places which is true but the reason they giue why they haue not saide it is of the forge and inuention of the Ministers they might tel vs as muche out of the testimonie of scripture wherin is no more founde than in the writings of the Auncients wherof we haue sundry times warned the said ministers who chalenge to groūd all their Doctrine vpon Gods woorde If the ministers at the beginning had confessed the truthe of the omnipotencie or that they would haue acknowledged that Christe might bring to passe that his body mighte be on high and néere below in the Sacrament really and truely if he would we had no néede to handle the questions passed which notwithstanding contain no small consequence as the ministers estéeme the same appearing by the wrytings of the Auncients who haue handled those places with great diligence and with them haue aided themselues againste the heretikes But bicause the ministers wil not agrée that God may bring to passe that one bodie be in diuers places at one instante And that if they had begon to shewe his will to be suche as to ordaine that the body of Iesus Christe might be in heauen and in the sacrament they might haue sayde as is the opinion of these of their secte that God would it not bicause he could it not And albeit we had rather treate first of the omnipotencie than of the wil so séeing the first hath ben sufficiently handled we are nowe in minde to proue that Iesus Christe woulde and did ordaine his body to be in diuers places in the proofe wherof we will enter into the first conference after we vnderstande the fansie of the Ministers what they helde in their Churche touching this matter to the ende we trauaile not in vaine as iudging that they folowe not the opinion of Caluine and Beza for which cause we say they muche abused the people faining to teache according to the Custome and Direction of the Refourmed Churche and yet in their Aunsweres they declare the contrarie Where they holde themselues righte happie to endure suche reproches as to be estéemed seducers by vs Let them remember that all sectes may say as much as they but whether it be righte or wrong we shall make séene by the examination of their Doctrine The Resolution of the Doctoures touching the Article of Gods omnipotencie as for the regarde of the foure Questions proponed by them to the Ministers the same seruing to the vnderstanding of the Reall presence of the Bodie and Bloud of Iesus Christe in the holy Sacrament ALl men disposed with patience to runne thorowe the scriptures and beginning from Abraham the Father of the Faithfull euen vntill the laste wryting of the Apostles shall finde that the very roote and fountaine of all infidelitie ordinarily was in hauing regarde to the propretie of creatures and common order of nature as to gainesay and enter into doubt and distrust of the woorde of God. In respecte of which reason Tertullian and other firste Christians saide wel that the Philosophers and suche as depended vppon naturall things were the Fathers of Heretikes bicause the contemplation of nature engendred almost al heresies of the contrary men may perceiue that the omnipotencie of God is proponed by the scriptures as a knife cutting in sunder all argumentes which might come of naturall reasons as to take a certaine and last resolution to beléeue al that is written and imported by the said woord of God albeit it séeme impossible and incomprehensible to all creatures and that our Faithe might rest vppon the same power in all doutes what so euer All the difficulties that Abraham made vppon the promises which God made to him proceeded of certaine impossibilities of nature which he saw in himselfe in his wife wherin it séemes that his cōsideration stretched no further til God vsed his authoritie and said to him I am God almightie since warning of God Abraham forgate all regardes to the propreties of his nature and tooke holde of this buckler of faith which is to knowe and fully persuade himselfe that God is almightie to whome nothing is hard or impossible And after this when there was question to slea his onely sonne notwithstanding he had greate apparance of contradiction in nature and in the woord of God giuen to him which was that from the séede of that sonne should issue one that should blisse all nations and yet he must kill him afore he had any linage discending of his bodie yet he did not contest as opposing this contradiction of nature and of the woord of God to maintaine that which had bene saide and promised him was impossible but he had recourse to the pilloure of the Faithe of the Faithfull as S. Paule to the Hebrues which is to the omnipotencie with this persuasion that God had the meane to make the one and the other true as to make his Sonne die and raise him vp againe to the ende to drawe out of him afterwarde linage and posteritie albeit as then there had bene no example of the Resurrection Likewise the consideration of creatures and the order of nature which Moises saw before him made him fal into infidelitie but God shewed him his fault when he denyed that he was able to nourish the people long with flesh séeing the nature of the deserte did not beare it warning him to raise vp his spirite to the almightinesse against nature and there to settle and assure his Faithe Moyses saide Héere be sixe hundred thousande people in the midst of whom I am and thou hast said I wil giue them fleshe to the ende they eate a whole

persuaderi As also Tertullian Duritia haeretica vincenda est non suadenda And touching the iniuries which the ministers multiplie in this behalf against vs in that they folowe all the aduersaries to the truthe and giue good testimonie what disquiet of minde suche kinde of people suffer when their errors are laid afore them of whom such is our pitie that we pray God to restore them to their good minde as knowing that the Conuersion of an heretike is one of the things reserued to the omnipotencie of God. The ministers labor in vaine to produce much Gréeke to shew that penetrare coelos signifieth not to passe the Heauens without opening bicause this verbe Dierchestai is found to passe where is opening But we neuer said that penetrare or Dierchestai can not be applied to places opened or that in opening them they were pierced thorow For we know in all Authors that doth encounter We said that as the ministers would inferre the Reall opening of the heauen by the rigor and propretie of the verbe aperire so might they alleage that the heauens were shutte in the Ascention of Iesus Christe by the verbes Dierchestai and penetrare signifying with rigor to pierce or passe thorowe without that of it selfe it importe opening notwithstanding it may be vsed where is a place open But by the rigour of their signification opening can not be necessarily inferred if by some woorde from else where or euident condition of the thing that is pierced the opening be not shewed as it is in the textes alleaged by the ministers In the Ascention these Verbes Dierchestai and penetrare be vsed as to pierce neither is any woord added which imports diuision of the heauens whose condition nor the estate of the glorified bodie of Iesus Christe doe not enforce any necessary vnderstanding of opening to be made to suffer the saide body of Christe to enter Therfore we argued of the rigor of penetrare as the ministers did of the wresting of aperwe which is founde in the scripture and not to signifie a Reall opening of the heauens more often than penetrare is red in the Scripture to signifie diuision or actuall seperation of the heauens for eperire coelos is founde very often for spirituall and imaginatiue opening and penetrare coelos is scarcely euer taken for actuall diuision of the Heauens And therfore better was our reason to conclude by the rigor of the verbe Dierchestai or penetrare to passe without actual diuision of the heauens than the ministers to infer the opening of the same by wresting the Verbe aperire In the last Article the ministers obiecte to vs to haue passed ouer certaine places of scripture by which appeares that Faithe is a woorke of God whereunto we say that in some of our wrytings we haue expresly confessed that Faithe in that it is a gifte of God is a woorke of god But in that he that beléeues woorkes with God in beléeuing for Nemo credit nisi volens it is a humaine worke and it is not repugnāt one selfe woorke for diuers considerations to be a woorke of God and a woorke of man And where they bring the Auncientes to haue sayde if not in propretermes yet in like that God can not bring to passe that a body be in diuers places that is false for they neuer either coulde or can shewe it as also they gainesay their laste wryting for bringing the reason why the Auncientes saide it not in expresse termes they alleaged it was bicause they neuer thoughte suche absurditie coulde fall into the braine of man which reason oughte to take place as well to speake it in termes like as in expresse termes séeing it is one selfe thing signified as wel by the one as by the other For the rest the ministers neuer Aunswere to the principall whereof they haue bene often warned and eftsoones we doe admonishe them although they terme a thousande times our spéeche matter of repetition it is that we require them to bring scripture to proue that it impugnes the order established in the world the truthe wisdome omnipotencie and immoueable wil of God one body to be in two places which they can not doe but Aunswere according to their custome nothing wherein may be discerned that their Doctrine is not founded vppon Gods woorde but vpon their propre opinion or particulare inspiration which can not be but of Sathan for being contrary to the common consent of the vniuersall Churche it can not be of the holy Ghost And vppon the same are founded also the other Articles of their Religion albeit they disguise and promisse at euery woord the word of God. A short aduertisement of the Doctors vpon the resolution of the Ministers touching the omnipotencie of God. WE maruaile of the maner of spéeche and writing vsed by the Ministers who since the beginning of the conference could neuer endure to pursue conclude one onelye point without entermedling of others which belonged nothing to the matter of the question as maye appeare by the reading of their Actes Wherein afore they set downe their resolution of Gods omnipotencie they heaped together as many Articles as they coulde remember and thrust them one vppon an other withoute occasion and reason Notwithstanding vpon their owne request we had set afore them articles of the Supper yea to the intent that after we had disputed of the almightynesse of God to make present the body and blood of Iesus Christ in the holye Sacrament we might discende by order into the declaration and proofe that suche was Gods wyll and also that he is there But we are not ignorant of the good customes of those of the religion pretended reformed to blow in the eyes of the Christians all the articles of their religion together with the polutions they inuent thereupon all vppon one lyne to the ende nothing be determined but all rest in confusion and that the Serpent runne away when he hath vomited his poyson Besides by the obseruation of their aunswers it is to bée discerned that they neuer rested vpon any certaine and selfe aunswer But to euerye question they haue returned aunswers no lesse diuers than impertinent and sometimes not to be suffered of the which we giue warning to all suche as shall reade the conferences and laying our selues vppon their iudgement beséeche them to haue good regard to the doinges of the Ministers side Moreouer we tell the Ministers that either they may or ought to know that all the sectes of our time bleare the eyes of such as they meane to blinde with the selfe same traine of articles which they haue gathered together in their resolution and that to obtaine audience in the catholike Churche and to bring in theyr errours and heresies vnder the name of Gods glory Of the which they vaunt them selues to be protectors no lesse than the Ministers wherein lyke as notwithstandyng all these they are not to be receiued or allowed in their opinions and conclusions so the Ministers cā not