that a Camell passed through the eye of a needle And yet is it saide that with God such thing is possible By the Ministers answere vnto the 29. article may easily bee seene that they deceiue and abuse their Disciples making them beleeue by faire words and writings that they really receiue in the Supper the true body of Iesus Christ the same which issued from the belly of the Virgin and was fastned vpon the Crosse for the restauration of mankind And wil make them to vnderstand that they who place not with the bread and wine in the Sacrament as they call it of the Supper but some spirituall effect onely as are the redemption righteousnesse sanctification life eternall and other gifts and benefites which Iesus Christ bringeth to his elect diminish the excellencie and dignitie of the same Sacrament and that they be Zuinglians But that besides such spirituall effects one must beleeue that hee receiueth truly the body of Iesus Christ in the Supper They hold neuerthelesse an other opinion For when they are pressed with arguments and cannot defend such an imaginarie and phantastike presence they confesse by their writings they are become Zuinglians and returne to the spirituall presence of Iesus Christ in the Supper which is as much to say as besides the bread and wine they receiue a certaine spirituall effect and not really the body as the Ministers do in the present answere which thing they make manifest by that they cyte of the Apostle S. Paul by which citation may bee gathered what is their opinion concerning the Supper to wit that the body of our Lord Iesus Christ is not really but by spirituall effect onely in the hearts of the faithfull For the Galathians by the hearing of S. Pauls preaching receiued not really the body of Christ crucified but had onely an imagination of the Crosse and passion of Iesus Christ and receiued onely the fruite of their faith that is to say by this meanes they were iustified and sanctified before God also the allegation which the Ministers make of S. Ciprian tendeth to this ende to shewe that in the Supper are receiued some spirituall effects onely which neuerthelesse by these words to embrace the Crosse of Iesus Christ to sucke his bloud c. be allegorically signified Wherein they denie against the intent of S. Ciprian in the Sermon of the Supper the reall prefence of the body of Iesus Christ The Doctors confesse that the argument they haue made is addressed to Caluinists and not to Zuinglians And they supposed that the Ministers would not otherwise haue thought of this Sacrament then Caluin Beza and the other Ministers renowmed to be Ministers of the Caluinist Church which they call reformed An other maner of speech vsed they which exhibited the confession touching that Sacrament to the Bishops at Poissy who freely confessed the body of Iesus Christ to bee really present in that Sacrament which the Ministers in conference with the Doctors do now denie And hereby the Ministers in the iudgement of the Doctors of Caluenists become Almanists Wherewithall they that maintaine the doctrine of the Church which they call reformed will not be greatly pleased seeing their principall pillars for not being able to answere an argument obiected by the Doctors do leaue them in the businesse considering that in the answer they say themselues to be so much enlightned with the holy spirit which maketh them vnderstand know all things Concerninig the article following they doo openly declare what their present opinion is touching the presence of the body of Iesus Christ in the Sacrament by saying that the faithfull receiue no more in this time of the Gospell then did the Fathers before and vnder the lawe But certaine it is that the Fathers receiued not really the body of Iesus Christ which as then was not made Therefore the conclusion must follow that vnder the Gospell the body of Iesus Christ is not really receiued in the Sacrament which the Ministers call the Sacrament of the Supper To the 31. article they answere not as also they neuer could answere the same and they must necessarily confesse that in the power of their faith they do that which implyeth contradiction For they maintaine one thing to be present and not present at one selfe-same time and place And their spirituall or rather phantasticke presence maketh nothing to the purpose For according to their doctrine the body cannot be present but with it measures locally difinitiuely and corporally otherwise the body should be wholly abrogate and corrupted And the maner of it beeing there spiritually would not make that the body is not there or otherwise they falsly say it is present in the Supper and abuse the world Wherefore it is necessarie if the body be there yea spiritually and their doctrine of the nature of a body be true that the body of Iesus Christ be corporally difinitiuely and locally in the Supper Moreouer for as much as it is absent according to their confession it followeth that it is not there present And to conclude the Ministers say that it is there and not there And for the full solution without entering into the principall of the Argument they suppose to escape by obiecting to the Doctors some words of the breuiarie which the Doctors haue not yet seene The Ministers they thinke haue found them in some breuiarie of Monkes and remember when they were in the Couent that they were so accustomed to sing and say But although such things were found in the breuiaries vsed in the Romane Church such maner of speech might be defended in the sence which the Fathers haue giuen whē they said that the Apostles Conficiūt corpus Christi do make the body of Christ as the scripture it selfe saith that they baptise forgiue sinnes and saue those whom they conuerted which is meant as the Ministers of God Who of his owne authoritie and as Maister baptiseth forgiueth sinnes and iustifieth the faithfull persons Where the Ministers do maruell that the Doctors call faith a humane vertue the great and maruellous effects it worketh considered the Doctors say that the Ministers haue no great cause to maruell thereat seeing that euerie worke in as much as it is in man and that he therein worketh together with God is iudged and reputed humane Also the scripture calleth the faith of man the worke of man The Doctors shewe vnto the Ministers that after their wonted maner they dwell alwaies on small things and leaue that which is principall in the matter being ignorant or dissembling ignorance where lyeth the difficultie of that is handled As they do in their answere vpon the argument proposed by the Doctors whereby they obiect that the Ministers by their faith call they it diuine or humane may doo more then God can do wherevnto the Ministers without touching the point do answere with songs In the 32. article the Ministers lightly passe ouer many obiectious made them by the Doctors Whether there bee
themselues with the Ministers answer vpon the similitude word Camell For first they can no wayes proue that that saying of Iesus Christ vpon the end of that speech ought else-where to be applied then to the nearest member of the same where speech is made of the conuâ—sion and sauing of a rich man For the Pronowne demonstratiue Hoc doth clearly shewe it Afterwards although that the generall proposition in the end and conclusion of the said sentence where it is said that all things are possible to God extendeth as the Doctors will haue it to the Camell as well as the rich man yet rightly to apply the two patts of the comparison it behoueth they confesse that as the change is necessary for the rich man to be saued so is it also for the body of the Camel to cause it passe through the eye of a needle Howsoeuer that might in some sort be done the Doctors shal not proue nor euer thence conclude that two bodies can the one pierce the other For as much as the Doctors by their thrisestrong powerfull arguments haue not bene able to conclude any of all their absurdities nor by force of their reasons to constraine the Ministers to confesse the same they do nought else but exclaime Blasphemy Blasphemy which is the last recourse of all persons who despite and gnash the teeth against the truth and them that maintain it when they cannot ouercome them Would the Ministers subscribe to the errors end abuses of the said Doctors they should bee good and Catholike people but because they gainsay and reproue them they be in their opinion heretikes seducers blasphemers and Atheists and in so great horror doo the Doctors hold them that it is maruel they pull not like Caiphas their horned caps and hoods in peeces in detestation of the word of God proposed and defended by the said Ministers and condemned as blasphemy by the Doctors The Doctors haue dissembled the passage of the scripture alledged by the Ministers to proue that faith is a worke of God which he bringeth forth in the heart of the faithfull when he will worke his regeneration and incidently speake of free will and the merit of workes Wherevnto the Ministers are well resolued to answere and by the grace of God to maintaine the truth of these two points against the enemies of his glorie when they shall be proposed to be debated and discussed And for the ioy which they receiue say they that the Ministers haue confessed they haue not read in any auncient Author and expresse termes that God cannot cause one selfe-same body to bee in diuers places at one instant they haue no great cause thereof to reioyce for albeit the said Fathers haue not in expresse termes said it yet in termes equiualent in infinite places haue they said and written the same A short Resolution of all the Answeres and discourse which the Ministers haue made vpon the matter of Gods omnipotencie in the Conference which they haue had with the Doctors THe craft and subtiltie of Sathan from the beginning of the world hath alwayes beene to transforme himfelfe into an Angell of light and to search some faire pretext to shrowd and disguise himselfe and vnder that shadowe to insinuate himselfe into the Church of GOD and there to broach his lyes and trumperies As we all see that vnder pretence to honour God he hath established all the Idolatrie which hath euer beene in the worlde referring the adoration of Images the Inuocation and intercession of Saintes the worshipping of Reliques and other lyke impieties to the honour of God and perswading the ignorant that all that was done to aduance the same Lykewise vnder pretext of his seruice hath he brought in all the traditions and inuentions of men and chaunged with the time the true and lawfull seruice of God which consisteth in the obedience of his holy will declared vnto vs in his lawe and word into the obseruation of theyr commaundements and theyr inuented ceremonies Vnder shadowe and colour of the Sacraments ordained by God for the confirmation exercise and nourishing of the faith of the Church there hath crept in the Masse which is not only the ruine and totall subuersion of the Supper but also an abolishment of all the benefite of Iesus Christ and consequently of the faith and all true Religion Vnder colour and shadowe of holinesse and of chaste shamefaste and honest conuersation which is chiefly required in the Ministers and Pastors of the Church he hath established single life and taken away from them the libertie of marriage which hath bene the occasion of all filthinesse and of infamous stinking and execrable whoredomes and luxuritie which is seene in the Papacie Vnder the shadowe of prayers which men are commaunded to make one for an other and of Charitie whereby we are bound to succour all the needie poore hath hee brought in all the suffrages which men sing for the dead the merites and workes of supererogation and other lyke abhominations Vnder colour of the Saboth which God had chosen and deputed to the sanctification of his holy name to the contemplation of his workes in the remembrance and preaching of his benefites and fauours He hath set forth an infinite number of prophane Feastes in which the name of God is blasphemed his ordinance despised his couenant violated But who can recount the wickednesse and abhominations which are committed in these dayes Vnder pretext of the keyes and discipline of the Church the administration and vse whereof was giuen to the Ministers lawfully called for a meane to conserue the doctrine in it puritie and keepe and entertaine good order in the Church and to hinder the slaunders which by the insolencie of some might happen hath hee established a tyrannie whence is proceeded the whole dissipation of the Church of God the corruption of all estates and the diminishing of the lawfull authoritie which God hath giuen to Kings Princes and Magistrates Some whereof haue bene wholly spoyled as well of theyr goods as dignities by the Pope and the Bishops and others so weakened that they are in many places constrained to bowe the necke and submit themselues to theyr yoake and puissance To be short this may be noted and obserued in all the purposes and actions of the diuell that as he is a Serpent so hath hee alwayes ramped and secretly crept as it were vnder the leaues and appearance of some pietie into the house of God to place therein his pretended disorder confusion and ruine And we see that now continuing and following his wonted practises hee setteth foorth the omnipotencie of God which to all the world is a plausible and fauourable tytle to the ende that vnder the lustre and brightnesse of such an occasion hee might dazell the eyes of the ignorant and hold them still in the opinion and perswasion of theyr errorus which haue no foundation in the word of God The Ministers beseech the Readers and all those that haue
difference betweene both parties touching the distinction of the bookes Canonicall and Apocrypha Obiection Although the Ministers doo affirme that they build their Religion vpon the word of God yet build they Gods word vpon their inward reuelation So that such a reuelation is the foundation of the Word and consequently of their religion For they receiue not for the word of God but that which they thinke to bee particularly reuealed to them Touching the other Article wherein they finde fault that the Doctors haue said that faith is obtained by hearing of the word of God it seemeth they will stay vpon small things because they will not goe to the principall And where they say that faith is the gift of God and therefore is not gotten it is too plaine by manifold texts of Scripture that one selfe-same thing to be giuen and obtained is not repugnant As the kingdome of heauen which is giuen to the blessed and notwithstanding men obtaine it by true faith working by charitie And the scripture it selfe dooth call it a reward and recompence of good workes And Saint Paul saith that by liberalitie and almesdeeds the grace of God is gained Yea that which Saint Paul saith Fides ex auditu Faith commeth by hearing cannot otherwise be vnderstood but that faith commeth by hearing the word of God which is the obtaining thereof by the meane of hearing the word preached although it be a gift of God The like subtiltie they vse willing to reproue that which hath bene spoken that faith is the truth reuealed as putting great difference betweene the truth reuealed and the reuelation of truth Meet it were that the subtiltie were vaileable against S. Paul who saith Panis quem frangimus nonne communicatio corporis Domini est The bread which wee breake is it not the communion of the body of the Lord Which is as much to say as Panis fractio nonne c. The breaking of the bread is it not c. And therefore to speake properly it behoueth that the text of S. Paul bee subiect to such reprehensions And as touching this article that they may not enter thereinto albeit the Ministers do reply the Doctors will say no more of it as beeing a thing too much impertinent For in the end should we speake of Merit and from that matter fall into an other It troubleth them to deale with the vocation of lawfull Ministers of the Church and to eschew that matter would not alledge what they might without straying that first before we receiue their doctrine it was meete to examine whether they were Ministers lawfully sent from the true Church to preach the word of God and in their preachings to be heard of the people according to the text of S. Paul aboue alledged Which thing had they of the new Religion well considered a very sufficient argument should they haue had for not receiuing of their doctrine because it is more cleare then the day that they be not Ministers sent by the Pastors of the Church but thrust in themselues to preach vnable to shewe any signe of their calling from men and much lesse from God And were it lawfull for euery one to preach the word which saith he is sent there would be infinite Sects as we see at this time haue happened And they say no more of this matter for feare to aggrauate these things any further Touching the Article where mention is made how a man may knowe that a reuelation is of Ood where it is said by the Ministers that men should rather know it by the word then by the consent of many that maketh nothing to the purpose of the Doctors For the question is how a man should iudge a booke to containe the word of God and not to iudge of the doctrine by the word alreadie receiued The Doctors would willingly desire and doo pray the Ministers to answere directly to the very point Touching that they haue saide Of the consent of many The Doctors said not so but spake of the consent of the Church which is also as infallible as the word of God For as it is certaine that the holy Ghost is author of the Word so also is it certaine that hee is the soule of the Church by whose conduct she can neuer erre witnesse S. Paul who calleth her Columnam firmamentum veritatis The ground and pillar of truth But they will not enter into this question whether the multitude of the Church may erre or not Neuerthelesse it will not be found â—ithens the Church was planted after the death of Iesus Christ that shee hath bene of lesse number then the Sects of heretikes And that alledged of Constance and of the time of the olde Testament seruâ—th nothing to that purpose for there is great difference betweene the Synagogue of the Iewes and the Church which is the congregation of all Nations beleeuing in Iesus Christ and which cannot be or consist but in a most great multitude otherwise the promises made to the Church of the Gentiles should be vaine for it is said to Abraham that his â—eed this must not bee vnderstood of the carnall should be multiplied as the starres of heauen and the sand of the sea Concerning the Article which beginneth Touching the Prophets c. The Doctors do say that they confesse there is great difference betweene phantasticall imaginations and the reuelation of the holy Ghost but the Ministers doo not answere how they would proue their particular perswasions to be reuelations rather then the vaine and foolish imaginations of the Prophets which Ezechiel spake of The which notwithstanding they called inspirations and what they said and preached they called also the Word of God Concerning the Article which beginneth Touching the Anabaptists c. The Doctors say that to one selfe-same end doo the Ministers and Anabaptists wholly produce the selfe-same places of which mention is made that is to say to stay and assure their doctrine to be of God because therof they haue particular reuelation as God hath promised them by the Prophets And for this selfe-same cause haue the Ministers produced the said testimonies of the scripture to proue that euery faithfull man may indge by his particular inspiration if a booke do containe the word of God and distinguish a booke Canonicall from Apocrypha to iudge and discerne the true doctrine from the false which is the selfe-same foundation of the Anabaptists and other heretikes To that Article which beginneth touching that which is produced of Brentius c. The Doctors say that the Ministers haue not well conceiued their meaning For they bring not the saying of Brentius and Bucer but onely because they say that they know the Canonicall bookes of the holy Scripture by the tradition of the Church and not by particular inspiration as the Ministers Touching the Article following the Doctors say there was a time when some made doubt of certaine bookes of the Scripture as of the Apocalips the Canonicall
the Priest in the Masse from the rest of the people is an abolishment of the Communion of the Supper and consequently damnable before God And to be briefe the adoration of bread and wine be it in the Masse or out of the Masse is an intollerable Idolatrie Two points yet remaine in the writing of the Doctors whereof the Ministers will admonish them The one is that the said Ministers haue neuer found in the scriptures that faith is a humane worke but that it is the worke of God and a gift which hee bestoweth vpon his elect The other point is that they confesse they cannot bring forth one auncient Author which hath said in expresse termes that one body could not be in diuers places at one instant for so much as the contrarie thereof seemed so absurd and straunge vnto them and so much against the reason and faith which all faithfull people ought to haue that they neuer thought such an opinion had found place in the heart of any man that was called a Christian The Ministers to ende this answere say that it will much more please them to handle the questions aforesaid then to dispute of the opening of doores of the Sepulchre or of the heauens as to their great griefe they haue done these dayes passed and that for two reasons The one because that the decyding and resolution of such questions cannot bee drawne nor gathered out of the scripture And the second because it cannot much serue either to the aduancement of the honour and glorie of God or the edification and instruction of his Church Thursday the 25. day of Iuly in the yeare aforesaid The Doctors reply to the writing of the Ministers sent vnto them by my Lord the Duke of Neuers the 25. day of Iuly about 8. of the clocke in the euening the yeare 1566. WHere the Ministers say that they doo great wrong to call them blasphemers seeing thereof they are innocent as Iesus Christ S. Stephen and Naboth to whome men falsly imputed such like crime The Doctors say that the Ministers therein doo imitate the good personages the Donatists who still complained of the great iniuries and slaunders which they endured said they of the Catholikes and yet men know by the histories how it was and how much they were like to Christ S. Stephen and Naboth as may also be knowne the conformitie of the said Ministers to such holy examples As much might the Anabaptists say to them of the Church called reformed when they call them heretikes And as much might and did Seruetus say who for his blasphemies was burned at Geneua reputing himselfe happie to be iudged by Caluin a blasphemer and to suffer for his doctrine the paines of death We must not therfore beleeue that the Ministers are not blasphemers because more boldly then all other heretikes they reiect the name of blasphemer but meet it is to examine whether their doctrine importeth blasphemie or not Now the Doctors say that there is no blasphemie worthy of more great execration then to denie the omnipotencie of God and no lesse it is then simply to denie that there is a God So that such deniall importes an Atheisme For to take from God that which is proper to his nature is as much to say as there is no God As it well pleaseth S. Basil writing in one of his Homilies intituled That God is not the Author of euill That it is no lesse blasphemie to say that God is author of euill then to say that God is not God In so much as to take away from God his goodnesse which to him is naturall is wholy to take away his diuinitie The like also may be said of the omnipotencie that whosoeuer denieth or diminisheth the same he denieth also his diuinitie The question then is to knowe whether the Ministers will abolish the omnipotencie of God not in proper termes for they seeme to confesse it but in affirming that the power of God is measured according to his will so that he cannot but that which he will and other like propositions contained in the precedent answere of the Ministers Whether the Doctors haue proued such propositions to containe blasphemies or no they refer them therin to euery man of sound iudgement who shal be any thing conuersant in holy scriptures and the bookes of auncient Christians which shall also be knowne by the Ministers friuolous answeres in their last writing to the Doctors obiections Who nothing maruel that the Ministers are deceiued in the nature of the omnipotencie seeing they erre in the foundation and know not wherein it lyeth and why God is called almightie For they haue learned of the scripture say they that God is almightie because hee can doo whatsoeuer he will doo and that nothing can resist him which is rather as a signe of the power of God But it is not that vnder correction wherein it consisteth for knowledge whereof it must be considered according to it obiect that is to say according to the things possible to be done so that there is nothing possible which God cannot do Now all without any exception is esteemed possible wherein is found no contradiction to be and not to be and that commeth not by default of the power of God which can do all things but of the repugnancie of the thing which cannot be Which the Ministers from the beginning had well said in euery answere but for that they had answered vpon some Interrogatories that the omnipotencie of God must bee measured by his will supposing to salue that error they are plunged in many other errors out of which for not consessing to haue erred they cannot rid themselues without falling into an infinite number of absurdities Moreouer the Ministers deceiue themselues when they will limit the power of God and not extend it to all things generally that humane spirit can conceiue or imagine For contrariwise it is doubtlesse that the power of God is great aboue all conceit and imagination of the humane spirit that it is infinite and incomprehensible as saith S. Paul God can do more then we demaund or vnderstand And where the Ministers say that God onely can doo all things which are not contrarie to his iustice wisedome goodnesse and truth and therefore cannot doo generally all things It hath alreadie beene shewed them that to bee able to doo things contrarie to the iustice wisedome goodnesse and truth of God was not power but weakenesse And by the selfe-same reason as saith Saint Augustine in the place by the Doctors in theyr former obiection alledged that he cannot do such things it is an argument of his omnipotencie and not of restraint thereof And where the Ministers inferre that because God cannot do such things he can by consequence do nothing which is contrarie to his wisedome and eternall will which is and euer shall be to doo all things well and wisely with number waight and measure and without that there is any iniustice or
this present writing Concerning that which the Ministers make question of in the last article of their answere that the Doctors doo call faith a humane worke seeing that it is of God they ought no more to wonder thereat then infinit other truthes which seemeth straunge to them because their doctrine is founded on the grounds of error among which one of the principall is That man hath not free will that man to thinke well will well and doo well worketh not together with God against many places of scripture which setteth downe man co-working with God and for his faith and workes hath of him reward and recompence The which without wandring from the purpose shall more aptly be handled in an other place The Doctors like well that the Ministers do confesse that the anciēt Fathers haue neuer said God could not cause one bodie to be in diuers places which thing is true But the reason which they yeeld why they haue not so sayd is of the Ministers owne forge and inuention It remaineth that they shewe vs so much by the testimony of the Scripture concerning the same For no more is it therein found then in the writings of the Fathers Whereof the said Ministers haue bene oft admonished who say they build all their doctrine vpon the word of God Had the Ministers in the beginning confessed the truth of the Omnipotencie or else had they said that they acknowledged that Iesus Christ could cause his body to be aboue and here belowe in the Sacrament really and truly if he so would than had it bene needlesse to handle these former questions which neuerthelesse are not of small consequence as the Ministers do esteeme them Which thing appeareth by the writings of the Fathers who haue diligently handled these places and strengthened themselues therewith against heretiques But because the Ministers would not agree that God can make one body to be at one selfe-same instant in diuers places And that if the Doctors had begunne to declare his will to haue bene such that he had ordained the body of Iesus Christ should be in Heauen and in the Sacrament The Ministers might haue sayd as they of theyr sect doo say that God hath not willed it because he could not The Doctors had rather first intreate of the Almightinesse then of the will And seeing the matter of the Omnipotencie hath bene sufficitntly tossed they are determined to prooue that Iesus Christ hath willed and ordained that his bodie should bee in diuers places In the probation of which thing when they haue vnderstood the Ministers opinion of that they holde in theyr Churches touching that matter they will enter into the former Conference to the ende that theyr trauell be not in vaine For that they follow not it seemeth to the Doctors that which Caluin and Beza holde concerning the same For which cause say the Doctors that the Ministers abuse the people fayning to teach that which in the reformed Church they haue wontedly done and yet their answere addressed to the Doctors sheweth the contrary In that the Ministers repute themselues happie to endure such reproaches to be esteemed seducers by the Doctors let them remember that all sects may say as much therof as they whether by right or wrong it wil appeare by examination of their doctrine The Doctors resolution touching the article of the Almightinesse of God in regard of foure questions by them propounded to the Ministers which serue to the vnderstanding of the reall presence of the body and blood of Iesus Christ in the Sacrament EVery man which can patiently cōsider by the scriptures beginning at Abraham the Father of the faithfull vnto the last writing of the Apostles shall finde that the well spring of all infidelitie hath ordinarily beene to haue regarde to the proprietie of creatures and common order of nature to contradict doubt of and distrust the word of God For which reason Tertullian and other former Christians sayd well that Phylosophers and they that stayed vpon things naturall were the Fathers of Hereticques because the contemplation of Nature engendered almost all heresies On the contrary side shall one perceiue the almightinesse of God to be proposed by the scriptures as a sharpe sword cutting in peeces all arguments which might come of naturall reasons for a certaine and finall resolution to beleeue whatsoeuer is couched borne by the said word of God albeit impossible incomprehensible to euery creature and faith to be staied on that same power in all doubts which might be offered or proposed All the difficultie which Abraham made vppon the promises of God to him did proceed of certaine impossibilities of nature which he sawe in himselfe and in his wife And it seemeth hee had alwayes regard therevnto vntill God vsed his authoritie and said vnto him I am God all sufficient Is any thing hard to the Lord After this rebuke and remonstrance of God Abraham did then forget all consideration of the proprieties of his nature and laid hold on this shield of faith which is to knowe and to bee fully perswaded that God is almightie to whom nothing is hard or impossible And after that when question was of killing his onely sonne albeit hee had great apparance of contradiction in nature and in the word of God which had beene giuen him to wit that of the seed of that sonne should hee proceed which should giue blessing to all Nations and notwithstanding hee must kill him before hee had any lynage of his bodie issued Neuerthelesse hee made not protestation opposing that contradiction of nature and of the word of GOD to maintaine that that which had beene said and promised vnto him was impossible but hee had recourse to the stay of faith and of the faithfull saieth Saint Paul to the Hebrewes that is to say to the omnipotencie esteeming that God had the meane to make true both the one and the other namely to cause his sonne to die and rise againe to drawe from him afterwards lynage and posteritie although as yet there had beene no example of the resurrection Likewise the consideration of creatures and the order of nature which Moses sawe before him made him fall into Infidelitie And God shewed him his fault in that he would deny him the power long time with flesh to nourish his people because the nature of the wildernes did not afford it and did admonish him to lift vp his spirit to the omnipotency against nature and there to assure his faith Moses said Sixe hundred thousand people there are among whom I am and thou saist I will giue them flesh that they may eate therof a month long Shall the sheepe and beeues be slaine to find them Either shall all the fish of the sea be gathered together for them to suffice them God answered Moses Is the hand of the Lord shortnea thou shalt now see whether my word shall come to passe or no. In like maner as often as one shall reade in the
scriptures that the people or other particular persons fell into vnbeliefe or distrust of Gods helpe and succor he shall know that the cause hath ordinarily bene for staying vpon the nature and disposition of humane things without sufficient apprehension of the power of God And contrariwise to confirme them that this power was set before their eyes diuers examples therof haue heretofore bene brought out of Esay and Ieremy In the new Testament the Virgin hauing regard to the naturall maner of conceauing seemed to doubt of the mean of her conception And she said How shall this thing be seeing I know not man And the Angell answering sayd vnto her Nothing shall bee impossible with God Drawing her backe from the cogitations of naturall proprieties which is the roote of Infidelitie and exhorting her to thinke vpon the Almightinesse of God which is the chiefe stone and rocke wherevpon true Religion is builded Which thing considered The Doctors for their resolution of this conference with the Ministers do say that with good right hath the omnipotency of God very expresly obtained the first place among the articles of the Apostles Creed as being that by which all the other articles of faith and the workes of God aboue nature are belieued and maintained against all contradiction and repugnancy of nature or reason which may be pretended or alledged And without the which any article of faith or any the workes of God surpassing nature and contained in the scriptures could not be defended and maintained against the assaults of malice and depriuation of humane spirit which alwayes tendeth to infidelitie and disobedience towards his God and from his byrth is prompt and subtil to depraue and slaunder his word and commandement By meanes whereof say the Doctors that so much the more ought euery Christian to inforce himself to hold and keep that article entire without suffring any to make any exceptiō therof or to restrain it at his pleasure vnder any pretexts of I know not what repugnancies of creatures which humane spirit proposeth for want of vnderstanding and comprehending the greatnesse of God For the scriptures do euer present vnto vs this omnipotēcy generally without any restraint in regard of creatures or of the workes of God And teacheth vs that the creatures is in his hands as the clayin the hand of the Potter to receiue such change and forme as shall seeme good vnto him without that they can say Why hast thou made or chaunged mee thus Such similitude and words the Prophet Esay Ieremy and S. Paul do vse Moreouer the Doctors say that men must yet lesse be lycensed to limit and bound the foresayd power according to the contradictions which in theyr writings they imagine of the nature wisedome or eternall will of God Seeing that the scripture saith plainly that God can doo more then wee vnderstand and mocketh at them which will entermeddle with the nature wisedome and eternall will of God as though they had bene of counsell with him to know thereby the decisions and ordinances more then his owne word pronounceth thereof And S. Paule in the end constraineth with himselfe euery spirit created to cry out confessing his ignorance of the power wisedome and workes of God Oh the deepnesse of the riches wisedome and knowledge of God how incomprehensible are his iudgements and his wayes past finding out For who is he that hath knowne the minde of the Lord Or who hath bene his Counsailor And an excellent saying of S. Augustine vpō this point is to be noted who in an Epistle Advolusianum saith We confesse that God can doo something the which in searching wee cannot finde As if hee would say to wit if God can doo something albeit in our naturall iudgement wee thinke it impossible wee esteeme it neuerthelesse that it is possible but that the capacitie of our spirit cannot comprehend the same The Doctors say asso that by such libertie and meanes that any will exempt what hee liketh from the power of God vnder colour of some impossibilities of nature or of repugnancie after his owne iudgement to the nature wisedome and will of God each one will studie to faine the like in all matters of faith wherein such causes may bee easily inuented and well disguised And that it is so from the first article of the Creed vnto the last let all the heresies which haue bene there contradicted be from time to time obserued and it will appeare that all haue held this way and method to fight against euery article of faith as impossible to God respecting the impossibilitie of the worke according to nature and some pretended inconueniences against the nature wisedome will and glorie of God The Doctors employ to this effect the two first bookes of Tertullian one whereof is of the incarnation of Iesus Christ and the other against the Marcionists of the resurrection of the flesh In which the Christian reader shall perceiue the like arguments of those Marcionists endeuouring to exempt from the omnipotencie of God the incarnation of our Lord and the resurrectiō of the flesh Then to conclude this point the Doctors do forewarne euery Christian that they adde not ought to the scriptures which speake alwaies without any limitation of the power of GOD towards the creatures and to the ende to praise the infinite power wisedome and eternall will of our Creator and Redeemer and to the end to preserue the closet of Gods secrets from euery shamelesse and impudent person which of his own folly wil make a law not only to mē of heretikes Credendo non credunt To wit that in beleeuing Gods omnipotencie they beleeue it not For after they haue said that no exception is to be put vnto it on the other side they returne to declare that it ought not bee extended to euery thing which humane spi◠t can conceiue And indeed they will not apply vnto it but what seemeth good vnto them and shrowd themselues with the nature wisdome and eternall will of God which to them are vnknowne and incomprehensible as that of the Omnipotencie The Doctors therefore do admonish all men to beware of beeing abused with the words of Caluin and his Ministers but to regard the works which they denie to be in the power of God The Doctors haue proposed to them these foure questions to wit whether God can make one body to be in two places and contrariwise two bodies in one place whether hee can lodge one body in a lesse space then the greatnesse thereof and whether he can make it invisible And such questions haue beene specially chosen because the principall arguments of the pretended reformed Religion against the true presence of the body and bloud of Iesus Christ in the holy Sacrament are founded vpon the same The Doctors beleeue simply as all other things that the foure questions are possible to God and haue proued the same by the infinitenesse of his power by the scriptures which attribute vnto him
the feare of God or any zeale of his honour to be wise and attentiue to weigh and discouer the sayd subtilties and practises of the Diuell and not to beleeue all spirites before they haue well sounded and tryed them and that they also approue not all the things which vnder the name of God may be proposed vnto them and which at the first may seeme to tende and appertaine to his honour and glorie but that they remember the Apostles admonition to try the spirites and that they verie carefully regarde the ende and scope of those which propose vnto them such doctrine And if there be any thing wherin heed must be taken of such cosonages and fraudes which are layd to surprise the simple it is needfull chiefly in this matter of the Omnipotency of God whereof is the present question For the Ministers do confesse that it ought to be knowne beleeued and vniuersally adored of all creatures in heauen and in earth Moreouer they confesse that the faithfull cannot haue a better foundation nor better rampert to leane vnto and sustaine themselues against all the endeuours as well of the diuel the world and their other enemies as also to be short of all the temptations wherewith they might bee assayled and befieged This Omnipotency they confesse is the hinge of the axeltree as it were wherevpon the world with all it parts is turned and sustained They confesse moreouer that the same Omnipotency is not only venerable to the Angels and blessed spirits in heauen and to the elect and Saints vpon earth but also terrible to the reprobates and diuels in hell So that the one doth willingly embrace and submit themselues vnto it and the others are constrained to bow vnder it and yeeld vnto and obey the same Lastly they confesse that it is infinite and of incomprehensible greatnesse to all creatures as the wisedome goodnesse Iustice truth and the other vertues and proprieties of our God This is that which the Ministers beleeue and confesse of the Omnipotency of God and that which they thinke all Christians ought thereof to beleeue and hold Now to make good vse of this Almightinesse and to apply it as is meete we must iudge thereof according to his will and of his will according to his word So that we ought not to attribute indifferently to the power of God all things good and euill ordered and disordered agreeable and contrary to his nature false and true But to well rule and order the thoughts and cogitations of Gods Omnipotencie presenting themselues in our hearts we must for our part measure the same according to his holy will and beleeue that it cannot be limitted letted nor hindred by any other will or power which wil or may be opposite vnto it Which thing S. Augustine well teacheth in many places as in the fift booke and 10. Chapter of the Cittie of God where speaking of God hee saith That he is called almightie because he doth all whatsoeuer he will and suffereth nothing if he will it not Also in the seuenth Chapter of the 21. booke For no other reason but this onely is he called Almightie that he can do all whatsoeuer he will doo Also in the first Chapter of the booke De Symbolo ad Catec Our God saith he doth all that which he will do and that is his Almightinesse Also in the 119. Sermon De tempore He is Almightie to do all things that he will do and ordaineth to be done These sentences and many other lyke found in the writings of that good Father and other Auncients do clearly teach vs the maner how we may well make profit of the faith we haue of the omnipotency of God That is in bringing vs backe to his will and iudging of his will by his word and not by the false imaginations which therof we may conceiue in our minds or that others would propose vnto vs As did Sathan to Iesus Christ whom he would haue induced to cast downe himselfe headlong vnder a vaine trust of helpe from the omnipotencie of God Euen so also the Monarchians who vnder colour and pretext of Gods omnipotencie which of some myracles they gathered would proue and establish their heresies and take away the personall distinction which is betweene the Father and the sonne saying That God being Almightie could therefore make himselfe Father and sonne together Of the Anabaptists in these last times is it also found that for a vaine assurance which they put in the omnipotency of God hoping he could nourish them as he did the byrds would not labour Many such lyke more great inconueniences may happen to all those that hauing such wandering and stragling thoughts of the Omnipotency of God wil not restraine nor reduce them to his will And this we see is besalue the Doctors who willing to apprehend and measure the omnipotencie of God by their owne imaginations rather then by his will and word are as saith S. Paul become vaine in their imagination and their foolish heart is filled with darknesse And willing to behold the Maiestie of God out of the limits and bounds which hee had shewed them in his word haue bene intrapped and ouerwhelmed of his glorie And that is befalne them which in their resolution they themselues haue touched to wit that for not hauing taken the word of God for their guide nor followed the steppes and pathes of his holy spirit they do erre from the faith which contrarie to that which the Doctors doo thinke is not destroyed nor ouerthrowne by the consideration of the creatures and workes of God which are as a myrror of his glorie and diuinitie but in as much as by them wee were turned away from the promises of God by the which we are assured of his will and almightinesse which doth warrant and assure vs of the effects and accomplishment of this holy will Which may bee seene and clearly obserued in them that were sent by Moyses to espie out and know the Land of the Cananites Two of which namely Iosua and Caleb could neuer be withdrawne from the trust they had in theyr God For as much as turning their mindes from the consideration of all things which could make them doubt thereof as of the Fortresse and munition of Cities the number force weapons and experience of the countrie Inhabitants they stayed their minds in the sole consideration of the promises which God had made vnto thē Cōtrariwise the others forgetting the same promises nought cōsidering but that which they saw before their eyes they fell and caused all the people to fall with them into that cursed and damnable infidelitie for which they were so grieueuously punished in the wildernesse and excluded from enterance therevnto and enioying of that thing which God had promised to theyr Fathers And in the example of Abrahā whose faith abode firme and stable by the consideration chiefly of the promise and will of God as S. Paul declareth So that the consideration of
the Doctors wel reason of the rigor of Penetrare as the Ministers did of the rigour of Aperire which more often is found in the scripture without signification of the reall opening of the heauens then Penetrare is found in the scripture to signifie a diuision and actuall cutting of the heauens For Aperire Caelos is often found for imaginary and spirituall opening and hardly is Penetrare Caelos euer found for actuall diuision of the heauens And therefore had the Doctors better reason to conclude by the rigour of the verbe Dierchesthai or Penetrare to pierce without actuall diuision of the heauens then the Ministers had to inferre the opening of them by the verbe Aperire The Ministers in the last article obiect to the Doctors that they haue passed ouer some places of scripture by which it appeareth that faith is the worke of God whervnto say the Doctors that in some one of their writings they haue expresly confessed that faith in as much as it is a gift of God it is a worke of God but in as much as he that beleeueth worketh together with God in beleeuing for Nemo credit nisivolēs no man beleeueth vnlesse he be willing it is a humane work And it is not repugnāt one self-same work for diuers causes to be a worke of God and a worke of man And where they say that the auncient Fathers haue said if not in proper yet in equiualent termes that God could not cause one body to be in diuers places that is false And the Ministers neuer haue nor can shewe the same and contradict their last writing For bringing the reason why the Fathers haue not expresly said it It was said they because they neuer thought that such an absurditie would euer fall into the braine of man Which reason ought to haue place for the saying in termes equiualent as in expresse termes sith one selfe-same thing is signified as well by the one as by the other As touching the rest the Ministers neuer answer to the principall point whereof they haue bene so often admonished and they efsoones admonish them should they a thousand times call this saying a repetition to wit that they are required to bring scripture to proue that it repugneth the order established in the world the truth the wisedome omnipotencie and vnchangeable will of God that one body may be in two places which thing they cannot do but they will answere as they are accustomed that is to say nothing Wherein appeareth that their doctrine is not founded vpon Gods word but vpon their owne opinion or particular inspiration which cannot be but of Sathan For it cannot be of the holy Ghost which is against the common consent of the Church vniuersall And vpon the same are also founded the other articles of their religion albeit they disguise them and promise Gods word to euery purpose A short Aduertisement of the Doctors vpon the Ministers Resolution touching the omnipotencie of God THe Doctors are astonied at the fashiō of the Ministers in their words and writings For they themselues from the beginning of the Conference haue neuer had patience to prosecute conclude one onely point without mingling other things therewithall impertinent to the matter in question as shal appeare by the reading of the acts And before their resolution made of the omnipotencie of God they haue heaped vp all the articles which they could remember and throwne one vpon an other without cause or reason Although the Doctors at their request had proposed the Articles of the Supper And after dispute of the omnipotencie of God to make present the body and bloud of Iesus Christ in the holy Sacrament to come orderly to shewe and proue that the will of God hath bene such and that there it is But the Doctors well vnderstand the good custome of all them of the pretended reformed religion which is to spet in the eyes of Christians all the articles of the Religion and theyr inuented filthinesse all on one threed to the end that nought bee determined that all abide in confusion and that the Serpent glide awaye hauing cast his venome Moreouer by obseruation of the Ministers answeres it shall bee seene and knowne that they neuer stay vpon any certaine and the same answere but rather of an act alledged out of the scripture where of euery question they haue giuen therevnto diuers impertinent and sometimes vnsufferable answeres Of which the Doctors do admonish them that can read these Conferences and pray them to haue regard to the same and thereof referre them to their iudgement Furthermore the Doctors admonish the Ministers that they may or ought to knowe that all Sects of our times doo cast before the eyes of those whom they will abuse the same beadroll of Articles which the Ministers in theyr Resolution haue gathered together to get audience against the Church Catholique and to bring in theyr heresies and errors vnder the name of the glorie of GOD. Whereof they boaste to bee defenders as well as the Ministers And therefore are they not so acceptable in theyr opinions and conclusions that the Ministers can pretend any right to exalt the power and glorie of God by such mingling and confounding of all matters together Moreouer the Doctors shewe that they may with better reason retort against the Ministers the conclusiō which they pretend to inferre of the subtiltie and craft of Sathan which is as they write that Sathan vnder faire shewe of pietie glideth like a Serpent into the Church of GOD to put therein disorder and confusion and in the end to assaile God himselfe The Doctors do pray each one to consider in himselfe whether the Ministers purpose be not such by their deductions and generally by the principall points of theyr doctrine For vnder faire pretext to roote out some abuses and errors against the word of the Lord which they falsly studie to perswade the world to bee in the Church Catholique And vnder the shadow to preach that they seeke the aduancement of the name of the same Lord they goe about to spoile God of all his proprieties and perfection albeit they no more declare it then Sathan told his meaning to the first man Furthermore the Ministers abase the merit and efficacie of the bloud of Iesus Christ and open a doore by their doctrine to all vices and sinnes Be it so the Doctors will not repeate what the Ministers haue held concerning the omnipotencie of God because they shall fill their writings therewithall But so it is that in their goodly resolution although they suite it with seemely words that God cannot after them but so much as they please to receiue of his wisdome and will which they disguise after their owne sence when it is found declared in the scripture Against the goodnesse of God they hold that he is the author and worker of euill and of sinne Against his mercie they teach that he neuer pardoneth nor will pardon a man which shall
resolution of all the Conference determine by Gods grace to couch briefly by writing and in the clearest manner they can all what God hath taught them concerning the same and what they haue learned thereof by his word as well to satisfie the debt and bond which they haue to God and his honour to obey my Lord of Neuers and Madame de Buillon as lastly for the contentment and edification of the whole Church The Conclusion and resolution of the points as well of the Supper as of the Masse containing a declaration of that which the Ministers beleeue concerning the same and teache thereof in their Church by the word of God THe end and chiefe felicitie of men is to be conioyned with God and to abide in him For as much as it is the only meane by which all their desires can be contented and satisfied and by the which also their mindes and hearts can be plainly freed and deliuered from the hard and cruel bondage of sinne and of all the passions greedie desires feares distrusts which do assaile them Which was the cause why S. Paul placeth perfect beatitude and entire repose of the blessed in this that God is all in all in them But for as much as men be naturally corrupt and wicked and contrariwise God in all perfection is pure and holy the difficultie is to knowe and choose the meane by which they may approach vnto him Seeing that there is no societie betweene light and darknesse nor any communion betweene righteousnesse and vnrighteousnesse In them cannot this meane bee found by reason that of themselues they are wholly vnable and vncaple to relieue themselues from the miserie and curse into which they be cast headlong So that beeing blinde of vnderstanding they cannot know their owne good nor seeke it being rebels and heart-hardened and therefore of necessitie must they goe out of themselues and seeke the aboue said meane in Iesus Christ who was giuen them of the Father to bee their righteousnesse wisedome sanctification redemption way life and truth Then resteth it now to knowe how they may bee vnited and conioyned with him The Apostle dooth teach vs that the same is done by faith by which Iesus Christ dwelleth in our hearts and abideth in vs so that hee and wee are made one and hee and his Father are one Now there are two principall causes of this faith the one outward and the other inward The inward is the holy Ghost who is called the spirit of faith for as much as he is the Author thereof and createth and bringeth it forth in the harts of men mollifying and disposing them to receiue with all obedience the word and promise of God which is preached vnto them by the faithfull stewards and Ministers of the same Which word is the outward cause of faith And as the same faith groweth and riseth by degrees euen so doth the vnion which we haue with Iesus Christ and by his meanes with God vntill as saith S. Paul wee all meete together in the vnitie of faith and knowledge of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ The increase of faith is wrought by the working and power of the holy spirite who was the first beginning and author thereof and afterwards by the continuance of the word purely preached and denounced and finally by the lawfull vse of the Sacraments ordained as seales for the certaintie and confirmation of faith and assurance wee haue of the foresaid coniunction with God through Iesus Christ and of the participation of all the good things grauntes gifts graces and blessings which by his fauour are purchased and gotten for vs. As of the remission of sinne of our regeneration of the mortification of the flesh and the lusts thereof To signifie which things and more amply assure vs of the exhibition and enioying of the same Baptisme was ordained of God to the end that in the water which is powred vpon our bodies and in the promise of God which is therevnto added we may behold as it were with our eies the inuisible grace which God vouchsafeth vs to wash and cleanse vs from our spirituall filthinesse and to fanctifie vs and make vs new creatures As also to further assure vs alwayes of life eternall and make vs growe in the hope wee haue thereof by the participation of the flesh of Iesus Christ crucified for our redemption and of his bloud shead for remission of our sinnes the bread and the wine are distributed vnto vs in the Supper by the ordinance of Iesus Christ But as the Ministers acknowledge that there is a vnion and sacramentall coniunction betweene the outward signe and thing thereby signified so say they on the other side that betweene them two there is such a distinction that the one ought neuer to be confounded with the other nor the spirituall thing in such sort fastened to the corporall which representeth the same that the one without the other cannot be receiued or that the two by necessitie bee alwayes inseperably conioyned together Whereof it followeth that they erre which will haue the bread in the Supper to bee chaunged into the substance of the bodie of Christ Iesus And they likewise which will haue him to be conioyned and corporally vnited therevnto So that whosoeuer receiueth and taketh the signes bee hee faithfull or vnfaithfull taketh and receiueth forthwith the thing by them signified Which error with the most part of others happening in this matter proceedeth of not well comprehending nor conceiuing what it is to eate the body and drinke the bloud of Iesus Christ Which thing ought not to bee vnderstood in sort as corporall meates are taken and eaten but after a spirituall manner onely as is declared in the sixt of Saint Iohn which in this consisteth that Iesus Christ dwelleth in vs and we in him and is done by the faith we haue in him as teacheth S. Augustine in the 25. tract vpon S. Iohn saying Why preparest thou the belly and the tooth beleeue and thou hast eaten And in the third booke and 16. Chapter de Doctrina Christiana where he saith as followeth When Iesus Christ saith except yee eate the flesh of the sonne of man and drinke his bloud ye haue no life in you It seemeth that hee commaundeth to commit some great offence It is therefore a figure wherby we ought to vnderstand no other thing but that it behoueth to communicate with the passion of the Lord and to retaine in our memorie that his flesh was crucified and wounded for vs. The eating then of the flesh and body of Iesus Christ is no other thing then a straight coniunction and vnion wee haue with him which is made by the faith wee adde to his promises Euen as by the mutuall promises made and receiued betweene man and woman the marriage is concluded and setled betweene them And although being so