¶
The
first
disputation
of
Tuesday
,
the
ninth
of
Iuly
.
1566.
IT
did
not
suffice
the
Doctors
,
by
their
inciuill
meanes
remembred
in
the
Preface
,
to
offer
to
reuerse
the
conference
appointed
betwéene
them
&
the
twoo
Ministers
:
but
also
,
(
the
rather
to
intercept
the
iust
perswasion
of
the
world
)
in
the
matter
of
their
intowardnesse
,
to
enter
so
holy
an
exercise
,
they
suborned
a
brute
against
the
Ministers
:
that
being
no
lesse
priuie
to
the
weaknesse
of
their
cause
,
than
their
doctrine
euill
assured
,
they
refuse
to
dispute
.
The
same
spreading
to
the
eares
of
the
king
and
Quéene
,
&
also
the
Lord
Admiral
,
who
foreseing
the
daungerous
slaunder
that
might
discende
to
the
reformed
Churches
,
if
the
cause
were
not
wisely
and
spéedily
gouerned
,
and
construing
withall
,
this
corrupt
imputation
to
be
layde
vpon
the
Ministers
,
the
rather
to
deface
their
innocencie
:
stoode
in
their
excuse
afore
their
Maiesties
,
whom
he
assured
of
a
prompt
readynesse
in
the
Ministers
,
to
common
with
the
Doctors
in
the
defence
of
their
Church
and
confession
,
and
that
by
infallible
Scripture
,
where
and
afore
what
reuerend
testimonie
they
should
be
brought
,
so
that
their
libertie
to
pray
to
God
in
their
beginning
(
as
they
had
desired
)
were
not
taken
awaye
,
&
meanes
for
good
order
established
,
the
better
to
brydle
the
confusion
of
popular
showtes
and
voyces
,
as
happen
ordinarily
in
the
Schooles
of
Sophisters
,
and
people
inclyned
to
cauell
.
Thys
spéeche
of
the
Lord
Admirall
kindled
such
a
sense
of
reason
in
the
Lorde
of
Neuers
,
that
,
induced
chiefly
by
the
spirite
of
God
,
and
partly
by
an
heroycall
instinct
of
heart
,
laboring
in
desire
to
aspire
to
the
direct
truth
of
things
:
hée
became
a
sutor
to
their
Maiesties
,
that
by
their
authoritie
and
suffraunce
,
the
sayde
disputation
might
procéede
,
and
be
eftsoones
restored
:
wherein
as
he
preuayled
to
the
full
effect
of
his
request
and
purpose
:
so
,
after
he
had
ymparted
wyth
the
Lorde
Admirall
the
disposition
of
the
King
and
Quéene
,
they
ioyned
in
deuise
touching
the
order
to
be
obserued
in
the
sayd
conference
,
naming
the
sayde
Lorde
of
Neuers
,
and
the
Duke
of
Buyllon
,
as
Presidents
of
the
place
,
wyth
certaine
numbers
of
Gentlemen
mutuall
assistauntes
to
recorde
and
witnesse
the
manner
of
their
procéedings
,
prouyding
lastly
two
Notaries
of
Parys
,
for
eyther
side
to
subsigne
and
set
downe
in
wryting
the
true
discourse
of
eyther
seuerall
parties
.
These
condicions
thus
determined
by
the
Lordes
,
were
also
receyued
of
the
Doctors
Vigor
and
De
sainctes
for
the
Papistes
,
and
De
spina
and
Sureau
Ministers
:
Assembling
,
according
to
the
appointment
the
ninth
of
Iuly
,
at
the
Lorde
of
Neuers
house
,
where
,
in
hys
presence
and
hearing
of
the
reast
of
the
assistants
,
after
the
Ministers
had
prayed
,
which
the
Doctors
did
shonne
,
(
as
retyring
elsewhere
till
they
had
done
)
Doctor
Vigor
vndertooke
the
first
spéeche
,
with
protestation
that
neyther
he
nor
his
companion
came
thyther
to
enter
argument
with
the
Ministers
in
any
néede
or
meaning
to
be
instructed
in
pointes
of
religion
,
and
much
lesse
to
impugne
in
any
sort
the
counsels
,
and
specially
that
of
Trent
,
by
which
they
were
forbidden
to
dispute
with
Heretikes
:
Assuring
resolutely
for
themselues
,
to
abyde
constantly
in
the
fayth
of
the
Church
of
Rome
:
onely
such
was
the
request
of
the
Lorde
of
Montpensier
(
who
to
reclaime
his
daughter
the
Lady
of
Buyllon
,
had
procured
that
conference
)
as
they
were
the
rather
drawne
thyther
,
aswell
to
satisfie
hym
,
as
also
to
declare
their
holy
zeale
to
séeke
and
bring
agayne
to
their
flock
,
such
as
were
gone
astray
.
The
Ministers
for
their
partes
protested
lykewise
,
not
to
be
enforced
to
conference
by
any
doubt
they
made
in
anye
article
of
their
confession
,
as
knowing
the
same
to
consent
simplie
and
fully
with
the
perfite
worde
of
God
,
but
rather
to
strengthen
and
defende
it
agaynst
the
Sophistries
of
such
as
séeke
to
impugne
it
,
pretending
also
to
kéepe
and
establish
the
sayde
vertuous
Ladie
of
Buyllon
,
in
that
state
and
holye
institution
,
which
Gods
grace
had
happily
instilled
into
hir
.
These
protestations
thus
mutually
alledged
,
the
Ministers
looked
that
the
Doctors
(
according
to
the
meaning
of
the
Lorde
of
Montpensier
,
and
desire
of
his
daughter
)
woulde
beginne
their
disputation
,
with
the
matter
of
the
supper
,
and
the
Masse
:
albeit
,
vsing
the
example
and
pollicy
of
such
,
as
pretending
the
siege
and
batterie
of
a
towne
,
beginne
to
raise
their
Trenches
a
farre
off
:
so
they
,
the
better
to
prepare
themselues
to
decyde
and
consult
in
the
sayde
two
poyntes
,
began
to
lay
their
foundation
by
the
authoritie
of
the
church
,
vpon
the
which
they
sought
to
establishe
the
certaintie
of
the
articles
of
fayth
,
and
generally
of
all
the
holye
scripture
:
And
so
the
demaundes
and
obiections
passing
from
the
Doctors
,
and
aunswers
returned
by
the
Ministers
:
De
sainctes
began
,
and
Despina
,
aunswered
as
followeth
.
Question
.
Vpon
what
doe
you
establishe
your
religion
?
Aunswere
.
Vpon
Gods
worde
.
Question
.
What
vnderstande
or
meane
you
by
Gods
worde
?
Aunswere
.
The
wrytings
of
the
Prophets
and
Apostles
.
Question
.
Doe
ye
receyue
by
their
wrytinges
all
the
bookes
of
the
Byble
,
as
well
of
the
olde
as
newe
Testament
,
gyuing
to
them
all
an
equall
authoritie
?
Aunswere
.
No
,
but
according
to
the
instruction
of
antiquitie
,
we
vse
distinction
betwéene
the
Canonical
and
Apocryphall
bookes
,
calling
such
canonicall
,
vpon
whose
doctrine
,
both
faith
and
all
christian
religion
is
founded
,
and
the
other
we
name
apocryphall
,
as
vpon
whose
authoritie
we
cannot
establishe
any
article
of
fayth
:
onely
they
are
proper
(
in
respect
of
their
notable
sentences
)
to
instruct
the
state
of
lyfe
and
maners
of
christians
.
Question
.
Howe
know
you
that
the
one
are
canonicall
,
and
the
other
apocryphall
?
Aunswere
.
By
the
spirite
of
God
,
which
is
a
spirite
of
discretion
,
gyuing
lyght
to
all
such
to
whom
it
is
communicated
,
to
make
them
capable
of
power
to
iudge
&
discerne
spirituall
things
,
and
comprehende
the
truth
(
when
it
is
propounded
to
them
)
by
the
testimonie
and
assuraunce
which
he
kindles
in
their
hearts
:
wherein
,
as
we
discerne
the
light
and
darkenesse
by
the
facultie
of
the
sight
that
is
in
our
eye
,
euen
so
being
furnished
with
Gods
spirite
,
and
guyded
by
the
lyght
which
he
kindles
in
our
hartes
,
may
we
easily
deuyde
and
knowe
the
truth
from
deceyt
,
and
generally
all
other
thinges
,
which
may
contayne
falshoode
,
absurditie
,
doubt
,
or
difference
.
Question
.
But
some
may
vaunt
to
haue
the
spirite
of
God
,
which
haue
him
not
,
lyke
as
we
finde
by
the
hystories
,
that
all
the
heretikes
thought
assuredly
to
haue
the
truth
on
their
sides
,
studying
to
authorize
their
doctrine
by
the
inwarde
reuelations
,
which
they
fayned
to
receyue
of
Gods
spirite
:
by
which
may
appeare
what
daunger
it
were
to
reappose
or
commyt
the
censure
of
a
booke
or
doctrine
to
the
testimonie
of
Gods
spirite
,
which
a
priuate
man
perswades
or
faynes
to
haue
receyued
in
his
hart
.
Aunswere
.
This
perill
is
easily
auoyded
by
the
aduise
of
the
Euangelist
Iohn
in
his
first
Catholike
,
as
not
to
settle
an
indifferent
beliefe
to
al
spirites
,
but
rather
to
prooue
and
examine
them
diligently
afore
we
admit
them
,
and
then
allow
what
they
propownde
:
wherein
the
examination
which
we
ought
to
make
in
thys
case
,
is
to
consider
,
first
the
ende
of
the
doctrine
that
shall
be
pronounced
,
&
purpose
of
any
booke
presented
to
vs
.
For
if
it
tende
to
rayse
and
establishe
the
glorie
of
God
,
it
is
true
,
according
to
the
woordes
of
Iesus
Christ
in
Iohn
,
hee
that
searcheth
Gods
glorie
is
true
,
and
there
is
no
iniustice
in
him
:
in
this
viewe
and
examination
,
we
haue
also
to
consider
,
that
if
it
consent
with
the
proportion
and
analogie
of
fayth
(
as
Paule
sayth
)
it
agrées
fully
with
the
chiefe
groundes
of
religion
.
Question
.
All
men
say
,
and
may
saye
as
much
,
but
for
this
reason
it
is
an
argument
insufficient
,
tyll
I
be
warranted
by
effect
and
other
proofes
,
how
I
may
rest
and
stay
my selfe
vppon
it
:
Besides
,
this
aunswere
excéedes
the
lymites
of
the
proposition
,
as
presupposing
the
scripture
to
be
knowne
to
be
the
grounde
of
religion
:
and
the
proposition
was
layde
to
giue
the
reason
to
assure
me
that
the
scripture
was
of
God
:
and
that
we
must
put
a
distinction
betwéene
the
bookes
of
the
same
.
Aunswere
.
It
is
easie
to
iudge
,
whether
the
ende
of
the
doctrine
which
is
propownded
,
stretch
to
establishe
and
exalt
the
honor
and
glorie
of
God
,
as
if
the
same
mooue
exhortations
to
men
,
to
withdrawe
whollie
their
trust
from
creatures
,
and
reappose
and
lay
it
altogyther
vpon
God
,
to
haue
recourse
to
hym
in
their
necessities
,
to
depende
vpon
his
prouidence
in
all
their
transitorie
affayres
,
and
lastly
to
prayse
hym
with
thankesgyuing
for
all
the
benefits
they
haue
:
which
being
presupposed
,
there
is
no
doubt
that
the
doctrine
including
this
purpose
and
ende
,
is
not
good
and
to
be
receyued
:
touching
the
obiection
,
that
our
former
aunswere
fell
from
the
boundes
of
the
first
proposition
,
it
séemes
not
so
,
bicause
the
first
matter
propownded
,
tended
to
knowe
what
was
the
grounde
of
our
religion
,
to
the
which
it
was
aunswered
,
that
it
was
the
wrytings
of
the
Prophets
and
Apostles
.
Question
.
This
aunswere
is
common
to
the
Lutherans
and
Anabaptistes
,
yea
and
to
the
Deistes
,
who
aboue
the
reast
professe
to
searche
the
glorie
of
God
,
and
what
else
the
aunswere
conteynes
:
and
generally
all
men
,
vsing
this
spéech
,
coulde
not
but
erre
in
all
the
articles
of
the
Créede
,
except
the
first
:
But
to
cut
of
this
circumstance
of
spéeche
,
and
returne
to
the
point
,
we
thinke
it
not
lawfull
to
vse
a
foundation
of
the
scripture
,
afore
it
be
knowne
and
assured
that
it
is
the
holye
scripture
,
and
that
there
is
difference
betwéene
the
bookes
of
the
same
:
and
also
afore
it
be
manifest
,
that
I
haue
a
particuler
inspiration
of
the
holye
spirite
,
and
that
such
a
priuate
breathing
of
the
holy
ghost
be
a
sufficient
ground
of
religion
.
Aunswere
.
The
Deistes
,
or
other
heretikes
,
can
not
serue
their
turne
with
the
sayde
aunswere
,
for
the
confirmation
of
their
errors
,
bicause
the
Deistes
,
denying
Iesus
Christ
,
can
not
glorifie
God
,
seing
that
to
glorifie
the
father
,
it
is
néedefull
first
to
knowe
and
glorifie
the
sonne
:
and
euen
so
the
other
heretikes
,
who
notknowing
the
truth
,
nor
by
consequent
,
Iesus
Christ
(
whichis
the
waye
,
the
lyfe
,
and
the
truth
)
muste
néedes
be
ignoraunt
of
God
,
and
howe
to
glorifie
hym
.
And
where
our
aunswere
is
noted
superfluous
,
or
to
wander
indecently
,
we
lay
our selues
to
be
measured
and
iudged
by
the
conference
of
the
demaunde
and
aunswere
:
And
touching
the
last
point
of
the
obiection
,
that
the
reuelation
which
a
priuate
man
sayth
he
hath
of
the
spirite
of
God
,
is
to
hym
as
a
grounde
of
religion
:
that
is
without
the
sense
&
wordes
of
our
aunswere
,
which
stretched
onely
to
laye
the
foundation
of
true
religion
vpon
the
doctrine
of
the
Prophetes
and
Apostles
:
of
whose
truth
all
the
church
generally
,
and
euerie
particuler
member
of
the
same
,
are
assured
by
the
testimonie
and
inwarde
reuelation
of
the
spirite
of
God.
Question
.
All
that
is
here
spoken
,
must
be
added
to
the
other
aunswere
afore
it
be
good
:
and
it
séemes
that
the
aunswere
contaynes
but
matter
of
mockerie
:
For
it
is
most
certaine
,
that
when
all
truth
is
in
the
doctrine
of
one
man
,
he
is
no
more
wicked
or
an
heretike
:
But
we
search
still
the
beginning
of
truth
,
and
what
it
ought
to
be
:
And
touching
the
replye
,
denying
that
the
particuler
reuelation
is
the
ground
of
religion
,
there
is
no
great
difference
:
For
if
the
particuler
reuelation
be
a
sufficient
grounde
for
euery
one
to
know
that
which
is
of
the
Apostles
and
Prophets
,
it
is
by
consequent
the
foundation
of
religion
,
as
being
the
grounde
to
know
vpon
what
euerie
particuler
man
knoweth
and
sayth
his
religion
is
founded
.
Aunswere
.
We
framed
our
aunsweres
according
to
the
nature
and
maner
of
the
demaunds
,
by
which
appeares
no
likelihoode
of
disposition
to
scoffe
or
iest
:
séeing
that
in
such
a
conference
as
this
is
,
where
is
question
to
searche
the
honor
and
glory
of
God
,
mockerie
could
not
be
without
impietie
:
But
touching
reuelation
to
be
like
to
the
scripture
(
which
is
the
grounde
of
religion
)
we
denie
it
,
and
affirme
them
to
be
things
different
,
notwithstanding
their
coniunction
,
as
following
one
an
other
,
according
as
it
is
written
in
Esay
:
Beholde
my
allyance
with
them
,
sayth
the
Lorde
,
my
spirite
which
is
in
thee
,
&
the
wordes
which
I
haue
breathed
into
thy
mouth
,
shall
not
depart
out
of
thy
lippes
,
nor
from
the
mouth
of
thy
seede
,
and
so
as
followeth
:
by
which
maye
be
iudged
the
distinction
that
the
Prophet
vseth
betwéene
the
reuelation
of
the
holy
spirite
,
and
the
worde
.
Question
.
I
leaue
(
for
conclusion
of
this
conference
)
euerye
one
to
iudge
of
the
conueniencie
or
agréement
of
the
aunsweres
and
obiections
.
And
touching
the
wordes
alledged
out
of
Esay
,
of
the
vnitie
of
the
worde
and
holy
spirite
,
they
be
but
spéeches
without
purpose
,
and
newe
matter
:
neyther
ought
we
to
compare
the
reuelation
of
euerye
particuler
man
(
which
was
the
question
)
with
that
of
the
Prophet
Esay
,
who
had
the
other
proofes
that
the
holy
ghost
spake
by
him
,
and
made
demonstration
thereof
many
times
.
Lastly
,
what
soeuer
is
alledged
,
I
leaue
to
the
iudgement
of
euerye
christian
.
Aunswere
.
Euen
so
also
we
referre
to
iudgement
what
hath
béene
inferred
mutuallie
of
the
one
&
other
part
:
And
touching
the
place
of
Esay
,
which
we
produced
,
there
is
no
question
at
all
of
the
reuelation
of
the
Prophet
,
nor
the
spirite
that
was
communicated
to
hym
,
but
onely
of
the
spirite
and
wordes
which
God
promised
to
all
his
people
,
with
whome
he
entred
his
alliance
.
For
the
other
proofes
pretended
,
that
the
Prophete
had
of
his
vocation
,
we
make
no
doubt
at
all
of
them
,
onely
we
protest
that
to
be
principall
and
most
assured
which
he
had
by
the
testimonie
of
Gods
spirite
,
as
appeareth
in
the
sixt
Chapter
of
his
prophecie
.
Question
.
Be
it
that
he
spake
to
his
people
by
the
person
of
Esay
,
yet
it
followes
not
,
but
that
he
spake
first
to
Esay
,
neyther
doe
I
denie
that
he
promised
not
his
spirite
to
his
people
,
meaning
to
his
vniuersall
Church
,
not
that
he
would
that
euery
one
,
yea
being
in
thys
church
might
vsurpe
or
vaunt
to
haue
this
spirite
promised
particulerly
:
And
touching
the
particuler
inspiration
of
Esay
,
it
was
not
founded
onely
on
his
fancie
and
presumption
,
but
in
the
assuraunce
which
God
gaue
him
in
supernaturall
woorkes
,
as
is
witnessed
in
hys
sixt
chapter
:
Besides
,
it
was
not
sufficiently
grounded
to
be
beléeued
,
as
to
haue
an
inspiration
,
if
he
had
not
declared
it
by
other
effects
and
prophesies
which
hapned
,
as
belonges
to
euerie
Prophete
to
doe
afore
he
beléeued
.
Aunswere
.
There
is
not
one
of
the
church
,
if
he
be
a
true
member
of
the
same
,
to
whome
the
spirite
of
God
is
not
communicated
according
to
the
testimonie
of
the
Apostle
Paule
,
and
also
the
Euangelist
Iohn
in
his
first
Catholike
.
Obiection
.
The
Conclusion
is
,
whether
euery
one
ought
to
be
beléeued
,
saying
he
hath
a
particulare
Reuelation
of
the
holy
spirite
,
without
Declaration
otherwayes
,
that
there
be
holy
Scriptures
,
and
that
there
is
difference
betwéene
the
same
:
Let
euery
one
be
iudge
whether
the
Demaundes
and
Aunsweres
be
pertinent
to
this
difficultie
or
not
,
like
as
also
whether
the
one
importe
more
credite
and
beléefe
than
the
other
,
as
the
one
béeing
a
newe
Doctrine
,
shewes
not
any
proofe
more
than
the
other
,
of
their
particular
inspiration
.
Aunswere
.
In
our
former
Answers
we
haue
declared
howe
the
Reuelations
supposed
by
particulare
persons
,
ought
to
be
examined
by
suche
meanes
,
as
they
may
be
discerned
whether
they
be
of
Gods
spirite
or
not
.
Héere
Doctor
Vigor
intercepted
his
further
spéeche
,
saying
:
that
in
the
discourse
aforesaide
,
he
vnderstoode
muche
matter
in
the
mynisters
Aunswers
,
to
be
against
the
woorde
of
God
,
as
where
it
is
sayde
,
that
first
the
Sonne
must
be
honored
afore
the
father
:
which
Spyna
mainteined
to
be
vndoutedly
true
,
alleaging
that
proposition
to
haue
his
ground
and
authoritie
on
the
holy
scriptures
,
as
in
the
gospel
and
first
Catholike
of
S
Iohn
:
Whervnto
Vigor
Replies
,
that
in
the
saide
places
is
not
founde
this
woorde
firste
,
albeit
,
in
respecte
not
to
incident
the
matters
alleaged
in
the
beginning
of
the
conference
,
he
wil
forbeare
for
the
present
,
to
enter
into
Confutation
,
reseruing
that
charge
,
til
the
ende
of
al
the
conference
.
Aunswere
.
Spyna
requires
Doctor
Vigor
to
coate
the
places
of
scripture
,
which
he
pretendes
to
be
contrary
to
the
contentes
of
his
Aunswere
:
And
to
iustifie
his
opinion
,
to
glorifie
first
the
Sonne
afore
the
Father
,
(
according
to
the
testimonie
of
the
textes
afore
noted
)
he
preferres
this
reason
grounded
and
drawne
out
of
the
Scriptures
:
we
can
not
knowe
the
Father
,
onlesse
we
haue
knowne
the
Sonne
:
we
can
not
glorifie
the
Father
,
onlesse
we
haue
knowne
him
:
by
which
the
consequence
foloweth
,
that
the
knowledge
and
glorie
of
the
Sonne
,
is
a
degree
to
come
to
the
knowledge
and
glorie
of
the
Father
:
which
being
referred
by
Vigor
to
be
more
amplie
debated
in
the
conclusion
of
the
whole
conference
,
Spina
was
also
content
.
Obiection
.
Vigor
Obiectes
,
without
entring
further
into
this
disputation
,
that
by
the
selfe
same
reason
inferred
by
Spina
,
it
foloweth
that
we
must
honoure
the
Father
afore
the
Sonne
:
for
by
the
Father
we
come
to
the
knowledge
of
the
Sonne
,
as
appeareth
by
the
woordes
of
our
Lord
to
S.
Peter
,
Caro
&
sanguis
non
reuelauit
tibi
:
sed
pater
meus
qui
in
coelis
est
:
The
same
aduouching
manifestly
that
the
heauenly
Father
reuealed
to
S
Peter
,
that
our
Lord
was
the
Sonne
of
the
liuing
God
:
Whereupon
Vigor
argues
in
this
sorte
,
whether
the
reason
of
Spina
be
vaileable
:
by
the
Father
we
knowe
the
Sonne
,
therefore
muste
we
firste
honoure
the
Father
afore
the
Sonne
.
Aunswere
.
To
followe
the
order
of
the
knowledge
which
we
oughte
to
haue
of
Iesus
Christe
and
his
Father
propouned
to
vs
in
S
Iohn
,
we
must
begin
by
the
Sonne
,
and
from
the
Sonne
to
the
Father
.
For
S.
Philip
desiring
him
once
to
shew
to
him
and
his
companions
his
Father
:
He
answered
,
Philip
,
who
hath
seene
me
,
hath
also
séene
my
Father
,
the
same
teaching
that
the
meane
to
come
to
the
knowledge
of
the
Father
,
is
a
former
knoweledge
of
the
Sonne
:
which
may
be
also
approued
by
the
Authorities
of
other
places
,
where
Iesus
Christe
saithe
,
that
none
knoweth
the
Father
but
the
Sonne
,
and
he
to
whome
the
Sonne
wil
reueale
him
:
And
to
aunsweare
the
Authoritie
of
S
Mathewe
alledged
by
Vigor
,
Spina
saithe
,
that
the
place
by
him
produced
,
contained
no
mention
of
the
knowledge
of
the
Father
,
nor
the
meane
to
come
thereunto
,
but
only
of
the
Reuelation
which
was
made
by
the
grace
of
God
and
his
holy
spirite
to
S.
Peter
and
his
other
companions
to
know
Iesus
Christ
,
and
in
him
,
his
Father
.
Whereupon
Vigor
calles
vppon
the
iudgemente
of
the
Auditorie
,
whether
this
be
an
Answere
to
his
Obiection
,
reseruing
notwithstanding
till
an
other
conference
,
to
handle
this
pointe
more
largely
(
if
he
wil
mainteine
it
)
as
not
now
to
incident
that
which
hath
bene
proponed
,
whereunto
Spina
consentes
:
Vigor
addes
further
vpon
an
Answere
made
by
Spina
,
where
he
vsed
a
difference
betweene
the
Reuelation
certaine
by
the
Lorde
to
a
particulare
man
,
and
the
holy
Scripture
,
in
which
Aunswere
he
seemes
to
put
a
maruell
,
the
rather
for
that
there
is
no
Faithe
giuen
to
holye
Scripture
,
but
only
that
the
Lorde
is
the
Author
thereof
,
who
can
not
lie
:
euen
so
if
a
particular
man
be
assured
that
a
Reuelation
is
made
to
him
by
the
Lord
,
or
that
a
persone
be
assured
of
the
Reuelation
made
to
an
other
,
be
bound
asmuch
to
giue
faith
to
the
Reuelation
,
as
to
the
scripture
,
the
which
matter
also
he
will
not
(
as
he
may
)
amplie
handle
and
deduce
,
but
falles
eftsoones
vpon
the
first
Question
,
which
as
yet
hathe
not
bene
resolued
,
to
the
which
he
prayes
Spina
to
aduaunce
and
prepare
himselfe
.
Aunswere
.
The
cause
of
Vigors
maruell
touching
the
Reuelation
of
the
Lorde
,
and
the
woorde
,
to
be
thinges
differing
,
produced
in
one
of
Spinas
Answeres
,
moues
,
in
that
he
conceiues
not
the
sense
and
meaning
of
the
spéeche
:
For
Spina
wil
not
put
a
difference
touching
the
certaintie
betweene
the
true
Reuelations
of
the
Lorde
,
and
the
woorde
,
whiche
proceeding
from
him
,
is
no
lesse
true
than
the
Reuelation
,
and
the
Reuelation
of
Reciprocal
:
Faithe
with
the
woorde
,
and
yet
it
followes
not
for
all
that
,
that
the
woorde
and
Reuelations
of
Goddes
spirite
,
(
by
whiche
we
may
be
ledde
to
the
vnderstanding
of
the
woorde
)
be
not
things
differente
,
and
that
the
one
goeth
not
afore
the
other
.
And
touching
Vigors
request
to
prepare
to
the
pointe
,
he
Aunswereth
that
he
can
not
frame
or
draw
his
Answers
from
other
grounde
,
than
the
Demaundes
that
are
made
him
.
To
this
Vigor
Replied
,
that
touching
the
sense
,
he
layeth
him selfe
vpon
the
contentes
of
Spinas
Aunswere
:
And
where
he
saithe
that
the
woorde
goeth
afore
the
Reuelation
,
that
deserues
not
to
set
a
difference
vppon
the
question
propouned
.
And
touching
the
matter
of
the
pointe
,
Vigor
Demaundes
,
if
a
persone
may
be
assured
that
he
hath
the
Reuelation
of
the
Lord
,
or
that
a
Booke
be
a
Booke
of
holy
scripture
,
and
when
he
may
iudge
assuredly
of
his
inwarde
inspiration
:
And
lastly
how
he
may
assertaine
any
of
this
inspiration
which
he
hath
of
the
Lord.
Aunswere
.
The
first
Article
of
the
last
demaunde
,
is
not
a
thing
impertinent
to
distinguishe
the
scripture
from
the
interpretation
of
the
same
:
seeing
they
are
matters
diuers
,
and
sundry
giftes
of
the
Lord
.
And
to
answer
that
part
of
the
demaund
,
how
a
particulare
man
,
hauing
in
his
heart
the
Reuelation
and
inwarde
witnesse
of
Gods
spirite
,
may
knowe
that
it
is
Canonical
,
the
spirite
of
God
is
not
different
of
him selfe
,
and
abiding
in
a
particular
man
,
he
shall
alwayes
acknowledge
the
Scripture
that
comes
of
him
,
and
which
beares
his
markes
:
And
touching
the
second
demaund
,
we
say
also
that
the
same
spirite
being
in
a
third
man
,
shal
acknowledge
that
aswell
the
woorde
,
as
the
Reuelation
are
of
him
by
the
reasons
alledged
,
that
is
,
that
Gods
spirite
in
diuers
persones
,
is
alwayes
equal
and
like
to
himselfe
.
Obiection
.
This
dothe
not
satisfie
the
firste
Question
proponed
,
which
conteined
a
demaunde
how
any
man
can
iudge
in
him selfe
that
he
hath
the
holy
spirit
,
to
discerne
and
iudge
a
boke
to
be
of
the
holy
Scripture
,
and
an
other
not
to
be
but
Apocryphall
,
and
lastly
how
he
can
make
demonstration
to
an
other
,
that
he
is
possessed
with
this
inspiration
of
God.
Aunswere
.
The
spirite
of
God
is
called
a
seale
in
the
Scripture
,
for
that
the
firste
effecte
he
bringes
forthe
in
the
heart
of
him
to
whom
he
is
communicated
,
is
,
to
assure
him
of
his
presence
:
And
to
assure
a
second
of
the
Reuelation
,
which
we
haue
receiued
of
Gods
spirite
,
it
is
also
easie
,
for
that
the
spirite
of
God
,
which
openeth
the
mouth
of
one
to
speake
,
openeth
also
the
eares
of
an
other
to
heare
his
woorde
,
the
heart
to
beléeue
him
,
and
himselfe
to
persuade
it
,
so
that
betwéene
the
maister
and
disciple
,
the
Doctor
and
the
hearer
,
being
bothe
furnished
and
lightened
by
Gods
spirite
,
there
is
also
a
mutuall
concorde
to
knowe
one
an
other
.
Obiection
.
Suche
a
certaintie
is
a
great
incertaintie
,
neither
is
there
any
,
of
what
secte
so
euer
he
be
,
who
doth
not
assure
him selfe
to
haue
the
holy
spirite
and
truthe
of
his
side
,
which
is
a
fond
presumption
:
howe
may
a
man
distinguishe
a
presumption
from
a
true
inspiration
.
Aunswere
.
S.
Iohn
Chrysostome
saith
,
that
in
vaine
doth
a
man
vaunte
himselfe
to
haue
the
spirite
withoute
the
woorde
,
which
is
a
meane
to
represse
sectes
and
heresies
,
and
to
iudge
all
matters
that
the
heretikes
and
others
would
propounde
vnder
the
authoritie
and
title
of
Gods
spirite
:
For
as
by
this
spirite
we
knowe
the
true
sense
of
the
woord
,
euen
so
do
we
discerne
mutually
by
the
woord
,
who
they
be
that
haue
the
spirite
of
God
,
and
who
not
.
Obiection
.
This
is
no
Aunswere
to
the
Demaunde
,
for
there
is
no
Question
to
examine
the
doctrine
by
the
woord
,
but
to
know
that
it
be
the
woorde
of
God
,
by
whiche
we
wil
examine
the
doctrine
,
and
approue
it
:
and
how
a
man
shall
iudge
assuredly
that
he
hath
a
Reuelation
of
the
Lord
,
and
that
it
be
Gods
woorde
.
Aunswere
.
If
he
be
one
of
the
faithfull
,
he
may
iudge
by
Gods
spirite
that
is
in
him
,
as
in
him
that
telles
it
him
.
And
if
he
be
of
the
vnfaithfull
,
it
is
as
impossible
that
he
iudge
,
as
a
blinde
man
to
discerne
coloures
laid
afore
him
,
bicause
(
as
S
Paule
saith
)
it
is
by
the
spirite
of
God
,
by
whom
we
knowe
and
iudge
the
things
that
are
of
God.
Obiection
.
This
Aunswere
is
yet
insufficient
to
the
Question
produced
,
wherof
let
the
iudgement
rest
among
the
hearers
and
Readers
:
But
now
wée
put
foorth
an
other
demaund
,
whether
wee
are
certaine
by
Gods
woorde
,
that
the
Lord
assistes
his
Churche
,
and
will
assiste
it
vntill
the
consummation
of
the
worlde
.
And
whether
there
be
not
more
assurance
to
staie
vpon
the
consentes
,
and
iudgement
of
the
Church
touching
the
determination
of
the
Canonical
Bookes
of
the
holy
Scripture
,
and
the
distinction
of
the
same
from
the
Apocryphall
,
than
to
rest
vpon
singular
iudgement
,
esteeming
it
to
be
an
inwarde
inspiration
,
of
the
whiche
there
can
be
no
proofe
made
,
but
only
by
opinion
that
wee
haue
the
holy
sprite
.
Aunswere
.
The
Doctors
confuse
the
opinions
of
the
fantastical
sort
,
with
the
testimonies
,
and
Reuelations
of
the
Holy
Sprite
,
notwithstanding
there
is
asmuch
distinction
betwene
them
two
,
as
from
heauen
to
earth
:
And
touching
the
consente
of
the
Churche
,
supposed
to
procéede
of
the
Sprite
of
God
,
it
is
infallible
,
and
of
no
lesse
certaintie
,
than
the
particulare
Reuelations
of
Esay
,
and
other
Prophetes
:
And
because
both
the
one
and
the
other
procéede
of
one
Authour
(
whiche
is
the
Sprite
of
Truth
)
the
certeintie
of
the
Reuelations
of
Gods
Sprite
,
made
to
al
the
Church
in
generall
,
&
to
euery
particular
member
of
the
same
,
conteine
one self
poyse
,
&
weight
.
Obiection
.
The
Ministers
cannot
conceale
from
the
Catholikes
,
or
others
,
but
that
they
are
fantastike
,
as
making
no
proofe
of
the
Reuelation
of
the
Holy
Sprite
made
to
them
,
no
more
than
other
sectes
doo
:
And
touching
that
pointe
,
supposed
that
it
proceedes
of
Gods
sprit
,
they
seeme
to
dout
of
the
assistance
of
the
Holy
sprite
in
Gods
Church
:
which
(
as
S
Paule
saith
)
Est
columna
,
Aunswere
.
If
the
Ministers
may
be
thoughte
fantasticke
,
notwithstanding
they
haue
Gods
woorde
,
with
better
proofe
the
Doctors
maie
be
holden
such
,
in
matters
which
they
mainteine
and
defende
both
without
&
against
Gods
woorde
:
touching
the
seconde
pointe
,
reprouing
the
Ministers
that
they
dout
of
the
assistaunce
of
the
sprite
of
God
to
the
Church
,
your
aunswere
is
,
that
the
dout
is
not
there
,
but
to
know
which
is
the
true
Church
:
For
the
third
point
,
where
the
Doctors
allege
that
it
maie
be
inferred
,
that
particular
menne
cannot
erre
,
the
consequence
is
nothing
woorthe
,
bicause
the
Sprite
of
God
maye
sommetime
departe
from
menne
,
in
whiche
case
they
maye
faile
and
erre
,
as
Dauid
confesseth
,
Question
.
Where
they
made
a
doubt
of
the
true
Church
,
euen
the
like
may
be
said
of
the
Reuelations
pretended
of
Gods
spirit
to
particular
men
,
whom
also
we
may
dout
whether
they
be
members
of
the
Church
or
not
:
Touching
the
other
point
,
where
they
denie
to
impugne
the
fourthe
Article
of
their
Confession
,
there
séemes
no
small
contradiction
,
as
comparing
the
particular
Reuelation
with
the
consent
of
the
church
,
as
appeareth
by
their
Aunswere
:
it
séemes
also
to
serue
to
small
purpose
,
where
they
alledge
the
Reuelation
to
be
the
cause
of
the
consent
,
preferring
it
afore
the
same
,
as
the
cause
afore
the
effecte
,
the
same
séeming
as
who
should
say
,
the
Reuelation
is
to
be
preferred
afore
the
word
of
God
and
holy
scripture
,
for
it
is
moste
certaine
that
the
Reuelation
goeth
before
the
woorde
and
scripture
.
And
as
it
appeares
in
the
texte
of
the
Confession
(
which
may
be
easily
iudged
)
the
Authors
of
the
same
speake
of
the
certaintie
and
infallibilitie
of
two
Reuelations
,
as
holding
themselues
more
assured
of
that
they
haue
in
their
spirite
,
than
that
which
is
of
the
iudgement
of
the
churche
:
Touching
the
other
pointe
,
that
particulare
men
may
sometimes
faile
,
when
Gods
spirite
leaues
them
,
we
may
conclude
by
that
we
ought
not
to
rest
infallibly
vpon
the
inspirations
pretended
of
particulare
men
,
bicause
it
may
be
douted
whether
they
be
forsaken
of
Gods
spirite
or
not
,
which
we
can
not
do
of
the
Church
,
therefore
it
is
more
assured
to
stay
vpon
the
Churche
infallibly
gouerned
by
the
holy
spirite
,
than
vpon
the
priuate
pretended
inspirations
,
which
the
Catholikes
do
,
not
folowing
their
priuate
iudgement
,
and
therfore
can
not
be
estéemed
fantastike
:
but
rather
such
are
guiltie
of
that
name
,
who
prefer
their
proper
iudgement
,
which
they
couer
with
the
title
of
particulare
inspiration
:
The
Doctors
require
a
texte
of
the
Scripture
,
by
the
which
the
holy
spirite
is
promised
to
euery
particulare
person
,
as
to
the
vniuersal
church
,
therby
to
know
how
to
iudge
and
discerne
what
be
the
scriptures
.
Aunswere
.
Touching
the
first
pointe
,
as
in
déede
we
do
not
approue
all
churches
to
be
true
,
which
are
so
said
,
euen
so
we
allowe
not
for
faithfull
,
suche
as
vaunt
them selues
to
be
so
:
For
the
second
,
the
comparison
of
the
Doctoures
is
improper
in
this
pointe
,
as
who
should
say
the
Reuelation
is
to
be
preferred
afore
the
woorde
of
God
.
&c.
Bicause
Gods
worde
and
all
the
writings
aswel
of
the
Prophetes
as
Apostles
,
are
as
so
many
Reuelations
of
Gods
spirite
,
and
that
betweene
the
one
and
the
other
,
there
is
no
more
difference
,
than
betweene
genus
and
species
:
Touching
the
Article
,
that
the
Reuelation
goeth
before
the
scripture
,
we
muste
distinguishe
betwéene
the
Reuelations
made
to
the
Prophets
before
they
committed
them
to
writing
,
and
those
which
are
made
to
them
,
that
read
their
writings
to
vnderstande
them
:
For
the
first
,
we
confesse
they
goe
before
the
scripture
,
and
for
the
seconde
we
say
they
folowe
it
:
Touching
the
third
Article
,
the
ministers
Aunswere
,
that
it
is
easie
to
iudge
whether
Gods
spirite
assist
a
particulare
man
,
or
whether
he
be
drawne
from
him
,
by
the
matters
he
propoundes
,
when
they
be
conferred
with
Gods
woorde
,
and
censured
by
the
rules
of
the
same
,
as
is
saide
.
Touching
their
demaunde
,
it
were
a
long
and
weary
encomber
,
to
alleage
all
the
places
where
it
is
written
,
that
Gods
spirite
is
communicated
to
the
chosen
,
the
better
to
knowe
and
discerne
the
things
that
are
of
God
:
in
Esay
.
5●
.
the
Lord
promiseth
to
poure
his
spirite
vppon
the
faithfull
,
as
water
vpon
the
earthe
:
Likewise
in
Ioel.
2
Ieremie
.
34.
in
the
first
Catholike
of
S.
Iohn.
2.
vnder
the
name
of
vnction
,
and
many
other
places
.
Obiection
.
These
places
make
no
proofe
at
all
,
that
the
spirite
was
promised
to
all
to
iudge
of
the
Doctrine
:
Other
wayes
,
euen
women
,
and
all
artificers
that
were
faithfull
,
mighte
iudge
of
the
Doctrine
,
as
the
Prophetes
and
Apostles
:
of
the
contrary
S.
Paule
saithe
:
Numquid
omnes
Propheta
.
&c.
He
saithe
expressely
,
that
discretion
of
Spirites
is
to
haue
vnderstanding
of
the
scriptures
,
and
be
giftes
not
common
to
all
the
faithfull
,
but
particulare
to
some
.
Aunswere
.
The
consequence
which
the
Doctors
make
,
is
nothing
woorthe
,
bicause
Gods
spirite
oftentimes
is
communicated
more
aboundantly
to
some
,
than
to
others
,
and
that
also
some
be
better
exercised
in
the
scriptures
than
others
.
Touching
the
place
of
S.
Paule
.
1.
Corinth.
12.
the
ministers
say
,
it
makes
nothing
against
them
,
bicause
the
spirite
of
Prophecie
,
and
the
spirite
of
discretion
be
giftes
differing
,
as
appeares
by
the
discourse
of
the
Apostle
in
the
same
Chapter
.
The
second
day
of
disputation
,
being
Wednesday
the
tenth
of
Iuly
.
THe
Doctors
required
that
their
Protestation
made
the
day
before
,
might
be
Inregistred
,
which
was
this
,
that
they
would
not
enter
into
disputation
of
things
receiued
into
the
vniuersall
Churche
,
since
the
Apostles
till
our
time
,
decided
and
already
determined
by
the
holy
Councels
Ecumenike
and
general
,
holding
them
most
certaine
and
vndouted
,
and
that
all
Doctrine
to
the
contrary
was
false
:
Onely
they
were
ready
,
according
to
the
holy
desire
of
the
Lorde
Montpensier
,
and
the
Ladie
of
Buillon
his
daughter
,
to
make
knowne
by
the
expresse
woorde
of
God
,
interpreted
by
the
saide
vniuersall
Churche
and
Councels
,
that
their
Doctrine
is
holy
and
conducible
to
saluation
,
in
which
Doctrine
as
the
saide
Ladie
had
bene
first
instructed
,
so
all
instruction
ministred
to
her
in
the
contrary
,
is
hurtful
and
damnable
:
And
lastly
,
that
this
conference
might
be
in
manner
of
instruction
,
and
not
a
Disputation
.
In
like
sorte
the
Ministers
protested
,
that
they
did
not
ioyne
in
assemblie
with
the
Doctoures
,
for
any
doubte
they
had
,
that
all
that
was
centained
in
their
Confession
of
faith
,
was
not
certaine
and
true
,
and
grounded
vpon
Gods
woord
,
as
appeareth
by
the
places
of
Scripture
noted
in
the
Margent
of
the
sayde
Confession
,
beléeuing
that
what
so
euer
is
contrary
,
is
damnable
and
to
be
reiected
,
thoughe
euen
an
Aungell
of
heauen
would
propone
it
.
And
touching
themselues
,
they
came
not
thither
to
be
instructed
in
other
Doctrine
than
that
which
they
folowe
,
and
which
they
haue
learned
of
Iesus
Christe
,
whome
they
acknowledge
as
the
only
maister
and
teacher
of
the
churche
.
Héere
the
Lorde
of
Neuers
made
request
,
that
after
their
Obiections
and
Aunsweres
,
they
would
procéede
to
Resolution
on
both
sides
,
touching
the
conference
the
day
before
.
According
to
which
motion
,
the
Doctors
say
,
that
to
iudge
of
a
Booke
,
whether
it
be
written
of
the
holy
scripture
or
not
,
and
likewise
to
discerne
a
Canonicall
Booke
,
from
an
Apocriphal
or
Ecclesiastical
,
we
must
not
rest
vpon
a
priuate
,
or
particulare
inspiration
,
because
a
singulare
persone
can
not
haue
any
ordinarie
certaintie
,
that
it
is
a
true
Reuelation
of
the
holy
spirite
:
but
stay
vpon
the
common
consent
and
accorde
of
the
vniuersal
churche
.
And
also
that
God
notwithstanding
he
might
haue
reuealed
to
euery
one
the
true
knowledge
necessary
to
saluation
,
yet
he
hathe
ordained
a
certaine
meane
to
attaine
to
faithe
,
which
is
a
truthe
reuealed
,
meaning
by
the
hearing
of
Gods
woord
,
preached
by
lawfull
ministers
sent
by
the
pastors
of
the
true
churche
,
as
appeareth
by
the
●exte
of
S.
Paule
to
the
Romaines
.10
.
and
Ephes.
4.
So
that
,
if
they
meane
to
haue
faithe
and
inwarde
Reuelation
of
the
knowledge
of
saluation
,
come
by
the
hearing
of
Gods
woorde
lawfully
preached
by
the
ministers
of
the
same
,
according
to
the
ordinarie
meane
of
assurance
,
that
we
haue
the
inwarde
Reuelation
:
it
must
necessarily
be
assured
,
that
the
woorde
by
which
faithe
is
gotten
,
hath
bene
preached
by
the
lawfull
ministers
of
the
true
church
,
&
so
by
consequence
be
assured
of
the
church
,
afore
the
inward
Reuelation
,
obseruing
the
meane
which
Iesus
Christe
folowed
:
They
say
further
,
that
the
true
and
certaine
marke
of
a
true
inwarde
Reuelation
,
is
,
when
it
is
referred
to
the
common
consente
of
the
church
.
And
that
of
the
contrary
euery
pretended
inward
inspiration
particulare
or
priuate
,
is
a
false
persuasion
,
if
it
differ
from
the
common
accorde
of
the
churche
:
for
Gods
spirite
is
not
particulare
,
but
common
.
They
say
also
,
that
to
take
a
false
Doctrine
,
we
must
examine
it
to
know
whether
it
be
priuate
or
common
,
like
as
our
Lord
in
S.
Iohn
.
8.
hathe
giuen
a
true
marke
,
saying
:
Qui
de
se
loquitur
,
mendatium
loquitur
,
he
that
saith
any
thing
of
himselfe
,
and
his
proper
inspiration
,
is
a
lier
.
In
like
sorte
,
it
is
written
in
Ezechiel
,
Sonne
of
man
,
They
woulde
also
,
that
it
be
well
wayed
and
considered
,
that
the
stay
of
religion
grounded
and
assured
vppon
an
inwarde
inspiration
,
is
the
foundation
of
many
sectes
of
our
time
,
as
Anabaptistes
and
Swinfeldiens
,
who
lay
their
Doctrines
vpon
priuate
●●●elations
,
alleaging
proper
places
to
serue
them
as
a
grounde
of
their
Doctrine
,
which
the
ministers
inferred
yesterday
,
as
Ieremie
in
the
.3
.
Chap.
Ioel.
2.
and
S.
Paule
.
1.
Cor.
2.
The
which
being
considered
by
Brentius
and
Bucer
,
they
haue
confessed
that
by
the
only
tradition
of
the
church
,
we
were
ascertained
of
the
Bookes
of
the
holy
scripture
,
according
to
the
Doctrine
of
the
auncientes
,
as
S.
Ierome
,
who
confesseth
to
haue
receiued
by
tradition
of
the
churche
,
and
by
the
same
to
haue
knowne
that
there
be
foure
gospels
:
Origen
also
saithe
asmuch
,
who
,
reciting
the
Canonical
Bookes
of
the
newe
Testament
,
saith
:
I
haue
learned
by
tradition
,
that
there
be
foure
gospels
,
neither
is
there
found
any
auncient
catholike
that
hath
stayed
his
faith
to
discerne
and
iudge
of
Bookes
,
)
vpon
his
only
priuate
and
particulare
inspiration
.
And
S.
August
.
lib.
confess
.
ca.
25
.
●seth
these
woordes
,
Veritas
tua
Domine
,
non
mea
,
nec
illius
,
aut
illius
,
sed
omnium
nostrum
quos
ad
communionem
aduocas
:
terribiliter
admouensne
priuatam
veritatem
habeamus
,
ne
priuemur
ca.
And
touching
the
Bookes
of
the
olde
Testament
,
whiche
the
Ministers
will
not
receiue
as
Canonical
,
by
the
iudgement
of
their
inwarde
Reuelation
,
the
Doctors
auouche
,
that
before
S.
Augustines
time
(
or
at
the
least
)
in
his
time
,
in
the
vniuersall
churche
,
all
the
Bookes
contained
in
the
holy
Bible
without
distinction
,
were
holden
and
receiued
as
Canonicall
,
according
to
the
testimonie
of
the
Councel
of
Carthage
,
where
S
Augustine
was
present
,
and
also
the
Councell
Laodicene
:
the
Doctors
also
saie
,
that
if
by
inwarde
inspiration
we
must
iudge
of
Bookes
,
the
Fathers
that
assisted
those
Councels
,
had
it
,
or
at
leaste
might
persuade
them selues
to
haue
it
with
more
assurance
than
many
others
:
But
where
the
Ministers
saie
,
that
by
theire
inwarde
Reuelation
,
they
iudge
that
they
are
not
Canonicall
,
〈◊〉
Doctors
referre
to
iudgemente
,
who
oughte
soonest
to
b●●●●eued
,
either
the
inspiration
of
the
Auncientes
receiued
by
the
Churche
by
so
many
hundred
yeres
vntil
this
time
,
or
the
priuate
,
and
particulare
inspiration
of
the
newe
Ministers
.
They
saie
further
,
that
they
offer
to
proue
that
the
Aunciente
Fathers
,
euen
suche
as
w●●e
neare
the
Apostles
time
,
as
Irenaeus
,
S.
Cyprian
,
Origen
,
S.
Ierome
,
S.
Augustine
,
and
others
,
vse
testimonies
of
Bookes
reiected
by
the
Ministers
,
euen
in
the
proofe
of
the
Doctrine
against
Heretikes
:
yea
S.
Augustine
him selfe
,
in
the
seconde
Booke
of
Christian
Doctrine
,
Chap.
2.
puttes
all
those
Bookes
amongeste
the
Canonicalles
,
as
also
Damascene
in
the
fourthe
Booke
De
Orthodoxa
Fide
,
Chap.
18.
So
that
to
knowe
if
a
man
haue
the
spirite
of
God
,
to
discerne
and
iudge
of
the
Bookes
of
the
Scripture
,
it
behooues
to
reste
vpon
the
common
consente
,
and
accorde
of
the
Churche
,
as
being
the
ordinarie
meane
of
God
lefte
for
that
effecte
:
experience
also
whiche
maie
be
made
,
is
a
sufficiente
Argumente
to
conuince
,
that
the
Faithfull
by
the
inwarde
inspiration
cannot
discerne
the
Canonicall
Bookes
,
from
the
pretended
Apocryphall
,
which
mighte
be
easily
verefied
,
if
there
were
here
at
this
presente
euen
somme
of
the
Religion
pretended
reformed
,
to
whom
(
not
hauing
bene
as
yet
instructed
in
the
diuision
of
Bookes
)
if
those
Bookes
were
presented
,
whiche
the
Ministers
holde
for
Apocryphal
,
they
would
not
distinguish
them
in
any
sort
from
the
other
Bookes
of
the
holy
Bible
.
And
vpon
all
they
conclude
,
that
if
a
man
haue
Goddes
sprite
&c.
vt
supra
.
Aunswere
.
Touching
the
firste
Article
,
the
Ministers
were
neuer
of
opinion
(
as
appeares
in
their
former
aunsweres
)
that
their
Religion
was
grounded
vppon
theire
particulare
Reuelations
,
but
vpon
the
woorde
of
God
,
according
as
it
is
sette
foorthe
in
the
Writinges
of
the
Prophetes
and
Apostles
,
the
truthe
of
whiche
they
saide
,
was
moste
principally
assured
by
the
testimonie
,
and
Reuelation
of
the
holy
Sprite
.
They
saie
also
,
that
Faithe
is
not
the
Truthe
in
proper
speache
,
but
the
persuasion
of
the
Truthe
,
whiche
is
taughte
vs
in
the
Scripture
:
Like
as
also
this
Faithe
is
not
of
our
owne
getting
,
but
a
pure
gifte
of
God.
They
saie
further
,
that
the
lawfull
Ministers
oughte
to
he
sente
,
not
of
Pastors
pretended
,
and
whiche
haue
nothing
of
Pastors
,
but
the
Title
and
name
onely
,
but
of
God
,
as
appeares
in
Ieremie
,
where
this
marke
is
sette
foorthe
to
knowe
and
marke
a
false
Pastor
,
when
he
insinuates
him selfe
,
or
is
sente
of
other
than
of
God.
Touching
the
Article
folowing
,
they
saie
,
that
the
true
marke
by
which
we
maie
iudge
certainely
of
a
Reuelation
,
is
rather
the
woorde
of
God
,
than
the
consente
of
many
,
bicause
it
happeneth
many
times
that
the
multitude
in
the
Churche
declining
from
the
woorde
,
doothe
wholy
swarne
and
goe
astraie
,
as
in
the
time
of
Micheas
,
Iesus
Christe
,
and
since
,
in
the
time
of
Constance
the
Emperour
.
Touching
those
Prophetes
,
who
folow
and
are
ledde
by
their
sprite
(
as
they
that
leauing
Goddes
woorde
,
reste
vpon
the
commaundementes
and
traditions
of
men
,
or
the
vanity
of
their
braine
)
it
is
not
to
be
douted
that
suche
are
not
false
Prophetes
,
and
to
be
eschewed
and
reiected
:
onely
wée
muste
vse
greate
difference
betwene
the
Reuelations
and
testimonies
of
Goddes
sprite
,
and
the
vaine
imaginations
of
the
minde
of
men
.
To
that
the
Doctors
alleaged
,
that
Heretikes
(
as
Anabaptistes
and
others
)
serue
theire
turne
,
to
confirme
theire
errors
,
with
those
places
of
scripture
,
whiche
the
Ministers
haue
produced
:
they
denie
not
but
it
maie
be
so
,
for
that
the
Scripture
being
common
,
maye
be
alleaged
of
euery
one
:
Neither
oughte
wée
to
staie
vppon
that
whiche
is
produced
,
but
to
weighe
and
examine
howe
,
and
to
what
ende
and
pourpose
it
is
alleaged
,
by
whiche
will
appeare
the
difference
that
is
betwene
the
Ministers
and
heretikes
.
Touching
that
whiche
was
inferred
of
Brentius
and
Bucers
opinion
,
that
by
the
onely
tradition
of
the
Churche
,
the
Canonical
Bookes
maye
be
discerned
from
the
Apocryphal
,
the
Doctoures
séeme
to
mi●●erue
their
purpose
with
that
,
seing
they
mainteine
that
all
the
Bookes
of
the
Bible
are
Canonical
,
and
yet
,
by
their
reporte
of
Brentius
and
Bucer
,
it
appeares
that
both
the
one
and
the
other
,
according
to
the
Tradition
(
as
they
saie
)
do
put
a
distinction
,
calling
the
one
Canonical
,
and
the
other
Apocryphall
.
To
the
Article
folowing
,
wherein
the
Doctors
alleage
certaine
places
of
the
auncients
to
take
away
the
difference
betwéene
the
Canonical
and
Apocriphal
Bokes
the
Ministers
answere
,
that
as
they
haue
alleaged
certaine
to
proue
it
,
so
also
they
are
able
to
produce
of
the
same
for
the
disproofe
,
as
S.
Ierome
in
his
Prologue
named
Chaleatus
,
and
in
an
other
which
beginnes
prater
Ambrosiu●
to
whome
writing
the
summe
of
euery
Booke
of
the
Bible
,
he
makes
no
mention
but
of
those
,
which
the
ministers
call
Canonicall
:
They
are
able
also
to
alledge
two
or
three
Cataloges
recited
in
Eusebius
,
who
receiue
not
for
Canonical
Bookes
,
but
suche
as
the
ministers
them selues
approue
.
The
Councell
of
Laodicen
alleaged
by
the
Doctors
,
speakes
for
the
ministers
,
as
not
comprehending
that
,
wherof
there
is
question
:
and
touching
experience
,
they
Aunswere
that
it
is
a
question
de
facto
,
as
being
better
to
be
alleaged
againste
the
Doctors
,
than
the
ministers
.
Lastly
,
to
the
ende
no
more
time
be
spente
in
so
often
repetition
of
one selfe
thing
,
and
that
we
prepare
to
conferre
the
pointes
of
the
Confession
which
the
Doctors
wil
debate
,
the
ministers
declare
,
that
the
.xxiiij.
Bookes
of
the
olde
Testament
,
which
are
in
the
Canon
of
the
Hebrues
,
with
all
the
Bookes
of
the
newe
Testament
,
be
approued
Canonical
of
the
one
and
other
parte
,
and
they
are
sufficiente
to
decide
wholy
all
the
pointes
of
their
Confession
,
and
generally
all
that
belonges
to
true
religion
,
neither
haue
they
occasion
,
by
the
meanes
of
that
,
to
delay
any
more
the
conference
in
respecte
of
difference
betwéene
the
two
parties
touching
the
distinction
of
the
Canonical
and
Apocriphal
Bookes
.
Obiection
.
Notwithstanding
the
Ministers
say
,
their
religion
is
founded
vpon
the
woorde
of
God
,
yet
they
grounde
Gods
woorde
vpon
inward
Reuelation
,
so
that
,
Reuelation
is
the
ground
of
the
woorde
,
and
consequently
of
their
religion
:
for
they
receiue
for
the
woorde
,
but
that
which
they
thinke
to
be
particularely
reuealed
vnto
them
.
Touching
the
other
Article
,
where
they
resiste
the
opinion
of
the
Doctoures
,
that
Faithe
is
gotten
by
the
hearing
of
Goddes
woorde
,
it
séemes
they
offer
to
●●umble
vppon
small
blockes
,
as
not
to
enter
into
the
principall
.
And
where
they
alleage
that
faithe
is
a
gifte
of
God
,
and
therfore
not
gotten
,
it
is
moste
manifest
by
many
ordinarie
textes
of
Scripture
,
that
it
dothe
not
differ
,
one
thing
to
be
giuen
and
gotten
:
as
the
kingdom
of
heauen
which
is
giuen
to
the
blessed
,
and
yet
we
doe
get
it
hauing
true
Faithe
woorking
by
charitie
,
the
scripture
also
calles
it
the
rewarde
and
recompence
of
good
woorkes
,
and
S.
Paule
saithe
,
that
by
liberalitie
and
almes
men
gaine
the
grace
of
God
:
Yea
there
can
be
none
other
vnderstanding
of
S.
Paules
speache
,
Fides
ex
auditu
,
S.
Paule
,
who
sayeth
:
Panis
quem
frangimus
,
nonne
communicatio
corporis
.
Domini
est
,
which
is
as
much
,
as
,
panis
fractio
nonne
:
&c.
And
therefore
,
to
speake
properly
,
the
text
of
S.
Paule
must
néedes
lie
subiecte
to
suche
rebukes
.
So
that
touching
this
Article
,
to
the
ende
not
to
incidente
notwithstanding
the
Replie
of
the
Ministers
,
the
Doctors
will
dispute
no
more
of
it
,
as
being
a
matter
too
muche
impertinent
,
séeing
that
in
the
ende
,
it
would
procure
spéeche
of
merito
,
and
so
from
one
to
another
.
It
gréeues
them
to
enter
vpon
the
vocation
of
the
lawfull
Ministers
of
the
churche
,
and
therefore
to
auoide
that
question
,
they
will
not
alleage
(
which
they
might
without
any
superfluous
discourse
)
that
afore
their
Doctrine
be
receiued
,
they
muste
be
examined
whether
they
were
lawfull
ministers
sent
of
the
true
church
to
preach
Gods
woord
,
and
to
be
heard
of
the
people
in
their
sermones
,
according
to
S.
Paules
place
alleaged
heere
before
,
which
if
they
of
the
newe
Religion
had
well
considered
,
they
might
haue
a
moste
sufficient
argument
not
to
receiue
their
Doctrine
,
bicause
it
is
no
lesse
cleare
than
the
day
,
that
they
are
no
Ministers
sent
by
the
Pastoures
of
the
Churche
:
but
haue
foisted
in
themselues
to
Preache
,
and
are
not
able
to
shewe
any
signe
of
their
vocation
,
either
from
men
,
and
muche
lesse
from
GOD
:
And
if
it
were
lawefull
to
euery
one
that
saithe
he
is
sent
,
to
Preache
the
woorde
,
it
were
to
raise
infinite
Sectes
,
as
wee
see
happeneth
in
this
time
,
and
so
they
cease
further
spéeche
in
this
Argument
,
least
they
giue
a
greater
heate
to
the
matter
.
Touching
the
Article
declaring
howe
we
may
knowe
a
Reuelation
to
be
of
God
,
which
the
ministers
hold
,
is
rather
discerned
by
the
woorde
,
then
by
the
consente
of
many
,
it
resembles
nothing
the
purpose
of
the
Doctors
:
For
the
question
is
,
howe
a
man
may
iudge
a
Booke
to
containe
Goddes
woorde
,
and
not
to
iudge
the
Doctrine
by
the
woorde
already
receiued
,
to
which
the
Doctoures
desire
,
and
the
Ministers
make
request
,
that
directly
to
the
pointe
,
they
mighte
dresse
their
Aunsweres
.
Touching
where
they
saide
,
of
the
consent
of
many
,
the
Doctoures
phrase
was
not
so
,
but
spake
of
the
consent
of
the
Churche
,
which
is
as
infallible
as
Gods
woorde
:
for
as
it
is
certaine
that
the
holy
Spirite
is
author
of
the
woorde
,
so
is
it
no
lesse
sure
,
that
he
is
the
soule
of
the
Churche
,
by
whose
guide
,
shee
can
neuer
erre
,
according
to
the
witnesse
of
S.
Paule
,
who
calles
it
Columnam
&
firmamentum
veritatis
:
they
will
not
enter
into
this
Question
,
whether
the
multitude
of
the
Churche
may
erre
or
not
,
and
yet
,
it
can
not
be
founde
since
the
Churche
was
planted
after
the
deathe
of
Christe
,
that
shée
hathe
béene
in
lesse
number
,
than
the
sectes
of
Heretikes
:
neither
dothe
it
serue
to
this
purpose
that
hathe
bene
alleaged
of
Constance
,
and
of
the
time
of
the
old
Testament
,
for
there
is
greate
difference
betweene
the
Sinagoge
of
the
Iewes
,
and
the
Churche
,
which
as
it
is
a
congregation
of
all
nations
beleeuing
in
Iesus
Christe
:
so
it
can
not
but
stande
and
consiste
in
moste
great
multitude
,
for
otherwayes
the
promises
made
to
the
Churche
of
the
Gentiles
shoulde
be
vaine
:
For
it
is
saide
to
Abraham
,
that
his
seede
(
we
must
not
meane
of
the
fleshe
)
should
be
multiplied
as
the
Starres
of
heauen
,
or
sande
of
the
Sea
.
To
the
Article
that
beginnes
,
touching
the
Prophets
.
&c.
the
Doctoures
say
and
confesse
that
there
is
great
difference
betwéene
fantasticall
imaginations
,
and
Reuelation
of
the
holy
Spirite
.
But
the
Ministers
Aunswere
not
,
howe
they
woulde
proue
their
particulare
persuasions
to
be
rather
Reuelations
,
then
vaine
and
fonde
imaginations
of
Prophets
,
whereof
Ezechiel
speakes
:
which
notwithstanding
they
called
inspirations
,
as
also
what
they
saide
and
preached
,
they
called
it
the
woorde
of
God.
To
the
Article
which
beginnes
,
touching
Anabaptistes
.
&c
the
Doctoures
Aunswer
,
that
to
one
ende
the
Ministers
and
Anabaptistes
produce
selfe
places
,
whereof
mention
is
made
,
as
the
better
to
assure
their
Doctrine
to
be
of
God
,
bicause
they
haue
a
particulare
Reuelation
,
as
God
hathe
promised
them
by
his
Prophetes
:
For
which
selfe
cause
the
Ministers
haue
broughte
in
the
saide
Testimonies
of
scripture
,
to
proue
that
euery
Faithfull
man
,
may
iudge
by
his
particulare
inspiration
,
if
a
Booke
containe
the
woorde
of
God
,
with
Distinction
of
the
Canonicall
from
the
Apocriphall
,
and
so
discerne
the
true
Doctrine
from
the
false
,
which
is
the
very
grounde
of
the
Anabaptistes
and
other
Heretikes
.
To
the
Article
beginning
,
touching
that
which
is
produced
of
Brentius
,
&c
,
the
Doctors
alleage
that
the
ministers
haue
not
vnderstande
their
intent
:
For
they
bring
not
in
the
saying
of
Brentius
and
Bucer
,
otherwayes
than
in
a
speache
and
meaning
,
that
they
know
the
Canonicall
Bookes
of
the
holy
scripture
by
the
tradition
of
the
Churche
,
and
not
by
particulare
inspiration
,
as
the
Ministers
doe
.
Touching
the
Article
folowing
,
the
Doctoures
say
,
that
certaine
times
there
were
,
that
some
men
doubted
of
certaine
Bookes
of
Scripture
,
as
the
Apocalips
and
Canonicall
Epistles
of
S.
Iohn
,
with
others
:
Albeit
which
time
,
and
of
common
consent
,
the
Churche
(
led
and
guided
by
the
holy
Ghoste
)
hathe
receiued
indifferently
for
Canonicall
,
all
the
Bookes
that
be
in
the
Bible
,
which
consent
continued
by
so
many
hundred
yeares
,
had
more
authoritie
than
the
saying
of
one
or
two
,
who
notwithstanding
spake
not
but
of
their
owne
time
.
Besides
,
there
is
no
comparison
at
all
,
betwéene
the
saying
of
one
or
two
particulare
men
,
and
the
determinations
of
Councels
,
and
consent
of
the
Church
,
as
is
saide
:
it
will
be
founde
also
,
that
S.
Ierome
hathe
approued
those
Bookes
as
Canonicall
,
as
appeareth
in
the
Prologue
he
made
of
the
Booke
of
the
Machabees
,
where
he
saithe
:
As
for
the
Hebrues
,
they
are
not
Canonicall
,
but
,
sunt
canonicae
Historiae
Ecclesia
,
or
suche
like
woordes
.
Touching
the
Councell
of
Laodicen
,
they
take
it
as
it
is
,
albeit
it
may
be
they
are
deceiued
,
naming
one
Councel
for
an
other
.
And
for
the
Article
beginning
,
touching
the
experience
,
&c
,
albeit
it
be
a
Question
de
facto
yet
it
can
not
be
but
of
special
value
,
which
if
it
be
founde
as
the
Doctoures
haue
propouned
(
whereof
they
doubt
not
)
the
grounde
of
their
particulare
Reuelation
is
pluckt
downe
and
confounded
.
Touching
the
conclusion
of
the
Ministers
,
the
Doctoures
declare
that
many
times
they
haue
complained
,
that
matters
were
incidented
:
laying
themselues
vpon
the
iudgement
of
euery
one
,
that
their
last
Resolution
was
drawne
in
one
direct
line
,
handling
one selfe
matter
,
withoute
varying
,
in
which
notwithstanding
,
if
there
had
bene
found
any
matter
of
difficultie
,
and
that
the
ministers
had
desired
to
proceede
to
the
conference
of
the
principal
points
,
they
could
easily
haue
cleared
the
said
difficultie
,
the
Doctors
wold
haue
enlarged
further
matter
,
of
these
Articles
,
sauing
that
to
enforce
and
hasten
the
businesse
for
the
whiche
they
are
called
,
they
forbeare
to
multiplie
speache
.
Where
the
Ministers
alleage
that
they
receiue
the
xxiiij
.
Bookes
of
the
Olde
Testamente
,
with
al
those
of
the
New
,
the
Doctors
saie
,
that
is
smal
respecte
of
matter
:
For
al
the
conference
whiche
hitherunto
they
haue
made
,
as
by
what
Rules
a
man
might
discerne
one
Booke
from
an
other
,
with
iudgemente
whether
they
were
of
Scripture
or
not
,
was
to
bring
them
to
this
point
,
that
they
receiued
them
by
the
tradition
of
the
Churche
,
who
as
shée
is
the
iudge
of
the
number
of
Bookes
:
And
that
by
the
same
meane
,
when
was
question
of
the
vnderstanding
of
Goddes
woorde
(
yea
in
the
collation
of
the
places
of
the
same
Scripture
)
the
Ministers
&
Doctors
might
haue
such
reuerence
to
the
vniuersal
church
,
that
shée
mighte
be
accessed
on
bothe
partes
,
as
iudge
of
the
vnderstanding
of
Scripture
,
whiche
they
woulde
acknowledge
to
haue
receiued
of
her
,
and
whereof
shée
is
infallible
,
&
more
certaine
iudge
than
either
the
one
or
other
:
Al
which
notwithstanding
the
Doctors
offer
to
the
Ministers
,
not
to
inferre
for
that
time
other
Bookes
than
such
as
they
receiue
for
Canonical
:
only
when
they
shal
fall
into
difficultie
of
the
interpretation
of
any
text
,
or
the
conference
of
many
,
the
doctors
accompte
it
more
reasonable
to
haue
recourse
to
the
vniuersal
Churche
and
Auncient
Fathers
,
than
to
their
proper
iudgements
,
or
fansies
of
the
Ministers
.
Aunswere
.
For
conclusion
,
the
Ministers
consente
to
the
offer
of
the
Doctors
,
to
decide
the
pointes
and
Articles
of
their
confession
by
the
Bookes
Canonical
agreed
vpon
betwéene
them
,
as
the
xxiiij
.
Bookes
of
the
Hebrewes
,
and
all
those
of
the
Newe
Testamente
,
protesting
notwithstanding
that
in
the
last
writing
proponed
by
the
Doctors
,
there
be
many
things
whiche
they
approue
not
in
any
sorte
,
and
whiche
they
hope
to
reuerse
by
Confutation
when
the
occasion
shall
moue
,
whiche
they
had
presently
done
,
were
not
theire
intente
to
shewe
(
contrary
to
the
imputation
of
the
Doctors
)
that
they
wil
not
straie
,
nor
wander
,
nor
vary
any
way
from
the
conference
of
the
pointes
of
their
confession
.
Replie
.
The
Doctours
Reciprocally
agrée
with
the
Ministers
to
the
offer
aforesaid
with
modification
to
adde
(
for
their
parts
)
the
authoritie
of
the
vniuersall
Church
and
ancient
Doctors
for
the
interpretation
and
vnderstanding
of
the
holy
Scriptures
,
when
they
differ
or
cannot
agrée
.
The
thirde
day
of
disputation
,
being
Thursdaye
the
tenth
of
Iuly
.
THe
Ministers
haue
shewed
what
be
the
protestations
of
the
Doctors
,
as
not
to
come
to
conference
for
other
end
,
than
to
satisfie
the
Lady
of
Buillon
,
and
not
to
be
instructed
,
or
informed
in
the
pointes
of
the
Religion
they
holde
:
And
likewise
howe
the
Ministers
protested
for
theire
partes
not
to
conferre
with
them
,
in
respecte
they
stoode
doutful
tn
any
pointe
of
their
confession
,
wherein
they
rested
absolutely
resolued
:
By
reason
of
whiche
protestations
,
they
required
that
the
first
pointe
of
their
conference
might
be
that
,
which
the
Lady
Buillon
hath
publikely
praied
to
be
decided
:
which
is
the
Supper
and
the
Masse
,
to
the
ende
also
they
might
be
cleared
of
the
charge
of
imputation
laide
vpon
them
by
the
Doctors
,
that
they
varied
,
and
woulde
not
come
to
the
principall
pointe
,
whiche
is
the
matter
of
the
Masse
,
but
of
the
contrarye
,
did
eschewe
and
shunne
the
conference
thereof
.
Finally
,
to
the
ende
it
be
knowne
whiche
of
them
flittes
from
the
decision
of
it
,
they
offer
(
after
that
pointe
be
confuted
)
to
enter
conference
with
them
,
(
if
it
so
like
them
touching
al
the
other
pointes
which
remaine
in
controuersie
as
leasure
and
time
shal
be
allowed
them
:
They
required
also
(
to
cutte
of
all
confusion
,
and
suche
as
happened
the
daye
before
in
the
conference
)
that
the
Doctors
would
propound
particularely
their
argumentes
apart
,
and
that
aunsweres
mighte
succéede
accordingly
in
like
order
by
the
Ministers
:
or
els
if
they
wil
propounde
their
argumentes
and
reasons
together
,
there
shoulde
be
graunted
vnto
them
a
whole
daie
of
pourpose
,
wherein
they
might
wel
doo
it
without
any
interruption
,
with
this
condition
,
that
the
nexte
day
shoulde
distende
to
the
Ministers
to
aunswere
by
order
to
all
their
argumentes
.
The
Doctours
saie
,
that
by
that
which
is
written
heretofore
of
the
Ministers
,
it
maie
be
easily
knowne
that
they
haue
alwayes
drawne
backe
,
as
at
this
present
they
doo
refuse
to
enter
conference
of
things
which
they
haue
committed
to
controuersie
,
maruelling
greatly
that
this
day
they
wil
not
suffer
the
Articles
of
their
confession
to
be
examined
by
order
,
as
in
the
firste
daie
of
conference
they
did
require
in
the
presence
of
the
Lorde
de
Neuers
,
the
Lorde
and
Lady
of
Buillon
,
with
other
Lordes
and
Gentlemenne
presenting
their
saide
confession
conteined
in
a
litle
guilte
Booke
,
with
offer
to
the
Doctoures
to
examine
them
by
order
,
if
they
thoughte
so
good
,
whiche
they
accoumpted
very
reasonable
:
Whereupon
yesterday
they
departed
with
this
Couenant
,
that
from
this
daie
they
woulde
beginne
to
examine
the
Articles
of
the
Créede
,
the
Ministers
them selues
hauing
demaunded
of
the
Doctours
,
whereuppon
the●
woulde
entreate
.
And
touching
their
speache
of
the
Protestation
that
the
assembly
was
erected
for
the
instruction
of
the
Lady
,
whose
desire
stretcheth
(
as
they
say
in
her
absence
)
to
be
first
iustructed
touching
the
Masse
:
the
said
Doctors
say
,
that
the
Ministers
haue
taught
the
said
Lady
with
maine
voice
,
not
onely
error
concerning
their
supper
,
but
also
in
many
other
pointes
,
as
they
wil
make
manifest
when
the
Articles
of
the
confession
by
them
examined
,
shal
be
handled
.
So
that
,
they
desiring
to
instruct
by
order
the
said
Lady
in
the
catholike
Religion
,
did
determine
to
obserue
the
order
holden
of
all
the
Fathers
of
the
Churche
,
that
is
,
to
reueale
to
her
,
how
many
errors
are
conteined
in
the
Catechisme
of
theire
Churche
againste
the
Articles
of
Faithe
,
notwithstanding
that
they
persuade
to
those
of
theire
Religion
,
that
touching
those
Articles
,
they
differ
nothing
from
the
Catholikes
:
wherein
bicause
,
to
instructe
a
personage
,
it
is
necessarie
wée
beginne
at
the
fundations
,
and
that
of
certaine
Articles
of
the
Créede
(
wherein
the
Ministers
and
their
like
doo
erre
)
dependes
a
beginning
of
the
proofe
of
the
Real
Presence
of
the
Body
of
Christe
in
the
Sacrament
of
the
Alter
,
they
stande
to
folowe
the
order
of
all
good
Scholemaisters
and
Teachers
in
discipline
,
and
whiche
the
Ministers
them selues
obserue
according
to
the
methode
in
theire
Catechisme
:
And
with
good
right
,
mighte
the
worlde
smile
at
the
Doctors
(
who
are
taken
for
instructers
)
if
at
the
pleasure
of
the
Ministers
them selues
,
they
woulde
beginne
to
teache
a
personage
by
the
pointe
wherein
they
ought
to
end
,
like
as
the
Catechisme
of
the
Ministers
doothe
ende
of
the
matter
of
the
Supper
:
Besides
,
séeing
the
Ministers
(
by
theire
owne
motion
)
are
contente
that
all
the
Articles
of
their
confession
be
examined
,
they
haue
no
interest
at
all
to
make
vs
beginne
at
the
firste
,
séeing
,
besides
it
is
the
consent
of
al
order
,
yet
,
it
is
alwaies
at
the
choise
of
the
proponer
to
put
foorthe
by
suche
order
as
he
thinkes
beste
,
the
questions
of
disputations
if
any
be
:
wherein
,
séeing
they
are
bounde
to
yéelde
reason
of
their
Faithe
as
often
as
they
are
required
,
it
cannot
be
inexpedient
,
aswell
for
the
benefite
of
the
Lady
,
as
instruction
of
such
as
shal
reade
the
conference
,
to
folowe
this
methode
:
whiche
offer
of
the
Doctors
,
if
they
refuse
,
they
cannot
shifte
of
the
generall
iudgemente
of
the
worlde
,
that
distrusting
their
doctrine
(
whiche
they
dare
not
mainteine
)
they
confuse
the
conference
.
Touching
theire
requeste
,
that
in
the
conference
,
the
Doctors
should
exhibite
but
one
reason
at
once
,
to
the
ende
they
maie
aunswere
without
confusion
:
or
els
,
that
in
one
daye
the
Doctors
maie
propone
al
their
reasons
,
and
in
an
other
daie
the
Ministers
aunswere
them
:
The
firste
offer
séemes
reasonable
to
the
Doctors
,
and
they
accepte
it
,
for
feare
to
enter
into
long
speaches
:
But
for
the
seconde
,
they
neuer
hearde
that
any
suche
was
practised
,
neither
is
it
needeful
to
assemble
in
one
place
for
that
pourpose
,
but
sende
their
writings
mutually
one
to
an
other
.
Aunswere
.
Touching
,
to
exhibite
theire
confession
,
and
their
offers
,
whiche
the
Doctors
suppose
the
Ministers
haue
made
,
they
referre
them
to
the
Registers
,
alleaging
further
that
it
appeares
by
the
laste
proposition
of
the
Doctors
,
that
it
is
not
vppon
the
confession
whiche
the
Doctors
saie
was
exhibited
to
them
,
but
vpon
the
Catechisme
,
that
they
wil
ground
their
disputation
:
For
ende
,
the
Ministers
protest
againe
as
before
,
to
the
ende
it
may
be
knowne
to
the
multitude
,
who
they
be
that
refuse
the
lystes
:
requiring
that
the
order
to
argue
and
aunswere
maie
runne
from
henceforwarde
enterchangeably
betwéene
them
and
the
Doctors
,
seeing
it
is
méete
things
be
equall
and
necessarie
,
that
the
Doctoures
yéelde
reason
of
theire
Faithe
,
as
wel
as
the
Ministers
.
Replie
.
The
Doctours
referre
them selues
to
that
whiche
hath
bene
sette
downe
in
writing
in
the
two
firste
conferences
,
where
was
continuall
speache
to
examine
the
Articles
of
their
confession
,
without
making
mention
of
the
Masse
.
And
where
they
pretende
a
seeming
and
meaning
in
the
Doctours
to
examine
the
Catechisme
,
and
not
the
Articles
of
the
Confession
,
the
Doctours
are
contente
to
proceede
in
the
saide
Articles
,
conferring
them
with
the
Catechisme
,
séeing
they
two
oughte
to
accorde
together
:
And
so
they
call
all
the
assistantes
to
witnesse
and
iudge
,
by
whom
it
standes
that
the
conference
is
not
begonne
.
Touching
the
change
of
order
whiche
the
ministers
demaund
this
day
,
it
is
a
late
fashion
,
and
a
new
trouble
,
seeing
hitherunto
they
haue
kept
the
place
of
respondentes
,
&
deliuered
the
Articles
of
their
confession
to
be
examined
,
where
the
Doctors
were
alwaies
arguers
,
&
of
their
side
not
proponed
any
thing
to
examination
,
&
yet
are
they
contente
(
after
the
said
confession
be
examined
)
that
the
Ministers
propound
suche
difficulties
as
they
haue
againste
the
Catholike
Doctrine
,
whereunto
,
the
doctors
(
with
Gods
grace
)
will
make
aunswere
.
Demaunde
.
Whether
the
Ministers
beleue
that
the
créede
,
called
the
Symbole
of
the
Apostles
,
was
made
by
the
Apostles
,
and
whether
they
beleue
al
that
is
conteined
therein
.
Aunswere
.
It
is
a
thing
different
,
whether
the
Apostles
them selues
being
together
,
haue
written
it
,
euery
one
bringing
to
it
his
sentence
(
as
somme
hold
)
whether
it
hathe
bene
gathered
of
diuers
places
of
holy
writings
:
yet
in
the
reformed
Church
,
we
beleue
euery
point
to
be
drawne
out
of
the
pure
doctrine
of
the
Prophetes
&
Apostles
conteined
in
their
writings
,
as
if
we
should
say
(
by
the
importaunce
&
contentes
)
that
it
is
a
summe
of
the
doctrine
whiche
the
Apostles
preached
.
Demaunde
.
Leauing
a
part
(
to
auoide
tediusnes
)
whether
it
be
a
thing
indifferente
to
a
christian
to
beleue
that
a
doctrine
hathe
ben
written
by
the
Apostles
or
not
,
so
that
it
kéepe
a
conformitie
with
the
matter
of
the
holy
writings
,
the
demaund
is
,
if
al
doctrine
conformed
to
the
said
holy
writings
,
may
take
indifferently
the
title
of
the
Apostles
,
or
other
authours
of
the
scripture
.
Aunswere
.
We
cannot
faile
in
calling
it
Apostolike
doctrine
,
but
naming
it
the
writing
of
the
Apostles
,
séemes
to
giue
a
sense
that
it
was
either
written
with
their
handes
,
or
spoken
of
them
:
But
be
it
what
maye
be
,
wheresoeuer
we
acknowledge
any
doctrine
taste
&
sauer
of
the
sprite
,
wherwith
the
holy
men
of
God
haue
bene
moued
,
we
wil
cal
it
Propheticall
and
Apopostolical
doctrine
.
Obiection
.
The
Demaunde
stretcheth
not
whether
the
doctrine
be
Apostolicall
in
respecte
of
suche
conformitie
,
but
whether
,
by
that
reason
it
mighte
be
attributed
to
the
Apostles
,
and
of
equall
authoritie
with
the
writings
wherewith
it
is
conformed
,
bicause
it
procéedes
of
a
selfe
same
sprite
,
as
the
aunswere
saithe
.
Aunswere
.
The
aunswere
is
already
made
,
whiche
is
that
such
writing
conteines
Apostolical
doctrine
,
&
in
what
sense
it
maye
be
termed
to
be
of
the
Apostles
.
Obiection
.
The
aunswere
(
vnder
correction
)
apperteines
nothing
at
al
to
the
demaunde
:
for
the
question
is
not
,
whether
(
for
the
conformitie
)
it
maie
be
accompted
Apostolical
:
But
whether
(
in
regarde
of
this
conformitie
)
it
maie
be
attributed
to
the
Apostles
,
and
beare
the
title
and
name
of
the
Apostles
with
equal
authoritie
to
the
proper
writings
of
the
Apostles
.
Aunswere
.
The
first
demaund
was
,
if
the
créede
was
made
of
the
Apostles
,
whereunto
a
sufficient
aunswere
was
made
:
After
which
it
is
lawfull
to
fashion
a
second
demaund
which
differeth
from
that
.
Obiection
.
The
seconde
dependes
vpon
the
first
which
also
is
made
:
and
whether
it
be
satisfied
in
aunswere
or
not
,
let
the
Readers
discerne
and
iudge
.
Aunswere
.
To
depende
vpon
it
,
is
not
therefore
the
same
.
Demaunde
.
Whether
they
approue
the
said
Créede
only
,
bicause
they
knowe
it
to
be
conformable
to
the
writings
of
the
Apostles
,
or
whether
there
be
any
other
thing
that
induceth
them
to
beleue
it
.
Aunswere
.
That
not
only
it
is
conformable
,
but
euen
the
doctrine
it selfe
:
for
which
cause
they
beleue
and
approue
it
.
Demaunde
.
Whether
a
man
be
not
bound
to
receiue
it
,
but
in
respect
he
knoweth
it
to
be
the
selfe
writing
,
or
haue
conformitie
with
the
writings
of
the
Apostles
,
as
is
saide
.
Aunswere
.
The
chefe
cause
that
may
moue
him
that
beleues
it
to
beleue
it
in
déede
,
is
the
knowledge
whiche
we
haue
spoken
of
.
Demaunde
.
Notwithstanding
this
be
the
principall
cause
,
yet
wée
require
to
be
absolutely
aunswered
,
whether
there
be
no
other
sufficient
reason
to
induce
beléefe
,
so
that
this
firste
maye
be
necessarie
.
Aunswere
.
Aswel
for
the
matter
of
the
Créede
,
as
euery
other
thing
which
we
beleue
,
the
principall
cause
is
the
knowledge
wee
haue
,
that
the
same
hath
ben
left
vs
written
or
gathered
out
of
the
writings
of
the
Prophets
&
Apostles
:
And
for
our
parts
we
search
no
other
reason
than
that
,
of
our
Faithe
.
Obiection
.
Yet
(
vnder
correction
)
the
Demaunde
is
not
fully
aunswered
:
Whiche
is
,
to
knowe
whether
to
receiue
the
creede
of
the
Apostles
,
this
cause
be
necessarye
,
to
vnderstande
the
writings
of
the
Apostles
,
and
that
withoute
the
same
,
no
man
either
can
or
oughte
receiue
it
:
The
Doctours
praye
to
be
absolutely
aunswered
,
either
in
the
one
or
the
other
,
without
circuit
of
woordes
:
And
the
more
simplye
to
vnfolde
and
explicate
the
Demaunde
,
thus
it
is
,
whether
a
personne
oughte
not
receiue
the
Créede
of
the
Apostles
,
but
vnder
knowledge
that
it
is
conformed
to
the
writings
of
the
Apostles
.
Aunswere
.
S.
Paule
)
there
is
no
true
faith
without
knowledge
,
&
assurance
of
the
woord
,
to
beleue
,
it
is
necessary
we
know
that
it
is
the
woorde
of
God.
Demaunde
.
To
knowe
,
whether
they
vnderstande
this
woorde
to
be
written
or
not
written
.
Aunswere
.
The
woorde
written
and
reuealed
by
the
Prophetes
and
Apostles
,
whiche
is
the
fundation
of
Christian
Faithe
.
Obiection
.
The
ministers
then
mainteine
,
that
after
the
créede
be
beleued
,
or
proponed
to
beleue
,
it
is
needefull
to
be
taughte
,
or
to
teache
an
other
the
wrytings
of
the
Apostles
and
Prophets
,
the
same
being
againste
all
order
euer
holden
in
the
Churche
,
and
against
the
contentes
in
the
fourme
to
administer
the
Sacramentes
in
the
Churche
at
Geneua
made
by
Caluine
,
and
brought
in
amongst
his
woorkes
.
The
woordes
are
these
:
Goe
to
them
that
haue
charge
of
the
childe
that
is
Baptized
,
séeing
there
is
Question
to
receiue
this
childe
into
the
companie
of
the
Christian
churche
,
you
promisse
,
when
he
comes
to
age
of
discretion
,
to
instruct
him
in
the
Doctrine
receiued
and
approued
of
the
people
of
God
:
And
after
these
woordes
,
they
bring
in
the
Creede
,
according
to
the
whiche
,
they
are
willed
to
procéede
in
the
instruction
of
the
childe
,
in
all
the
Doctrine
contained
in
the
holy
Scripture
of
the
olde
and
newe
Testament
,
so
that
afore
they
propone
to
beléeue
the
Creede
,
they
persuade
not
to
beleeue
that
there
is
any
woord
of
God
written
,
nor
what
it
is
,
nor
what
is
there
contained
,
as
to
knowe
the
conformitie
of
the
Créede
with
the
same
:
They
lay
not
also
the
foundation
of
the
beléefe
of
the
Creede
,
vppon
the
knowledge
and
conformitie
of
scriptures
,
but
vppon
the
doctrine
receiued
and
approued
of
the
people
of
God
:
as
the
Auncient
churche
,
yea
afore
the
wrytings
of
the
newe
Testament
were
written
,
had
a
custome
to
propone
to
great
and
small
the
beléefe
of
the
Créede
,
afore
they
would
commende
to
them
the
holy
scriptures
,
as
appeareth
by
christian
Antiquities
.
And
therfore
the
beleefe
of
a
Christian
,
dependes
not
of
the
woorde
written
by
the
Créede
,
but
of
the
woorde
reuealed
to
the
people
and
church
of
God.
Aunswere
.
Touching
the
firste
Article
,
it
is
moste
necessary
in
teaching
the
Apostles
Creede
to
a
childe
or
other
ignorante
persone
,
that
therewith
also
,
he
be
instructed
in
the
Doctrine
of
the
Prophetes
and
Apostles
,
seeing
the
Créede
containes
none
other
matter
,
than
this
selfe
same
Doctrine
,
and
that
they
are
things
not
onely
conioyned
,
but
also
like
,
if
not
in
termes
,
at
least
in
sense
and
substance
.
For
the
second
Article
,
they
denie
that
that
which
is
alleaged
before
,
is
any
way
contrary
to
the
order
established
in
the
churche
of
Geneua
,
or
other
church
well
directed
:
wherin
touching
the
reason
taken
of
the
fourme
of
Baptisme
vsed
in
the
saide
churches
,
it
foloweth
not
by
the
woordes
and
speeches
which
haue
bene
alleaged
,
that
Caluine
woulde
shut
oute
the
Créede
,
and
seperate
it
from
the
writings
and
Doctrine
of
the
Prophets
and
Apostles
(
a
thing
impossible
)
but
sheweth
euidently
that
he
ment
to
comprehende
it
therein
,
when
he
added
this
woorde
,
and
generally
(
which
the
Doctoures
haue
put
in
their
Allegation
)
to
comprehende
what
mighte
be
ouer
and
aboue
the
holy
Scriptures
,
after
the
deduction
which
he
made
of
the
points
of
the
Doctrine
comprehended
particularely
in
the
saide
Créede
.
Touching
the
other
reason
that
afore
there
were
any
Booke
of
the
newe
Testament
written
,
the
Creede
was
proponed
to
such
as
were
Catechised
:
it
is
agréed
vnto
:
But
it
folowes
not
for
al
that
,
that
it
is
not
founded
vppon
the
woorde
and
Doctrine
which
the
Apostles
preached
(
albeit
at
that
time
it
was
not
set
downe
in
wryting
)
and
likewise
vppon
the
wrytings
of
the
Prophetes
,
vppon
which
the
Doctrine
of
the
Apostles
is
grounded
:
For
Conclusion
,
the
Ministers
putte
no
difference
betwéene
Goddes
woorde
preached
and
written
,
touching
the
sense
.
Obiection
.
It
séemes
the
Ministers
haue
not
well
vnderstande
the
meaning
of
the
Doctoures
:
For
there
is
no
Question
,
to
knowe
whether
the
Créede
carie
conformitie
of
hymselfe
with
the
Apostolike
writings
,
but
whether
firste
we
muste
vnderstande
and
beléeue
that
the
Apostles
and
Prophetes
,
haue
set
downe
by
wryting
,
a
Doctrine
,
wherewith
the
sayd
Créede
dothe
conforme
:
and
that
other
wayes
a
man
can
not
beléeue
the
saide
Créede
:
But
to
vnfolde
it
more
easily
,
the
Question
is
,
if
it
be
not
possible
that
a
childe
,
being
come
to
the
age
of
discretion
,
or
any
other
,
may
by
instructions
of
the
Parentes
,
or
others
,
beléeue
the
Articles
contained
in
the
Créede
,
and
be
not
firste
instructed
by
them
,
that
there
be
certaine
Apostolike
writings
,
whereunto
the
Articles
of
the
Créede
may
be
conformed
.
And
if
it
be
necessary
,
to
moue
him
to
beléeue
it
,
to
knowe
this
conformitie
:
And
to
these
let
the
Ministers
Aunswer
absolutely
.
Aunswere
.
Faithe
is
by
hearing
,
and
hearing
by
the
woorde
of
God
,
according
to
the
consent
of
Iesus
Christe
,
Obiection
.
This
Aunswere
containes
frothe
of
speache
withoute
any
touche
of
the
pointe
proponed
:
For
there
is
no
doubte
that
children
and
others
muste
not
be
Catechised
,
and
the
Articles
of
the
Faithe
vnfolded
to
them
,
by
the
woorde
of
God
:
But
the
Question
is
,
to
knowe
,
if
it
be
necessary
they
vnderstande
that
thys
Woorde
be
wrytten
in
the
Bookes
of
the
Prophetes
and
Apostles
,
so
as
,
wythoute
the
knowledge
of
the
sayde
wrytings
,
they
can
not
knowe
nor
beléeue
the
Articles
of
Faithe
contained
in
the
sayde
Créede
.
Whereunto
the
Doctoures
pray
the
Ministers
to
Aunswere
directly
either
yea
or
no.
And
after
the
aunswere
,
to
adde
suche
reason
as
they
will
:
which
if
they
will
not
doe
,
the
Doctoures
are
of
minde
to
procéede
to
an
Article
,
after
they
haue
tolde
them
,
notwithstanding
for
conclusion
of
all
,
that
if
this
knowledge
of
the
scriptures
were
necessary
to
the
vnderstanding
of
the
Articles
of
the
Créede
,
examining
them
according
to
the
conformitie
of
the
same
Scriptures
,
that
it
behoueth
(
séeing
the
foundation
is
so
necessary
)
amongst
the
Articles
of
the
Créede
to
put
this
:
I
beléeue
there
be
holy
scriptures
:
and
it
is
to
note
,
that
in
the
said
Simbole
there
is
no
mention
made
,
that
there
is
holy
Scripture
,
so
that
a
man
may
be
a
true
christian
,
afore
he
vnderstand
there
is
any
christian
Doctrine
or
woorde
of
God
written
,
&
therefore
not
necessary
(
for
the
beléefe
and
vnderstanding
of
the
Créede
)
to
know
the
woorde
of
God
to
be
written
,
in
which
respect
the
Doctors
protest
to
speake
no
more
of
this
Article
.
Aunswere
.
By
collation
and
view
of
the
Demaundes
and
Answers
,
it
is
easie
to
iudge
,
who
offende
moste
in
circumstaunce
of
woordes
,
either
the
proponentes
or
respondentes
:
Touching
the
second
Article
,
the
Answere
is
as
before
,
that
the
knowledge
of
Gods
woord
is
necessary
to
beléeue
,
and
to
be
a
christian
,
whether
it
be
written
or
reuealed
.
Touching
the
declaration
that
was
made
,
the
Ministers
Answere
in
their
owne
respecte
,
not
to
approue
in
any
sort
,
that
any
thing
be
added
to
the
pure
woorde
of
God
:
And
they
beléeue
the
Simbol
of
the
Apostles
,
to
be
no
other
thing
,
than
the
pure
woord
of
God
,
which
is
proposed
to
vs
by
his
spirite
,
and
therefore
it
should
be
a
contrauention
againste
his
commaundement
,
to
adde
newe
Articles
to
it
,
mainteining
also
,
that
if
there
had
bene
others
necessary
to
saluation
,
the
spirite
of
God
had
not
bene
forgetful
.
For
conclusion
,
albeit
there
is
no
expresse
mention
of
holy
Scripture
made
in
the
Créede
,
yet
couertly
,
it
is
vnderstande
therein
,
bicause
the
churche
(
which
can
not
subsist
,
that
it
is
not
founded
and
builded
vpon
the
grounds
of
the
Prophets
and
Apostles
)
is
proponed
there
as
an
Article
to
beléeue
.
Replie
.
This
Answere
the
Doctors
say
,
is
impertinent
,
and
no
more
to
purpose
than
the
former
:
And
albeit
the
Prophetes
and
Apostles
had
not
written
at
al
,
the
church
notwithstanding
had
bene
grounded
vpon
their
foundation
,
as
it
was
in
the
time
of
Abraham
,
and
afore
there
were
any
Scripture
,
which
if
it
had
bene
necessary
to
saluation
,
it
had
bene
put
among
the
Articles
of
Faithe
.
Aunswere
.
The
Ministers
holde
this
Replie
muche
more
impertinent
:
and
touching
the
reason
that
is
added
,
that
Faithe
was
in
the
time
of
Abraham
,
albeit
there
was
no
woorde
written
,
they
accorde
to
it
:
But
this
is
euil
inferred
,
there
is
no
woorde
written
,
then
there
is
no
woorde
at
all
:
And
it
is
a
fallax
in
argument
,
which
the
Dialecticians
name
a
Dicto
secundum
quid
,
ad
dictum
simpliciter
:
from
a
saying
modified
,
to
that
is
simplie
saide
.
The
fourth
day
of
disputation
,
being
Friday
the
twelfth
of
Julie
.
THe
Ministers
aduouche
to
cleane
alwaies
to
their
former
request
,
obseruing
the
Protestations
aforesaide
made
by
the
Doctoures
,
who
haue
twise
declared
,
that
they
assembled
not
but
to
satisfie
the
Lord
of
Montpensier
,
and
the
Ladie
Buillon
,
according
also
to
whose
request
,
publikely
made
in
the
company
,
to
be
instructed
vpon
the
point
of
the
Supper
,
and
not
in
other
matters
,
wherein
shée
accompts
her selfe
sufficiently
taught
,
and
hath
no
neede
of
more
ample
instruction
:
and
therefore
,
the
saide
Ministers
require
as
afore
,
that
the
first
pointe
which
they
should
conferre
vpon
,
might
be
the
supper
and
the
masse
,
the
rather
for
that
they
vnderstoode
by
people
woorthy
of
faith
and
credite
,
that
the
Doctoures
meant
nothing
lesse
,
than
to
enter
disputation
vpon
that
grounde
.
Héereupon
the
Doctoures
say
they
are
ashamed
to
heare
so
often
Protestacions
,
and
that
the
Ministers
séeme
to
féede
with
suche
fashions
,
of
purpose
to
eschue
conference
in
the
Articles
of
their
Confession
,
which
(
notwithstanding
)
they
haue
oftentimes
offered
to
be
examined
.
And
where
they
alleage
that
the
Ladie
of
Buillon
,
(
for
whose
instruction
the
companie
is
assembled
)
hathe
openly
required
to
be
instructed
vppon
the
Article
of
the
Masse
,
and
not
otherwayes
:
They
Aunswere
,
that
shée
put
out
a
motion
to
procure
conference
of
the
Masse
,
but
they
neuer
heard
that
shée
helde
hir selfe
sufficiently
instructed
touching
the
other
Articles
.
If
the
Duchesse
will
confesse
that
shee
beléeues
all
the
other
Articles
proponed
by
the
Ministers
and
their
likes
against
the
doctrine
of
the
Catholike
church
,
to
be
erronious
,
they
are
ready
from
the
present
,
to
enter
into
conference
of
the
Masse
:
But
of
the
contrary
,
if
shee
be
imbrued
with
the
erroures
impugning
the
doctrine
of
the
Catholike
church
(
in
respect
to
vse
order
appertaining
to
instructoures
,
and
to
lay
the
foundations
of
the
Masse
)
the
Doctours
are
determined
,
according
to
the
good
and
holy
desire
of
the
Lorde
of
Montpensier
,
to
Catechise
and
teache
the
Lady
his
Daughter
euery
Article
,
and
by
order
:
They
say
further
,
that
the
Ministers
are
infected
with
the
custome
of
those
of
their
Church
,
which
is
that
to
eschue
alwayes
conference
with
the
Catholikes
,
afore
the
decision
of
the
poynt
proponed
,
they
thrust
an
other
into
disputation
according
to
the
example
of
Beza
and
other
ministers
that
were
with
him
at
Poyssi
,
who
,
séeing
the
matter
of
the
Supper
was
argued
against
them
in
the
Priours
chamber
at
Poissi
,
in
the
presence
of
the
Quéene
,
Princes
of
the
bloud
,
and
other
Lordes
of
the
Councell
,
made
Request
many
times
to
let
fall
that
point
indecided
,
and
enter
vppon
others
more
euident
and
manifest
againste
the
Catholikes
,
as
of
Images
and
other
like
:
And
of
the
contrary
,
the
Ministers
this
day
,
to
auoide
the
great
erroures
in
their
interpretation
of
the
Créede
,
will
foiste
in
the
pointe
of
the
Supper
:
onely
the
Doctoures
beséeche
as
before
,
that
(
confusion
auoided
)
Religion
may
be
examined
by
order
:
And
leaste
it
be
thought
,
that
the
Doctoures
refuse
to
enter
conference
of
the
Masse
and
Supper
,
according
to
their
constante
meaning
as
in
déede
(
vnder
generall
correction
)
they
neuer
denied
to
dispute
of
them
:
the
better
to
instructe
the
Duchesse
and
with
more
spéede
,
they
are
readie
to
dispute
with
open
voice
,
and
euident
Declaration
by
the
expresse
woorde
of
God
,
that
Iesus
Christe
hath
instituted
and
saide
the
Masse
,
and
his
Apostles
also
:
They
offer
also
,
that
what
so
euer
shall
be
deliuered
by
voice
and
spéeche
touching
this
matter
,
to
be
sette
downe
in
wryting
the
next
dayes
after
,
and
put
in
order
,
as
the
instruction
of
the
Duchesse
requires
it
:
Referring
themselues
for
the
day
,
to
the
oportunitie
of
the
Ladie
:
Héere
the
Ministers
made
Aunswere
,
that
all
these
offers
were
superfluous
and
vnprofitable
,
because
suche
conferences
,
are
but
debates
and
alterations
,
offending
and
slaundering
more
than
they
edifie
.
Resolution
of
the
Doctoures
.
THe
Doctors
,
according
to
the
order
already
begon
,
and
their
charge
,
which
is
to
conferre
with
the
Ministers
,
and
then
yéelde
Resolution
for
the
instruction
of
the
Duchesse
of
Buillon
,
Touching
the
two
pointes
proponed
yesterday
(
whether
the
Apostles
be
Authoures
of
the
Créede
,
and
why
we
ought
to
giue
Faithe
thereunto
)
say
it
ought
not
to
be
estéemed
a
thing
indifferent
,
to
knowe
if
the
Apostles
made
and
erected
the
Créede
,
no
more
than
to
know
if
the
Apostles
be
the
Authors
of
their
wrytings
:
For
as
their
Authoritie
is
farre
greater
in
the
assuraunce
that
they
procéede
certainely
from
the
Apostles
,
euen
so
of
the
contrary
,
it
should
be
lesse
by
many
degrées
▪
if
we
either
doubted
of
it
,
or
vsed
it
as
indifferent
:
They
say
further
it
is
no
sufficient
reason
,
to
cal
this
Créede
Apostolicall
,
and
to
Christen
it
by
the
name
of
the
Apostles
,
in
respecte
of
the
conformitie
it
hath
with
their
writings
,
seeing
that
by
the
same
reason
,
other
Simbols
(
as
that
of
Niceus
,
Athanasius
&
suche
other
like
writings
,
may
beare
also
the
name
of
the
apostles
Creede
,
as
containing
a
doctrine
agréeing
with
the
writings
of
the
Apostles
:
and
therfore
the
Doctors
say
we
must
beleeue
that
the
Apostles
haue
made
&
deliuered
to
Christians
this
Créede
,
and
applie
faith
to
it
,
as
being
a
wryting
composed
by
the
Apostles
,
for
proofe
whereof
,
they
haue
the
aucthoritie
of
all
times
,
since
the
Apostles
till
now
,
that
this
Creede
hath
bene
proponed
in
Baptisme
and
Catechisme
,
as
appeareth
by
the
Authors
which
haue
bene
from
the
Apostles
til
our
time
:
neither
can
we
name
or
note
any
Author
or
Councell
which
hathe
made
this
Créede
,
that
afore
the
same
Author
or
Councel
(
euen
vntill
we
come
immediatly
to
the
Apostles
)
this
Simboll
hath
not
bene
proponed
in
Baptisme
and
Catechisme
,
and
called
amongste
Christians
the
rule
of
Faithe
:
which
our
such
argument
,
S
Augustine
in
many
places
against
the
Donatistes
,
estéemes
inuincible
,
to
proue
that
something
there
is
of
the
Apostles
:
Omitting
willingly
(
for
wearinesse
sake
)
other
Auncientes
who
acknowledged
this
Créede
to
be
made
and
receyued
namely
of
the
saide
Apostles
,
as
S.
Ambrose
,
S.
Ierome
and
others
.
Touching
the
second
pointe
,
the
Doctoures
say
that
the
bonde
and
necessitie
to
beléeue
this
Simboll
,
dependes
not
of
the
knowledge
of
the
Apostolicall
or
Propheticall
wrytings
,
nor
of
the
knowledge
of
their
conformitie
with
them
,
for
it
was
made
and
contained
amongst
Christians
in
Baptisme
,
afore
there
were
any
Apostolicall
wryting
,
and
in
Baptisme
,
it
was
proposed
to
beléeue
the
saide
Créede
,
afore
there
was
entrie
into
the
wrytings
or
speache
therof
:
in
the
primitiue
Churche
,
wrytings
were
examined
,
whether
they
were
to
be
receiued
or
not
,
and
the
vnderstanding
of
the
same
,
together
if
a
Doctrine
were
true
or
false
,
by
this
Simboll
and
rule
of
Faithe
,
and
to
imitate
or
confront
it
with
it
,
as
Irenaeus
,
Tertullian
and
others
affirme
.
And
though
it
should
happen
,
that
a
man
neuer
heard
but
the
Simboll
,
without
knowing
whether
there
were
holy
Scriptures
or
not
,
yet
he
might
beleeue
the
said
Créede
,
and
be
a
true
Christian
,
so
that
he
were
not
infected
with
other
particulare
false
opinions
.
And
of
the
contrarie
,
if
the
beleefe
of
the
Créede
depended
vppon
the
knoweledge
of
the
Propheticall
or
Apostolicall
wrytings
,
as
to
vnderstand
and
be
assured
of
the
conformitie
that
therein
is
,
afore
wée
beleue
it
:
onely
wise
men
,
and
such
as
were
wel
studied
in
writinges
(
who
woulde
assure
them selues
of
the
saide
conformitie
)
should
be
bounde
to
beleue
the
Symboll
,
or
at
the
leaste
,
assured
of
the
truthe
of
the
same
,
and
so
there
shoulde
be
fewe
Christians
:
Therefore
the
beléefe
of
the
Créede
dependes
not
vpon
the
knowledge
of
the
Scriptures
.
By
meane
whereof
the
Doctoures
holde
by
tradition
of
the
Churche
gouerned
by
the
holy
sprite
,
that
the
Creede
is
of
the
Apostles
,
and
that
there
is
no
doubte
thereof
.
In
like
sorte
by
the
same
tradition
we
muste
geue
Faithe
to
it
,
as
a
Doctrine
of
the
Apostles
not
written
,
and
yet
of
equall
authoritie
with
that
whiche
is
in
their
writings
,
notwithstanding
we
had
no
knowledge
of
other
Scriptures
.
The
Doctoures
are
very
sory
,
that
the
other
parte
hath
so
muche
declined
to
aunswere
pertinently
and
absolutely
to
these
twoo
pointes
,
why
they
proponed
onely
to
shewe
what
Faithe
and
authoritie
men
oughte
to
attribute
to
this
Symbol
,
and
all
other
Doctrine
receiued
by
Tradition
of
the
Apostles
(
without
Canonical
writing
)
whiche
might
haue
bene
lefte
by
them
by
the
same
meane
and
reason
,
that
is
shewed
that
the
Symboll
was
geuen
to
the
Christians
by
the
said
Apostles
,
without
that
they
put
it
in
writing
.
For
ende
,
the
Doctours
persuade
suche
as
shal
reade
this
conference
,
not
to
amaze
or
maruel
at
so
many
perplexities
,
declining
from
the
true
ende
of
the
said
two
pointes
proponed
,
with
request
to
remember
the
conferences
of
S.
Augustine
with
the
Donatistes
,
and
Pelagians
,
whose
fashion
resembles
the
presente
manner
of
the
Ministers
with
whom
they
conferre
,
laying
them selues
notwithstanding
vpon
the
iudgemente
of
suche
as
shal
reade
the
matter
of
this
disputation
.
Resolution
of
the
Ministers
.
WHo
affirme
,
according
to
the
former
propositions
alwaies
mentioned
by
them
,
&
also
the
better
to
confirme
the
faithe
of
the
Duches
,
that
(
as
S.
Cyprian
writeth
)
it
is
incertaine
whether
the
Symbol
which
beares
the
name
of
the
Apostles
was
made
&
composed
suche
one
by
them
,
or
els
drawne
and
gathered
of
their
Doctrine
:
and
also
why
it
is
called
Symbolum
,
whether
it
be
by
reason
that
euery
one
of
them
broughte
his
parte
and
portion
to
it
,
or
that
it
is
a
marke
or
certaine
signe
of
Christian
Religion
:
as
touching
whiche
Regardes
,
it
is
a
thing
indifferente
for
Saluation
,
as
hauing
alwayes
one
equall
weighte
and
authoritie
,
whether
the
Apostles
write
it
,
or
whether
it
was
faithfully
gathered
of
their
writings
,
as
were
also
the
Symbols
aswel
of
Niceus
,
as
of
Athanasius
,
of
whom
the
Church
neuer
doubted
,
that
they
conteined
not
a
pure
Apostolicall
Doctrine
,
as
shée
hathe
well
and
euidently
declared
,
in
ordeining
that
the
saide
Symboll
of
Nyceus
shoulde
be
openlye
published
to
the
people
when
they
assembled
for
the
Communion
,
the
same
being
in
obseruation
at
this
day
in
the
Churche
of
Rome
,
where
this
Symboll
is
readde
and
sunge
euery
Sonday
in
the
Temples
,
whiche
if
it
conteined
not
Apostolicall
Doctrine
,
it
shoulde
impugne
the
59.
Articles
of
the
Councell
of
Laodicene
,
by
whiche
it
is
forbidden
to
reade
in
the
Churche
,
any
thing
of
Priuate
inuention
,
but
onely
the
Doctrine
comprehended
in
the
Canonicall
Bookes
of
the
Olde
and
Newe
Testament
whose
number
is
there
made
.
The
Ministers
doo
further
affirme
,
that
the
reason
and
principall
cause
of
the
Faithe
,
which
Christians
adde
to
this
Créed
,
is
the
knowledge
they
haue
,
that
it
is
the
pure
woord
of
God
,
and
he
that
teacheth
it
,
mainteines
also
that
it
is
Gods
woorde
,
the
same
appearing
by
the
testimony
and
writing
of
S.
Paule
,
who
,
after
he
hath
proponed
to
the
Corinthians
the
Deathe
,
Buriall
,
and
Resurrection
of
Iesus
Christe
,
whiche
be
the
principall
Articles
of
the
Créede
,
as
vpon
whiche
also
our
iustification
is
chiefely
founded
:
Addeth
this
speache
,
that
he
hathe
geuen
them
that
whiche
he
hathe
receiued
,
whiche
is
,
that
Christe
is
deade
for
our
sinnes
according
to
the
Scriptures
:
and
after
that
he
was
buried
,
and
is
risen
againe
the
thirde
daye
,
according
to
the
Scriptures
.
Christe
him selfe
also
,
proposing
in
like
sorte
his
Deathe
,
And
albeit
in
the
tyme
of
the
Natiuitie
of
the
Churche
,
the
Créede
was
proponed
to
suche
as
were
Catechised
,
afore
the
Apostles
or
Euangelistes
had
sette
downe
any
thing
in
writing
,
yet
it
foloweth
not
for
all
that
,
that
there
were
not
other
scriptures
vppon
which
mighte
be
founded
euery
Article
of
Faithe
:
Whiche
to
decypher
by
péecemeale
,
the
Article
of
Creation
hathe
his
fundation
vppon
the
beginning
of
Genesis
:
The
Article
of
the
Almightinesse
of
God
hathe
his
grounde
vppon
the
40.
of
Esaie
,
and
many
other
places
of
scripture
.
The
Article
of
the
Conception
of
Iesus
Christe
,
vppon
the
vij
.
of
Esay
:
For
the
place
of
his
Natiuitie
,
vppon
the
v.
of
Micheas
,
and
for
the
Regarde
of
the
Time
,
vppon
the
xlix
.
of
Genesis
,
and
ix
.
of
Daniel
:
The
Article
of
his
death
&
the
Crosse
,
vpon
the
xxij
.
Psalme
:
xxxv
.
of
Esay
,
and
ix
.
of
Daniel
:
The
Article
of
Resurrection
,
vppon
the
xvj
.
Psalme
:
the
Article
of
Ascension
,
vppon
the
xcviij
.
Psalme
:
the
Article
of
the
Iudgemente
,
in
Daniel
xij
.
the
Article
of
his
sending
the
holy
ghost
,
in
Ioel
ij
.
the
Article
of
the
Church
in
Esay
2.
and
Micheas
4.
the
Article
of
Remission
of
sinnes
in
the
Psalme
32.
and
37.
of
Ezechiel
,
and
the
Article
of
the
Resurrection
of
the
fleshe
,
and
eternall
life
in
Daniel
12.
It
maie
appeare
to
euery
one
by
the
places
here
inferred
,
that
there
were
cleare
and
euidente
Scriptures
,
to
grounde
all
the
Articles
of
Faithe
,
afore
the
Créede
was
bestowed
in
writing
,
whiche
might
and
oughte
to
be
exhibited
to
suche
as
were
Catechised
,
for
their
assurance
in
that
which
was
proposed
them
to
beleue
:
Neither
is
it
possible
that
a
man
may
beleue
,
if
first
he
haue
not
vnderstand
and
hearde
the
woord
,
and
that
he
assure
hime
self
of
it
,
and
hold
it
as
certaine
(
and
more
if
it
were
possible
)
than
the
matters
conceiued
,
and
comprehended
by
Mathematicall
demonstrations
,
as
appeareth
by
the
definition
of
the
Faith
,
when
the
Apostles
calles
it
Hypostasin
and
Eleuchon
,
For
conclusion
,
the
Ministers
proteste
to
confesse
and
beleue
,
that
the
Symbol
of
the
Apostles
in
euery
Article
is
the
pure
woorde
of
God
,
and
that
in
the
faithe
of
the
same
it
behoueth
euery
faithefull
man
to
stande
and
perseuer
vntill
the
ende
:
So
that
for
their
partes
,
they
will
in
no
sorte
receiue
or
approue
in
their
Churches
any
that
denieth
,
or
is
doubtful
of
the
saide
Articles
.
Replie
.
The
Doctours
wil
proue
,
that
the
Doctrine
of
the
Ministers
conteineth
pointes
,
contrary
to
the
principall
Articles
of
the
Creede
:
As
firste
,
against
the
Article
of
Goddes
Omnipotencie
,
when
they
say
and
teach
that
God
cannot
make
that
one
Body
be
in
twoo
places
:
The
seconde
againste
the
Article
of
Creation
,
wherein
they
saie
,
that
not
onely
God
suffereth
that
euill
and
sinne
be
committed
,
but
also
dothe
it
him selfe
:
The
thirde
,
sometimes
they
denie
,
and
earst
confesse
for
an
Article
of
Faithe
,
that
the
Virgyn
Mary
should
remaine
a
Virgyn
after
her
deliuery
:
The
fourthe
,
that
Iesus
Christe
is
not
descended
into
Hell
but
by
imagination
,
and
not
Really
:
Yea
moreouer
,
againste
the
saide
Article
they
saie
,
that
Iesus
Christe
dispaired
of
his
saluation
(
vpon
the
trée
of
the
Crosse
)
as
being
troubled
in
his
conscience
with
feare
to
be
damned
:
with
many
other
errours
conteined
in
this
Article
.
Vpon
whiche
obiections
they
aduertise
the
Ministers
that
they
stande
ready
to
aunswere
them
.
The
fifthe
day
of
disputation
,
being
the
fiuetenth
of
Iuly
,
and
Munday
.
THe
Ministers
haue
required
their
requeste
before
made
,
and
now
eftsoones
reiterated
,
for
the
spéedie
entry
of
the
Doctoures
into
conference
touching
the
pointes
of
the
Masse
)
to
be
inregistred
:
to
the
ende
the
occasion
may
be
knowne
why
the
Doctours
delaie
and
refuse
the
saide
conference
.
The
Doctours
not
willing
to
leese
time
,
and
mindefull
withal
to
folowe
the
accorde
made
in
the
last
day
of
disputation
,
according
to
the
whiche
,
the
Ministers
oughte
to
aunswere
touching
the
errors
conteined
in
the
doctrine
preached
by
them
,
againste
the
Articles
of
the
creede
,
as
the
Doctours
haue
noted
and
proposed
them
,
&
to
enter
immediately
into
the
matter
,
they
affirme
,
that
the
Ministers
haue
euill
alleaged
S.
Cyprian
,
as
to
denie
that
the
Créede
was
of
the
Apostles
:
For
S.
Cyprian
doubtes
not
at
all
,
neither
puttes
in
doubte
,
as
indifferente
,
whether
it
be
of
the
Apostles
or
not
,
but
saithe
expressely
that
afore
they
departed
from
together
,
they
made
the
saide
Créede
,
as
appeareth
in
the
Preface
of
his
Exposition
.
Further
the
Doctoures
demaund
vpon
the
Article
of
the
Omnipotencie
(
whiche
is
the
fundation
of
the
Supper
and
the
Sacramente
)
why
in
a
confession
proponed
at
Poissie
before
the
King
by
Beza
,
and
after
him
other
Ministers
,
and
bestowed
in
diuerse
Bookes
,
is
not
conteined
the
article
of
the
Omnipotencie
,
which
is
the
firste
and
principall
Article
of
Faithe
,
and
why
they
haue
made
so
many
different
confessions
of
Faithe
,
taking
awaye
that
they
haue
putte
in
the
one
,
and
(
of
the
contrarye
)
adding
what
they
haue
omitted
in
the
others
:
And
howe
this
Article
of
the
Trinitie
is
not
expressely
in
the
firste
confession
,
1564.
which
they
confesse
,
albeit
moste
darkely
.
Aunswere
.
It
appeares
by
the
actes
of
the
laste
dayes
conference
,
that
the
demaunde
of
the
Ministers
was
in
nature
the
selfe
Requeste
they
presently
make
,
whiche
is
,
that
the
pointe
of
the
Masse
mighte
be
firste
decided
,
as
being
the
chiefe
occasion
of
the
conference
.
And
for
that
they
propone
touching
the
Symboll
,
the
Ministers
neuer
doubted
,
nor
yet
suspecte
,
but
that
it
is
a
pure
Apostolicall
Doctrine
,
whiche
lies
to
all
mennes
view
in
reading
the
actes
of
the
saide
dayes
Disputation
,
where
,
in
halfe
a
dosen
places
at
the
leaste
,
they
haue
alwayes
confessed
&
repeated
the
same
:
The
only
thing
,
they
mainteined
to
be
in
dout
,
is
,
whether
the
Creede
was
written
by
the
Apostles
or
not
,
wherein
thei
can
nothing
be
verefied
,
nor
appeare
by
the
Doctors
:
and
S.
Cyprian
him selfe
whom
the
doctours
produce
,
giues
aduertismente
to
the
Readers
in
his
Preface
,
of
the
greate
varietie
that
is
in
the
saide
Creede
,
bicause
diuerse
Churches
haue
added
thereunto
sundrie
Articles
.
He
aduertiseth
besides
,
that
in
his
Explication
he
foloweth
the
order
of
the
Churche
of
Aquila
,
and
expounding
also
the
Article
of
Descension
into
Hel
(
whereof
the
doctors
make
so
great
brute
)
he
saithe
expressely
that
it
is
not
in
the
Symboll
of
the
Romaine
Churche
,
nor
of
the
Churches
of
the
Easte
,
whereof
may
be
gathered
the
incertaintie
of
that
whiche
is
touched
before
,
and
that
there
is
no
Article
wherein
we
maye
reasonably
doubte
,
if
it
be
of
those
whiche
the
Apostles
haue
written
,
or
added
by
somme
Churches
,
or
els
wée
muste
saie
the
Apostles
haue
written
diuerse
Créedes
.
Touching
the
differences
whiche
the
Doctours
pretende
to
be
in
the
confessions
of
the
refourmed
Churches
,
imprinted
and
published
in
diuerse
Temples
,
the
Ministers
denie
to
differ
one
from
an
other
in
respect
of
the
sense
,
albeit
perhaps
some
tearmes
maie
be
changed
for
a
more
large
declaration
:
and
where
they
allege
that
in
some
of
them
the
article
of
Gods
almightinesse
hathe
bene
omitted
,
the
Ministers
denie
it
,
requiring
the
Doctours
to
produce
the
exemplarye
of
the
confession
,
wherein
they
saie
it
is
omitted
,
séeing
if
it
should
be
so
it
might
be
falsified
&
corrupted
:
They
say
that
in
their
confession
there
is
nothing
either
ambiguous
or
darke
,
which
some
of
the
saide
Doctors
haue
wel
shewed
,
when
they
haue
dressed
a
forme
of
confession
vpon
the
Patron
of
those
of
the
refourmed
Churches
,
vsing
proper
termes
and
sentences
:
whereunto
they
haue
added
nothing
to
make
it
diuerse
,
but
that
which
they
haue
in
difference
with
the
Ministers
&
that
they
could
hardly
grounde
vpon
the
scripture
.
Obiection
.
The
Doctours
say
,
the
Ministers
conceale
no
whit
their
boldnesse
to
deny
things
that
are
manifest
,
as
the
opinion
of
S.
Cyprian
that
the
Apostles
were
the
Authoures
,
yea
,
and
made
and
composed
the
Symboll
,
referring
them selues
altogether
to
the
present
hearers
,
and
others
by
whom
this
writing
shal
be
readde
:
wherein
for
their
better
grounde
of
this
denial
,
they
rest
vpon
a
very
small
reason
,
which
is
vppon
the
Article
of
descending
into
Hell
,
whether
it
was
brought
in
by
the
Apostles
,
or
added
by
others
,
as
from
thence
to
call
againe
into
doubte
,
whether
they
be
Authours
of
all
the
other
Articles
:
The
same
resembling
as
if
it
were
said
,
that
it
is
incertaine
,
whether
S.
Iohn
made
his
Gospell
,
bicause
some
men
doubte
whether
the
Historie
of
the
adulterer
be
of
him
:
Aunswere
.
All
these
questions
are
impertinent
,
&
estranged
from
the
confession
of
the
churches
,
&
yet
the
doctors
haue
chosen
it
for
the
fundation
of
al
the
conference
,
in
which
respecte
,
the
Ministers
require
pertinent
disputation
,
&
that
they
chuse
one
Article
or
more
of
the
said
confession
,
vpon
which
they
pretende
to
pitche
the
ground
of
the
saide
Confession
.
Obiection
.
These
questions
are
very
pertinent
to
impugne
the
Articles
of
the
Ministers
confession
:
for
there
is
no
question
of
the
proper
woordes
conteined
in
the
same
confession
,
which
is
no
other
thing
than
a
summe
of
the
Faithe
:
But
the
Doctours
seeme
to
impugne
the
sense
of
the
articles
which
they
knowe
by
theire
proper
writings
,
by
whiche
they
make
open
the
testimonie
,
that
touching
the
Article
of
the
Omnipotencie
God
cannot
bring
to
passe
the
things
aforesaide
:
The
Doctoures
also
shewe
,
that
it
is
directely
to
impugne
the
Doctrine
of
Heretikes
,
and
the
true
meane
to
proue
against
them
,
that
they
receiue
not
the
holy
Scripture
when
it
is
proued
,
they
comprehend
not
the
true
sense
of
it
:
They
also
say
that
euen
the
Ministers
themselues
be
the
causes
of
suche
Questions
,
hauing
desired
to
conferre
of
the
Masse
,
by
which
meane
the
Doctoures
woulde
make
them
come
to
it
:
For
the
Article
of
the
omnipotencie
,
is
the
principall
ground
to
proue
and
sustaine
Gods
woord
,
and
the
Reall
presence
of
the
body
of
Iesus
Christe
in
the
Sacrament
of
the
Aultare
,
maruelling
much
of
much
declining
,
considering
that
when
there
is
speeche
of
their
Confession
they
demaund
the
Masse
,
and
when
the
Masse
is
offred
,
they
require
their
Confession
.
Aunswere
.
The
ministers
maruell
muche
of
so
muche
superfluous
matter
proponed
by
the
Doctoures
:
And
where
they
say
that
albeit
they
impugne
not
the
termes
of
the
saide
Confession
,
yet
they
resiste
the
sense
,
the
ministers
Aunswere
that
the
sense
can
not
be
knowne
but
by
the
termes
,
by
which
reason
they
wrap
themselues
in
a
contradiction
,
when
in
leauing
the
termes
,
they
say
they
will
confute
the
sense
:
Touching
the
Conclusion
,
affirming
that
one
body
at
one selfe
instante
may
be
in
diuers
places
,
the
Ministers
denie
in
good
consequence
,
that
that
can
not
be
inferred
of
the
omnipotencie
of
God.
Obiection
.
The
Doctoures
say
that
it
foloweth
,
that
God
can
not
bring
to
passe
that
at
one
time
one
body
occupie
two
places
,
God
then
is
not
almightie
.
Aunswere
.
The
Ministers
denie
the
consequence
aforesaide
,
and
alleage
the
reason
,
as
that
it
appeares
by
the
holy
Scripture
,
that
God
can
not
denie
him selfe
,
S.
Ierome
writing
to
Eustachius
,
confirmes
by
this
that
foloweth
:
I
will
say
hardly
,
albeit
God
can
doe
all
things
,
yet
can
he
not
raise
or
réestablishe
a
Virgine
after
hir
fall
.
S
Augustine
in
like
sorte
in
the
fifthe
Booke
of
the
Citie
of
God
.
Chap
10.
vset●
these
woordes
:
Goddes
power
is
in
nothing
lessened
,
when
it
is
saide
he
can
not
die
,
nor
be
deceiued
.
And
a
little
after
,
God
is
almightie
,
bicause
there
be
things
which
he
can
not
doe
:
The
same
Author
in
the
.26
.
of
the
same
worke
.
Chap.
8.
vseth
this
spéeche
,
he
that
saithe
,
if
God
be
almightie
,
let
him
bring
to
passe
that
things
which
are
made
,
be
not
made
,
doth
nor
meane
,
that
it
is
as
much
as
if
he
should
say
,
if
he
be
omnipotent
,
let
him
bring
to
passe
that
the
things
that
are
true
(
in
as
muche
as
they
are
already
true
)
be
false
:
Theodoretus
also
in
his
thirde
Dialogue
conformablie
to
this
,
saithe
:
wée
muste
not
without
Determination
say
generally
,
that
all
things
are
possible
to
God
,
bicause
he
that
saith
so
absolutely
,
comprehendes
things
that
are
good
,
and
wicked
matters
also
,
which
be
their
contraries
.
And
a
little
after
,
he
affirmes
that
God
can
not
sinne
,
as
being
a
thing
farre
from
his
nature
:
And
so
concludes
,
that
albeit
there
be
many
things
which
he
can
not
doe
(
seeing
there
be
many
sinnes
)
that
yet
for
all
that
he
forbeares
not
to
be
omnipotent
.
Obiection
.
The
Doctors
finde
in
the
reasons
aforesaid
a
Confession
of
the
antecedent
,
which
shuld
seeme
to
be
only
supposed
,
God
could
not
bring
to
passe
that
one
body
at
one
season
shoulde
be
in
two
places
,
no
more
than
he
is
able
to
do
the
things
by
them
alleaged
:
for
they
alleage
them
to
this
ende
,
to
shewe
that
there
be
somethings
which
God
can
not
do
,
which
they
can
not
applie
to
the
present
Question
(
that
one
bodie
can
not
vse
two
places
)
without
Declaration
that
it
is
impossible
to
God
.
And
touching
the
reasons
recited
of
the
holy
Scripture
,
that
God
can
not
lie
nor
denie
himselfe
,
those
places
(
vnder
correction
)
serue
nothing
to
purpose
:
For
as
they
haue
alleaged
out
of
the
Maister
of
sentences
,
to
lie
,
and
to
be
able
to
sinne
,
is
not
power
,
but
impower
,
so
of
the
contrary
,
if
God
could
sinne
,
he
should
be
impuissant
and
weake
,
neither
coulde
God
do
so
,
for
then
he
shoulde
resiste
and
destroy
himselfe
.
And
touching
the
Examples
drawne
out
of
S.
Ierome
and
S.
Augustine
.
that
God
coulde
not
bring
to
passe
,
that
a
corrupte
Virgine
shoulde
remaine
a
Virgine
,
and
that
a
thing
done
,
shuld
not
be
done
,
that
being
vnderstand
as
the
Theologians
say
,
〈◊〉
〈◊〉
u
c●●posito
,
(
which
is
,
the
things
being
suche
and
so
done
)
it
is
true
:
and
the
reason
is
,
that
otherwise
it
woulde
implie
contradiction
.
But
in
the
Question
proposed
,
there
is
nothing
like
,
which
only
Demaundes
,
if
God
by
his
power
can
alter
and
chaunge
the
Nature
and
qualitie
of
things
created
:
as
if
he
could
bring
to
passe
,
that
a
heauie
thing
abiding
in
his
qualitie
of
heauinesse
&
waighte
(
which
naturally
weighes
downewarde
)
shoulde
remaine
by
the
onely
vertue
of
God
,
hanging
on
high
,
as
we
reade
in
the
holy
Scripture
,
that
the
fire
which
naturally
ascendes
and
stretches
on
heigthe
,
discendes
downewarde
by
the
vertue
of
God
,
and
also
that
fire
of
his
proper
nature
ardente
and
burning
,
makes
cold
(
his
owne
qualitie
that
is
the
heat
)
reasting
in
the
substance
:
as
also
that
two
bodyes
may
be
in
one
place
,
as
appeareth
when
our
Lord
entred
where
the
Apostles
were
,
the
doores
being
shut
:
or
that
a
great
and
large
bodie
remaining
in
his
grosenesse
and
bignesse
,
passeth
thorow
a
place
inequall
to
his
greatnesse
and
largenesse
as
the
Camell
thorow
the
eie
of
a
needell
.
All
which
Examples
,
as
they
are
taken
of
the
scripture
,
so
if
it
muste
be
that
God
can
not
bring
to
passe
that
one
body
be
in
two
places
,
he
can
no
more
doe
the
things
aforesaide
,
by
the
reasons
which
shall
be
deduced
héereafter
to
that
ende
.
And
as
it
wil
neuer
be
found
to
enter
into
the
brain
of
an
interpreter
to
denie
such
power
,
so
the
first
that
hath
denied
it
openly
,
was
Peter
Martyr
,
and
after
him
Beza
.
The
Doctoures
say
further
,
that
the
fourme
of
arguing
which
the
Ministers
vse
,
impugnes
and
reuerseth
that
which
God
obserueth
in
the
holy
scripture
,
and
the
Angel
speaking
to
the
virgin
:
for
God
ordinarily
when
he
assureth
any
thing
impossible
to
nature
,
&
that
men
cannot
comprehend
,
alleageth
generally
his
power
:
like
as
also
the
Angel
laying
a
foundation
of
the
Incarnation
of
our
Lord
,
saith
generally
there
is
nothing
impossible
to
God
,
as
touching
his
creatures
:
But
is
it
so
that
the
generalitie
of
an
argument
is
deserued
,
by
particular
exceptions
,
and
made
vnprofitable
and
without
force
by
that
meane
:
When
God
then
alleageth
generally
,
that
his
power
can
doe
it
,
it
may
be
doubted
of
,
and
thought
that
the
things
proponed
of
God
,
may
be
of
those
that
are
impossible
to
him
:
aswel
as
the
exceptions
alleaged
of
the
ministers
:
And
that
also
should
be
false
which
the
Aungell
saithe
,
that
there
is
nothing
impossible
to
god
,
by
that
,
that
many
things
are
alleaged
and
proponed
to
the
contrarie
:
So
that
to
the
ende
God
and
his
Aungelles
,
be
mainteined
true
in
their
woordes
,
we
muste
not
doubte
that
he
can
not
chaunge
and
transforme
his
creatures
and
al
their
qualities
muche
more
easily
,
than
a
potter
is
able
to
worke
his
clay
,
and
fourme
at
his
pleasure
any
vessell
thereof
.
Further
,
if
we
limite
the
power
of
God
towards
his
creatures
,
there
is
daunger
,
that
we
fal
not
to
deny
him
his
Empire
and
dominion
ouer
them
:
for
to
be
Lord
ouer
a
creature
,
is
no
other
thing
than
to
haue
power
to
chaunge
and
alter
him
,
and
giue
him
suche
a
nature
and
qualitie
,
as
he
thinkes
good
,
as
hauing
him
altogether
in
his
power
:
And
therefore
God
in
Ieremie
,
to
shewe
that
he
had
power
to
reuerse
and
destroy
Ierusalem
(
according
to
his
pleasure
)
begins
to
say
,
I
am
Lorde
ouer
all
fleshe
,
is
there
any
thing
impossible
to
me
:
and
therfore
the
Doctoures
conclude
,
that
there
is
daunger
if
this
question
be
mainteined
as
impossible
to
God
,
that
euery
one
will
doe
as
muche
:
alleaging
the
selfe
examples
that
the
ministers
do
,
to
exempt
from
Gods
power
al
things
that
displease
him
.
And
when
suche
matter
shall
be
produced
out
of
Scripture
,
he
may
interprete
the
Scripture
in
other
sense
,
saying
:
that
suche
a
thing
shal
be
impossible
to
God
in
the
naturall
sense
of
the
woordes
of
the
Scripture
,
euen
as
the
ministers
chaunge
the
Scripture
,
which
saithe
that
the
body
of
Iesus
Christe
is
in
two
places
,
that
is
,
the
woorde
of
the
Supper
compared
with
the
woorde
of
the
Ascention
,
and
they
say
,
that
that
spéeche
of
the
Supper
oughte
not
to
be
vnderstanded
literally
,
bicause
it
is
impossible
to
God
that
one
Body
be
in
twoo
places
:
And
so
the
Doctours
saie
,
that
euery
one
woulde
corrupte
the
Literall
sense
of
the
Scripture
,
holding
that
the
thing
is
impossible
to
God
,
and
therefore
the
Scripture
muste
be
otherwayes
vnderstande
:
and
yet
it
maye
so
happen
,
that
it
is
only
bicause
it
doth
displease
him
,
producing
notwithstanding
the
same
reasons
and
allegations
whiche
the
Ministers
doo
to
declare
that
all
things
are
not
impossible
to
God.
The
Doctors
conclude
eftsoones
,
that
it
is
better
to
mainteine
the
Scripture
in
his
truthe
,
albeit
shée
propose
things
incomprehensible
and
impossible
to
our
iudgement
,
than
to
giue
way
to
euery
one
to
depraue
Goddes
woorde
,
applying
it
to
his
owne
will
and
fansie
,
vnder
shadowe
to
saie
,
that
it
is
impossible
to
God
,
and
so
to
alleage
other
examples
.
Lastely
they
will
not
omitte
,
that
the
Ministers
,
who
haue
so
déepely
protested
to
rest
&
stay
vpon
the
pure
woord
of
God
,
allege
not
against
Gods
power
but
the
ancient
doctours
,
aiding
themselues
with
their
authorities
against
the
expresse
woord
of
God
,
which
beares
,
that
nothing
is
impossible
to
him
generally
without
some
exception
.
Aunswere
.
The
Ministers
aunswere
that
the
Doctoures
proue
not
their
consequence
,
but
leaue
it
as
in
a
distruste
not
to
be
able
to
confirme
it
,
as
is
moste
likely
:
They
make
no
mention
but
of
the
Antecedent
of
their
consequence
,
to
the
confession
of
whiche
it
will
neuer
be
possible
to
them
to
bring
the
Ministers
by
the
reasons
and
authorities
by
them
alleadged
so
strengthen
theire
saide
consequence
,
bicause
of
a
Particulare
they
inferre
a
Generall
,
whiche
is
againste
the
Rules
of
Dialectice
:
where
they
saye
,
that
the
authorities
alleaged
by
the
Ministers
,
apperteine
nothing
to
reproue
their
consequence
,
and
to
shewe
that
God
forbeares
not
to
be
almighty
,
notwithstanding
that
he
cannot
doo
any
thing
which
derogates
his
nature
:
They
referre
themselues
for
that
,
to
the
ancient
authours
aforesaid
,
who
for
the
same
and
&
reason
of
the
ministers
alleage
the
saide
exceptions
.
Where
they
pretende
that
the
Authorities
and
Sentences
alleaged
of
the
Auncientes
,
doo
nothing
apperteine
to
the
presente
question
,
as
denying
that
they
oughte
to
be
vnderstand
of
other
things
,
excepte
suche
as
conteine
in
themselues
contradiction
.
The
Ministers
aunswere
,
that
euen
so
doothe
that
whiche
they
propone
of
a
Body
that
in
one
instante
he
maye
he
in
diuerse
places
:
the
same
being
asmuch
as
if
they
had
saide
,
that
a
Bodye
is
,
and
is
not
at
one
time
,
and
that
a
Body
is
one
,
and
not
one
.
And
lastely
that
a
Creature
maye
be
incircumscript
,
and
not
enclosed
in
certaine
limittes
:
whiche
if
it
were
so
,
he
shoulde
be
no
more
a
Creature
,
but
a
God
,
as
maye
be
gathered
of
the
saying
of
S.
Basile
in
his
Booke
of
the
Holye
Ghoste
,
Chapter
22.
whose
opinion
is
,
that
the
Aungell
whiche
appeared
to
Cornelius
was
not
in
the
selfe
place
where
Philip
was
,
and
he
whiche
of
the
Aultare
spake
to
Zacharie
,
did
not
furnishe
at
the
same
time
he
spake
to
him
,
his
Seate
and
place
in
Heauen
:
But
the
Holy
Ghoste
is
in
Abacuc
,
and
Daniell
in
Babylon
,
and
in
Ezechiell
vppon
the
Floudde
of
Chobar
,
for
the
Sprite
of
God
replenisheth
the
Earthe
:
wherein
the
Prophete
crying
,
saithe
,
Whither
shall
I
goe
to
hide
me
from
thy
Sprite
?
where
shall
I
flée
to
decline
from
thy
face
?
And
Dydimus
confirming
this
in
his
Booke
whiche
he
hathe
written
of
the
Holy
Ghoste
,
makes
this
question
,
If
,
saithe
he
,
the
Sprite
of
God
were
a
Creature
,
he
shoulde
haue
his
substaunce
circumscripte
and
limited
,
as
haue
all
other
Creatures
whiche
are
made
and
created
:
So
that
,
as
it
is
that
Goddes
Sprite
replenishes
the
worlde
,
and
is
not
circumscripte
in
any
place
,
nor
lymited
,
so
it
followeth
thereupon
that
he
is
God.
Vigilius
in
his
Disputation
whiche
he
wrote
betwéene
Sabellius
,
Photius
,
Arius
,
and
Athanasius
,
vnder
the
personne
of
Athanasius
,
writes
in
this
sorte
:
By
this
it
maye
chiefely
appeare
,
that
the
Sprite
of
God
,
is
God
,
that
he
is
euery
where
,
and
not
conteined
in
any
place
,
as
the
Prophete
writes
,
whither
maye
I
withdrawe
my selfe
to
hide
me
from
thy
Sprite
?
By
these
places
wée
maye
conclude
,
that
if
a
Bodye
be
not
circumscripte
,
termined
,
and
closed
within
certaine
lymittes
,
he
coulde
not
be
a
Creature
,
whiche
oughte
not
only
to
be
vnderstande
by
other
Bodyes
,
but
also
euen
by
Iesus
Christe
:
as
appeareth
by
Theodorete
in
his
seconde
Dialogue
,
saying
,
then
the
Body
of
the
Lorde
is
risen
againe
,
exempte
from
all
corruption
,
impassible
and
immortal
,
decked
with
Diuine
glorie
,
adored
&
woorshipped
with
the
Celestial
powers
.
And
yet
albeit
he
be
in
this
sort
qualified
,
he
leaues
not
for
all
that
to
be
circumscript
,
as
he
was
afore
he
was
glorified
,
whereof
it
foloweth
,
that
being
true
Body
&
Creature
,
he
cannot
at
one
instante
be
in
sundry
places
.
Touching
their
allegations
,
that
the
examples
aforesaide
apperteine
nothing
to
the
question
proponed
,
bicause
it
stretcheth
not
but
to
know
if
God
may
change
the
qualities
into
a
Substance
,
the
substance
remaining
:
The
Ministers
deny
it
,
bicause
in
the
Question
there
is
mention
of
a
Bodye
,
whiche
cannot
be
without
his
Measures
:
And
the
measures
and
Dimensions
be
not
as
Qualities
and
Accidentes
,
which
may
come
to
a
Body
and
departe
from
it
,
without
that
it
be
corrupted
(
which
is
the
nature
&
condition
of
Accidents
)
but
they
are
of
their
proper
Essence
,
so
that
it
is
impossible
that
a
Body
be
a
Body
,
but
that
he
be
measured
&
circumscripte
.
The
first
example
they
produce
to
confirme
their
saying
,
is
,
that
it
may
happen
,
that
a
weighty
thing
,
which
naturally
in
respect
of
his
heauinesse
enclines
downward
,
may
be
raised
on
high
,
wherunto
the
Ministers
answere
,
that
the
same
may
be
in
déede
by
a
violent
mouing
:
but
this
example
is
nothing
pertinent
to
reuerse
that
which
they
haue
said
,
bicause
such
things
conteine
no
contradiction
in
themselues
,
neither
are
they
contrary
to
the
essence
of
the
thing
where
they
happen
:
for
a
stone
which
a
man
throwes
on
highe
,
leaues
not
for
al
that
to
be
a
stone
,
like
as
also
by
the
same
mouing
it
is
not
depriued
of
his
weightinesse
.
Touching
the
Example
of
the
Fire
,
they
aunswere
,
that
there
is
one selfe
reason
bothe
of
lighte
and
heauie
things
,
and
that
without
any
corruption
of
their
Essence
,
their
naturall
mouings
maie
be
chaunged
by
force
and
violence
donne
to
them
.
Touching
their
allegation
of
the
fire
,
which
contrary
to
his
nature
that
is
to
skorche
and
burne
)
refreshed
the
three
Iewes
in
the
Furnace
of
Babylon
,
they
aunswere
,
that
the
fire
,
for
all
that
was
in
nothing
altered
,
neither
touching
his
Essence
,
nor
in
respecte
of
his
qualities
:
Whereof
the
proofe
fell
oute
,
in
that
it
sparing
the
sayde
thrée
Children
,
burnte
and
consumed
the
Tormentoures
,
or
suche
as
had
office
to
dresse
it
.
By
whiche
maye
be
well
alleaged
,
that
why
it
did
not
offende
them
,
procéeded
not
for
that
his
nature
or
qualitie
were
in
any
thing
chaunged
,
but
onely
bicause
his
action
was
suspended
.
And
where
they
alleage
that
two
Bodies
may
be
at
once
in
one
place
,
prouing
the
same
by
that
whiche
is
written
in
S.
Iohn
,
that
Christe
entred
where
his
Disciples
were
,
the
doores
being
shutte
:
The
Ministers
aunswere
,
that
it
is
not
so
in
the
Texte
,
but
that
the
Disciples
being
assembled
in
one
place
,
Iesus
Christe
stoode
,
and
appeared
in
the
middest
of
them
:
By
which
it
cannot
be
inferred
that
he
entred
the
place
where
they
were
without
opening
the
doores
,
nor
that
he
did
pearce
or
penetrate
them
to
make
his
entrie
.
And
it
is
no
lesse
likely
true
,
that
they
were
open
and
shutte
againe
,
than
the
doores
whiche
the
Aungell
opened
&
shutte
againe
,
S.
Peter
out
of
Prison
,
and
when
he
was
likewise
sente
for
the
deliuery
of
the
Apostles
.
And
where
they
bring
in
a
grosse
Body
passing
throughe
a
straite
place
,
alleaging
the
example
of
a
Cable
throughe
the
hole
of
a
Néedle
,
the
Ministers
finde
it
alleaged
to
euill
pourpose
,
as
an
argumente
founded
vppon
a
thing
impossible
,
and
saye
further
,
that
the
Doctours
haue
euill
vnderstande
the
tearme
of
Camelos
,
whiche
is
vsurped
in
the
Scripture
not
for
a
Cable
,
but
for
a
Camell
:
As
is
manifeste
inoughe
to
those
that
are
but
slenderly
exercised
in
the
antiquities
of
the
Hebrewes
,
and
as
appeareth
by
the
opinion
of
Angelius
Caninius
,
vppon
the
ende
of
his
Chaldey
Grammer
:
Touching
the
conclusion
,
whiche
the
Doctors
drawe
of
the
former
examples
it
is
to
euil
pourpose
,
and
grounded
vppon
the
Antecedentes
and
premisses
which
they
bring
in
presupposed
,
and
neither
as
yet
confessed
by
vs
,
nor
wil
not
be
in
the
sense
wherein
they
alleage
them
,
for
the
reasons
héere
afore
declared
.
Touching
that
which
they
say
against
the
opinion
of
the
Ministers
,
that
one
body
at
one
instante
can
not
be
in
two
places
,
yea
were
it
the
body
of
Iesus
Christ
,
and
that
it
was
neuer
written
by
any
the
Auncientes
,
nor
proponed
afore
the
comming
of
Peter
Martyr
,
and
Theodore
de
Beza
,
the
Ministers
mainteine
it
was
aduouched
afore
their
time
,
as
S.
Augustine
in
his
Epistle
written
to
Dardanus
,
vsing
these
termes
:
According
to
this
fourme
,
saith
he
,
(
meaning
the
corporall
fourme
of
Iesus
Christ
)
we
must
not
thinke
that
it
is
euery
where
,
as
also
we
must
vse
good
héede
,
that
in
establishing
to
him
his
Diuinitie
,
we
take
not
from
him
the
truthe
of
his
bodie
:
And
in
an
other
place
he
saith
,
that
by
reason
of
the
nature
and
measure
of
his
body
,
he
is
in
one
place
of
heauen
:
Theodoretus
vsing
the
selfe
same
spéeche
or
Phrase
in
his
seconde
Dialogue
,
as
hathe
béene
alleaged
heere
before
:
Like
as
also
Vigilius
in
his
fourthe
Booke
against
Eutiches
,
vseth
this
Question
,
if
it
be
but
a
Nature
of
the
Worde
and
the
Fleshe
,
howe
comes
it
that
the
Fleshe
is
not
in
euery
place
,
as
the
Woorde
is
euery
where
(
of
which
Woorde
the
Flesh
was
taken
to
constitute
a
person
and
Hypost●se
.
)
For
when
it
was
vpon
the
earth
,
it
was
not
in
heauen
,
and
now
that
it
is
in
heauen
,
sure
it
can
not
be
vpon
earth
:
And
much
lesse
that
it
is
there
,
séeing
we
exspect
that
Iesus
Christ
come
according
to
the
Fleshe
,
whom
notwithstanding
wee
beleeue
is
with
vs
on
earth
,
according
as
he
is
the
woorde
:
By
these
Authorities
and
such
like
which
are
often
found
in
the
writings
of
the
Auncients
,
the
world
may
perceiue
that
Peter
Martyr
and
Theodore
de
Beza
,
be
not
the
first
Authoures
of
this
Doctrine
,
but
that
it
is
falsly
laide
vppon
them
,
bicause
they
haue
but
drawne
,
and
as
it
were
written
it
woorde
for
woord
out
of
the
Bookes
of
the
Auncients
.
Where
the
Doctoures
pretend
,
that
the
fourme
of
Argument
which
the
Ministers
vse
,
affirming
that
to
say
any
thing
is
impossible
to
God
,
dothe
not
derogate
his
omnipotencie
:
destroyeth
the
fourme
of
argument
vsed
by
the
Angell
speaking
to
the
virgine
,
for
the
confirmation
of
his
message
,
that
nothing
was
impossible
to
God
:
the
ministers
Answer
,
that
that
is
nothing
to
purpose
,
bicause
the
question
doth
neither
importe
a
thing
containing
in
it selfe
any
contradiction
,
nor
that
is
contrary
to
the
truthe
of
God
.
Touching
the
opinion
of
the
Doctors
,
that
God
can
chaunge
the
nature
and
qualitie
of
things
,
there
is
none
that
doubtes
thereof
:
But
when
that
is
done
,
it
must
also
be
aduowed
that
things
being
changed
,
remaine
no
more
in
their
first
nature
:
and
the
Ministers
say
that
it
is
not
all
one
touching
the
thing
héere
proponed
,
bicause
the
Doctoures
would
haue
a
thing
dwell
in
his
essence
and
nature
,
notwithstanding
his
essentiall
partes
be
chaunged
,
yea
and
wholly
extincte
and
abolished
:
Touching
the
limitation
of
the
power
of
God
on
the
behalfe
of
his
creatures
,
there
is
no
man
so
sencelesse
,
as
to
enterprise
to
limite
in
all
respectes
,
that
which
he
will
,
and
that
confesseth
not
,
that
he
may
ordeine
and
dispose
of
all
his
Creatures
in
general
as
it
pleseth
him
,
and
as
a
potter
doth
of
his
mould
,
wherein
their
opinion
runnes
that
the
authoritie
of
Ieremie
ought
to
be
referred
thither
,
as
appeareth
clearely
by
these
Hebrue
woordes
,
lo
gippale
mimiuecha
col-dauar
,
which
is
,
Lord
,
nothing
shall
be
harde
to
thée
.
Touching
the
perill
which
the
Doctoures
pretende
,
may
rise
of
the
Ministers
saide
Aunsweres
,
they
say
,
that
people
of
good
and
sounde
iudgement
,
can
not
frame
any
euill
consequence
of
it
,
considering
that
all
this
Doctrine
is
true
,
and
containes
no
obscuritie
:
but
if
perhappes
any
cull
oute
an
euill
profite
of
it
,
it
is
to
be
imputed
to
themselues
and
their
euill
vnderstanding
,
by
which
,
not
only
any
Doctrine
,
but
also
the
woorde
of
God
it selfe
may
sometimes
be
peruerted
and
corrupted
:
To
be
short
,
all
things
(
as
sayeth
the
Apostle
)
are
cleane
to
those
that
be
cleane
,
and
filthie
to
such
as
are
so
,
and
haue
a
wicked
Conscience
.
Where
the
Doctoures
alleage
,
that
there
may
be
occasion
taken
by
the
Doctrine
aforesaide
,
to
interpreate
the
Scriptures
according
to
a
selfe
sense
and
fansie
,
the
Ministers
denie
it
,
and
say
:
That
if
the
worlde
enterprise
it
,
it
is
casie
inough
to
reiecte
his
interpretation
as
not
correspondente
to
the
Rules
and
Analogie
of
Faithe
,
wherewith
the
sayde
Doctrine
and
interpretation
of
the
Ministers
dothe
agrée
and
consent
.
And
where
they
say
that
the
Ministers
chaunge
and
alter
the
Scripture
,
they
Aunswere
that
it
is
a
reproche
and
slaunder
not
to
be
verified
againste
them
,
neither
touching
their
writings
,
their
woordes
,
nor
any
thing
by
them
deliuered
,
either
by
speeche
or
thought
.
Where
they
say
that
the
Scripture
is
of
opinion
that
the
bodie
of
Iesus
Christe
is
in
two
places
,
the
Ministers
denie
it
,
and
say
,
that
(
on
the
contrary
)
the
Scripture
establisheth
him
in
heauen
and
not
elsewhere
:
And
Heauen
muste
containe
hym
,
vntill
the
time
of
restauration
of
all
that
hathe
béene
forespoken
by
the
mouthe
of
his
holy
Prophets
,
from
the
beginning
of
the
worlde
.
And
where
they
alleage
that
the
Scripture
ought
not
to
be
interpreted
according
to
the
sense
and
fansie
of
euery
one
.
The
Ministers
confesse
it
with
this
Addition
,
that
all
interpretations
ought
to
be
examined
as
S.
Paule
saithe
,
and
that
suche
examination
be
made
by
the
collation
and
conference
of
the
Scriptures
.
And
lastly
,
where
the
Doctoures
accuse
the
Ministers
,
to
haue
alleaged
no
place
of
the
Scripture
,
before
they
produced
the
Auncientes
to
confirme
their
sayde
Doctrine
,
the
Ministers
say
,
they
are
falsely
imposed
,
for
that
,
if
they
well
remember
,
they
alleaged
to
the
same
ende
in
the
beginning
of
their
discourse
,
the
opinion
of
S.
Paule
,
written
in
the
seconde
Epistle
to
Timothe
,
and
the
second
Chapter
,
where
it
is
saide
that
God
can
not
denie
himselfe
,
and
also
that
is
written
in
the
sixthe
Chapiter
to
the
Hebrues
,
that
it
is
impossible
for
God
to
lie
:
Which
places
togither
with
the
opinions
of
the
Auncients
,
were
not
alleaged
as
to
diminishe
the
omnipotencie
of
God
,
but
rather
to
establishe
it
,
and
cut
of
the
way
to
many
impieties
and
blasphemies
,
which
they
would
falsly
exhibite
,
and
couer
them
vnder
the
couler
of
Gods
almightinesse
,
without
hauing
regard
to
the
will
declared
,
to
which
we
must
referre
the
power
.
The
sixth
day
of
disputation
,
being
Tewsday
the
sixtenth
of
Julie
.
THe
Doctoures
Obiecte
,
that
they
haue
made
this
Argumente
:
God
can
not
bring
to
passe
that
one
body
be
in
two
places
:
then
God
is
not
Almightie
:
which
consequence
how
necessary
it
is
,
is
fully
manifest
without
other
proofe
,
by
the
lawe
of
contradiction
:
for
according
to
the
rule
holden
in
all
Schooles
of
Philosophers
,
two
contradictions
can
not
be
true
:
To
be
able
to
doe
all
things
,
and
not
able
to
do
certaine
particulare
things
,
be
contradictions
,
séeing
this
particulare
thing
is
one
part
of
the
whole
:
So
that
it
must
néedes
be
,
that
if
the
antecedent
be
true
,
the
consequent
must
be
false
,
according
to
the
lawe
of
contradiction
,
for
both
can
not
be
true
together
,
as
things
of
contradiction
:
And
albeit
by
the
knowledge
of
the
very
termes
,
the
consequence
may
be
iudged
to
be
good
,
yet
it
may
easily
be
knowne
by
the
handling
of
the
Obiection
against
the
Answere
of
the
Ministers
,
that
the
Doctours
haue
proued
the
consequence
:
This
was
the
reason
of
the
Ministers
,
God
can
not
lie
nor
sinne
,
and
can
not
bring
to
passe
that
things
done
,
should
not
be
done
,
bicause
that
either
it
impugnes
his
nature
,
or
there
is
repugnancie
of
the
parte
of
the
creatures
,
bicause
there
is
contradiction
entangled
.
But
the
Doctors
affirmed
in
their
Obiection
,
that
there
is
no
suche
thing
in
the
Question
proponed
,
which
is
,
if
one
body
may
be
in
two
places
:
whereof
they
make
this
kinde
of
Arguing
taken
of
their
Obiection
:
God
can
doe
all
things
that
impugne
not
his
nature
,
either
when
there
is
no
resistance
of
the
parte
of
the
creatures
,
and
that
there
is
implied
no
contradiction
:
to
affirme
that
a
body
may
be
in
two
places
at
one
instant
,
is
a
thing
not
repugnant
to
the
nature
of
God
,
and
of
the
parte
of
the
body
doth
implie
no
contradiction
.
Then
God
can
do
it
,
or
else
so
,
God
cannot
do
it
:
then
it
foloweth
that
God
is
not
almightie
:
in
this
sorte
is
proponed
the
reason
and
deduction
of
the
antecedent
and
consequent
,
and
also
the
proofe
of
the
assumption
or
seconde
preposition
:
for
it
is
proued
that
there
is
no
contradiction
in
saying
that
one
body
may
be
in
two
places
,
&
that
it
doth
not
impugne
the
nature
of
God
,
whereof
the
proofe
hathe
bene
made
by
the
Example
of
like
things
,
as
God
may
bring
to
passe
that
two
bodies
may
be
in
one
place
,
with
other
like
reasons
,
which
are
deduced
in
the
Obiection
.
And
where
they
say
the
Doctoures
doe
argue
euil
from
a
particulare
to
an
vniuersal
,
it
seemes
(
vnder
correction
)
they
haue
forgotten
the
rules
of
Dialectice
,
as
being
most
certaine
that
this
rule
hathe
place
in
the
affirmatiue
,
and
not
in
the
negatiue
:
But
(
of
the
contrary
)
when
there
is
any
thing
affirmed
generally
,
and
the
default
is
proued
in
particular
(
as
say
the
Dialecticians
)
Ad
negationem
perticularis
sequitur
negatio
eius
quod
vniuersaliter
affirmatum
est
.
In
like
sorte
when
any
thing
is
affirmed
of
the
whole
which
hath
many
partes
,
and
the
default
be
proued
in
one
parte
,
the
destruction
of
the
whole
foloweth
:
As
if
one
would
say
,
all
the
body
is
whole
,
who
would
proue
one
part
of
that
body
diseased
,
shuld
proue
this
proposition
false
,
all
the
body
is
whole
:
such
is
the
manner
of
arguing
which
the
Doctors
haue
made
,
that
is
,
that
if
God
can
not
do
a
particulare
thing
(
as
to
bring
to
passe
that
one
body
be
in
two
places
)
then
he
can
not
doe
all
things
,
or
if
he
can
doe
all
things
,
he
can
also
doe
that
.
They
are
sory
to
be
referred
to
their
Dialecticke
,
as
consisidering
none
other
end
,
than
to
make
the
antecedent
graunted
,
which
is
,
that
God
can
not
bring
to
passe
that
one
body
be
in
two
places
:
wherein
for
their
partes
they
are
glad
to
vnderstand
the
Resolution
of
the
Ministers
vpon
this
Article
,
which
is
,
that
God
can
not
bring
to
passe
,
nor
can
not
wil
,
that
one
body
be
in
two
places
,
bicause
it
implies
contradiction
.
And
where
the
Ministers
say
,
that
the
Doctors
by
their
reasons
,
can
not
inferre
the
truthe
of
the
antecedent
,
the
Doctors
confesse
it
,
by
which
the
ministers
also
perceiue
that
the
reasons
which
they
haue
brought
foorth
,
are
nothing
woorth
to
the
confirmation
of
the
Antecedent
,
which
is
their
resolution
.
But
the
Doctoures
say
,
that
those
reasons
,
albeit
they
were
not
vailable
,
yet
were
they
brought
forthe
by
the
ministers
,
to
this
end
,
to
proue
the
impossibilitie
of
God
to
bring
to
passe
that
one
body
should
be
in
two
places
.
For
the
Article
beginning
touching
the
authorities
,
&c
,
the
Doctoures
Obiecte
,
that
the
Auncientes
neuer
thoughts
to
make
any
exception
of
any
thing
which
is
not
subiecte
to
the
power
of
God
:
for
(
as
it
is
manifest
)
he
that
saith
all
,
excepteth
nothing
,
so
,
when
the
scripture
saithe
that
God
is
almightie
,
hir
meaning
is
clear
,
that
there
is
no
exception
:
and
to
giue
exception
in
this
,
should
be
no
lesse
to
gainesay
many
places
of
Gods
woorde
,
than
to
blaspheme
his
power
.
But
the
Doctoures
say
,
that
the
Auncientes
haue
interpreted
the
omnipotencie
of
God
not
to
comprehend
that
which
toucheth
the
perfection
of
his
nature
,
but
onely
that
which
concerneth
creatures
:
So
that
there
be
not
to
manifest
contradiction
&
repugnancie
of
their
parte
.
The
present
Question
importes
not
that
there
is
not
contradiction
,
that
one
body
be
a
body
,
and
that
at
one
instant
it
be
in
diuers
places
:
For
of
the
essence
of
bodies
,
speaking
of
one
body
hauing
his
dimensions
,
according
to
the
phrase
of
the
Philosophers
de
predicamenio
quantitatis
,
it
is
certaine
,
that
the
Dimensions
be
of
the
essence
of
a
body
:
but
to
be
circumscript
and
enclosed
in
a
place
,
is
accidentall
:
The
same
being
declared
by
Philosophie
:
for
the
moste
high
heauen
according
to
his
whole
,
is
a
body
,
and
yet
it
is
not
in
place
according
to
his
whole
.
And
therefore
it
is
not
a
thing
essentiall
to
a
body
,
to
be
enclosed
in
one
place
.
Wherein
to
speake
of
the
present
matter
,
the
Ministers
should
be
muche
encombred
to
proue
that
the
body
of
Iesus
Christe
is
in
one
place
in
Heauen
,
séeing
it
is
written
in
the
fourthe
of
the
Ephesians
,
he
is
mounted
aboue
all
the
Heauens
,
oute
of
the
which
there
is
no
place
,
as
they
speake
of
places
in
regarde
of
bodies
according
to
nature
:
And
if
it
were
so
,
that
it
were
essentiall
to
one
body
,
to
be
in
one
place
(
according
to
the
rule
which
the
Ministers
giue
)
there
wold
followe
an
other
blasphemie
againste
the
omnipotencie
of
God
,
that
God
could
not
make
one
body
,
and
bestow
it
,
aboue
all
the
Heauens
,
and
(
to
speake
more
vniuersally
)
that
God
could
not
make
a
body
without
place
equal
to
his
greatnesse
.
Touching
the
Allegations
proponed
by
the
Ministers
of
certaine
Auncient
authoures
,
the
Doctoures
Obiecte
that
those
Allegations
make
against
themselues
,
bicause
,
to
be
enclosed
in
one
place
,
depends
not
of
the
essence
of
the
body
,
nor
his
dimensions
,
as
appeareth
by
the
Authorities
produced
,
making
mention
of
the
Aungels
who
haue
no
bodies
:
it
it
is
not
then
an
essentiall
reason
,
that
the
dimension
of
one
body
be
contained
in
one
place
:
Neither
dothe
all
this
blonderment
of
Authorities
make
any
thing
to
purpose
,
séeing
they
tend
not
but
to
shew
that
the
natural
propertie
of
creatures
,
is
different
from
the
nature
Diuine
,
as
saithe
S.
Basile
expressely
in
the
place
alleaged
by
the
Ministers
,
as
S.
Ambrose
in
the
first
Booke
of
the
holy
Ghost
.
Chap.
7.
where
the
saide
Authoures
declare
that
God
of
his
nature
may
be
euerywhere
,
as
his
creatures
by
their
natures
,
not
:
neither
doo
the
said
Authors
pretend
that
God
by
his
omnipotencie
can
not
make
one
body
to
be
in
diuers
places
,
séeing
euen
very
they
(
or
their
like
)
when
they
come
to
speake
of
the
power
of
God
in
the
holy
sacrament
,
affirme
that
Christes
body
is
in
heauen
,
and
in
the
holy
Sacramente
,
inueighing
also
by
the
same
power
,
that
the
Aungels
and
soules
of
the
blessed
,
may
be
in
many
places
,
and
the
Doctours
wil
recite
in
their
Resolution
.
Where
the
Ministers
saye
that
a
Body
muste
be
circumscripte
of
the
place
according
to
his
essentiall
propertie
:
that
hath
bene
declared
false
héere
before
:
And
the
Ministers
confounde
the
name
of
a
body
,
which
signifieth
sometimes
substance
,
sometimes
quantitie
,
hauing
his
dimensions
,
largenesse
,
length
,
and
profoundnesse
:
which
dimensions
are
essentiall
in
a
body
,
taking
body
for
fourme
of
quantitie
,
and
not
in
a
substantial
body
,
for
then
it
is
accidentall
:
It
is
most
certaine
that
God
may
seperate
the
accidents
of
a
body
,
&
make
a
substance
without
accidents
,
otherwayes
would
folow
an
other
blasphemie
,
that
God
coulde
not
seperate
the
accident
from
a
subiect
and
substance
:
And
where
the
Ministers
say
,
that
by
a
violent
mouing
,
a
stone
may
be
throwne
on
highe
,
it
is
not
Aunswered
to
the
Question
:
For
the
Doctours
demaunde
,
seeing
it
is
essentiall
and
naturall
to
a
body
earthly
and
heauie
in
respecte
of
his
waight
and
heauinesse
to
tende
downeward
,
to
know
,
if
God
by
his
only
vertue
against
the
natural
propertie
of
a
body
heauie
and
waighty
,
can
not
hold
and
suspend
it
on
highe
.
And
touching
the
euasion
which
the
Ministers
make
of
a
most
strong
and
mightie
argument
againste
their
Doctrine
,
that
two
bodies
may
be
in
one
place
according
to
the
proofe
taken
of
the
scripture
(
not
only
to
iustifie
that
God
can
bring
to
passe
that
two
bodies
may
be
in
one
place
,
but
also
that
he
hath
done
it
)
serues
for
nothing
to
couer
their
erroure
,
as
to
say
,
that
in
S.
Iohn
it
is
not
written
that
our
Lord
did
not
enter
by
the
gates
shutte
,
but
that
he
was
in
the
midst
of
them
and
stoode
:
where
the
saide
Ministers
helde
their
peace
,
and
omitted
this
Verbe
venit
,
reasting
onely
vppon
this
Verbe
stetit
:
For
the
expresse
Texte
of
S.
Iohn
,
Chapter
.21
.
verse
.19
.
saythe
,
that
the
doores
being
shut
,
Iesus
came
into
the
place
where
the
Disciples
were
assembled
,
and
was
there
in
the
middest
of
them
:
And
therefore
we
nowe
aske
them
,
séeing
the
Scripture
sayeth
he
came
thither
the
Doores
being
shutte
,
and
was
in
the
middest
of
them
:
Whether
he
was
in
the
middest
of
them
,
and
in
the
saide
place
,
wythoute
entring
:
Or
if
he
dyd
enter
,
seeing
the
Texte
beares
that
the
Doores
were
shutte
when
hee
came
,
how
will
they
proue
by
the
Scripture
that
he
entred
there
,
but
by
the
shutte
doores
:
the
same
séeming
a
greater
miracle
to
be
in
the
middest
of
his
Disciples
,
without
entring
into
the
place
where
they
were
.
This
refuge
is
too
light
to
saie
,
it
is
not
written
,
that
he
entred
:
For
S.
Augustine
in
his
Booke
de
Agone
Christiano
Chap.
24.
vseth
these
woords
:
Nec
nos
moueat
quòd
clausis
ostijs
subito
eu●n
apparnisse
Discipulis
scriptum
est
:
vt
propterea
negemus
illud
fuisse
humanum
,
quia
contra
naturam
huius
Corporis
videmus
illud
per
clausa
ostia
intrare
:
omnia
enim
possibilia
sunt
Deo.
Nam
&
ambulare
super
aquas
contra
naturam
huius
Corporis
esse
manifestum
est
:
&
tamen
non
solum
ipse
Dominus
ante
Passionem
ambulauit
,
sed
etiam
Petrum
ambulare
fecit
:
Wherein
appeares
that
S.
Augustine
holdes
openly
that
our
Lord
entred
by
the
shutte
doores
:
referring
the
whole
to
the
almightinesse
of
God.
Besides
,
the
Texte
of
S.
Luke
,
S.
Iohn
,
declares
that
he
entred
throughe
the
doores
:
for
the
Apostles
had
not
had
reasonable
occasion
to
thinke
it
was
a
Sprite
,
and
not
a
Body
,
seeing
him
in
the
semblance
of
a
man
before
them
,
but
that
he
entred
otherwayes
,
than
a
true
Body
and
a
true
man
can
doo
,
meaning
that
he
entred
by
the
shutte
doores
,
whiche
a
true
man
and
true
body
coulde
no
waye
doo
.
Neither
coulde
it
serue
to
any
pourpose
to
saie
,
that
the
doores
were
open
,
and
then
shutte
by
myracle
or
otherwayes
:
For
so
mighte
a
true
body
&
a
true
man
enter
,
the
same
taking
away
al
occasion
to
thinke
that
it
was
a
Sprite
or
Vision
.
Moreouer
the
Doctours
saie
,
that
all
the
Auncient
Heretikes
and
Christians
were
of
this
common
accorde
,
that
Iesus
Christe
passed
through
:
but
their
difference
was
suche
,
as
at
this
daye
is
betwene
the
Doctours
and
the
Ministers
:
The
Aunciente
Heretikes
helde
,
that
Christe
,
after
his
Resurrection
had
not
a
true
bodye
,
bicause
he
did
woorkes
contrary
to
the
nature
of
a
body
,
the
same
implying
contradiction
in
the
naturall
body
,
that
in
one
instante
he
was
in
one selfe
place
with
an
other
bodye
,
as
when
he
had
passed
throughe
the
doores
:
The
Ancient
Christian
Catholikes
aunswered
,
that
truely
the
nature
of
the
Body
bare
,
that
he
coulde
not
passe
throughe
the
doores
,
issue
out
of
the
bodye
of
the
Virgyn
in
his
byrthe
without
breaking
it
,
nor
come
throughe
the
stone
of
the
Sepulcher
in
his
Resurrection
,
but
yet
that
it
did
not
imply
contradiction
that
two
bodies
shoulde
be
together
by
the
Omnipotencie
of
God
,
bicause
it
was
so
happened
in
the
three
cases
done
and
recited
.
The
firste
that
speakes
of
it
,
is
Iustinus
Martyr
,
in
the
117.
Question
againste
the
Gentiles
,
wherein
he
makes
this
Demaunde
,
If
a
bodye
grosse
or
thicke
(
saith
he
)
be
lette
to
be
able
to
passe
throughe
the
doores
,
howe
did
our
Lorde
enter
the
doores
being
shutte
,
after
his
Resurrection
?
And
if
it
be
so
,
why
was
the
stone
rolled
by
the
Angel
from
the
mouthe
of
the
graue
,
to
the
ende
his
body
might
rise
againe
?
he
aunsweres
,
euen
as
our
Lorde
withoute
chaunging
his
Bodye
into
a
Sprite
,
walked
vppon
the
sea
,
making
in
deede
by
his
Diuine
power
the
sea
harde
to
walke
vpon
it
,
and
not
onely
to
beare
his
body
,
but
S.
Peters
also
:
euen
so
by
his
diuine
power
came
he
out
of
his
graue
,
the
stone
lying
vppon
it
,
and
entred
to
his
Disciples
the
doores
being
shutte
,
by
whiche
as
we
haue
to
vnderstande
,
that
things
procéeding
of
diuerse
vertues
,
oughte
to
haue
a
like
Faithe
,
euen
so
wée
oughte
to
know
that
suche
things
as
passe
nature
,
when
they
are
done
in
the
same
by
power
diuine
,
ought
not
be
measured
according
to
the
reason
and
propertie
of
nature
:
in
whiche
respecte
our
Lorde
séeing
his
Disciples
troubled
with
his
entrie
,
offered
them
to
touch
the
partes
of
his
body
,
&
the
markes
&
skarres
of
his
woundes
,
to
the
end
they
might
sée
he
did
not
enter
by
changing
his
bodye
into
a
sprite
,
but
in
his
proper
body
composed
of
his
conuenient
dimensions
&
thicknesse
,
and
that
by
his
Diuine
almightinesse
,
which
did
al
things
excéeding
the
force
of
nature
.
S.
Hilarie
in
his
third
Booke
of
the
Trinitie
,
euen
of
thée
(
saith
he
)
which
wilt
search
things
iuscrutable
,
&
be
iudge
of
Gods
secrets
&
his
power
,
I
aske
counsel
,
that
thou
giue
me
reason
and
solution
only
of
this
deede
,
yea
to
me
that
am
ignorant
&
beleue
simply
in
God
touching
al
things
as
he
hath
saide
and
pronounced
them
:
I
meane
,
that
as
the
Lord
hath
oftentimes
presented
himselfe
after
his
Resurrection
to
be
séene
and
knowne
of
those
who
beleued
it
not
:
So
the
same
Lorde
applying
him selfe
to
the
imbecilitie
of
our
vnderstanding
,
and
to
satisfie
the
doubtes
of
the
vnfaithefull
,
shewes
a
secrete
,
&
an
acte
of
his
Omnipotencie
.
Therefore
expounde
to
me
,
who
euer
thou
arte
,
that
wilte
be
a
searcher
of
the
Omnipotencie
of
God
,
the
reason
of
this
facte
:
The
Disciples
were
enclosed
together
,
and
drawne
into
a
secrete
place
:
the
Lorde
reuealed
him selfe
to
Thomas
,
to
confirme
his
Faithe
according
to
the
condition
he
desired
,
that
is
,
to
touche
his
body
,
and
proue
his
woundes
:
For
whiche
reason
and
cause
,
it
muste
needes
be
,
that
he
bare
euen
that
true
body
wherein
he
had
receiued
those
woundes
.
I
aske
then
,
séeing
he
was
Corporall
,
by
what
parte
of
the
house
did
he
thruste
or
intrude
him selfe
within
?
For
I
see
the
Euangelistes
opinion
is
plaine
,
that
Iesus
came
the
doores
being
shutte
,
and
was
amidde
his
Disciples
:
Did
he
penetrate
the
grosse
walles
,
or
great
barre
of
woode
that
was
betwene
bothe
?
It
is
moste
true
,
he
entred
without
fiction
or
deceite
.
Lette
thy
reason
folowe
and
consider
his
Entrie
,
and
thy
vnderstanding
enter
into
the
shutte
house
with
him
:
Thou
seest
that
all
is
sounde
and
faste
at
the
Locke
,
and
yet
he
was
in
the
middest
of
his
Disciples
,
but
that
is
,
bicause
all
things
are
open
to
him
by
his
Omnipotencie
.
Thou
blamest
things
inuisible
,
I
aske
thée
againe
the
reason
of
that
thing
visible
.
From
the
Walles
or
Gates
firme
nothing
recules
or
giues
place
:
And
yet
I
see
of
the
contrarie
the
woode
and
stones
by
their
nature
cannot
receiue
suche
entrie
.
The
Lordes
Body
was
not
vnmade
,
to
be
made
againe
of
nothing
:
then
from
whence
comes
it
,
that
he
was
in
the
middest
withoute
opening
the
doore
?
The
sense
and
the
woorde
faile
in
this
,
and
the
truthe
of
the
acte
is
aboue
mannes
reason
,
so
that
as
wee
are
abused
of
the
byrthe
of
the
Sonne
of
God
,
so
doo
wée
also
lye
of
that
Entrie
:
wée
saie
,
the
facte
is
false
,
and
that
it
did
not
so
happen
,
bicause
we
are
not
able
to
vnderstande
the
reason
,
and
bicause
our
sense
and
iudgemente
faile
,
wée
saie
,
there
was
no
suche
facte
:
but
the
Faithe
&
beliefe
of
the
facte
conuinceth
our
dreame
:
the
Lorde
was
amidde
his
Apostles
the
house
being
shutte
,
and
the
Sonne
of
God
was
borne
of
his
Father
:
doo
not
denie
that
he
entred
thus
,
bicause
by
the
infirmitie
of
the
spirite
thou
arte
not
able
to
comprehende
this
manner
of
entrie
.
I
coulde
amplifie
like
factes
in
all
his
creatures
,
but
the
Lord
hath
wel
forséene
in
him selfe
,
to
haue
vs
conteined
in
necessitie
and
modestie
by
the
nature
of
our
bodyes
:
wée
declare
sufficiently
that
we
woulde
be
an
other
God
,
if
wee
had
the
power
,
and
bicause
we
cannot
by
the
audacitie
of
our
wicked
will
,
reuerse
the
nature
of
truthe
,
at
the
leaste
wée
gainesaie
it
,
and
raise
warre
with
the
woordes
of
God.
S.
Ambrose
in
his
seconde
Booke
vppon
S
Luke
the
24.
Chapter
,
saithe
,
Throughe
the
doores
.
S
Chrysostome
vppon
S.
Iohn
proues
by
suche
entrie
,
that
Iesus
Christe
was
so
borne
of
the
Virgyn
,
that
shée
remained
a
Virgyn
in
her
deliuery
and
after
,
without
any
breaking
:
concluding
that
bothe
the
one
and
the
other
facte
procéede
of
the
omnipotencie
of
God
.
The
same
Chrysostome
in
his
seconde
Homilie
vpon
the
Symbol
of
the
Apostles
,
vseth
these
woordes
,
how
is
it
that
Christe
entred
,
the
gates
being
shutte
&c.
bicause
suche
things
are
aboue
vs
,
and
we
cannot
yeelde
a
reason
of
this
miracle
,
we
holde
it
by
Faithe
.
S
Ierome
in
his
firste
Booke
against
Iouinian
,
and
in
his
Epistle
to
Pammachius
,
against
the
errours
of
Iohn
Ierosolymitan
,
who
saide
that
Iesus
had
not
a
true
Bodye
after
his
resurrection
,
bicause
it
was
impossible
a
true
body
shoulde
passe
throughe
the
doores
,
and
that
he
was
in
the
same
place
with
an
other
body
,
answeres
,
that
the
same
letted
not
that
the
nature
of
the
body
did
not
remaine
,
bicause
the
acte
procéeded
of
the
almightinesse
of
God
:
He
vseth
also
these
speaches
,
tell
me
thou
subtil
disputer
,
whiche
is
the
greatest
,
either
to
hang
all
the
weighte
and
greatnesse
of
the
earthe
vppon
nothing
,
ballaunce
it
aboue
the
freighte
of
the
waters
,
or
that
God
passe
by
a
doore
shutte
,
and
the
Creature
obeye
his
Creatour
:
That
whiche
is
the
greatest
,
thou
wilt
agrée
vnto
easily
,
and
whiche
is
the
leaste
,
thou
reprochest
:
S.
Augustie
in
his
thirtéenth
Epistle
for
an
example
of
Goddes
Omnipotencie
,
recites
also
this
facte
,
as
in
declaration
aswell
that
our
Lorde
was
borne
by
the
Virgyn
withoute
any
breaking
of
her
Bodye
,
as
also
that
Goddes
Almightinesse
is
greater
than
wée
can
comprehende
.
S.
Augustine
also
recites
the
same
Facte
in
his
Booke
de
Agone
Christiano
againste
the
Valentinians
,
and
others
that
denyed
the
true
Substaunce
of
the
Bodye
of
Iesus
Christe
,
bicause
,
contrarie
to
the
nature
of
Bodyes
,
he
did
so
passe
and
enter
.
Amphilochius
and
Theodoret
in
the
seconde
Dialogue
disputing
of
this
deede
againste
Eutyches
,
who
helde
also
that
after
the
Resurrection
Christes
Humanitie
was
transnatured
into
his
Diuinitie
,
bicause
that
against
the
nature
of
bodyes
he
passed
in
that
order
through
the
doores
being
shutte
,
aunswere
with
the
others
,
that
suche
an
effecte
importes
not
contradiction
to
the
nature
of
the
bodye
,
as
procéeding
of
the
Omnipotencie
of
God
,
and
not
of
the
nature
of
the
bodye
.
Cyri●
in
the
12.
Booke
vppon
S.
Iohn
rebukes
also
suche
as
séeke
to
compasse
the
myracles
and
dooings
of
God
according
to
their
iudgements
and
propertie
of
creatures
,
against
whom
he
vseth
sharpe
speache
.
S.
Augustine
recites
in
his
firste
Booke
againste
Iulian
Chap.
2.
that
Iouinian
was
an
Heretike
,
in
that
he
saide
,
the
Virgyns
wombe
was
disclosed
in
her
deliuery
,
whiche
he
saide
so
,
for
feare
to
fall
into
the
Heresie
of
the
Manicheans
,
whose
opinion
was
that
Iesus
had
not
a
true
body
,
bicause
he
was
borne
without
breaking
of
his
mother
,
so
that
to
eschue
this
Heresie
,
he
did
rather
denie
that
the
Virgyn
remained
a
Virgyn
:
This
kinde
of
Heresie
was
also
laide
vppon
Origen
,
like
as
also
some
alleage
that
the
Ancientes
(
as
Tertullian
)
was
of
this
opinion
.
By
these
testimonies
the
Doctoures
conclude
,
that
twoo
bodyes
to
be
penetrated
and
be
in
one selfe
place
by
the
Diuine
vertue
,
implies
no
contradiction
,
whiche
places
if
they
were
wel
considered
,
men
would
receiue
no
newe
interpretation
againste
the
expresse
woorde
of
God
,
seeing
the
texte
beares
simply
,
that
Christe
came
to
his
Disciples
the
doores
being
shutte
.
It
maye
be
séene
easily
,
howe
Caluin
in
his
Institution
hathe
depraued
the
sense
of
this
place
of
S.
Iohn
,
with
other
like
,
Beza
also
in
his
seconde
Dialogue
againste
Hesshusius
,
saithe
:
The
Stone
became
nothing
,
to
the
ende
the
Lorde
mighte
passe
to
his
Resurrection
,
and
then
after
God
refashioned
it
.
It
foloweth
also
in
the
texte
of
Caluin
,
that
to
enter
into
a
Chamber
the
doores
being
shutte
,
is
not
to
saie
he
pierced
the
woode
,
but
onely
he
made
opening
by
his
Diuine
vertue
,
in
sorte
that
in
a
woonderfull
manner
,
he
was
in
the
middest
of
his
Disciples
,
notwithstanding
the
doores
were
shutte
.
He
saithe
further
,
whiche
they
bring
in
of
S.
Luke
,
that
he
vanished
suddainely
from
his
Disciples
whiche
wente
to
Emaus
:
it
serues
them
for
nothing
,
and
applies
to
our
advauntage
.
For
to
take
awaye
the
sighte
of
his
Body
,
he
is
not
made
inuisible
,
but
onely
is
vanished
,
as
also
the
saide
Euangeliste
dothe
witnesse
:
when
he
walked
he
was
not
transfigured
nor
disguised
,
as
to
be
inuisible
,
but
he
gouerned
and
helde
their
eies
.
These
friuolous
and
vaine
expositions
be
broughte
in
by
Caluin
and
his
like
,
to
eschue
confession
that
God
is
able
to
bring
to
passe
that
one
body
be
in
diuerse
places
,
and
yet
the
proper
text
of
the
Scripture
witnesseth
that
two
bodyes
may
be
by
the
power
of
God
in
one selfe
place
,
as
also
that
one
bodye
hauing
colour
,
and
afore
visible
,
by
Goddes
power
is
made
inuisible
,
without
any
let
to
the
eies
of
suche
as
may
sée
:
the
same
being
confirmed
by
S.
Luke
,
saying
,
Aphantos
egeneto
apanton
,
I
nuisibilis
factus
est
ab
ipsis
,
notwithstanding
there
were
no
more
le●te
of
the
parte
of
the
Disciples
:
For
it
is
saide
afore
,
that
theire
eies
were
opened
to
know
him
:
Whereunto
all
antiquitie
consentes
.
The
Doctours
adde
to
confirme
the
penetration
of
the
dimensions
,
an
other
acte
:
that
our
Lord
mounted
to
the
Heauens
,
which
he
did
neither
diuide
nor
rent
,
and
therfore
it
must
needes
be
,
that
he
penetrated
them
,
as
the
Scripture
beares
in
proper
termes
.
The
Doctoures
signifie
to
the
saide
Ministers
,
that
they
cannot
produce
one
onely
Anciente
of
sounde
renowme
,
S.
Peter
went
out
of
prison
,
in
which
place
is
no
speach
at
al
of
opening
the
doores
of
the
said
prison
:
neither
is
it
saide
(
as
in
S.
Iohn
)
that
the
doores
of
the
prison
being
shut
,
S
Peter
came
foorth
:
but
that
the
Aungell
arriued
there
,
S.
Peter
,
it
agreeth
not
with
the
opinion
of
S.
Iohn
,
that
the
doores
were
shutte
when
our
Lorde
entred
.
The
like
reason
alleaged
by
the
saide
Ministers
of
the
fifth
of
the
Actes
is
vnprofitable
to
this
purpose
,
aswell
as
the
firste
,
and
for
the
same
cause
.
And
to
shewe
clearely
and
euidentely
,
that
againste
the
naturall
propertie
of
Bodyes
God
can
make
,
that
a
greate
and
grosse
Bodye
maye
passe
into
a
space
and
place
inequall
to
his
greatenesse
,
largenesse
,
and
thickenesse
:
The
Doctoures
haue
recited
that
whiche
our
Lorde
saithe
in
S.
Mathewe
19.
It
is
more
easie
that
a
Cable
enter
the
eie
of
a
Néedle
,
than
a
Riche
man
into
the
Kingdome
of
Heauen
,
whereunto
the
Ministers
haue
aunswered
two
things
:
The
one
,
that
in
the
inuolution
we
must
not
turne
Cable
,
but
rather
Camel
:
notwithstanding
their
own
french
Bible
of
the
impression
of
Antony
Kebul
,
which
they
haue
brought
,
conteineth
the
version
of
this
word
Cable
:
like
as
also
Caluin
in
his
Harmony
of
the
foure
Euangelists
saith
,
it
is
the
better
.
Wherein
may
be
séene
and
founde
true
that
which
Tertullian
inueigheth
againste
the
Valentinians
,
and
Irenaeus
againste
him
in
the
firste
Booke
Chap.
14.
that
suche
as
are
separated
from
vs
,
to
putte
themselues
in
an
other
schoole
,
deuise
alwayes
some
new
thing
,
to
the
end
the
Disciples
may
be
founde
more
able
than
the
Maisters
:
But
be
it
that
the
woorde
of
Camel
is
graunted
to
them
(
which
the
Doctoures
doubte
not
hathe
bene
expounded
by
S.
Hilarie
,
S.
Ierome
,
&
others
)
the
reason
is
yet
stronger
:
For
it
is
more
vnlikely
and
repugnante
,
that
a
crooked
Camel
grosse
and
greate
,
enter
the
hole
of
a
Néedle
,
than
a
Cable
.
The
other
reason
giuen
by
the
Ministers
is
,
that
God
maye
bring
to
passe
that
a
Camell
or
Cable
enter
the
eie
of
a
Néedle
,
whiche
is
notwithstanding
againste
the
pure
woorde
of
Iesus
Christe
,
whiche
saith
,
It
is
not
impossible
to
God
to
doo
it
,
but
rather
easie
,
and
by
comparison
,
more
easie
to
God
than
to
make
a
Riche
man
enter
into
the
Kingdome
of
Heauen
,
whiche
our
Lorde
saithe
notwithstanding
to
be
possible
,
not
to
men
,
but
to
God
,
to
whom
nothing
is
impossible
:
whereupon
the
doctours
saie
,
that
if
God
can
doo
that
whiche
is
moste
harde
,
he
maye
doo
that
whiche
is
moste
easie
:
The
texte
of
the
Scripture
importes
that
God
may
bring
to
passe
that
a
rich
man
enter
into
the
Kingdome
of
Heauen
,
whiche
is
moste
harde
,
then
he
maye
bring
to
passe
,
that
a
Camell
(
or
Cable
)
enter
the
eie
of
a
Needle
,
whiche
is
more
easie
.
The
aunsweres
of
the
Ministers
here
before
confuted
,
tend
to
these
absurdities
and
blasphemies
,
that
Iesus
Christ
by
his
Omnipotencie
could
not
enter
throughe
the
doores
being
shutte
:
that
he
coulde
not
issue
out
of
the
wombe
of
his
Mother
,
through
her
body
,
without
breaking
:
that
he
could
nor
bring
to
passe
that
a
body
visible
should
be
inuisible
:
that
a
body
greate
and
grosse
coulde
be
in
a
place
inequal
to
himselfe
:
that
he
could
by
his
Diuine
power
make
penetration
of
the
Dimensions
,
and
that
he
maye
bring
to
passe
by
the
same
power
Diuine
,
that
one
body
be
in
two
places
(
for
it
is
al
one
reason
of
this
laste
Article
and
the
others
)
albeit
such
things
are
declared
in
the
Scripture
not
onely
possible
,
but
that
the
moste
parte
haue
bene
done
.
And
the
Doctoures
doe
much
maruell
how
the
Ministers
dare
denie
this
,
séeing
themselues
must
necessarily
confesse
,
(
if
the
Doctrine
of
the
Supper
which
they
giue
be
true
)
that
the
bodye
of
Iesus
Christe
is
in
diuers
places
,
which
they
proue
thus
:
The
faithfull
receiue
in
their
soules
Really
,
the
substance
of
the
body
and
bloud
of
Iesus
Christe
,
by
the
operation
of
the
holy
Ghost
,
and
not
onely
the
bread
and
wine
,
or
the
effecte
and
vertue
of
the
same
Sacrament
,
as
Calume
saithe
in
his
institutions
,
lib.
4.
cap.
17.
sect.
11.
The
Doctoures
conclude
thus
:
it
is
impossible
that
a
person
receiue
the
substance
of
the
body
of
Iesus
Christ
in
himself
,
but
that
the
body
of
Iesus
Christe
must
be
in
him
:
All
the
Faithfull
which
be
at
the
Supper
,
receiue
him
in
their
soules
,
so
that
it
muste
néedes
be
that
the
body
of
Iesus
Christe
be
in
them
,
and
by
consequence
in
diuers
places
,
as
euery
where
,
where
their
Supper
is
made
,
and
likewise
in
Heauen
.
They
say
further
,
that
Caluine
in
his
Institutions
,
lib.
4.
cap.
17.
sect.
24.
mainteines
that
in
the
Supper
,
the
power
of
God
is
requisite
,
to
the
ende
the
Fleshe
of
Iesus
Christe
penetrate
into
vs
,
and
that
humaine
nature
can
not
comprehende
that
,
but
néedes
must
Gods
power
woorke
in
it
:
By
which
meane
Caluine
puttes
,
by
the
power
of
God
,
the
Fleshe
of
Iesus
Christe
in
many
places
,
as
bothe
in
heauen
,
and
vs
,
into
whom
he
must
penetrate
by
the
power
of
God
:
And
in
the
.10
.
number
,
he
saithe
,
that
the
truthe
signified
and
represented
by
signes
,
muste
be
represented
and
exhibited
in
the
very
place
where
the
signes
be
,
which
he
proues
by
reason
in
many
places
,
that
is
,
that
the
signes
must
not
be
voide
,
no
more
than
the
pilloure
was
voide
of
the
holy
spirite
:
But
euen
as
the
essence
and
substance
of
the
holy
Ghoste
was
conioyned
and
present
with
the
pilloure
,
euen
so
that
the
Fleshe
and
Bloud
of
our
Lord
,
afore
there
was
true
Sacrament
,
must
néedes
be
knitte
and
vnited
with
the
signes
:
The
places
be
against
Heshusius
,
and
in
his
Booke
of
the
Supper
,
1.
Cor.
Cap.
11.
Whereunto
howe
so
euer
the
Ministers
Aunswere
,
the
Doctoures
desire
that
the
text
of
Caluine
together
with
the
reasons
which
he
brings
of
the
holy
spirite
,
may
be
well
weighed
and
considered
.
They
Obiect
further
,
that
the
Ministers
in
their
Supper
,
attribute
more
to
the
humaine
vertue
,
than
to
the
omnipotencie
of
God
,
yea
they
doe
more
than
God
coulde
doe
,
as
in
that
they
vaunt
to
doe
a
thing
by
their
Faith
,
which
implies
contradiction
,
saying
in
their
Confession
of
Faithe
exhibited
at
Poissi
,
to
the
Bishoppes
which
were
in
the
congregation
,
that
Faith
makes
things
absent
,
present
at
one
instant
,
&
in
one
place
,
that
is
in
the
soules
of
the
Faithfull
when
they
make
the
supper
:
the
same
being
as
much
as
if
they
had
saide
,
that
faith
makes
things
not
present
,
present
in
one
time
&
place
:
so
as
,
to
euery
Faithful
man
in
the
Supper
comming
woorthily
,
the
Body
of
Iesus
Christe
is
there
present
in
vertue
of
Faith
:
And
yet
is
he
not
there
present
,
as
themselues
holde
,
saying
,
He
is
but
in
Heauen
:
wherein
maye
be
séene
implication
of
contradiction
that
is
presente
,
and
not
presente
Really
:
neither
can
it
serue
to
any
purpose
a
little
stippe
or
scape
,
whiche
they
saide
to
vs
,
that
the
body
of
Christe
is
on
high
corporally
,
but
in
the
hearts
of
the
Faithfull
in
the
supper
spiritually
:
For
the
spiritualitie
can
not
take
away
the
substance
of
the
thing
,
and
their
Faith
can
not
bring
to
passe
that
a
body
is
not
a
body
,
and
that
a
body
hathe
not
his
dimensions
,
as
they
haue
saide
héere
before
.
Therefore
in
what
sorte
so
euer
,
they
confesse
that
the
Faithfull
in
the
Supper
receiue
the
substance
of
the
body
of
Iesus
Christe
into
their
soules
,
they
muste
necessarily
and
willingly
confesse
,
that
either
their
Faithe
is
more
mightie
than
the
vertue
and
infinite
power
of
God
,
or
else
that
God
can
bring
to
passe
,
that
his
body
shall
be
locally
in
Heauen
,
and
Sacramentally
(
Really
notwithstanding
and
substancially
)
in
the
Sacrament
of
the
Aultare
,
in
which
pointe
the
Doctoures
desire
to
heare
the
Ministers
,
and
after
to
sette
downe
their
Aunswere
by
writing
:
The
Ministers
can
neuer
shewe
by
the
woorde
of
God
,
that
their
Faithe
can
bring
to
passe
,
that
in
one
instant
and
in
one
place
,
a
thing
shall
be
present
and
not
present
:
And
it
is
as
muche
to
say
,
a
thing
present
and
not
present
by
Faithe
,
as
to
say
the
body
of
Iesus
Christe
is
in
a
Faithfull
man
,
and
is
not
:
Neither
néede
there
to
be
put
any
chanell
of
the
power
of
the
holy
Spirite
,
to
make
the
Fleshe
of
Iesus
Christe
slide
from
Heauen
hither
,
if
the
saide
Fleshe
were
not
but
in
Heauen
,
and
yet
come
to
vs
.
And
touching
the
poyntes
which
the
Doctoures
haue
obiected
that
Peter
Martyr
,
and
Theodore
de
Beza
,
were
the
first
that
saide
that
God
could
not
bring
to
passe
that
one
body
might
be
in
two
places
,
which
newe
Doctrine
the
Ministers
would
confirme
by
antiquitie
,
&
we
not
name
it
otherwayes
than
blasphemie
.
The
Doctors
say
,
that
many
times
,
they
haue
prayed
the
ministers
not
to
lose
time
,
&
to
the
end
things
might
be
better
cleared
,
to
say
nothing
that
were
not
to
purpose
:
which
notwithstanding
,
they
alleage
forthwith
the
testimonies
of
the
fathers
,
to
shew
that
a
body
by
nature
is
circumscript
,
&
naturally
can
not
be
in
many
places
:
but
the
same
authors
speake
nothing
,
that
God
is
able
to
do
it
:
And
yet
S.
Augustine
and
others
in
their
places
recited
by
the
Doctors
,
touching
the
Article
of
the
doores
being
shutte
,
witnesse
,
that
by
the
power
of
God
two
bodies
may
occupie
one
place
,
which
containes
the
like
difficultie
:
and
when
it
comes
to
the
profe
of
the
reall
presence
of
the
body
and
bloud
of
Christ
,
they
are
to
shew
euidently
,
that
all
the
auncients
wholly
which
haue
spoken
of
the
Sacrament
,
haue
not
onely
confessed
hys
abilitie
to
bring
to
passe
that
his
body
was
on
highe
in
heauen
,
and
héere
belowe
in
the
Sacrament
,
but
also
they
with
one
accorde
haue
aduouched
to
beléeue
according
to
the
woorde
of
Iesus
Christe
,
that
he
is
in
Heauen
,
and
heere
in
the
Sacrament
.
The
Doctoures
demaunde
of
the
Ministers
,
if
any
afore
Peter
Martyr
,
and
Theodore
de
Beza
,
haue
denyed
this
power
of
God
,
whome
they
maruell
not
if
they
so
muche
magnifie
,
séeing
of
them
they
haue
taken
all
the
places
alleaged
.
For
the
Article
that
begins
,
where
the
Doctours
pretende
that
the
forme
,
&c
,
the
Doctoures
say
this
forme
is
common
as
often
as
the
power
of
God
is
debated
vppon
,
neither
can
she
proofe
be
better
guided
,
than
to
folowe
the
woorde
of
the
Aungell
,
that
there
is
nothing
impossible
to
God
:
From
which
,
when
any
thing
is
exempted
,
there
is
alleaged
the
selfe
same
that
the
Ministers
inferre
,
that
there
is
a
repugnancie
of
things
,
wherof
folowes
an
implication
of
contradiction
:
as
did
the
auncient
Heretikes
against
the
Fleshe
of
Iesus
Christe
,
alleaging
alwayes
some
impossibilitie
according
to
nature
:
doing
the
like
againste
the
Article
of
Resurrection
and
Incarnation
,
as
if
there
had
bene
contradiction
that
God
was
man
,
&
man
was
God
:
As
shall
be
easie
to
a
wicked
mind
,
to
forge
alwayes
some
contradiction
in
his
spirite
,
according
to
the
propreties
of
nature
:
for
the
Article
beginning
,
wher
the
Doctors
alleage
that
God
can
change
,
&c
,
The
Doctoures
say
they
haue
not
well
conceiued
their
meaning
:
For
they
take
for
a
thing
absurde
,
that
a
substance
resting
affected
of
his
qualities
,
may
by
Gods
power
,
haue
effectes
contrary
to
his
qualities
:
As
if
God
coulde
not
bring
to
passe
by
his
omnipotencie
,
that
the
fire
possessing
his
natural
heat
,
in
place
to
burne
,
do
refreshe
and
qualifie
,
which
no
man
of
sounde
iudgement
,
and
a
Christian
would
not
denie
:
For
the
Article
,
touching
the
limitation
of
the
power
,
&c
,
the
Doctoures
say
,
it
séemes
by
the
Aunswere
of
the
Ministers
,
that
Gods
power
is
limitted
according
to
his
will
:
which
is
as
muche
to
say
,
as
God
can
not
but
that
which
he
willes
,
which
is
manifestly
false
.
Touching
the
Hebrue
alleaged
,
it
séemes
the
Ministers
haue
desire
to
shewe
their
skill
therein
:
For
suche
recitall
is
nothing
to
purpose
,
resting
principally
vpon
the
woorde
danar
,
which
is
as
muche
to
say
as
a
thing
,
but
it
meanes
not
that
we
oughte
to
vnderstand
it
as
a
thing
done
:
the
sense
of
the
place
is
suche
by
the
woorde
,
shall
any
thing
be
hid
from
me
?
And
bicause
harde
things
be
hid
,
and
things
impossible
also
more
hid
,
they
haue
therefore
turned
,
is
there
any
thing
hard
(
or
impossible
)
to
me
:
which
Pagninus
and
other
interpreters
of
the
Hebrue
tonge
,
shew
well
that
the
verbe
Pala
,
signifieth
to
hide
.
The
Doctoures
had
not
made
Aunswere
to
this
,
but
to
make
it
knowne
that
they
are
not
astonied
at
one
woorde
of
Hebrue
.
For
the
Article
beginning
,
touching
the
daunger
,
&c
,
the
Doctours
say
they
are
but
woordes
superfluous
,
and
what
so
euer
the
Ministers
were
able
to
produce
,
others
mighte
vse
againste
them
.
And
where
they
say
it
is
a
reproche
in
that
they
are
obiected
to
corrupte
the
scripture
,
the
Doctors
say
,
the
the
Ministers
can
not
deny
,
that
they
chaunge
not
the
sense
,
and
glose
the
matter
of
the
Supper
,
this
is
my
body
,
this
is
my
bloude
:
By
which
and
suche
like
Authorities
vnder
pretext
of
obscure
reasons
,
euery
one
may
pretend
to
corrupte
the
other
Scriptures
,
and
alleage
certaine
impossibilities
of
nature
,
and
contradictions
.
For
the
Article
beginning
,
touching
the
opinion
of
the
scripture
,
that
the
body
,
&c
,
the
Doctors
say
,
that
in
time
and
place
they
will
declare
their
Obiections
,
and
make
a
more
large
discourse
of
the
Sacrament
of
the
Altare
.
Touching
the
Obiection
of
the
Doctoures
,
that
the
contrary
parte
doe
not
grounde
their
affirmation
(
which
is
that
God
can
not
bring
to
passe
that
one
body
be
in
two
places
)
vppon
the
expresse
testimonie
of
the
Scripture
,
or
that
they
can
deduce
it
thereof
:
the
Ministers
haue
alleaged
for
all
their
places
,
but
that
God
can
not
lie
,
God
can
not
deny
him selfe
.
But
the
Doctoures
say
this
consequence
is
nothing
woorthe
:
God
can
not
lie
:
God
then
can
not
bring
to
passe
that
one
body
be
in
two
places
,
which
notwithstanding
it
had
behoued
the
Ministers
to
haue
made
so
,
if
the
places
brought
in
,
had
serued
to
the
purpose
,
like
as
also
when
it
is
saide
that
God
can
not
lie
,
as
the
Ministers
haue
recited
:
to
be
able
to
lie
,
is
not
power
but
infirmitie
.
So
that
it
behoued
to
say
thus
,
according
to
the
true
sense
:
God
is
not
infirme
or
weake
,
as
to
be
able
to
lie
,
than
God
cannot
bring
to
passe
that
one
body
be
in
two
places
:
which
consequence
woulde
be
ridiculare
.
And
where
the
Ministers
haue
broughte
in
certaine
authorities
of
the
Auncientes
,
to
proue
that
there
is
diuersitie
betwéene
the
Creatures
and
the
Creator
,
and
that
the
Creator
by
Nature
is
euery
where
,
and
the
Creatures
are
not
in
diuers
places
naturally
:
The
Doctoures
receiue
with
reuerence
the
Authorities
of
the
holy
Fathers
,
but
there
was
no
néede
of
their
trauaile
to
produce
the
saide
places
for
the
confirmation
of
a
thing
so
manifest
,
and
which
was
not
in
difficultie
:
But
the
Doctors
are
yet
to
vnderstand
one
only
place
of
the
Scripture
,
or
one
onely
Testimonie
of
the
Auncientes
,
which
sayeth
,
that
God
coulde
not
bring
to
passe
that
one
body
were
in
diuers
places
:
The
Doctoures
desire
the
Ministers
to
receiue
with
like
reuerence
the
Auncients
specially
touching
the
interpretation
of
the
holy
Scripture
,
whose
Exposition
shall
be
the
iudge
betwéene
them
and
the
Ministers
.
Vppon
a
request
made
to
the
Lorde
of
Neuers
by
the
Ministers
to
assigne
a
day
for
Aunswere
particularely
to
euery
Article
and
reproche
heaped
before
by
the
Doctoures
in
their
Obiections
:
The
saide
Lorde
prouided
that
the
Ministers
shoulde
take
away
with
them
at
nighte
,
one
of
the
Copies
of
the
Obiections
,
to
the
ende
to
come
readely
prepared
the
next
day
by
noone
to
Aunswere
them
:
whereunto
the
doctoures
agréed
,
who
for
their
partes
made
like
request
,
for
sufferaunce
,
to
Replie
to
the
Ministers
Aunsweres
,
if
they
sawe
it
were
so
good
,
with
the
which
they
will
giue
Resolution
touching
this
Article
of
Gods
omnipotencie
,
to
the
ende
to
passe
further
,
and
examine
the
Reall
veritie
of
the
bodie
of
Christe
in
the
Sacramente
of
the
Altare
,
like
as
also
the
Ministers
for
their
partes
doe
agrée
to
yelde
a
full
Resolution
to
what
so
euer
shall
be
deduced
by
them
.
The
morowe
folowing
,
being
Wedensday
the
seuentens
of
Iulie
,
the
companie
being
assembled
,
the
Lorde
of
Neuers
considering
that
the
day
afore
,
the
Doctoures
had
furnished
all
the
time
,
so
that
the
Ministers
had
no
oportunitie
to
aunswere
presently
,
thoughte
there
was
no
lesse
leisure
due
to
them
to
Aunswere
,
and
therefore
with
other
necessary
respectes
,
which
woulde
haue
bene
a
long
and
weary
season
,
he
ordained
from
thence
foorthe
the
conference
to
passe
by
wryting
,
and
that
the
Ministers
shoulde
bring
againe
the
Copie
that
was
giuen
them
to
Aunswere
,
and
sende
it
vnto
him
,
signed
by
them
and
two
Notaries
,
whereof
he
woulde
cause
his
secretorie
to
drawe
oute
an
other
copie
,
to
sende
to
the
Doctoures
,
reseruing
with
him selfe
the
Originall
,
and
in
like
case
woulde
sende
the
Ministers
,
the
copie
of
such
as
the
Doctoures
should
send
to
him
.
Wherunto
the
one
and
other
parte
submitted
them selues
,
and
disputed
afterwarde
by
wryting
as
foloweth
.
The
Aunswere
of
the
Ministers
to
the
Doctoures
Obiections
,
giuen
vppon
Tuesday
the
sixtienth
of
Julie
.
THey
denie
that
the
Doctoures
consequence
is
necessary
,
(
which
is
,
God
can
not
bring
to
passe
that
one
body
be
in
two
places
at
one
instant
,
and
that
therfore
God
is
not
almightie
)
bicause
Gods
omnipotencie
ought
not
be
measured
,
but
by
the
things
only
conformable
to
his
will
,
and
do
not
derogate
either
his
nature
,
his
wisedom
,
his
truth
,
or
the
order
he
hath
established
in
the
world
:
Whereunto
that
which
the
Doctoures
preferre
,
dothe
directly
resiste
,
that
one selfe
body
at
one selfe
instante
may
be
in
diuers
places
,
by
which
it
should
folowe
that
a
body
may
be
a
body
,
and
not
be
limitted
,
and
so
by
consequence
,
that
he
may
be
and
may
not
be
,
all
together
:
For
the
measures
(
as
to
be
long
,
large
,
and
thicke
,
and
to
be
bounded
and
limitted
within
certaine
endes
)
are
so
essentiall
to
the
bodie
,
that
withoute
them
he
is
no
more
a
bodie
:
in
whiche
spéeche
,
the
Ministers
doe
in
nothing
diminishe
Goddes
omnipotencie
,
but
of
the
contrarie
,
establishe
it
,
not
attributing
to
him
any
mutabilitie
or
chaunge
in
his
Councell
,
nor
contradiction
in
his
will
,
for
feare
to
make
him
lie
,
a
thing
impossible
to
him
by
the
Scripture
.
And
touching
that
which
the
Doctoures
alleage
of
the
ancientes
,
that
they
haue
not
denied
the
almightinesse
of
God
,
the
Ministers
haue
declared
héere
before
that
they
haue
,
and
in
what
cases
it
may
happen
:
yea
Fertullian
in
his
Booke
which
he
wrote
against
Praxeas
speaking
of
this
matter
,
vseth
this
spéeche
:
Certainely
nothing
is
hard
to
God
.
But
if
withoute
iudgement
,
we
vse
this
sentence
,
and
interprete
it
according
to
our
fond
fansie
,
we
may
faine
al
things
of
God
,
and
say
he
hathe
made
them
,
bicause
he
coulde
make
them
:
wherin
we
must
not
beléeue
,
that
bicause
he
might
,
and
may
do
all
things
,
that
therefore
he
hath
made
that
,
which
he
hath
not
made
:
but
rather
to
enquire
if
he
haue
made
it
:
and
so
the
conclusion
folowes
,
that
the
power
of
God
is
his
wil
,
and
his
not
power
likewise
his
not
wil.
It
rested
then
to
the
doctors
to
shewe
that
God
would
make
a
body
,
which
in
one
instant
should
be
in
diuers
places
,
as
to
shew
that
he
could
do
it
:
And
it
is
a
maruellous
matter
,
that
they
impute
againste
the
ministers
,
to
derogate
the
almightinesse
of
God
,
as
to
except
from
the
same
,
that
which
is
contrary
to
his
wil
:
séeing
they
themselues
confesse
it
and
except
the
same
things
as
standing
betwéene
them
and
the
Doctors
no
other
difference
,
than
that
they
say
,
that
God
brings
to
passe
that
one
body
be
in
diuers
places
in
one
instante
,
bicause
he
can
doe
it
,
and
the
Ministers
affirme
,
that
he
doth
it
not
,
and
can
not
doe
it
,
bicause
he
will
not
,
for
that
(
according
to
Tertullian
)
the
power
of
God
is
his
will
.
Touching
the
Doctoures
reason
of
Philosophie
to
proue
that
a
body
,
in
respecte
it
is
a
body
,
forbeares
not
to
be
in
diuers
places
,
the
Ministers
say
,
that
they
suppose
a
false
:
which
is
,
that
the
quantitie
is
accidentall
,
and
not
essentiall
to
the
body
.
For
(
that
a
body
is
measured
,
limitted
,
and
circumscript
)
is
so
of
his
essence
,
that
without
it
,
it
is
no
more
a
bodie
,
according
to
S.
Augustines
opinyon
,
speaking
euen
of
the
bodie
of
Iesus
Christe
glorified
,
that
if
they
take
from
a
bodie
his
space
,
he
hathe
no
more
place
where
he
can
be
,
and
by
Consequence
,
being
no
where
,
he
is
no
more
.
The
reason
of
their
Philosophie
touching
the
firste
Heauen
,
not
to
be
in
any
place
,
the
Ministers
denie
it
,
seeing
to
vse
the
speache
of
the
Scripture
,
we
must
confesse
that
euen
aboue
the
Heauens
there
is
place
:
As
Christe
saide
to
his
Disciples
,
I
go
to
prepare
you
a
place
,
and
in
the
very
place
in
the
house
of
my
Father
be
many
dwellings
.
And
in
an
other
place
,
There
where
I
am
(
taking
the
Present
for
the
Future
)
there
shal
be
my
seruaunte
:
in
whiche
sentence
wée
muste
obserue
that
there
be
Aduerbes
of
Place
.
S.
Augustine
writing
to
Dardanus
,
holdes
expresse
opinion
that
the
Body
of
Iesus
Christe
must
necessarily
be
in
some
place
in
Heauen
bicause
it
is
a
true
Body
.
Besides
in
the
number
of
the
erroures
heretofore
condemned
by
the
facultie
of
Paris
,
it
is
said
expressely
,
that
the
Heauen
called
by
them
,
Empyreum
,
is
the
place
of
Angelles
,
of
happy
Soules
,
and
Humaine
bodyes
glorified
.
Touching
that
whiche
the
Doctours
pretende
that
by
the
Ministers
Doctrine
(
mainteining
that
a
Bodye
cannot
be
without
place
,
nor
in
many
places
at
one
instante
)
maye
be
inferred
that
they
blaspheme
the
power
of
God
.
The
Ministers
of
the
contrary
saie
,
that
the
Doctoures
blaspheme
his
Maiestie
,
whiche
they
diminishe
,
as
giuing
to
the
Creature
,
that
which
belongs
to
him
alone
,
that
is
,
to
be
incircumscript
:
as
appeareth
by
Dydimus
in
his
Booke
of
the
Holy
Ghoste
,
where
he
proues
that
the
Holy
Sprite
is
God
,
and
not
a
Creature
,
bicause
it
is
circumscripte
,
and
all
creatures
necessarily
are
circumscripte
and
lymited
:
The
same
resembling
also
the
opinions
of
S.
Basile
,
Vigilius
,
and
the
Maister
of
Sentences
in
the
firste
Booke
.
Where
they
confesse
that
the
Ancientes
&
happy
Sprites
are
circumscript
,
albeit
they
are
not
corporal
Bodyes
,
they
reason
directely
againste
themselues
,
and
properly
to
proue
our
opinion
heretofore
of
Bodyes
,
whiche
is
,
that
it
cannot
be
but
in
what
place
so
euer
they
are
,
they
are
circumscripte
.
For
by
an
argumente
of
the
Lesse
to
the
More
,
if
the
Aungelles
whiche
haue
no
Dimension
nor
measure
,
be
(
by
their
confession
)
necessarily
circumscripte
,
as
being
creatures
,
by
greater
reason
,
the
bodyes
of
men
which
be
Creatures
and
measured
,
muste
be
so
.
And
where
they
alleage
,
that
the
Auncientes
haue
not
saide
,
that
a
Body
,
by
the
power
of
God
cannot
be
in
diuers
places
:
that
impugnes
S.
Augustine
in
his
30.
Treatise
vpon
S.
Iohn
,
which
is
recited
de
Consec
.
Distinct
.
a.
C.
Prima
quidem
:
where
speaking
of
the
body
of
Christe
,
he
saith
precisely
,
that
the
Bodye
of
our
Lorde
,
wherewith
he
rose
againe
,
muste
be
in
one
place
:
teaching
thereby
that
at
one
time
it
cannot
be
in
diuerse
places
.
And
touching
their
reason
taken
of
the
Sacramente
,
to
enforce
and
proue
their
saying
,
the
Ministers
aunswere
,
that
the
Angelles
neuer
vnderstood
nor
saide
,
that
the
body
of
Iesus
Christe
was
in
Heauen
and
in
the
Sacramente
,
in
one self
sort
&
maner
,
nor
that
he
was
in
the
Sacrament
,
otherwayes
than
sacramentally
.
And
where
they
pretend
to
proue
in
their
resolution
,
that
the
Angels
may
in
one
instant
be
in
diuerse
places
,
when
we
vnderstande
their
reasons
,
they
shal
be
aunswered
.
Their
speache
deliuereth
absurditie
,
to
saie
,
that
a
Bodye
being
dispoiled
of
his
Dimensions
,
forbeares
not
for
all
that
to
be
a
Body
:
For
if
it
happened
that
a
substance
Corporall
were
wholy
dispoiled
of
his
dimensions
,
it
should
be
no
more
a
Body
,
but
a
substance
not
Corporal
,
&
of
like
nature
to
the
Aungelles
and
Sprites
.
And
albeit
God
by
his
power
may
separate
the
Dimensions
of
a
substance
,
withoute
corrupting
it
,
yet
it
cannot
be
,
but
they
muste
be
separated
from
a
Bodye
,
without
corrupting
the
same
:
bicause
the
Qualitie
and
Dimensions
be
Accidentes
of
the
Substance
,
but
not
of
the
Body
,
which
cannot
subsiste
without
them
,
bicause
they
are
of
his
proper
Essence
.
And
where
the
Doctours
inferre
after
in
their
obiection
,
that
the
weight
in
a
body
is
a
thing
essential
:
the
Ministers
denie
it
,
and
by
this
reason
,
if
it
were
of
the
Essence
of
the
Bodye
the
Bodye
failing
,
it
muste
also
cease
to
be
.
And
yet
we
sée
,
that
the
Body
of
Iesus
Christ
glorified
(
to
the
which
the
bodyes
of
all
the
Electe
shal
be
conformed
after
the
Resurrection
)
dothe
not
forbeare
to
be
and
subsiste
,
albeit
at
this
daye
it
be
exempt
from
al
weightinesse
.
Touching
theire
moste
strong
and
mighty
Argumente
,
that
if
twoo
Bodyes
maye
be
together
in
one
place
,
one
body
may
also
be
in
diuers
places
at
one
instant
,
the
Ministers
,
withoute
graunting
their
Antecedente
,
saie
,
theire
Consequence
(
vnder
correction
)
is
not
good
,
as
the
Argumente
it selfe
is
moste
weake
.
Adding
this
further
that
the
Doctoures
,
neither
haue
proued
,
nor
euer
can
proue
by
Scripture
,
nor
any
Authoritie
of
the
Auncientes
,
no
nor
any
sufficiente
Reason
,
that
either
the
matter
of
theire
Antecedente
,
or
the
Consequence
they
inferre
vppon
it
,
are
true
.
Where
the
Doctoures
,
to
proue
that
twoo
bodyes
may
be
together
in
one
place
,
alleage
scripture
,
that
Christe
entred
the
house
where
his
disciples
were
,
the
doores
being
shutte
,
the
Ministers
aunswere
,
that
it
is
not
written
that
he
entred
by
the
doores
shutte
,
but
onely
the
doores
being
shutte
,
whiche
the
Aunciente
Interpreter
hath
giuen
well
to
vnderstande
,
expounding
in
one
of
the
places
of
S.
Iohn
(
where
standes
mention
of
the
matter
afore
recited
)
Cum
Fores
essent
clausae
,
When
the
doores
were
shutte
came
Iesus
&c.
Yet
the
Ministers
saie
,
they
beleue
and
are
assured
of
the
cleare
opinion
of
the
Scripture
,
that
the
doores
being
shutte
he
came
,
and
stoode
in
the
middest
of
his
Disciples
:
But
that
it
cannot
be
defined
nor
determined
whiche
waye
he
entred
,
whether
throughe
the
Walles
,
or
by
the
Gates
of
Woode
:
whiche
S.
Hilarie
him selfe
puttes
in
doubte
in
his
place
alleaged
by
the
Doctours
:
what
soeuer
it
be
,
the
Ministers
say
,
that
in
entring
he
made
his
way
myraculously
,
&
the
one
body
(
whether
it
were
the
wood
or
the
wal
)
made
place
to
the
body
of
Iesus
Christ
entring
:
or
that
an
opening
was
made
to
him
by
the
Aungel
,
who
opened
&
shut
the
doores
againe
in
a
moment
,
as
hath
bene
said
before
.
But
in
what
fashion
so
euer
it
was
done
,
two
bodyes
were
neuer
founde
together
in
one selfe
place
.
Touching
that
they
alleage
of
S.
Augustine
in
his
Booke
de
Agone
Christiano
,
that
Christe
entred
by
the
doores
,
wée
denie
not
but
that
he
entred
not
by
the
doores
,
but
onely
that
two
bodyes
haue
bene
euer
together
in
one selfe
place
:
that
if
Iesus
Christe
entred
by
the
doores
,
the
doores
at
his
entrie
gaue
him
place
,
as
is
saide
.
Where
the
Doctours
alleage
touching
the
suspition
of
the
Apostles
,
that
it
was
a
Vision
,
it
apperteines
nothing
to
the
present
matter
,
nor
also
that
they
maruelled
of
the
manner
of
his
entry
,
whiche
was
myraculous
,
as
hath
bene
alwayes
confessed
to
them
.
And
where
they
adde
after
in
the
opinion
that
the
ancient
Heretikes
had
of
the
Body
of
Iesus
Christe
,
that
it
was
not
true
,
and
that
he
did
things
aboue
nature
:
the
Ministers
tell
them
,
that
thei
somewhat
suppose
what
occasion
and
ground
of
their
errour
the
auncient
Fathers
had
presented
to
them
,
if
they
had
confessed
that
which
the
Doctours
doo
prefer
and
defende
obstinately
of
the
Bodye
of
Iesus
Christe
:
that
he
doth
things
not
onely
aboue
nature
,
but
also
against
nature
,
and
against
the
wil
and
ordinaunce
of
God
.
And
there
is
no
doubte
,
but
such
an
opinion
was
a
greate
proofe
to
Marcion
and
other
Heretikes
that
haue
denied
the
true
Humanitie
of
Iesus
Christe
,
if
by
the
examples
of
the
Doctours
it
were
confessed
,
that
the
Body
of
Iesus
Christe
(
against
the
truth
,
nature
,
and
essence
of
a
Body
)
may
be
at
one
time
in
diuerse
places
,
or
in
one
place
together
with
an
other
body
.
To
that
which
they
alleage
of
Iustinus
Martyr
,
the
Ministers
aunswere
,
that
the
Booke
they
haue
alleaged
is
falsely
attributed
to
him
:
for
it
handles
a
mention
of
Origen
(
82.
Question
)
and
yet
Origen
was
more
than
an
hundred
yeeres
after
him
.
And
touching
the
opinion
of
the
Graue
,
mentioned
in
the
place
they
haue
produced
,
it
is
aunswered
,
that
the
Euangelist
doth
clearely
expresse
,
that
there
was
greate
trembling
of
the
earthe
when
he
rose
againe
,
and
that
the
Angel
rolled
away
the
stone
that
closed
the
Graue
,
with
the
whiche
consents
Leo
the
first
Bishop
of
Rome
,
writing
to
the
Bishops
of
Palestina
,
where
he
saithe
,
that
Iesus
rose
,
the
stone
that
couered
the
Sepulchre
being
rolled
awaye
.
Touching
the
place
of
S.
Hilarie
alleaged
by
the
Doctors
,
there
is
one
woorde
whiche
maye
suffice
for
their
aunswere
,
and
expressely
spoken
by
the
saide
holy
Doctour
,
that
Iesus
Christe
,
to
whom
all
things
are
open
(
as
the
Doctours
haue
expounded
the
said
sentence
)
or
(
according
to
the
exposition
of
the
Ministers
)
who
makes
way
through
al
,
by
his
Diuine
vertue
entred
the
doores
being
shut
,
by
which
he
giues
sufficiently
to
vnderstand
,
that
to
enter
into
the
house
where
his
disciples
were
,
he
made
himself
way
&
opening
,
neither
can
we
conclude
otherwaies
by
that
which
he
hath
written
,
but
that
his
entry
was
myraculous
.
Touching
S.
Ambrose
vpon
S
Luke
alleaged
by
the
Doctors
,
there
can
be
no
more
inferred
than
S.
Hilary
hath
said
:
neither
can
there
be
other
conclusion
either
of
the
one
or
other
,
but
that
Iesus
entred
into
the
House
by
a
Diuine
and
woonderful
vertue
.
Where
they
alleage
of
S.
Iohn
Chrysostome
touching
the
Virgyn
,
the
Christ
came
out
of
her
wombe
,
&
yet
her
virginity
&
integrity
was
no
way
corrupted
or
defiled
,
yea
&
shee
remained
a
Virgyn
before
&
after
her
deliuery
,
the
Ministers
beleue
it
,
confesse
it
,
&
teache
it
,
yeelding
their
reason
by
the
scripture
,
bicause
shée
neuer
knewe
man
.
But
if
thereupon
they
wil
inferre
that
in
the
birth
of
Iesus
Christ
,
Nulla
intercesserit
apertio
vteri
,
the
Ministers
say
,
that
such
conclusion
should
be
against
the
expresse
text
of
the
scripture
,
&
also
the
opinion
of
S.
Luke
in
suche
behalfe
,
Omne
masculinum
adaperiens
vuluam
&c.
besides
the
authority
of
many
ancient
Authours
approuing
no
lesse
,
as
Origen
vpon
S.
Luke
,
Tertullian
de
Carne
Christi
,
S.
Ierome
in
his
first
tome
ad
Eustochium
,
whose
expresse
speach
is
,
that
Christe
came
out
of
the
wombe
of
the
Virgyn
Cruentus
,
by
which
appeares
that
the
Virgyn
was
a
true
Virgyn
,
&
also
a
true
mother
.
To
the
authority
which
they
alleage
of
S
Ierome
,
the
Ministers
for
aunswere
retourne
onely
his
owne
saying
,
that
when
Iesus
came
where
his
Disciples
were
,
the
Creature
obeied
his
Creatour
.
The
allegation
whiche
the
Doctoures
drawe
out
of
Cyrill
,
serues
nothing
to
confirme
their
matter
.
Touching
the
Heresie
,
whiche
S.
Augustine
iustely
comprehendes
in
Iouinian
,
who
to
eschue
the
errour
of
the
Manicheans
,
fell
into
an
other
,
as
saying
the
Virgyn
remained
not
a
Virgyn
in
the
deliuery
.
The
Ministers
aunswere
,
it
was
not
necessary
,
that
Iouinian
,
to
escape
the
errour
of
the
Manicheans
,
should
cal
to
doubte
the
Virginitie
of
Mary
:
bicause
the
ground
of
that
standes
vpon
this
,
that
she
was
neuer
knowne
of
man
.
Touching
the
Conclusion
whiche
the
Doctours
woulde
drawe
of
the
saide
Authorities
,
and
accommodate
them
to
their
pourpose
(
that
one
bodye
maye
be
in
twoo
places
at
one
instante
,
or
that
twoo
bodyes
maye
be
together
in
one
place
)
the
Ministers
saie
,
that
is
altogether
impertinente
,
and
that
thei
cannot
any
wayes
inferre
it
of
the
place
which
they
haue
alleged
,
nor
others
which
they
can
gather
,
neither
that
it
can
be
found
in
any
good
Authour
.
By
meane
wherof
they
conclude
against
the
Doctours
,
that
as
their
ground
is
nothing
,
so
they
goe
about
falsely
to
authorize
their
errour
by
the
name
&
titles
of
the
Ancients
,
as
not
vnderstanding
&
taking
rightly
the
phrase
to
penetrate
,
which
certaine
authors
haue
vsed
:
which
signifieth
not
a
confusion
or
medling
of
diuers
bodies
occupying
one self
place
,
but
only
the
yéelding
the
one
makes
to
an
other
to
giue
him
place
as
we
sée
&
proue
in
experience
,
that
the
ayre
giues
place
to
a
man
that
walkes
,
&
to
byrdes
that
fly
.
For
conclusion
the
Ministes
say
,
that
,
that
which
they
propose
&
mainteine
for
their
aunswere
doth
not
derogate
or
diminish
in
any
thing
the
greatnesse
,
glory
,
&
power
of
God
,
but
establisheth
&
aduanceth
it
much
more
than
such
prodigious
absurdities
as
the
Doctors
prefer
,
&
séeke
to
persuade
without
any
reason
or
meane
probable
:
for
thei
confesse
,
that
all
that
happened
,
both
in
Christes
entry
into
the
house
where
his
disciples
were
,
&
the
going
out
of
the
same
,
as
also
the
womb
of
his
mother
,
&
the
graue
,
was
a
wonderful
&
Diuine
vertue
of
God
.
But
they
denye
for
all
that
,
that
any
thing
happened
which
was
impossible
,
&
conteined
any
contradiction
.
The
matters
which
they
alleage
of
Caluin
&
Beza
are
things
friuolous
,
and
proponed
rather
to
reproch
and
impugne
,
than
to
search
and
cleare
the
truth
.
And
where
they
saie
,
that
all
Antiquitie
in
one
accorde
hath
vnderstande
by
the
terme
Aphantos
apanton
,
that
Iesus
Christ
made
himself
inuisible
to
his
disciples
remaining
in
their
presence
,
the
Ministers
,
to
aunswere
them
,
alleage
one
authoritie
of
S.
Ambrose
vpon
S.
Luke
,
who
preferring
these
woordes
,
saithe
,
he
withdrewe
himselfe
from
them
,
and
an
other
of
Nicholas
de
Lyra
,
whose
opinion
vppon
this
place
is
,
that
it
was
done
by
the
agilitie
of
his
glorious
body
,
which
might
sodainely
vanishe
.
Touching
that
which
they
alleage
of
the
penetration
of
heauens
,
when
Christ
mounted
thither
,
the
Ministers
answer
,
that
it
is
likely
they
did
diuide
&
were
open
,
as
at
the
baptisme
of
our
Sauiour
Christ
,
the
piller
discended
vpon
him
,
&
also
when
S.
Stephen
was
stoned
.
Touching
that
they
reprehend
in
the
first
answere
of
the
Ministers
,
that
in
the
12.
chap.
of
the
Actes
,
there
is
no
mention
made
of
the
opening
of
the
prison
:
the
Ministers
referre
them
to
reade
the
text
of
the
said
place
diligently
,
where
thei
find
,
that
after
he
had
passed
the
first
&
second
watch
,
the
last
gate
of
the
prison
which
was
of
yron
,
opened
of
it selfe
to
the
Angel
and
S.
Peter
,
to
make
them
place
.
Where
the
doctors
reply
vpon
the
Ministers
answere
,
to
the
argument
of
the
Camel
,
inferred
in
their
first
answere
:
the
Ministers
auouch
the
integritie
of
their
said
answere
,
as
to
conteine
nothing
against
Gods
woorde
:
but
say
,
that
they
are
beguiled
,
as
referring
that
to
the
Camel
,
which
ought
not
to
be
vnderstande
but
of
the
saluation
&
conuersion
of
Riche
men
only
wherof
was
mention
made
before
:
for
our
Lorde
Iesus
Christ
in
saying
that
,
that
which
is
impossible
to
men
,
is
possible
to
God
,
pretends
no
other
thing
,
than
to
answer
to
the
question
proposed
by
his
disciples
,
which
is
,
who
might
be
saued
:
whereunto
he
answered
,
that
,
that
truely
was
impossible
to
men
,
who
of
them selues
are
inclined
to
truste
in
theire
Riches
,
but
it
was
possible
to
God
,
as
to
be
able
to
drawe
theire
hartes
from
that
vaine
confidence
.
Touching
the
argumente
which
they
would
ground
vppon
the
presence
of
Iesus
Christe
in
the
Supper
(
which
thei
would
inferre
to
be
in
diuerse
places
)
the
Ministers
confesse
the
Antecedent
,
and
denie
the
Consequence
.
For
they
haue
no
doubte
but
by
faithe
our
Lorde
Iesus
Christe
is
spiritually
present
in
the
Supper
to
all
the
Faithful
,
by
which
wée
must
not
inferre
that
he
is
there
Locally
,
Diffinitiuely
,
or
Corporally
:
which
where
they
say
,
it
is
not
imaginable
,
the
Ministers
auowe
it
,
as
in
regarde
of
suche
as
are
not
taught
and
lightened
by
the
Sprite
of
God
,
and
haue
no
other
imagination
,
than
that
which
their
natural
facultie
giues
them
.
But
to
such
as
being
lighted
by
Gods
grace
,
haue
a
true
and
liuely
faith
in
their
hartes
,
it
is
no
more
impossible
to
represent
vnto
them
Iesus
Christe
crucified
in
the
Supper
,
than
it
was
to
the
Galatheans
to
represent
and
repose
him
vnto
them
as
present
and
visible
in
the
preaching
of
S.
Paule
:
and
to
those
likewise
of
whom
S.
Cyprian
makes
mention
in
his
Sermon
of
the
Supper
,
that
in
celebrating
it
,
they
embrace
the
Crosse
of
Iesus
Christe
,
sucke
his
Bloud
,
and
fixe
their
tongue
within
his
woundes
:
all
which
things
are
done
by
liuely
contemplation
and
apprehension
of
Faithe
,
which
is
no
other
thing
than
a
subsistaunce
of
things
hoped
for
,
and
a
demonstration
of
suche
as
are
inuisible
,
as
S.
Paule
defines
it
.
Touching
the
truth
of
the
thing
conioined
with
his
signes
and
Sacramentes
,
the
Ministers
confesse
,
that
outwarde
signes
are
neuer
withoute
their
effecte
on
the
behalfe
of
the
Faithful
,
who
cannot
participate
with
the
Bread
and
Wine
distributed
in
the
Supper
,
but
foorthwith
they
participate
with
the
Fleshe
of
Iesus
Christe
crucified
for
their
sinnes
,
and
with
his
Bloud
shedde
,
to
ratifie
the
newe
Allyaunce
which
God
hath
made
with
his
people
.
But
if
the
Doctours
would
inferre
thereupon
a
Corporal
Presence
in
the
Supper
,
the
Ministers
would
denie
it
,
and
that
by
this
reason
,
that
such
presence
was
not
required
of
the
ancient
Fathers
:
who
notwithstanding
did
not
forbeare
to
eate
one selfe
same
foode
with
al
the
faithful
of
this
day
,
as
(
with
the
helpe
of
God
)
shall
be
more
amplie
declared
,
when
it
pleaseth
the
Lord
of
Neuers
to
commaund
conference
of
that
matter
.
Where
the
Doctours
,
reproching
the
Ministers
,
say
that
they
attribute
to
themselues
humaine
power
,
more
than
to
the
power
of
God
,
as
saying
that
by
Faithe
they
make
present
,
things
that
are
absent
:
seeing
God
(
according
to
the
doctrine
of
the
ministers
)
can
not
bring
to
passe
that
one
body
be
in
diuers
places
at
one
instant
.
The
sayd
Ministers
Aunswere
that
suche
Antithesis
are
foolish
and
not
to
purpose
,
and
that
there
is
farre
greater
likelihoode
,
that
the
Doctors
presume
more
of
their
power
,
and
the
other
Bishops
of
the
Romishe
churche
,
than
of
the
power
of
God
:
For
God
hath
not
created
by
his
woorde
,
but
heauen
,
earthe
,
and
the
other
creatures
contained
therein
,
and
they
in
their
creation
attribute
to
themselues
the
power
to
Create
their
Creator
,
as
appeareth
in
their
Breuiarie
,
where
the
Priest
sayth
,
qui
creauit
me
,
creatur
mediante
me
.
The
Ministers
also
do
greatly
maruell
,
that
the
Doctors
cal
the
vertue
of
Faith
,
humaine
power
,
séeing
the
great
and
wonderful
effectes
of
the
same
,
reuealed
to
vs
in
so
many
Examples
of
the
Scriptures
,
specially
in
the
eleuenth
to
the
Hebrues
,
where
S.
Paule
saythe
,
that
the
holy
ones
by
Faithe
haue
vanquished
kingdomes
.
&c.
All
which
things
doe
not
surmount
the
vertue
only
,
but
also
the
capacitie
of
humaine
vnderstanding
.
The
Doctors
replie
that
foloweth
this
Article
,
containes
but
numbers
of
vnprofitable
and
superfluous
woordes
,
and
but
little
or
nothing
of
necessary
matter
:
And
that
the
ministers
haue
more
particularely
Aunswered
to
euery
pointe
which
they
repeate
,
they
sende
them
eftsoones
to
the
former
aunsweres
,
with
this
request
,
not
to
serue
them
hence
forewarde
with
one
messe
twice
.
Touching
the
sacrament
of
the
Altare
,
as
they
call
it
,
the
ministers
neither
receiue
nor
approue
in
any
sort
that
their
Masse
which
they
pretend
to
be
a
sacrament
,
is
a
sacrament
,
and
muche
lesse
a
sacrifice
,
by
the
which
remission
of
sinnes
may
be
any
way
obtained
:
yea
they
say
,
that
both
the
sacrificature
,
and
sacrifice
by
them
pretended
,
with
all
things
depending
theruppon
,
be
blasphemies
and
impieties
,
by
which
God
is
dishonored
,
all
the
benefites
of
Iesus
Christe
buried
,
and
Christes
church
seduced
and
abused
,
as
shall
clearely
appeare
by
the
pursute
of
the
conference
.
Neither
doe
the
Ministers
corrupt
in
any
sort
either
the
sense
or
woords
,
which
Iesus
Christ
vsed
in
the
Institution
of
the
holy
supper
.
The
Replie
or
Obiection
of
the
Doctoures
,
against
the
Aunswere
of
the
Ministers
,
touching
the
Article
of
Gods
omnipotencie
:
being
on
Saterday
the
xx
.
of
Julie
.
THe
Doctoures
say
,
that
this
consequence
,
God
can
not
bring
to
passe
of
his
omnipotencie
,
that
one
body
be
in
two
places
at
one
instante
,
and
therfore
he
is
not
almightie
,
is
so
good
&
strong
,
that
the
Ministers
can
not
any
way
denie
it
,
without
falling
more
and
more
into
execrable
blasphemies
,
to
the
great
gréefe
and
horroure
of
the
said
Doctoures
:
wherin
besides
the
two
blasphemies
which
they
maintaine
in
their
former
Answeres
(
that
it
is
impossible
to
God
to
make
a
body
be
in
two
places
,
as
also
impossible
to
him
to
will
to
doe
it
:
)
in
this
first
Article
of
their
last
Answer
,
they
bring
forthe
foure
or
fiue
other
blasphemies
,
wheron
do
hang
also
diuers
others
,
bisides
the
absurdities
,
falshoodes
,
&
imputations
which
they
haue
heaped
vpon
the
Doctors
:
in
the
firste
place
they
alleage
that
God
can
not
do
a
thing
to
derogate
the
order
which
he
hath
established
in
the
world
:
in
the
seconde
that
it
were
to
establishe
mutabilitie
and
chaunge
in
Gods
councels
to
confesse
that
he
is
able
to
doe
any
thing
contrary
to
the
said
order
established
in
the
world
:
in
the
third
,
that
if
it
were
so
,
there
should
be
contradiction
in
his
will
,
whereof
should
folow
that
he
were
a
lier
:
And
for
the
fourth
blasphemie
,
that
the
power
of
God
is
his
will
,
and
likewise
his
not
power
his
not
wil
:
And
for
the
fifth
they
pretende
that
God
would
haue
a
body
,
which
in
one
instant
might
haue
bene
in
many
places
,
afore
they
beleue
that
God
could
haue
made
it
:
otherwayes
they
meane
to
infer
that
he
neither
hath
,
could
,
nor
can
make
it
:
by
which
the
Ministers
will
acknowledge
nothing
of
Gods
power
,
but
so
muche
as
he
shewes
by
effect
,
for
which
matter
they
alleage
Tertullian
.
All
these
blasphemies
are
drawne
out
of
the
propre
woordes
of
the
first
Article
of
the
Ministers
.
Touching
the
firste
,
that
God
can
not
doe
a
thing
to
derogate
the
order
he
hath
established
in
the
worlde
,
it
is
proued
an
apparant
blasphemie
by
the
Scripture
,
who
in
infinite
places
makes
mention
of
Gods
works
aboue
nature
,
which
the
Ministers
call
order
established
in
the
world
:
the
Scripture
teacheth
in
proper
termes
the
God
can
do
infinite
things
aboue
the
order
established
in
the
world
:
As
the
wife
of
Lot
which
was
conuerted
into
a
piller
of
Salte
:
that
a
barraine
woman
in
hir
last
age
,
hauing
an
olde
husband
,
had
a
childe
:
That
a
Vine
all
drie
,
hathe
flourished
:
A
shée
Asse
hath
spoken
:
that
the
Sunne
stayed
and
went
backe
againe
,
with
other
innumerable
Examples
contained
in
the
olde
Testament
.
And
for
the
new
Testament
,
that
a
virgin
brought
forth
a
childe
:
That
a
body
hath
walked
vpon
the
Sea
,
and
mounted
to
heauen
:
and
generally
all
the
miracles
done
by
Christ
and
his
Apostles
aboue
nature
,
the
same
being
contrary
to
the
order
established
in
the
worlde
.
From
this
blasphemie
growes
an
other
,
that
God
séeing
he
hathe
established
his
order
in
the
world
,
hath
not
done
,
nor
coulde
,
nor
can
doe
any
miracle
.
But
to
proue
by
the
Authoritie
of
the
scripture
,
that
God
can
do
against
the
order
established
in
the
world
:
it
is
written
in
Esay
.
50.
My
hand
(
which
is
my
power
)
is
it
abridged
that
I
can
not
redéeme
&
buy
againe
:
is
there
no
more
power
in
me
to
deliuer
:
Behold
by
threates
I
wil
make
dry
the
sea
,
&
wil
put
the
fluddes
into
the
deserte
,
so
that
the
fishes
shal
perishe
for
wante
of
water
,
and
shal
die
of
thirste
:
I
apparel
the
heauens
with
darkenesse
,
and
putte
a
sacke
for
their
couer
.
But
more
expressely
in
the
newe
Testamente
,
where
it
is
saide
by
S.
Iohn
,
that
God
can
raise
children
to
Abraham
of
the
stones
:
Which
place
albeit
may
be
expounded
Allegorically
,
yet
by
the
literall
sense
S.
Iohn
declares
it
was
possible
to
God
:
the
Deuil
knewe
and
hath
confessed
,
that
if
Christe
were
the
true
sonne
of
God
,
he
might
transeforme
stones
into
breade
:
The
same
notwithstanding
contrary
to
the
order
established
in
the
worlde
.
And
we
haue
to
note
that
there
is
no
lesse
impossibilitie
that
bread
be
turned
into
Flesh
by
Gods
omnipotencie
,
than
a
stone
transnatured
into
bread
:
Wherin
for
such
as
denie
this
last
,
done
by
the
power
of
God
,
they
declare
that
they
beleeue
lesse
of
the
almightinesse
,
than
Deuilles
.
The
confuting
of
the
seconde
blasphemie
,
dependes
vpon
the
disproofe
of
the
first
:
for
albeit
,
God
,
contrary
to
the
order
established
in
the
world
,
hath
done
many
miracles
(
as
hathe
bene
recited
héere
before
)
yet
there
is
no
mutabilitie
or
change
in
his
Councell
.
Touching
the
third
blasphemie
,
that
if
God
did
any
thing
contrary
to
the
order
established
in
the
worlde
,
there
shoulde
be
contradiction
in
his
will
,
and
therfore
he
should
be
a
lier
:
The
Doctoures
Obiecte
that
it
would
folowe
,
that
suche
should
be
the
will
of
God
,
neuer
to
doe
any
thing
against
the
order
established
in
the
world
,
and
that
he
wold
haue
stayed
,
and
declared
that
to
be
his
will
,
by
his
woorde
:
For
otherwayes
it
coulde
not
haue
bene
knowne
what
was
Gods
will
.
And
as
the
ministers
neither
haue
,
nor
can
make
appeare
by
Gods
woorde
,
that
suche
is
Gods
wil
,
as
not
to
do
any
thing
against
the
order
established
in
the
world
,
so
they
must
firste
teache
and
instructe
that
suche
is
Gods
will
afore
they
conclude
that
if
God
made
one
body
to
be
in
two
places
(
or
other
thing
)
against
the
order
of
Nature
established
in
the
world
,
he
should
be
a
lier
.
Touching
the
fourth
blasphemie
,
that
Gods
power
is
his
will
,
and
that
his
impower
is
his
vnwill
:
According
to
the
sense
which
the
ministers
giue
it
(
if
God
can
not
doe
but
what
he
will
)
to
be
an
Heresie
of
the
Heretikes
called
Monarchians
in
the
primitiue
Church
:
against
whom
Tertullian
writes
in
his
Booke
aduersus
praxeam
,
and
since
renued
by
one
Petrus
Abaillardus
,
and
continued
by
one
Wickleffe
:
they
in
déede
measured
Gods
power
according
to
his
will
,
the
same
contrary
to
the
expresse
woord
of
God
,
which
oftentimes
declars
many
things
to
be
possible
to
God
,
which
notwithstanding
he
wil
not
doe
,
as
appeareth
in
Sap.
2
where
it
is
recited
that
God
could
sende
many
sortes
of
afflictions
to
the
children
of
Israell
to
chastise
them
,
but
he
would
not
doe
it
,
hauing
disposed
all
things
by
measure
,
number
,
and
ballance
,
and
that
he
might
destroy
suche
as
had
offended
him
,
but
he
would
not
,
but
vsed
mercy
to
them
:
In
the
gospel
,
our
Lorde
saide
to
S.
Peter
:
Thinkest
not
thou
that
I
can
pray
to
my
Father
,
and
he
will
sende
me
more
than
twelue
legions
of
Aungels
,
and
yet
as
he
would
not
pray
to
him
:
so
his
Father
did
not
send
them
,
although
he
was
able
to
haue
done
it
in
the
persone
of
his
sonne
:
Christe
might
haue
let
his
enimies
to
haue
taken
away
his
life
,
but
he
would
not
:
And
the
Father
might
haue
saued
him
from
corporall
Deathe
(
saithe
S.
Paule
)
by
his
power
,
but
neither
the
one
nor
other
would
doe
it
:
which
albeit
the
ministers
might
say
was
foreordained
,
yet
the
Scripture
holdes
expressely
that
he
might
haue
done
it
,
notwithstanding
it
was
foreordained
.
And
touching
the
authoritie
of
Tertullian
,
the
Doctoures
are
glad
they
produce
it
,
as
making
altogither
for
the
truthe
againste
their
blasphemies
,
and
yet
they
haue
omitted
many
of
his
woordes
and
sentences
to
confute
their
erroure
,
as
the
text
it selfe
heere
witnesseth
.
Nihil
Deo
difficile
,
Quis
hoc
nesciat
?
&
in
possibilia
apud
seculum
,
possibilia
apud
deum
,
q●is
ignorat
?
Et
stulta
mundi
elegit
Deus
vt
confundat
sapientia
.
Ergo
inquiunt
heretici
(
monarchiani
scilicet
)
difficile
non
fuit
Deo
ipsum
se
&
patrem
&
filium
facere
,
aduersus
traditam
formam
rebus
humanis
.
Nam
&
sterilem
parere
contra
naturam
,
difficile
Deo
non
fuit
,
sicut
nec
virginem
:
planè
nihil
Deo
difficile
:
sed
si
tam
abruptè
in
presumptionibus
nostris
hac
sententia
vtamur
,
quiduis
de
Deo
confingere
poterimus
:
quasi
fecerit
quia
facere
potuerit
:
Non
autem
quia
●amia
potest
facere
,
ideoque
credendum
est
illum
fecisse
etiam
quod
non
fecerit
:
sed
an
fecerit
requirendum
.
Potuit
(
ita
saluus
sum
)
Deus
pennis
hominem
ad
volandum
instruxisse
(
quod
&
melius
)
prestitit
,
non
tamen
quia
potuit
,
statim
&
fecit
:
potuit
&
praxeam
&
omnes
pariter
hereticos
statim
extinxisse
non
tamen
quia
potuit
,
extinxit
:
oportebat
enim
miluos
esse
&
hereticos
:
oportebat
&
patrem
crucifigi
.
Hac
ratione
erit
aliquid
&
Deo
difficile
,
id
scilicet
quod
non
fecerit
,
non
quia
non
potuerit
,
sed
quia
noluerit
:
etenim
posse
,
velle
est
,
&
non
posse
,
nolle
.
By
which
texte
may
easily
be
séene
according
to
Tertullian
,
that
God
can
doe
many
things
which
he
will
not
doe
,
as
to
make
a
man
to
flie
,
but
dothe
it
not
,
he
can
destroy
the
heritikes
,
&
yet
spares
them
,
bicause
he
wil
not
do
all
he
can
do
.
And
touching
their
conclusion
of
the
saide
place
of
Tertullian
(
that
the
power
of
God
is
his
will
,
&
his
impower
likewise
his
vnwill
)
they
wel
declare
their
sleight
examination
of
the
meaning
of
that
place
:
for
Tertullian
saith
it
not
of
his
owne
sentence
(
considering
he
should
conclude
againste
that
he
had
saide
afore
)
but
he
inferres
it
against
the
Monarchian
heretikes
:
who
held
,
that
what
God
might
do
,
he
would
do
,
and
it
was
done
:
By
which
reason
Tertullian
concludes
againste
them
,
that
what
God
had
not
done
,
muste
néedes
be
hard
and
impossible
to
him
:
so
that
according
to
those
Heretikes
,
it
was
all
one
to
be
done
,
and
might
be
done
:
and
not
to
be
done
,
as
muche
as
to
be
impossible
to
God
:
And
of
that
(
as
Tertullian
inferreth
)
would
folowe
,
that
the
power
,
the
will
,
and
the
déede
of
God
,
should
be
all
one
,
and
of
the
contrary
,
a
thing
not
to
be
done
,
and
to
be
impossible
to
God
to
do
it
,
should
also
be
all
one
:
And
euen
so
also
would
be
al
one
,
the
power
of
God
and
his
will
,
and
his
impower
and
his
vnwill
:
which
Tertullian
concludes
for
an
absurd
thing
procéeding
of
the
opinion
of
the
saide
Monarchian
Heretikes
,
and
not
of
his
sentence
,
which
was
altogither
contrary
:
wherin
as
we
sée
the
ministers
consent
in
opinion
with
the
said
Monarchian
Heretikes
,
which
Tertullian
refutes
,
so
the
moste
euident
proofe
standes
in
the
fifthe
blasphemie
.
And
for
conclusion
against
the
said
blasphemies
,
the
Doctoures
declars
,
that
God
can
doe
much
more
than
he
wil
doe
,
and
more
than
he
hath
established
in
the
world
:
for
otherwayes
woulde
folowe
yet
other
blasphemies
,
as
this
,
that
the
power
of
God
should
not
be
infinite
,
but
limitted
:
An
other
,
that
for
necessitie
,
all
things
should
be
done
in
the
world
,
bicause
God
could
not
otherwayes
doe
,
than
entertaine
the
order
established
in
the
world
:
which
Caluine
himselfe
detestes
,
saying
:
that
God
of
his
omnipotencie
chaungeth
and
altereth
the
order
established
,
as
it
séemes
good
to
him
,
and
to
thinke
otherwayes
,
were
to
limite
his
power
and
prouidence
.
Where
the
ministers
say
in
their
saide
first
Article
,
that
the
auncient
Doctors
of
the
churche
denied
the
omnipotencie
of
God
:
it
is
a
most
manifest
falshoode
&
great
wrong
:
for
they
deny
it
not
,
but
interprete
the
scripture
which
séemes
to
deny
it
,
and
so
giue
to
vnderstand
how
it
ought
to
be
taken
:
that
much
lesse
by
the
same
scripture
well
vnderstanded
,
there
is
any
exception
at
al
suffred
against
the
almightinesse
of
God
,
séeing
that
in
the
contrary
,
it
is
confirmed
as
S.
Augustine
saithe
in
his
fifth
Booke
de
Ciuitate
Dei.
Cap.
10.
Gods
power
(
saithe
he
)
is
in
nothing
diminished
,
when
it
is
saide
,
he
can
not
die
,
nor
be
deceiued
:
For
he
can
not
suche
things
,
bicause
if
he
coulde
them
,
his
power
shoulde
be
lessened
:
concluding
that
he
can
not
doe
things
which
are
of
infirmitie
,
bicause
he
is
almightie
.
Vppon
the
ende
of
the
first
Article
,
the
ministers
chalenge
vs
,
as
saying
their
difference
is
that
we
mainteine
a
body
to
be
in
many
places
,
bicause
God
can
do
it
:
and
that
of
the
contrary
,
the
ministers
holde
that
it
is
not
in
Gods
power
to
do
so
,
bicause
he
wil
not
:
The
doctors
declare
that
for
their
part
,
they
neuer
concluded
to
be
true
,
that
a
true
body
was
in
two
places
,
bicause
God
could
do
it
.
But
the
Question
was
only
to
know
if
God
could
doe
it
,
to
come
afterwardes
by
order
to
proue
by
Scripture
,
that
he
wold
do
it
:
they
haue
already
heretofore
recited
the
scripture
of
the
supper
and
the
Ascension
,
adding
withall
the
Doctrine
of
Caluine
touching
the
said
supper
,
to
shewe
that
Gods
will
is
to
bring
to
passe
,
that
a
body
be
in
two
places
(
as
in
déede
it
is
)
according
to
the
expresse
woorde
of
God.
Besides
,
we
haue
produced
to
the
same
end
the
scriptures
of
the
doores
being
●●t
,
of
the
birth
of
our
Lord
,
and
of
the
Resurrection
thorow
the
●●one
,
which
be
like
déedes
and
of
the
selfe
reason
to
one
body
in
many
places
:
Of
the
contrary
,
the
ministers
to
deny
the
will
of
God
,
and
depraue
holy
Scripture
(
which
sheweth
that
suche
is
Gods
will
,
that
a
body
be
in
diuers
places
)
alleage
not
any
thing
more
instantly
,
than
the
impossibilitie
of
God
to
doe
it
.
But
to
the
ende
that
al
the
world
vnderstande
the
difference
betweene
vs
,
we
presently
declare
,
that
there
hathe
bene
no
other
difference
touching
this
Article
vntill
now
,
but
to
knowe
whether
it
be
in
Gods
power
to
bring
to
passe
that
a
body
be
in
two
places
at
one
instant
or
not
.
And
for
the
second
Article
,
the
Doctors
say
,
the
Ministers
Aunswere
not
to
the
matter
:
For
the
Obiection
was
not
,
if
quantitie
were
accidente
of
a
Mathematical
body
,
aut
de
predicamento
quantitatis
,
(
as
the
philosophers
hold
)
but
to
know
if
it
were
of
the
essence
and
necessitie
to
the
quantitie
of
a
body
to
be
circumscript
and
enclosed
in
place
.
And
touching
S.
Augustine
alleaged
by
the
Ministers
,
he
speakes
expressely
according
to
the
propretie
of
the
diuine
nature
and
corporall
nature
,
saying
:
that
the
Diuine
nature
is
euery
where
,
but
not
the
corporall
,
as
of
his
naturall
propretie
requiring
a
certaine
place
:
wherof
the
Doctoures
make
no
difficultie
,
arcording
to
the
saide
naturall
propertie
.
But
the
Question
is
,
if
aboue
nature
by
Goddes
omnipotencie
,
it
may
not
be
that
a
body
be
withoute
place
equall
to
his
greatnesse
,
the
same
being
openly
confessed
by
S.
Augustine
when
he
speakes
De
clansis
lanuis
,
hauing
no
longer
regarde
to
the
nature
of
things
,
but
to
the
power
of
God
:
And
we
coulde
wishe
,
that
the
ministers
woulde
alleage
this
Epistle
of
S.
Augustine
against
the
Doctrine
of
Caluine
and
his
Ministers
,
as
often
as
they
alleage
the
texte
of
the
place
of
bodies
againste
the
power
of
God
,
touching
the
body
of
Iesus
Christe
in
the
Sacrament
.
Touching
the
third
Article
,
the
ministers
are
abused
:
for
according
to
the
Philosophers
and
natural
reason
of
bodies
,
(
whiche
the
Ministers
folowe
)
Lo●us
est
superficies
Corporis
continentis
,
by
which
if
the
highe
and
laste
Heauen
were
circumscript
of
place
,
there
must
needes
be
an
other
body
aboue
the
highe
and
firste
Heauen
,
a
quo
primum
Coel●m
contineretur
.
&
sic
in
infinitum
.
For
the
rest
,
the
Ministers
giue
no
answere
to
the
other
obiections
made
vpon
this
Article
.
Touching
the
places
of
Scripture
which
they
alleage
to
proue
that
there
are
places
aboue
the
Heauens
,
they
doo
paraphrase
and
abuse
the
ambiguitie
of
the
name
of
a
Place
.
For
in
al
their
speache
of
the
dimension
of
Bodyes
(
whiche
thei
say
doth
necessarily
require
a
place
equal
to
their
greatnesse
)
they
must
meane
Corporall
places
,
as
the
dimension
of
bodyes
demaunde
.
And
now
when
they
speake
of
places
aboue
Heauen
,
they
must
vnderstand
&
meane
them
other
than
Corporal
,
as
not
being
such
places
,
or
like
to
those
wherin
our
bodyes
be
heard
,
but
places
incomprehensible
and
imaginable
,
where
bodies
and
Sprites
are
indifferent
,
without
distinction
of
certaine
spaces
and
places
Corporall
,
for
their
greatnesse
:
in
whiche
places
the
Rule
of
the
Ministers
is
false
,
by
which
they
mainteine
that
one
body
cannot
be
in
one
place
,
if
it
conteine
not
roumth
according
to
the
greatnesse
of
the
body
:
for
the
reste
we
saie
,
the
manner
of
Heretikes
is
,
to
interprete
the
Scriptures
spiritually
,
when
they
should
take
them
according
to
the
Letter
:
and
of
the
contrary
to
expounde
by
the
Letter
,
that
which
oughte
to
be
vnderstanded
spiritually
and
by
figures
:
as
the
Ministers
expounde
the
house
of
God
in
the
other
world
Literally
and
Corporally
,
as
to
conteine
spaces
and
Corporall
habitations
,
diuerse
,
and
separated
one
from
an
other
,
albeit
it
oughte
to
be
vnderstanded
spiritually
,
for
the
diuersitie
of
degrées
of
beatitude
:
neither
can
the
Doctours
here
omitte
one
manifest
contradiction
of
the
Ministers
in
this
Article
,
wherein
they
pretende
that
the
Bodies
and
Soules
of
the
blessed
,
are
lodged
aboue
al
the
Heauens
,
and
yet
they
lodge
the
Bodye
of
Iesus
Christe
within
Heauen
.
And
touching
the
Article
condemned
by
the
Facultie
of
the
Diuines
of
Paris
,
we
answer
,
that
it
is
an
ordinarie
vse
with
the
Ministers
to
alleage
Authorities
,
either
corrupt
or
improper
.
For
the
Article
saithe
,
that
the
Bishop
of
Paris
hauing
assembled
the
Facultie
,
condemned
all
suche
as
would
mainteine
twoo
seuerall
Heauens
,
the
one
for
Aungelles
,
and
the
other
for
the
soules
of
men
,
whiche
apperteines
nothing
to
the
present
question
.
In
the
fourth
Article
the
Ministers
impose
vpon
the
Doctoures
,
who
neuer
attribute
the
propertie
of
God
to
any
creature
,
and
haue
saide
many
times
before
,
that
to
be
euerywhere
,
and
incircumscript
,
was
not
naturall
to
any
creature
,
but
onely
to
God
.
Wherein
the
Authoures
alleaged
by
the
Ministers
(
as
S.
Basil
,
Dydimus
,
and
Vigilius
)
speake
not
otherwayes
than
of
the
propertie
of
Nature
,
to
be
euerywhere
or
not
,
and
yet
denie
not
that
it
is
in
Gods
power
,
to
bring
to
passe
that
a
creature
or
bodye
be
in
twoo
or
many
places
aboue
his
nature
,
but
(
as
hath
bene
saide
)
when
they
come
to
the
power
of
God
,
many
of
those
ancient
authours
confesse
it
to
be
possible
to
God
,
and
that
he
hath
done
so
in
the
Sacrament
,
and
therfore
the
Ministers
answer
is
out
of
the
matter
,
séeing
al
the
contention
is
but
of
Gods
power
,
&
not
of
natural
properties
.
In
this
fifth
Article
the
Ministers
haue
not
rightly
comprehended
the
reason
of
the
Doctours
,
who
haue
not
alleaged
that
Aungelles
are
circumscripte
naturally
as
well
as
bodyes
:
by
whiche
they
woulde
inferre
,
that
the
circumscription
of
place
simply
depended
not
as
of
the
only
&
essential
cause
of
the
dimensions
of
a
body
,
as
by
al
their
said
reasons
,
the
Ministers
pretende
:
notwithstanding
the
Doctours
are
not
ignorant
,
that
,
to
put
difference
betwene
corporall
and
spiritual
creatures
,
there
is
a
custome
in
the
schole
to
distinguish
the
Angels
sunt
diffinitiuè
in
loco
,
&
bodies
circumscriptiuè
.
In
the
sixth
Article
to
satisfie
the
Doctours
request
to
produce
one
only
place
or
testimonie
of
the
Ancients
to
proue
it
not
in
Gods
power
to
make
one
body
in
twoo
places
.
The
Ministers
for
al
the
authorities
they
can
haue
,
alleage
falsly
one
place
of
S.
Augustine
where
it
is
said
(
as
is
recited
vpon
Gratian
de
Consecratione
Distinct
.
2.
C.
Prima
quidem
)
that
S
Augustine
wrote
that
it
muste
be
that
Christes
body
be
in
one
place
:
whereunto
the
Doctours
answere
,
that
it
is
not
so
set
downe
in
the
proper
text
of
S.
Augustine
,
which
is
in
the
30.
Treatise
vpon
S
Iohn
:
the
tenure
being
thus
in
all
the
ancient
exemplaries
of
S.
Augustine
,
Corpus
Domini
in
quo
resurrexit
vno
loco
esse
potest
,
Veritas
eius
vbique
diffusa
est
:
Here
is
no
Oportet
,
as
the
Ministers
recite
,
hauing
it
of
Gratian.
And
to
the
ende
it
be
knowne
that
there
oughte
no
greate
trust
to
be
had
in
the
fragmentes
of
Gratian
,
without
hauing
recourse
to
the
exemplaries
of
S.
Augustine
.
In
the
title
of
the
Canon
,
there
be
these
woordes
drawne
out
of
the
Exposition
of
S.
Augustine
vppon
the
54.
Psalme
,
from
whence
he
drawes
the
onely
beginning
of
his
Canon
,
and
yet
he
brings
it
not
in
as
for
truth
:
the
residue
of
which
Canon
is
taken
of
diuerse
places
of
the
saide
S
Augustine
.
And
albeit
there
were
Oportet
,
yet
S.
Augustine
vsing
his
custome
,
speakes
according
to
the
propertie
of
the
Bodye
,
opposing
the
Diuinitie
to
the
Humanitie
,
and
toucheth
not
the
operation
of
Goddes
Omnipotencie
:
whereof
when
he
doothe
make
mention
,
and
that
he
speakes
of
the
Sacramente
,
he
affirmes
expressely
the
Bodye
of
Iesus
Christe
to
be
in
diuerse
places
by
the
Almightinesse
of
God
,
as
wée
hope
to
deduce
aswell
of
him
,
as
other
Auncientes
,
in
our
resolution
.
The
eighth
Article
conteines
many
Erroures
againste
Philosophie
and
Truthe
:
as
first
,
in
that
they
make
no
Distinction
betwéene
a
body
called
Mathematicall
(
whiche
is
)
hauing
dimension
of
largenesse
,
length
,
and
height
,
and
a
body
Physical
or
natural
,
that
is
,
composed
of
a
forme
substantial
,
and
matter
,
by
the
vnitie
of
which
,
it
is
made
a
body
natural
and
substantial
.
In
the
second
place
,
if
the
body
should
be
without
quantitie
,
yet
would
it
differ
from
our
soules
separated
,
which
be
no
substance
materiall
,
and
consequently
it
would
differ
also
from
Angels
and
Sprites
.
In
the
thirde
place
,
for
conclusion
of
this
Article
,
the
Ministers
declare
plainly
not
to
acknowledg
any
substantiall
Body
.
And
where
they
saie
,
that
if
God
could
separate
the
dimensions
of
a
substance
,
and
not
corrupte
it
,
that
that
substance
should
remaine
spirituall
,
as
the
Angells
,
they
are
abused
:
for
that
substance
shoulde
not
remaine
immateriall
,
as
our
Soules
and
Angelles
doo
,
which
be
not
capable
of
dimensions
,
and
therefore
shoulde
be
still
differente
from
Angels
and
our
Soules
.
To
the
ninth
Article
,
the
Ministers
answere
nothing
to
pourpose
:
for
the
Doctours
holde
not
,
that
grauitie
&
weight
are
essentialles
in
a
body
,
but
to
encline
downewarde
is
essential
to
the
heauinesse
&
weight
of
a
body
:
thei
demaunded
also
in
their
obiection
,
if
an
Earthely
body
and
weighty
,
remaining
in
his
substance
and
natural
heauinesse
,
coulde
not
by
Goddes
almightinesse
,
be
suspended
on
highe
,
but
that
it
must
encline
downwaede
,
notwithstanding
it
were
against
his
nature
and
inclination
.
For
the
rest
,
touching
the
answere
to
many
Articles
concerning
twoo
bodyes
to
be
in
one
place
,
and
the
places
of
Holy
Scripture
and
Anciente
Authoures
produced
by
the
Doctours
(
to
proue
that
it
was
in
Goddes
power
to
make
twoo
bodyes
to
be
in
one
onely
place
)
and
by
the
like
reason
,
that
it
was
also
in
the
same
power
to
bring
to
passe
,
that
one
body
(
of
the
contrary
)
be
in
twoo
places
,
we
saie
,
for
the
firste
,
that
the
Ministers
doo
wrong
to
denie
this
Consequence
,
twoo
bodyes
maie
be
in
one
place
by
Goddes
power
,
then
of
the
contrary
,
one
bodye
by
the
same
power
maye
be
in
twoo
places
:
for
there
is
asmuche
repugnancie
of
Goddes
order
established
in
the
one
as
in
the
other
,
and
no
lesse
contradiction
in
nature
grounded
vpon
one
cause
and
reason
,
which
is
,
in
the
lymitation
and
circumscription
of
a
bodye
:
to
the
whiche
as
it
is
naturall
to
be
in
place
,
so
is
it
natural
to
him
to
be
in
place
proportioned
,
and
corespondent
to
his
dimensions
.
And
if
for
the
number
of
diuerse
places
where
one
body
were
,
it
might
be
inferred
,
that
it
were
no
more
a
body
(
as
implying
contradiction
)
euen
by
the
same
reason
according
to
one
onely
place
,
where
were
many
bodyes
,
it
coulde
not
be
inferred
that
they
were
no
more
bodyes
,
than
many
bodyes
were
one
,
whiche
woulde
implie
like
contradiction
to
the
firste
.
And
where
the
Ministers
denie
the
Antecedent
,
which
is
,
that
twoo
bodyes
maye
be
in
one
place
,
we
haue
produced
to
proue
it
,
the
text
of
the
doores
being
shut
,
the
byrth
of
the
body
of
our
Lord
of
the
Virgyn
,
the
comming
out
of
the
Sepulcher
,
the
passage
of
a
Camell
through
the
creuis
of
a
Néedle
,
&
the
penetration
of
the
heauens
,
which
Iesus
made
at
his
Ascension
:
and
bicause
they
deny
these
doings
conteined
expressely
in
the
holy
scripture
,
interpreted
by
the
ancient
Christians
,
&
depraue
it
at
their
pleasure
,
the
Doctoures
auouch
againe
vpon
the
textes
of
those
Scripture
,
as
foloweth
.
Firste
touching
the
doores
shutte
,
S.
Iohn
saithe
,
that
Iesus
is
come
:
He
meanes
to
the
place
where
his
Disciples
were
:
neither
came
he
thither
without
entring
,
for
that
wer
a
more
greate
myracle
to
be
in
the
middest
of
them
without
entring
,
than
to
enter
there
simply
.
In
the
seconde
place
it
is
saide
,
●um
f●res
essent
clausa
,
or
tanuis
clausis
,
which
is
to
say
,
He
entred
the
doores
being
shutte
:
neither
dothe
it
appeare
,
that
the
Scripture
makes
mention
rather
of
the
doores
than
of
an
other
place
,
but
to
shewe
on
what
part
he
entred
.
Thirdly
the
Scripture
addes
not
in
vaine
,
that
the
doores
were
shut
,
without
saying
that
any
opening
was
made
myraculously
,
for
it
is
alwaies
saide
,
●●od
venit
tanuis
clausis
.
And
if
it
were
true
that
the
doores
had
bene
opened
by
Diuine
vertue
it
shoulde
be
false
,
that
our
Lorde
entred
,
tanu●s
,
●●rsis●
,
for
then
shoulde
he
haue
entred
tanuis
apertis
,
by
what
meanes
so
euer
they
had
bene
opened
.
And
to
declare
that
the
common
consent
of
all
the
Auncientes
hathe
bene
,
that
Iesus
entred
by
the
doores
shutte
,
the
Doctoures
preferre
foure
fundations
drawne
cute
of
the
Auncientes
:
In
the
firste
they
all
confesse
expressely
,
that
the
myracle
of
the
entring
was
made
in
the
Bodye
of
Iesus
Christe
.
The
seconde
,
that
suche
myracle
was
done
aboue
the
nature
of
the
Bodye
,
by
the
vertue
of
God
.
The
thirde
is
,
that
expressely
the
Auncientes
iudge
,
that
in
that
did
consiste
the
myracle
,
that
the
bodye
passed
throughe
the
doores
shutte
,
and
was
so
with
an
other
body
.
And
for
the
fourth
fundation
they
adde
,
that
in
regarde
of
suche
an
entring
,
the
Apostles
taught
,
that
the
bodye
of
Iesus
was
no
true
bodye
,
but
a
Sprite
or
Vision
,
whiche
the
Ministers
passe
lightely
withoute
aunswere
.
But
if
it
be
so
,
that
by
Goddes
power
(
as
the
Ministers
holde
)
there
was
made
an
opening
either
by
the
doores
,
or
other
parte
of
the
house
,
to
giue
entring
to
the
bodye
of
Iesus
Christe
,
then
the
myracle
shoulde
not
consiste
in
the
saide
Bodye
,
but
in
the
doores
or
other
parte
of
the
house
whiche
were
opened
,
and
yet
there
was
nothing
contrarie
to
the
nature
of
the
Bodye
of
our
Lorde
,
for
it
resistes
not
any
Bodye
what
so
euer
it
be
to
enter
by
an
opening
made
by
myracle
or
otherwayes
.
Be
it
that
Iustine
is
not
the
Authour
of
the
Questions
againste
the
Gentiles
:
yet
it
cannot
be
denyed
that
they
were
not
of
some
Aunciente
Christians
of
the
Primitiue
Churche
:
And
the
Doctoures
haue
attributed
them
to
him
,
on
whose
name
they
be
entituled
:
onely
the
saide
Iustine
in
the
place
alleaged
makes
the
myracle
to
haue
passed
in
the
Bodye
of
Iesus
Christe
,
whiche
being
grosse
and
thicke
,
entred
throughe
the
shutte
doores
,
againste
the
nature
of
a
Bodye
by
the
power
of
God
:
and
therefore
the
Apostles
estéemed
it
to
be
a
Vision
by
reason
of
an
entry
made
withoute
opening
,
as
Sprites
are
woonte
to
enter
.
Sée
the
Texte
.
S.
Hilary
dothe
not
onely
saie
,
that
he
entred
by
the
Omnipotencie
of
God
,
in
what
sorte
so
euer
it
be
(
as
the
Ministers
séeke
to
turne
and
wrest
his
authoritie
)
but
as
one
that
had
euen
nowe
to
doo
with
the
Ministers
,
he
repulseth
and
scoffes
at
al
their
euasions
&
subtilties
,
whiche
they
contriue
of
this
dooing
.
He
saithe
,
that
nothing
gaue
place
to
make
opening
to
suche
a
bodye
,
neither
loste
he
any
thing
of
his
substance
,
nor
,
to
enter
,
was
in
nothing
diminished
.
He
addes
that
the
doores
,
and
all
other
openings
were
closed
and
faste
barred
,
and
yet
in
this
lyeth
the
myracle
,
that
the
true
naturall
body
of
Iesus
Christe
,
againste
his
nature
,
by
the
Omnipotencie
of
God
,
entred
a
house
faste
closed
and
couered
,
without
any
opening
,
by
whiche
he
shewes
apparantly
that
the
myracle
consisted
in
the
Body
of
Iesus
Christe
.
Herein
we
referre
to
the
texte
,
which
we
desire
to
be
wel
examined
by
the
Ministers
.
S.
Ambrose
in
the
place
recited
saith
,
that
S.
Thomas
was
abashed
when
he
sawe
the
Bodye
of
Iesus
Christe
enter
.
Per
inuia
septa
corporibus
:
&
quod
natura
corporea
per
impenitrabile
Corpus
sese
infuderit
inuisibili
aditu
.
S.
Chrysostome
in
the
Homilie
of
S.
Iohn
Baptiste
,
and
in
his
Commentaries
vppon
the
Gospell
of
S.
Iohn
saithe
expressely
,
Qui
intrauit
per
ostia
clausa
non
erat
Phantasma
,
non
erat
Spiritus
,
verè
corpus
erat
.
Quid
enim
dicitis
respicite
&
videte
,
quia
Spiritus
carnem
&
ossa
non
habet
,
quae
me
habere
videtis
?
Habebat
carnem
,
habebat
&
ossa
,
&
clausa
erant
omnia
.
Quomodo
clausis
ostijs
intrauerunt
ossa
&
caro
?
clausa
sunt
omnia
,
&
intrat
,
quem
intrantem
non
vidimus
.
Nescis
quomodo
factum
sit
,
&
das
hoc
potentiae
Dei
:
Where
without
difficultie
S.
Chrysostome
as
also
S.
Ambrose
confesse
the
myracle
to
be
done
in
the
Body
of
Iesus
Christe
,
in
that
he
passed
through
the
shut
doores
by
the
Omnipotencie
of
God.
S.
Ierome
in
the
place
noted
by
the
Doctors
,
writes
manifestly
that
the
body
pierced
the
shut
doores
,
euen
as
the
Poetes
persuade
that
the
sight
of
Lynceus
pierced
the
wals
without
opening
,
to
sée
through
.
The
said
S.
Ierome
at
that
time
did
argue
vpon
the
nature
of
the
body
,
which
the
Bishop
of
Ierusalem
(
infected
with
the
Heresie
of
Origen
)
helde
was
not
true
in
Iesus
Christ
after
his
Resurrection
,
bicause
he
had
passed
through
the
shut
doores
contrary
to
the
nature
of
a
body
:
to
whom
S.
Ierome
(
as
also
other
ancients
)
persuades
that
that
act●
nothing
derogates
the
nature
of
the
body
,
as
procéeding
of
a
supernaturall
vertue
,
affirming
no
lesse
in
his
first
Booke
against
Iouinian
:
in
this
phrase
Iesus
entred
the
doores
being
shut
:
quod
humanorum
corporum
natura
non
patitur
.
And
so
with
others
he
puttes
the
myracle
in
the
body
of
Iesus
Christ
.
It
is
moste
true
that
S.
Augustine
in
thrée
Bookes
at
the
leaste
vseth
expresse
opinion
that
this
bodye
passed
throughe
the
shut
doores
,
and
that
as
the
same
was
wrought
by
Gods
power
aboue
the
nature
of
Bodyes
,
so
the
Heretikes
for
all
that
ought
not
to
denie
the
true
Body
of
Iesus
Christe
:
this
he
speakes
in
his
Booke
de
C●uitate
Dei
,
besides
his
place
de
Agone
Christiano
,
and
the
Epistle
ad
Volusianum
already
alleaged
.
Epiphanius
in
his
first
Booke
in
the
Heresie
20.
and
in
the
second
Booke
64.
againste
the
Origenistes
,
declares
that
it
is
but
a
spirituall
bodye
:
meaning
that
he
loseth
nothing
of
his
corporall
substance
,
but
changeth
and
draweth
to
him
newe
qualities
and
spiritual
perfections
conuenient
to
Sprites
,
as
to
passe
throughe
the
walles
without
opening
,
giuing
example
of
the
bodye
of
Iesus
Christe
after
his
Resurrection
,
who
pearced
and
passed
throughe
the
doores
being
shutte
:
And
so
iudgeth
(
with
others
)
that
the
myracle
was
done
in
the
body
of
Iesus
Christe
,
as
pearcing
the
shutte
doores
,
as
a
Sprite
,
albeit
he
was
a
true
Body
.
Cyrillus
Alexandrinus
determines
also
(
with
others
)
that
this
myracle
happened
in
the
body
of
our
Lorde
,
who
by
the
same
woonder
marched
aboue
the
waters
,
contrary
to
the
nature
of
a
body
by
the
power
of
God
,
reprehending
al
such
as
stoode
in
any
ielous
suspition
that
Christes
body
was
not
Naturall
.
By
al
these
authorities
,
the
foure
fundations
afore
proponed
are
true
,
and
therefore
it
is
too
greate
an
impudencie
to
séeke
to
corrupt
the
intente
and
faithe
of
so
many
Aunciente
and
Learned
Christians
,
to
introduce
a
confusion
of
new
interpretations
.
For
besides
the
diuersitie
of
Caluin
and
Beza
,
the
Ministers
auouche
twoo
others
,
as
firste
that
the
Angell
opened
the
doore
,
as
if
Iesus
had
not
had
the
power
to
open
it
himselfe
,
or
had
needed
other
opening
.
The
other
is
,
that
he
made
his
opening
where
he
woulde
:
by
which
diuersities
the
Ministers
giue
open
declaration
,
that
they
knowe
not
whereupon
to
reste
:
And
(
whiche
woorse
is
)
they
coulde
not
alleage
one
onely
Aunciente
,
as
Authoure
of
their
fiction
,
or
that
is
contrary
to
all
the
other
,
since
the
Primitiue
Church
,
it
serues
them
to
nothing
,
to
alleage
that
the
iron
doore
in
the
Actes
of
the
Apostles
opened
to
S.
Peter
of
himselfe
,
for
the
Doctors
did
neuer
denie
it
:
only
we
said
that
the
Scripture
spake
not
of
the
doore
of
the
prisone
:
And
if
at
the
entrie
of
Iesus
Christe
,
the
doores
had
bene
so
opened
,
the
Euangelist
had
as
easily
graunted
it
,
as
he
said
they
were
shutte
,
and
as
S.
Luke
said
,
that
this
doore
of
iron
opened
of
himselfe
.
There
is
no
difficultie
,
that
the
firste
that
doubted
of
the
body
of
Iesus
Christ
in
this
world
,
did
not
agrée
of
the
place
touching
the
doores
with
the
other
Christians
.
And
all
be
it
they
thoughte
to
serue
and
aide
themselues
with
it
,
in
the
mainteining
of
their
heristes
(
as
with
all
the
other
miracles
hapned
in
the
body
of
Christe
aboue
nature
)
yet
the
Auncients
neuer
denied
this
facte
,
nor
the
other
like
to
it
,
for
feare
to
giue
occasion
of
erroure
to
the
Heretikes
,
but
they
declared
and
distinguished
what
was
the
nature
of
the
said
body
,
and
that
which
hapned
to
him
by
the
omnipotencie
of
God
:
The
Christians
for
any
herisie
,
did
neuer
abandon
truthe
:
albeit
the
Heritikes
haue
sometimes
abused
it
:
But
now
seeing
Christes
body
passed
thorowe
the
doores
without
opening
,
it
is
certaine
that
two
bodies
haue
bene
in
one
place
,
and
that
they
may
be
so
:
by
which
we
haue
well
proued
our
proposition
which
without
either
scripture
or
auncient
testimonie
,
the
Ministers
denie
.
Touching
the
birth
of
Iesus
Christe
without
breaking
of
the
Virgine
:
we
say
that
a
great
part
of
the
Auncientes
produced
for
the
place
of
the
doores
,
holde
that
this
miracle
also
was
done
in
the
body
of
our
Lord
,
and
not
in
the
body
of
the
Virgine
,
sauing
in
that
shée
remained
in
hir
integritie
,
without
breaking
or
opening
.
And
for
their
reason
,
the
Auncients
haue
alleaged
the
scripture
,
Ecce
virgo
concipiet
&
pariet
,
and
Ezechiel
,
porta
haec
clausa
erit
as
also
S.
Ambrose
recites
in
his
Epistle
.80
.
wherin
is
contained
a
councel
which
S.
Ambrose
did
assist
,
determining
againste
Iouinian
and
other
heritikes
,
that
virginitie
and
integritie
remained
in
the
mother
of
God
in
hir
deliuerie
,
S.
Augustine
repeating
the
same
in
the
place
alleaged
by
the
Doctoures
in
his
first
Booke
against
Iulian
,
Chap.
2.
And
where
the
ministers
say
,
that
the
virgin
should
not
haue
loste
hir
virginitie
,
though
our
Lord
had
issued
out
as
other
men
doe
,
in
this
they
are
condemned
of
heresie
by
the
Auncients
,
who
note
Iouinian
to
derogate
the
virginitie
,
as
holding
opinion
with
the
ministers
:
to
whom
the
Doctors
make
this
question
,
what
miracle
they
would
acknowledge
in
the
birthe
of
our
Lord
as
touching
his
body
,
and
the
virginitie
of
his
mother
,
if
he
came
from
hir
as
other
men
do
from
their
mothers
,
as
the
Ministers
write
.
And
touching
that
which
they
alleage
of
Tertullian
,
Origen
,
S.
Ambrose
,
&
S.
Ierome
,
the
Doctors
say
that
Tertullian
and
Origen
,
held
suche
heresie
and
many
others
,
which
were
reproued
afore
Iouinian
,
&
of
this
they
haue
bin
condemned
with
him
&
his
consorts
.
But
for
the
respecte
of
S.
Ambrose
,
it
is
apparant
,
that
he
beléeued
the
contrary
,
as
wel
by
the
Councel
which
he
assisted
,
as
by
that
which
he
writes
in
his
Booke
de
institutione
Virginis
:
wherin
we
haue
to
interprete
his
woordes
,
that
Christus
vuluam
aperuerit
,
not
that
it
was
by
breaking
,
but
by
effecte
of
generation
and
production
of
his
true
body
out
of
the
bellie
of
his
mother
by
miracle
and
vertue
supernaturall
:
in
suche
sorte
,
that
euen
as
his
Conception
was
miraculous
,
so
also
was
his
birthe
.
And
aperire
vuluam
is
a
phrase
and
manner
of
spéeche
in
the
Scripture
,
as
to
say
and
name
the
firste
borne
,
in
what
sort
he
might
haue
bene
borne
.
And
touching
S.
Ierome
he
saithe
nothing
of
the
breaking
,
but
only
that
the
body
came
out
bloudie
as
he
was
in
the
wombe
of
his
mother
,
&
to
be
bloudy
is
not
required
breaking
of
the
mother
.
For
conclusion
of
this
Article
,
we
would
willingly
aske
the
Ministers
,
if
they
holde
as
an
Article
of
Faithe
the
virginitie
of
the
mother
after
hir
deliuerie
:
and
if
they
can
proue
it
by
expresse
and
inreprocheable
woorde
of
God
written
,
bicause
Beza
calles
in
doubte
these
two
poyntes
at
his
pleasure
,
and
the
Religion
pretended
reformed
,
amongste
other
Articles
of
Faith
of
their
diuers
confessions
imprinted
,
recites
sometime
the
Virginitie
of
the
mother
of
God
after
hir
deliuerie
,
and
sometimes
it
is
omitted
.
And
in
some
Confessions
is
brought
in
no
more
but
that
Iesus
was
borne
of
the
virgine
Marie
,
and
only
issued
of
the
séede
of
Dauid
.
The
Doctoures
applie
for
the
Resurrection
and
issuing
of
Christes
bodye
thorowe
the
stone
of
the
Sepulchre
,
the
moste
parte
of
the
Authorities
alleaged
by
them
vppon
the
doores
shut
,
as
the
absolute
reading
of
the
saide
Authorities
(
will
make
Faithe
)
togither
with
Gregorius
Nazianzene
in
his
tragedie
of
the
Passion
of
our
Lord
,
who
ioynes
(
as
many
other
Auncients
)
these
thrée
miracles
hapned
in
the
body
of
our
Lord
aboue
nature
,
the
birth
without
breaking
the
virgine
,
the
resurrection
thorowe
the
stone
,
and
his
entrie
thorowe
the
doores
shutte
.
We
say
also
that
Caluine
and
Beza
make
conscience
to
ioyne
with
the
Ministers
that
oure
Lorde
rose
not
againe
,
the
Sepulchre
being
closed
and
shut
,
yea
they
had
rather
fall
into
the
friuolous
absurdities
,
and
vaine
Expositions
héere
afore
alleaged
,
than
discende
into
the
opinion
of
the
Ministers
,
bicause
there
is
more
Testimonie
in
the
texte
of
the
Gospell
,
that
Iesus
was
risen
afore
the
stone
was
rolled
away
by
the
Aungell
,
as
the
most
parte
of
the
Aunciente
Christians
doe
consent
:
which
meane
also
giues
occasion
to
beléeue
more
easily
the
Resurrection
of
our
Sauioure
,
than
if
the
stone
had
bene
taken
away
before
his
Resurrection
,
for
so
it
mighte
haue
bene
more
easily
sayde
,
that
the
bodie
was
transported
,
and
not
raised
or
risen
:
neither
doothe
the
Texte
beare
that
the
Aungell
rolled
away
the
stone
afore
the
Resurrection
,
or
when
Iesus
did
rise
or
rather
after
,
as
is
greate
likelihoode
in
Scripture
,
in
reason
,
and
all
Antiquitie
.
Pope
Leo
is
euill
alleaged
by
the
Ministers
,
as
concealing
that
is
wrytten
in
his
Epistle
touching
the
shutte
dores
,
as
also
producing
euill
the
matter
of
the
Resurrection
:
for
it
is
not
sayde
,
that
our
Lorde
did
rise
after
the
stone
of
the
monumente
was
rolled
awaye
:
But
it
is
sayde
agaynste
the
fantastike
sorte
,
that
the
substance
putte
on
the
Crosse
,
and
that
which
rested
in
the
Sepulchre
,
and
likewyse
that
whiche
rose
agayne
the
thirde
day
,
the
stone
of
the
Monumente
being
rolled
awaye
,
is
the
true
Fleshe
of
Iesus
Christe
:
By
whiche
speaches
the
Pope
meanes
not
to
saye
that
oure
Lorde
did
not
rise
afore
the
stone
was
reuersed
,
but
only
declares
,
that
the
body
of
Iesus
Christ
risen
,
was
a
true
body
,
and
not
fantasticall
,
whose
Resurrection
appeared
by
the
opening
of
the
monument
:
And
this
is
the
common
interpretation
of
the
Auncient
authors
,
touching
the
reuersement
of
the
stone
.
For
ende
of
these
Auncient
testimonies
,
we
maruel
that
the
ministers
séeing
them
so
manifest
and
as
conuinced
,
not
only
that
God
can
bring
to
passe
that
two
bodies
be
in
one
place
,
but
also
that
he
hath
done
it
:
dare
reprochefully
depraue
the
vnderstanding
of
the
same
,
and
yet
they
say
that
the
reasons
taken
of
suche
and
so
euidente
testimonies
,
are
impertinent
,
Like
as
,
by
like
licence
(
common
with
the
Heritikes
)
they
feare
not
,
without
any
texte
of
the
scripture
,
nor
any
place
of
the
Ancients
,
to
enterprete
two
bodies
penetrating
to
be
no
other
thing
than
one
body
to
giue
place
to
an
other
:
of
which
false
and
licentious
interpretacion
,
euen
the
common
vse
of
spéeche
amongste
the
Philosophers
,
dothe
condemne
them
:
Like
as
also
their
fine
example
touching
such
as
walke
thorowe
the
aire
which
moues
them
,
and
the
birdes
when
they
flie
,
is
farre
to
subtill
:
And
where
they
vaunt
in
the
sayde
Article
,
that
in
denying
two
bodies
to
be
able
to
be
in
one
place
by
the
omnipotencie
of
God
,
or
one
body
in
two
places
,
they
yet
aduaunce
and
magnifie
the
power
of
God
,
the
same
is
as
true
,
as
when
in
all
other
their
erroures
by
whiche
they
oppugne
Gods
truthe
,
and
blaspheeme
it
,
yet
they
bragge
alwayes
to
aduaunce
Gods
glory
:
seeming
héereby
that
they
haue
néed
to
couer
their
filthinesse
and
deformitie
with
some
cloke
of
spéeche
,
the
better
to
blinde
the
simple
and
ignorant
.
The
ministers
haue
also
good
reason
,
not
to
seeke
to
excuse
the
interpretacions
of
Caluine
and
Beza
,
as
too
friuolous
,
and
yet
they
preferre
their
owne
much
more
vaine
before
their
Maisters
:
by
which
may
be
séene
the
agréement
betwéene
the
Maisters
and
Disciples
,
vsing
all
,
the
foundacion
of
their
religion
,
which
is
to
beleeue
and
preferre
afore
all
others
their
particulare
and
priuate
interpretacion
and
inspiration
:
where
the
Ministers
say
that
the
body
of
oure
Lord
was
not
inuisible
to
the
disciples
,
of
whome
is
spoken
in
S.
Luke
.
24.
but
only
the
hauing
a
swift
body
,
was
sodainly
withdrawne
,
we
Obiect
that
the
sodaine
departing
which
S.
Ambrose
and
de
Lyra
speakes
of
,
makes
not
that
the
body
was
inuisible
,
according
to
the
Gréeke
woorde
aphantos
,
not
signifying
sodaine
departure
,
but
incapacitie
to
be
séene
and
knowne
:
and
so
the
text
of
the
Scripture
is
apparantly
for
the
Doctoures
,
as
also
,
that
as
often
as
bothe
the
auncient
and
present
Diuines
giue
example
that
Christ
made
himselfe
inuisible
,
they
alleage
ordinarily
this
place
.
The
ministers
,
who
vaunte
to
rest
onely
vppon
the
pure
woord
of
God
,
for
the
exposition
of
the
scripture
,
bring
forthe
their
dreames
grounded
vppon
their
owne
persuasion
,
as
hath
béene
séene
touching
the
doores
being
shutte
:
vsing
the
like
licence
to
expounde
the
texte
of
S.
Paule
,
which
mainetaines
expressely
that
our
Lorde
pierced
the
Heauens
:
and
they
say
that
it
is
a
likely
truthe
that
the
Heauens
deuided
and
were
open
:
And
if
they
be
asked
from
whence
they
fetch
this
interpretacion
,
their
Aunswere
is
from
Goddes
woorde
grounded
of
their
inwarde
inspiration
,
by
the
which
they
accommodate
the
saying
of
S.
Mathewe
,
that
the
Heauens
were
open
when
the
Piller
discended
vppon
oure
Lorde
,
as
thoughe
all
the
Heauens
were
deuided
,
and
that
the
spirite
could
not
descend
without
the
same
were
opened
,
being
not
aduised
that
the
scripture
in
many
places
takes
the
Heauen
for
the
aire
.
And
where
they
alleage
that
S.
Stephen
sawe
the
Heauens
open
when
he
was
stoned
,
it
were
more
conuenient
to
the
ministers
to
interprete
such
visions
to
be
done
in
spirite
,
as
there
is
great
likelihoode
.
Otherwayes
two
miracles
must
be
confessed
,
the
one
in
the
Diuision
of
the
Heauens
,
and
the
other
,
in
that
the
sight
of
S.
Stephen
pierced
not
only
into
the
Heauens
,
but
also
euen
aboue
:
where
the
ministers
confesse
the
body
of
Iesus
Christe
is
vpon
the
righte
hand
of
his
Father
,
which
S.
Stephen
saw
:
the
same
being
against
the
order
of
God
established
in
the
world
,
by
which
it
is
necessary
that
there
be
a
certaine
difference
betwéene
the
eie
séeing
,
and
the
thing
which
is
séene
:
Neither
is
it
lesse
harde
,
that
suche
a
thing
be
done
,
than
that
two
bodyes
be
penetrate
:
We
must
not
forgette
that
oftentimes
the
scripture
in
the
appearings
and
spirituall
visions
,
vseth
this
language
,
that
the
Heauens
were
open
,
and
yet
in
suche
cases
there
was
but
spirituall
vision
,
and
likewise
,
but
spirituall
appearing
:
And
as
the
Ministers
séeke
to
take
the
rigoure
of
the
woorde
opening
of
the
Heauens
,
euen
so
they
must
not
note
it
straunge
,
if
we
wrest
in
like
rigoure
the
penetration
of
the
Heauens
,
specially
in
the
Article
of
the
Ascention
,
where
is
Question
of
the
body
of
Iesus
Christe
,
which
had
already
pierced
bodyes
more
impenetrable
than
the
Heauen
,
which
pointe
of
penetration
of
the
Heauen
,
we
referre
to
be
more
amplie
handled
an
other
time
,
as
nowe
to
auoide
tediousnesse
.
Touching
the
eight
and
twentieth
Article
,
where
the
ministers
againste
expresse
scripture
,
defend
obstinately
,
that
God
of
his
power
can
not
bring
to
passe
,
that
a
Camell
or
Cable
enter
the
eye
of
a
néedle
,
we
can
not
a
little
maruell
bothe
at
their
blindnesse
,
séeming
to
sée
nothing
in
the
midde
day
,
and
at
their
frowarde
obstinacie
:
By
which
,
as
we
can
not
iudge
,
that
they
vnderstand
not
wel
their
fault
,
but
sinne
euen
against
their
conscience
,
oppugning
the
truthe
by
them
well
knowne
,
so
it
séemes
God
suffereth
this
to
happen
to
them
in
this
text
and
place
of
the
scripture
so
manifest
,
to
the
ende
that
by
this
Article
the
world
may
vnderstande
howe
farre
more
hardie
they
are
to
giue
false
vnderstandings
of
scriptures
more
obscure
than
this
,
yea
in
the
matter
of
the
Auncient
Christians
which
are
against
them
.
But
to
the
ende
the
world
vnderstand
their
great
wrong
,
to
denie
that
our
Lorde
can
bring
to
passe
,
that
a
Camel
(
or
cable
)
passe
thorowe
the
hole
of
a
néedle
,
we
obiecte
,
that
it
were
impossible
to
God
to
saue
a
riche
man
,
vsing
this
Argument
taken
of
the
texts
of
the
Gospell
,
it
is
more
impossible
or
harde
that
God
saue
a
riche
man
than
to
bring
to
passe
that
a
Camel
(
or
cable
)
passe
thorow
the
hole
of
an
Néedle
:
God
can
not
bring
to
passe
(
of
his
omnipotencie
(
as
the
Ministers
say
)
that
a
Camell
enter
the
hole
of
a
néedle
,
then
he
can
not
of
his
almightinesse
make
that
a
riche
man
be
saued
and
enter
into
the
kingdome
of
Heauen
.
The
Maior
is
of
the
Scripture
,
the
Minor
is
confessed
by
the
Ministers
:
and
the
consequence
is
necessary
,
and
according
to
all
Philosophie
,
he
that
can
not
doe
the
moste
easiest
can
not
doe
the
moste
hardest
.
The
Auncientes
also
haue
expounded
withoute
gaine
saying
,
the
present
Scripture
,
as
Origen
in
his
Homilie
vppon
this
place
,
saying
:
it
is
possible
that
a
Camell
enter
the
eie
of
a
néedle
,
not
for
all
that
,
that
it
be
possible
as
in
respecte
of
men
,
but
to
God
,
like
as
the
manner
by
which
suche
things
may
be
done
,
is
knowne
to
God
,
and
his
Sonne
Iesus
Christe
,
and
to
him
to
whome
it
is
reuealed
:
S.
Augustine
likewise
in
his
Booke
de
spiritu
&
littera
,
Cap.
1.
and
5.
writes
in
this
sorte
to
Marcellinus
,
it
séemes
to
thée
an
absurde
thing
,
when
I
tell
thée
that
a
man
may
be
withoute
sinne
,
albeit
there
is
none
suche
founde
except
Iesus
Christe
thoughte
it
to
seeme
absurde
to
thée
,
that
a
thyng
may
be
done
,
whereof
no
Example
can
be
shewed
,
séeing
(
as
I
beléeue
)
thou
doubtest
not
at
all
that
it
was
neuer
done
that
a
Camell
entred
the
eye
of
a
néedle
,
and
yet
it
is
said
that
suche
a
thing
is
possible
to
God.
By
their
Aunswere
to
the
nine
and
twentie
Article
,
it
may
easily
be
knowne
,
that
they
beguile
and
abuse
their
Disiples
,
making
them
beléeue
by
faire
woordes
and
writings
,
that
Really
in
the
Supper
they
receiue
the
bodie
of
Iesus
Christe
,
euen
he
that
issued
out
of
the
wombe
of
the
virgine
,
and
was
putte
vppon
the
Crosse
for
the
restauration
of
mankinde
.
And
they
séeke
to
make
to
vnderstande
,
that
these
which
put
not
to
the
Sacrament
(
which
they
call
of
the
Supper
)
wyth
the
Breade
and
Wine
but
some
Spirituall
effecte
onely
,
(
as
redemption
,
iustice
,
sanctification
,
eternall
life
,
and
other
giftes
and
benefites
which
Iesus
Christe
brings
to
hys
chosen
)
diminish
the
excellencie
&
dignitie
of
the
same
Sacrament
,
and
that
they
be
Zuinglians
,
yea
and
that
ouer
and
aboue
suche
spirituall
effectes
,
it
muste
be
beléeued
that
the
body
of
Iesus
Christe
is
truely
receiued
in
the
Supper
,
and
yet
they
feede
an
other
opinion
in
their
braine
.
For
when
they
are
pressed
to
Argue
,
not
being
able
to
sustaine
that
fantasticall
presence
confessed
in
their
writings
,
they
make
themselues
Zuinglians
,
and
returne
to
the
spirituall
presence
of
Iesus
Christe
in
the
Supper
,
the
same
being
as
muche
to
say
,
that
bisides
the
Breade
and
Wine
,
they
receiue
some
spirituall
effecte
,
and
not
Really
the
body
,
as
the
Ministers
holde
in
the
presente
Aunswere
,
which
as
they
make
manifest
by
that
they
recite
of
the
Apostle
S.
Paule
:
so
by
the
same
may
be
gathered
what
is
their
opinion
touching
the
supper
,
which
is
,
that
the
body
of
our
Lord
Iesus
Christ
is
not
Really
,
but
onely
by
spirituall
effecte
in
the
heartes
of
the
Faithfull
.
For
the
Galathians
by
the
hearing
of
the
preaching
of
S.
Paule
,
did
not
receiue
Really
the
body
of
Iesus
Christe
crucified
,
but
onely
had
an
imagination
of
the
Crosse
and
Passion
of
Iesus
Christe
,
and
receiued
onely
the
frute
of
their
Faithe
:
That
is
,
by
that
meanes
they
were
iustified
and
sanctified
before
God.
The
Allegation
also
which
the
Ministers
make
of
S.
Cyprian
,
tendes
to
this
ende
,
to
shewe
that
in
the
Supper
is
receiued
onely
certaine
effectes
spirituall
,
which
notwithstanding
Allegorically
are
signified
by
these
woordes
to
embrace
the
Crosse
of
Iesus
Christe
,
to
sucke
his
bloude
.
&c.
wherein
they
denie
(
albeit
againste
the
intente
of
S.
Cyprian
in
his
Sermon
of
the
Supper
)
the
Reall
presence
of
the
body
of
Iesus
Christe
.
The
Doctoures
confesse
that
the
Argumente
which
they
haue
made
,
tendes
to
the
Caluinistes
,
and
not
to
the
Zuinglians
,
neither
did
they
thinke
that
the
ministers
woulde
otherwayes
iudge
of
this
Sacrament
,
than
Caluine
,
Beza
and
the
other
ministers
,
who
vaunte
them selues
to
be
ministers
of
the
churche
of
the
Caluinistes
,
which
they
call
reformed
.
But
those
which
exhibited
to
the
Bishops
being
at
Poissi
the
Confession
touching
this
Sacrament
,
vsed
an
other
maner
of
spéech
.
They
without
difficultie
confessed
Really
the
Bodye
of
Iesus
Christ
to
be
present
in
the
Supper
,
which
at
this
daie
the
Ministers
denie
with
the
Doctoures
conferentes
.
And
as
farre
as
the
Doctoures
can
iudge
,
the
Ministers
be
come
of
Caluinistes
,
Allemanistes
:
which
suche
wil
not
wel
disgest
,
as
mainteine
the
Doctrine
of
the
Churche
,
whiche
they
call
Reformed
,
séeing
their
principal
supposts
faile
them
at
néed
,
as
vnable
to
aunswere
one
Argumente
obiected
by
the
Doctours
,
as
affirming
in
their
aunswere
to
be
so
farre
illumined
with
the
Holy
Sprite
,
which
makes
them
vnderstande
and
knowe
al
things
.
Touching
the
Article
folowing
,
they
reueale
openly
their
present
opinion
touching
the
presence
of
Christes
Body
in
the
Sacramente
,
bicause
they
saie
,
that
the
faitheful
receiue
no
more
in
the
time
of
the
Gospel
,
than
the
Ancientes
before
the
Lawe
,
and
vnder
the
Lawe
.
And
it
is
certaine
the
Ancients
receiued
not
Really
the
body
of
Iesus
Christ
,
which
was
not
then
formed
,
so
that
we
muste
conclude
that
vnder
the
Gospell
is
not
receiued
Really
the
Body
of
Iesus
Christe
in
the
Sacrament
,
which
the
Ministers
cal
the
Sacrament
of
the
Supper
.
To
the
31.
Article
,
they
aunswere
not
as
in
déede
they
coulde
neuer
answere
.
And
necessarily
they
must
confesse
,
that
in
vertue
of
theire
Faithe
they
doo
that
whiche
implies
contradiction
:
for
they
mainteine
a
thing
in
one
instant
&
one
place
to
be
present
,
and
not
present
:
neither
doth
their
spirituall
,
or
rather
fantasticall
presence
any
thing
,
seeing
(
according
to
their
Doctrine
)
the
body
cannot
be
present
,
but
with
his
dimensions
,
Locally
,
Diffinitiuely
,
and
Corporally
,
otherwayes
it
were
to
take
cleane
away
,
or
corrupte
the
body
.
And
the
manner
to
be
there
spiritually
,
cannot
make
that
the
body
be
not
there
:
otherwayes
they
saye
falsely
,
that
it
is
present
in
the
Supper
,
and
abuse
the
worlde
:
wherefore
it
is
necessary
,
that
if
the
body
be
there
(
yea
spiritually
)
if
their
Doctrine
be
true
of
the
nature
of
a
body
,
that
the
body
of
Iesus
Christe
be
Corporally
,
Diffinitiuely
,
and
Locally
in
the
Supper
.
Besides
,
séeing
he
is
absent
,
according
to
their
confession
,
it
folowes
,
that
he
is
not
there
present
.
And
as
to
conclude
,
the
Ministers
saie
,
he
is
there
,
and
that
he
is
not
there
:
so
for
an
absolute
solution
,
without
entring
into
the
principall
of
the
argument
,
they
thinke
to
escape
,
with
obiecting
to
vs
certaine
woordes
of
briefe
,
which
wee
haue
not
yet
seene
:
which
wée
thinke
they
haue
found
in
certaine
Breuiaries
of
Monkes
,
as
that
thei
remember
when
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
declare
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
impertinent
,
the
iudgment
remaines
to
the
Reader
:
notwithstanding
al
the
,
the
doctors
wil
not
forbeare
once
againe
,
to
require
them
to
bring
foorth
some
place
of
scripture
to
ground
that
God
cannot
bring
to
passe
that
one
body
be
in
twoo
places
,
séeing
this
consequence
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
proposition
,
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
pronounce
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
,
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
God
Almighty
,
as
being
able
(
without
exception
)
to
doo
what
so
euer
he
will
,
and
that
there
is
no
power
neither
in
Heauen
nor
Earthe
,
which
may
hinder
,
change
,
or
delay
in
any
sort
the
effect
and
perfecte
execution
of
his
eternal
and
immoueable
councelles
:
yet
his
Omnipotencie
ought
not
to
be
stretched
without
discretion
or
distinction
to
all
things
generally
,
that
men
maye
conceiue
and
imagine
in
their
fonde
fansies
,
but
to
those
onely
whiche
neither
are
nor
can
be
,
contrary
to
his
iustice
,
bountie
,
&
wisedome
,
nor
by
consequence
againste
his
holy
and
eternall
will
,
wisedome
and
truthe
,
which
is
and
shal
be
for
euer
to
doo
al
things
wel
and
wisely
with
number
,
weight
,
and
measure
without
any
iniquitie
,
disorder
,
or
contradiction
in
any
thing
he
doothe
.
All
whiche
things
being
well
vnderstande
and
considered
,
are
able
to
cleare
the
Ministers
to
all
indifferent
people
of
the
slaunderous
imposition
of
the
Doctours
,
raised
and
falsly
pronounced
by
them
,
to
make
vs
hateful
to
the
worlde
.
And
to
proue
it
by
degrées
,
and
set
a
truth
of
their
slaunders
,
they
chaunge
and
alter
almoste
al
the
speaches
of
the
Ministers
,
either
by
additions
or
retractions
,
as
knowing
,
that
without
that
policie
,
they
were
without
meane
both
to
grounde
their
saide
reproches
,
and
giue
them
any
colour
of
likelyhoode
:
whiche
shal
nowe
appeare
by
the
deduction
and
particulare
confutation
of
their
pretended
blasphemies
against
vs
.
Firste
they
accuse
vs
as
to
haue
saide
,
that
Gods
Omnipotencie
oughte
not
to
be
measured
,
but
by
the
onely
things
which
are
conformable
to
his
will
,
and
not
to
derogate
his
wisedome
,
his
truthe
,
his
nature
,
or
the
order
which
he
hath
established
in
the
worlde
.
Wherein
to
verifie
their
accusation
and
slaunder
,
they
choppe
and
hacke
this
sentence
,
taking
the
laste
parte
of
it
onely
,
whiche
they
haue
separated
from
the
rest
,
and
which
the
Ministers
had
limit
to
the
whole
for
a
more
expresse
and
cleare
declaration
howe
Goddes
Almightinesse
ought
to
be
knowne
,
beleued
,
and
woorshipped
of
al
the
worlde
:
neither
haue
they
vnderstande
the
terme
of
order
according
to
the
sense
and
meaning
of
the
Ministers
,
who
signifie
thereby
the
estate
and
disposition
whiche
God
hath
established
,
conserues
,
and
enterteines
in
all
things
by
his
eternall
prouidence
and
immoueable
will
,
onely
to
intercept
that
no
confusion
happen
in
his
workes
,
according
to
the
Diffinition
of
S.
Augustine
in
his
Bookes
de
Ordine
,
and
himselfe
hathe
vsed
in
the
fifth
Booke
of
his
Confessions
:
the
which
being
not
vnderstande
by
the
Doctours
,
they
haue
translated
the
opinion
of
the
Ministers
to
the
ordinary
and
accustomed
course
of
Nature
,
and
to
the
mouing
of
the
creatures
whiche
be
in
this
worlde
.
Wherein
,
to
procure
a
more
exception
to
the
Doctrine
aforesaide
,
they
obiecte
the
myracles
that
God
did
aboue
nature
,
inferring
thereby
that
God
doothe
and
maye
doo
againste
his
Order
established
.
To
the
whiche
the
Ministers
aunswere
,
that
albeit
the
myracles
be
done
ouer
and
aboue
the
ordinary
course
of
nature
,
yet
they
are
not
done
contrary
to
the
Order
aforesaid
,
bicause
al
things
referred
to
the
prouidence
and
ordinaunce
of
God
,
be
well
done
and
rightely
disposed
,
notwithstanding
theire
reason
and
Order
be
many
times
vnknowne
to
men
,
according
to
the
opinion
of
Salomon
,
God
doothe
all
things
in
their
time
:
to
the
whiche
maye
be
appropriate
a
testimonie
out
of
the
Sentences
of
S.
Augustine
,
283.
and
284.
God
,
who
is
the
Creatour
and
Conseruer
of
Natures
,
doothe
nothing
in
his
myracles
contrary
to
nature
.
Neither
doothe
it
followe
,
that
that
whiche
is
newe
in
custome
,
is
contrary
to
reason
&c.
whereof
if
the
Doctours
will
knowe
further
,
lette
them
reade
the
seconde
Booke
made
by
the
saide
Holy
Personage
of
the
Order
,
and
likewise
what
he
writes
of
the
myracles
in
the
fifth
and
sixth
Chapter
of
the
thirde
Booke
of
the
Trinitie
.
This
aunswere
may
suffise
to
confute
the
twoo
other
pretended
blasphemies
which
folowe
in
the
obiection
of
the
Doctours
.
And
touching
the
fourth
wée
aunswere
,
that
the
will
of
God
maye
be
considered
in
twoo
sortes
,
as
the
Diuines
teache
:
which
is
,
as
it
is
declared
to
men
by
woordes
,
signes
,
and
effectes
,
and
according
as
it
is
retained
and
hidde
in
himselfe
:
the
one
is
called
,
Wil
knowne
by
signes
,
and
the
other
the
Will
of
the
good
pleasure
of
God
.
For
the
regarde
of
the
firste
consideration
,
the
Ministers
confesse
,
(
as
heretofore
they
haue
said
to
the
doctors
)
that
God
can
doo
many
things
which
he
wil
not
.
But
to
the
other
we
saie
,
his
wil
is
equal
with
his
power
as
also
his
power
(
in
that
regard
)
is
equal
to
his
wil
:
According
to
which
consideration
ought
to
be
vnderstanded
and
interpreted
the
sentence
of
Tertullian
,
alleaged
by
vs
,
and
euill
applied
by
the
Doctours
to
the
Monarchians
,
as
best
may
iudge
all
suche
as
heedefully
reade
that
place
produced
by
vs
,
who
to
aunswere
an
other
reproche
of
the
saide
Doctoures
,
accusing
vs
of
wrong
to
the
Auncientes
,
as
to
accepte
some
matter
of
the
Omnipotencie
of
God
,
are
here
enforced
to
reiterate
Theodorete
in
his
thirde
Dialogue
,
who
writes
as
foloweth
:
Wée
muste
not
saie
,
without
some
determination
,
that
all
things
are
possible
to
God
:
for
who
so
holdes
suche
absolute
opinion
,
comprehendes
all
things
aswell
good
as
euill
,
whiche
oughte
not
in
any
sorte
be
attributed
to
God.
By
whiche
maye
appeare
,
that
neither
this
good
Authour
,
nor
the
others
before
alleaged
by
vs
,
woulde
not
submitte
all
things
indifferently
to
Goddes
power
.
But
doo
excepte
what
so
euer
is
contrary
to
his
will
and
essence
.
To
be
shorte
,
to
qualifie
the
difference
betwéene
the
Ministers
,
who
holde
it
impossible
one
body
to
be
in
diuerse
places
at
one
instant
,
and
the
Doctours
which
affirme
the
contrary
:
there
is
but
one
meane
,
which
is
,
that
the
Doctours
,
without
entring
into
so
long
a
circuit
,
and
wasting
of
speache
in
alleaging
so
many
superfluous
matters
,
doo
proue
summarily
by
one
onely
place
of
the
Scripture
,
that
God
wil
doo
it
.
To
knowe
whether
the
Ministers
haue
wel
or
euil
alleaged
S.
Augustine
,
as
to
proue
that
a
body
cannot
be
withoute
place
and
measures
,
and
also
whether
they
haue
well
or
euill
defended
,
that
the
Quantity
is
essential
in
a
body
,
and
not
accidental
(
as
the
Doctours
holde
)
they
laie
themselues
vppon
the
vpright
iudgement
of
the
Readers
of
the
Acts
of
this
conference
.
Touching
that
which
foloweth
in
the
writing
of
the
Doctours
,
that
there
is
no
place
aboue
the
Heauens
,
wherein
Iesus
Christ
is
not
comprehended
&
conteined
:
that
the
Bodies
and
Sprites
are
therein
differently
without
any
distinction
and
distaunce
of
place
.
The
Ministers
saie
,
that
touching
all
those
pointes
,
they
rather
beleue
the
Scripture
&
expresse
woorde
of
God
(
which
they
haue
alleaged
)
than
all
the
suttleties
and
Sophistries
which
the
Doctoures
or
others
are
able
to
bring
foorthe
,
of
their
vaine
Philosophy
.
Besides
the
same
is
expressely
conteined
and
taught
in
one
of
the
Articles
of
our
faithe
,
in
this
phrase
,
From
thence
shal
he
come
to
iudge
both
the
quicke
&
the
deade
.
By
whiche
muste
be
noted
,
that
there
is
Vnde
,
which
is
an
Aduerbe
,
signifying
place
.
Touching
the
fourth
and
fifth
Articles
to
know
whether
the
Ministers
haue
imposed
any
vntruth
vpon
the
Doctors
,
they
send
the
Readers
to
the
actes
of
the
former
conference
,
as
also
to
learne
in
what
sense
,
and
to
what
ende
the
Ministers
haue
alleaged
the
Ancients
,
which
they
may
more
easily
perceiue
by
the
reading
and
diligent
obseruation
of
theire
places
and
sentences
there
inferred
.
Touching
the
sixth
Article
,
wherin
the
Doctours
had
rather
confesse
their
Canons
to
be
false
,
than
in
deferring
the
authoritie
of
the
same
,
to
auowe
the
body
of
Iesus
Christ
to
be
true
,
and
being
true
,
that
it
is
necessary
that
it
be
in
one
certaine
place
:
the
Ministers
answere
,
that
by
the
obseruation
of
S.
Augustines
place
(
from
whence
is
taken
the
saide
Canon
)
it
is
easie
to
iudge
that
the
terme
Oportet
is
muche
more
conuenient
there
,
than
this
woorde
Potest
.
To
the
eighth
Article
the
Ministers
answere
,
that
a
substance
without
quantitie
,
neither
is
,
or
can
be
any
waie
a
body
,
whilest
it
is
and
remaines
so
and
the
reason
is
,
bicause
they
are
twoo
diuers
predicaments
,
that
of
the
substance
&
that
of
the
quantitie
,
vnder
the
which
one selfe
thing
for
one selfe
respecte
cannot
be
in
any
sorte
comprehended
.
Besides
,
Christe
alleageth
no
other
reason
,
to
declare
his
body
was
not
a
sprite
,
but
that
he
had
members
and
partes
,
which
bicause
of
their
measures
,
mighte
be
handled
and
touched
:
Wherupon
it
foloweth
,
that
without
that
,
a
substance
can
not
be
a
body
.
And
touching
the
difference
that
shuld
rest
according
to
the
opinion
of
the
Doctors
,
betwéene
our
soules
and
bodies
,
exempt
from
quantity
(
if
the
same
were
possible
)
we
say
,
that
albeit
they
were
substaunces
different
bothe
in
number
and
species
,
yet
they
shuld
be
like
touching
genus
,
and
that
bothe
the
one
and
other
should
be
contained
vnder
the
kinde
of
substance
not
corpored
.
The
ministers
passe
ouer
the
ninthe
Article
,
as
a
matter
but
of
repeticion
of
woordes
,
and
sufficiently
aunswered
alreadie
.
Touching
the
tenth
Article
,
we
say
in
the
first
place
,
that
the
consequence
whereof
there
is
Question
,
can
not
otherwayes
be
defended
by
the
Doctoures
,
than
by
the
rule
that
saithe
,
of
one
absurditie
may
be
inferred
all
things
:
we
complaine
bisides
of
the
time
which
the
Doctoures
make
vs
lose
in
the
reading
of
so
many
matters
already
aunswered
,
and
which
seeme
so
often
repeated
by
them
,
for
none
other
ende
than
to
fill
paper
,
and
persuade
the
world
that
they
do
something
.
For
in
the
first
place
,
the
Euangelist
saithe
not
(
as
the
Doctoures
pretend
)
that
Christe
entred
not
by
the
shutte
doores
,
but
only
that
he
came
the
doores
being
shutte
,
so
that
he
speakes
not
there
in
any
sort
of
the
manner
of
his
entrie
,
nor
how
the
doores
were
opened
,
nor
yet
of
any
other
parte
of
the
house
by
the
which
he
entred
.
And
as
al
the
sayings
of
the
doctors
cannot
be
founded
neither
on
the
scripture
,
nor
any
authoritie
of
the
Auncients
by
them
alleaged
,
who
stand
rather
againste
,
than
with
them
:
So
,
for
conclusion
,
they
haue
no
other
ground
of
their
opinion
,
than
their
singulare
coniectures
and
imaginations
,
wyth
sinister
interpreting
the
wrytings
of
the
Auncients
,
to
whose
Faith
they
would
constraine
and
assubiect
the
Church
,
to
the
ende
that
hauing
laid
this
foundation
,
they
may
builde
afterwardes
thereupon
,
all
their
absurdities
and
erroures
which
they
meane
to
deduce
.
And
where
they
presupposed
,
that
when
Iesus
entred
the
doores
shut
,
when
he
walked
vpon
the
waters
,
and
came
out
of
his
graue
,
those
miracles
were
done
rather
in
his
person
,
than
in
other
things
:
Iustine
wrytes
the
contrary
,
that
without
any
mutation
happening
in
his
body
,
nor
in
the
body
of
S.
Peter
,
he
brought
to
passe
by
his
diuine
vertue
,
that
the
Sea
againste
his
nature
,
serued
him
as
a
way
:
As
also
S.
Hillarie
saith
to
the
same
respecte
,
that
by
his
power
he
did
all
things
passible
,
with
whom
S.
Iohn
Chrysostome
consents
,
as
attributing
all
that
to
a
power
Diuine
,
and
confessing
frankely
that
he
was
ignorant
of
the
manner
and
fashion
thereof
.
By
meane
wherof
the
Ministers
maruell
much
of
the
presumption
of
the
Doctors
,
to
offer
to
determine
a
thing
left
indecided
by
the
scripture
&
the
Auncients
,
and
touching
the
which
(
according
to
the
wise
opinion
of
S.
Hillarie
)
bothe
the
sense
and
the
woorde
do
faile
,
and
the
truthe
of
the
facte
excéedes
the
capacitie
of
humaine
reason
.
How
then
dare
the
Doctors
say
so
impudently
,
that
Christes
body
passed
thorowe
the
doores
,
that
there
was
penetration
of
Dimensions
,
and
that
two
bodies
were
in
one
place
,
séeing
that
of
all
this
,
there
is
not
one
only
sillable
either
in
the
scripture
,
or
witnessed
by
the
Auncientes
,
who
confesse
(
as
is
saide
)
that
their
vnderstandinge
and
senses
were
to
weake
to
comprehend
or
declare
the
reason
of
suche
a
Misterie
.
Touching
the
birthe
of
Iesus
Christe
,
the
ministers
stand
vpon
the
scripture
,
whose
cleare
opinion
is
,
that
the
virgin
was
bigge
bellied
,
shée
broughte
foorthe
and
was
deliuered
,
shée
gaue
sucke
,
and
that
in
the
deliuery
,
aperta
est
vulua
:
And
yet
dothe
none
of
all
this
derogate
or
preiudice
the
state
of
hir
Virginitie
or
integritie
,
the
same
consisting
in
thys
one
pointe
,
that
shée
neither
knewe
,
nor
was
knowne
of
any
man
.
Wée
say
moreouer
,
that
in
beléeuing
this
,
we
folowe
the
scripture
,
and
by
consequence
can
not
erre
,
nor
be
Heretikes
,
neither
likewise
any
other
that
assubiecte
their
sense
to
Gods
woorde
,
as
the
Auncientes
by
vs
alleaged
,
haue
done
in
this
.
In
the
Article
folowing
,
proponed
by
the
Doctoures
touching
the
manner
of
Christes
Resurrection
,
it
containes
nothing
but
coniectures
and
reproches
,
with
superfluous
and
weary
repeticions
,
which
we
haue
already
satisfied
at
the
full
by
our
former
Aunsweres
.
And
what
so
euer
folowes
after
in
the
writings
of
the
Doctoures
,
are
but
wrongs
and
iniuries
in
place
of
reasons
and
argumentes
,
the
same
being
the
laste
shifte
of
contencious
wittes
,
who
being
destitute
of
reason
,
and
not
able
to
yelde
to
truthe
,
defende
themselues
with
clamoures
and
sinister
impositions
.
The
Doctoures
had
some
reason
in
their
interpretation
of
the
woorde
Aphantos
,
if
there
folowed
autois
,
but
the
Euangeliste
saithe
apantoin
,
shewing
clearely
that
the
interpretation
of
the
said
place
and
vnderstanding
of
S.
Ambrose
(
in
which
the
ministers
do
settle
)
is
better
than
the
exposition
of
the
Doctoures
.
Touching
the
opening
of
the
Heauens
,
we
Aunswer
that
they
coulde
not
faile
,
vsing
the
phrase
of
the
Scripture
,
who
saithe
clearely
,
that
at
the
Baptisme
of
Iesus
Christe
,
the
Heauens
were
deuided
,
and
open
when
S.
Stephen
was
stoned
.
And
as
we
take
it
for
an
imagination
of
man
,
to
applie
to
the
aire
,
the
signification
of
the
Heauen
:
So
we
thinke
it
should
be
to
diminishe
the
maiestie
of
God
,
and
Iesus
Christ
raised
aboue
all
the
Heauens
,
to
establishe
the
throne
of
his
Maiestie
so
lowe
as
in
the
aire
.
Neither
is
there
any
resemblaunce
or
likelihoode
in
the
saying
of
the
Doctoures
touching
the
being
of
two
bodyes
in
one
place
,
and
the
persuasion
of
the
Ministers
of
the
sighte
of
S.
Stephen
,
which
stretched
euen
to
the
Heauens
,
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
,
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
writing
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
our
laste
Obiections
,
so
,
for
oure
partes
,
we
maruell
not
much
,
if
they
be
deceiued
in
the
nature
of
the
almightinesse
,
séeing
they
erre
in
the
grounde
,
as
not
knowing
wherein
it
consists
,
and
why
God
is
called
almightie
:
For
they
say
,
they
haue
learned
of
the
Scripture
that
God
is
omnipotent
,
bicause
he
can
doe
all
that
he
will
,
and
nothing
can
resist
him
:
the
same
being
as
a
signe
of
the
power
of
God
,
but
(
vnder
correction
,
)
it
is
not
the
matter
wherein
it
consistes
,
and
therefore
to
knowe
it
,
it
must
be
considered
according
to
his
Obiect
,
that
is
,
according
to
things
possible
to
doe
,
so
that
there
is
nothing
possible
,
which
God
can
not
do
:
All
thing
(
without
exception
)
is
estéemed
possible
,
where
is
not
founde
contradiction
to
be
,
and
not
to
be
:
and
that
comes
not
by
the
fault
of
the
power
of
God
(
who
can
doe
al
things
)
but
by
the
repugnancie
of
the
thing
that
can
not
be
:
which
the
Ministers
in
the
beginning
had
perhappes
put
in
some
Aunswer
,
were
it
not
,
that
bicause
vpon
certain
interrogatories
,
they
Answered
that
Gods
almightinesse
must
be
measured
according
to
his
will
,
and
thinking
to
saue
this
error
,
they
are
slipped
into
diuers
others
,
which
they
can
not
shift
of
,
without
falling
into
an
infinite
absurditie
,
as
not
to
confesse
to
haue
failed
:
Wherin
their
offence
is
more
,
in
that
they
goe
about
to
limite
&
bound
the
power
of
God
,
&
not
suffer
it
to
stretch
to
al
things
generally
,
that
the
sprite
of
man
may
conceiue
&
imagine
,
séeing
(
of
the
contrary
)
it
is
not
to
be
douted
,
that
Gods
power
is
great
aboue
the
conceit
and
imaginations
of
mannes
spirite
,
yea
it
is
infinite
and
incomprehensible
,
as
S
Paule
saith
,
God
can
doe
more
,
than
we
eisher
demaunde
or
vnderstande
.
And
where
the
ministers
say
,
that
God
can
doe
onely
all
things
which
are
not
contrary
to
his
iustice
,
his
wisdome
,
his
bountie
and
truth
,
and
therfore
he
can
not
doe
all
things
generally
:
it
hath
bene
already
told
them
,
that
to
be
able
to
do
things
contrary
to
the
iustice
,
bountie
,
wisdome
,
and
truthe
of
God
,
was
not
power
but
impower
.
And
by
that
also
as
(
S
Augustine
saithe
)
in
a
place
alleaged
by
vs
in
our
former
Obiection
,
that
he
can
not
doe
suche
things
,
it
is
an
argument
of
his
almightinesse
,
and
no
restraint
of
the
same
.
And
where
the
ministers
inferre
,
that
bicause
God
cannot
doe
such
things
,
by
consequence
,
he
cannot
do
any
thing
which
is
contrary
to
his
wisdome
and
eternall
will
,
which
is
,
and
shal
be
for
euer
to
doe
all
things
well
and
wisely
,
with
number
,
poise
,
and
measure
,
yea
without
that
there
be
or
shall
be
any
iniquitie
and
contradiction
in
all
that
he
dothe
:
it
may
here
be
séene
how
the
ministers
disguise
that
which
is
in
controuersie
,
concealing
the
matter
of
their
former
writing
touching
the
order
established
in
the
worlde
,
againste
the
which
they
said
God
could
do
nothing
,
with
other
matters
of
blasphemie
,
which
as
we
did
argue
,
so
they
durste
not
reuiue
them
in
their
last
answere
,
as
in
respecte
their
conscience
vrged
them
,
and
kindled
a
knowledge
,
that
as
such
affirmations
could
not
be
sustained
:
so
they
could
not
auoide
them
,
but
in
denying
to
haue
written
them
,
and
so
accuse
vs
of
slaunder
,
as
to
haue
altered
&
chaunged
their
matters
by
additions
or
retractions
:
for
our
purgation
wherin
we
send
them
to
our
last
obiection
,
where
,
as
the
words
are
produced
in
the
first
Article
,
so
the
said
blasphemies
are
drawn
out
of
the
propre
words
of
the
first
article
of
the
ministers
.
And
we
refer
our selues
to
the
collation
of
our
said
last
writing
,
with
that
of
the
ministers
:
only
it
is
,
as
also
most
certainely
it
will
be
found
,
the
we
haue
faithfully
recited
the
propre
woordes
of
the
ministers
,
which
as
they
wold
not
aduow
in
themselues
,
so
it
wil
be
knowne
at
the
laste
,
that
til
now
they
haue
mainteined
propositions
of
blasphemie
,
&
that
therin
wée
haue
done
them
no
wrong
,
as
pardoning
their
persons
,
and
being
content
to
speake
our
simple
aduise
of
their
Doctrine
.
The
Ministers
,
to
shewe
their
iuste
cause
to
accuse
vs
of
slaunder
,
say
in
the
first
place
,
that
wée
haue
cut
of
their
proposition
,
whiche
was
suche
,
that
the
almightinesse
of
God
ought
not
to
be
measured
but
by
the
things
which
onely
are
conformable
to
his
will
,
and
doo
not
derogate
his
wisedome
,
his
truthe
,
his
nature
,
nor
the
order
whiche
he
hath
established
in
the
worlde
:
and
that
of
this
,
the
laste
parte
onely
is
taken
by
the
Doctors
,
who
for
their
purgation
say
,
that
they
haue
alwaies
considered
what
was
put
in
controuersi
,
which
is
,
if
God
can
bring
to
passe
,
that
one
body
be
in
twoo
places
.
And
to
examine
the
truth
of
this
Question
,
afore
they
committed
it
to
writing
,
they
laid
the
whole
with
euery
part
of
the
Ministers
proposition
:
and
haue
thus
argued
,
that
God
can
doo
al
things
which
are
conformable
to
his
wil
,
the
same
neing
knowne
when
there
is
nothing
that
derogates
either
his
wisedome
,
his
truthe
,
his
nature
,
or
the
order
whiche
he
hath
established
in
the
worlde
:
as
the
Ministers
holde
,
one
bodye
to
be
in
twoo
places
,
derogates
not
the
wisedome
of
God
,
séeing
for
all
that
,
God
cannot
be
but
wise
,
it
dothe
not
derogate
his
truth
,
for
he
hath
neuer
said
,
that
he
coulde
not
doo
it
,
neither
yet
his
nature
,
for
if
he
shoulde
,
he
shoulde
forbeare
to
be
God
:
th
if
there
be
any
repugnancy
,
it
should
be
in
this
,
that
it
would
derogate
the
order
which
God
hath
established
in
the
world
,
the
same
being
the
cause
that
they
rest
not
but
vpon
the
last
Article
.
And
wée
thinke
sure
,
the
Ministers
woulde
not
say
,
that
to
be
able
to
make
a
body
to
be
in
diuerse
places
,
were
a
thing
repugnant
either
to
the
wisedome
,
truthe
,
or
nature
of
God
,
sauing
in
that
they
iudge
it
repugnes
the
order
which
God
hath
established
in
the
worlde
.
Besides
,
the
Ministers
hauing
laid
the
said
proposition
as
a
Rule
to
knowe
what
God
can
doo
,
when
they
woulde
accomodate
this
Rule
to
the
matter
in
contention
,
they
oughte
afterwardes
to
say
so
,
to
what
things
repugne
that
whiche
the
Doctours
preferre
that
one
Body
in
one
instant
maye
be
in
diuerse
places
:
but
they
saye
and
write
onely
what
thing
,
that
is
to
saie
,
Order
&c.
whiche
Relatiue
cannot
accorde
but
with
his
former
Antecedent
,
by
which
may
clearly
appeare
,
that
the
Ministers
incurre
the
crime
of
slaunder
,
which
falsely
they
obiecte
to
vs
.
And
where
they
say
,
wée
take
not
the
terme
of
the
Order
established
in
the
worlde
,
in
the
sense
they
meane
it
,
wée
aunswere
,
that
wée
haue
construed
the
terme
according
to
the
vnderstanding
whiche
the
Ministers
haue
giuen
of
it
,
according
to
our
iudgemente
of
their
speaches
,
and
phrases
thereof
.
For
when
was
question
to
bring
in
any
myracle
done
by
Iesus
Christe
contrary
or
aboue
the
nature
of
things
created
,
the
Ministers
had
alwayes
their
recourse
to
the
common
order
of
nature
,
as
when
speache
was
vttered
of
the
doores
shutte
,
the
comming
foorth
of
the
Graue
,
the
Virgyns
wombe
,
and
of
one
Body
to
be
in
diuerse
places
,
the
Ministers
vsed
no
other
reason
to
withstande
it
,
than
that
al
this
was
contrary
to
the
Order
established
in
the
worlde
touching
the
nature
of
the
Bodye
,
which
as
it
cannot
be
vnderstande
but
of
the
common
order
wée
sée
in
nature
,
so
the
Doctoures
haue
therefore
broughte
in
againste
them
,
that
God
cannot
doo
a
myracle
contrary
to
the
order
established
in
the
worlde
,
taking
it
as
the
Ministers
haue
declared
in
their
former
answeres
,
against
the
order
of
nature
,
as
knowing
(
for
our
partes
)
that
the
Ancients
obserued
not
this
difference
aboue
nature
,
or
contrary
to
nature
:
which
appeareth
by
Tertullian
heretofore
alleaged
,
where
is
saide
,
that
God
can
bring
to
passe
contrary
to
nature
,
that
a
man
flée
aswell
as
a
byrde
.
But
wee
wil
not
stay
vppon
rigour
of
woordes
,
but
apply
to
the
Ministers
with
whom
wée
conferre
:
who
cal
a
woorke
against
the
order
established
in
the
world
,
a
body
to
be
in
diuers
places
,
bicause
it
impugnes
the
common
disposition
and
property
of
bodyes
:
by
which
reason
the
Doctours
holde
,
that
al
other
myracles
ought
also
to
be
accompted
contrary
to
the
order
established
in
the
worlde
,
bicause
they
are
against
the
common
disposition
and
property
of
nature
.
And
folowing
stil
the
vnderstanding
which
the
Ministers
now
giue
of
the
order
established
in
the
world
,
for
the
estate
and
disposition
which
God
hath
appointed
,
conserues
&
enterteines
al
things
by
his
eternal
prouidence
and
immoueable
wil
:
to
guide
al
things
directly
,
and
prouide
that
no
confusion
happen
in
his
woorkes
.
Here
the
Ministers
committe
eftsoones
a
new
blasphemy
against
Gods
Omnipotency
:
for
he
may
wholy
chaunge
,
alter
,
&
destroy
such
order
as
he
hath
established
in
the
world
(
albeit
he
wil
neuer
doo
it
)
and
raise
a
new
world
more
perfecte
than
this
.
And
if
it
were
so
that
he
could
doo
nothing
contrary
to
this
order
,
his
power
were
terminable
and
limited
:
for
he
coulde
not
doo
but
certaine
effectes
according
to
the
order
which
he
had
established
in
the
worlde
,
which
should
happen
not
by
the
repugnancy
of
the
Creatures
,
but
bicause
God
shoulde
binde
euen
his
owne
handes
:
And
so
(
contrary
to
the
Scripture
)
his
hande
should
be
shortened
,
and
his
power
restrained
and
lymited
:
from
which
blasphemy
flowe
infinite
others
,
as
shal
be
well
declared
by
vs
,
vpon
occasion
and
due
oportunitie
.
Touching
the
seconde
and
thirde
Blasphemies
noted
by
the
Doctours
,
the
Ministers
say
,
they
haue
satisfied
in
one
woorde
by
a
newe
interpretation
of
the
order
of
the
world
,
whiche
fals
oute
nothing
to
pourpose
,
to
dissolue
the
Arguments
produced
by
the
Doctours
.
And
the
Ministers
passe
ouer
the
places
of
Scripture
alleaged
,
which
open
the
Blasphemy
,
and
dissemble
the
contradiction
of
the
Doctrine
,
with
Caluines
opinion
touching
Gods
prouidence
in
the
order
established
in
the
world
:
like
as
also
they
spare
to
answere
our
obiection
that
from
the
third
Blasphemy
many
others
doo
flowe
,
fearing
least
in
confessing
them
they
heape
not
blasphemy
vpon
blasphemy
,
&
by
that
meane
make
their
Doctrine
hateful
to
al
the
world
.
To
aunswere
the
fourth
Blasphemy
,
the
Ministers
vse
a
distinction
of
the
Will
of
God
,
whiche
may
be
considered
in
twoo
sortes
,
the
first
is
called
,
Wil
knowne
by
signes
,
and
the
other
a
will
of
his
good
pleasure
.
According
to
the
firste
they
confesse
,
that
God
can
doo
more
than
he
wil
,
and
not
according
to
the
seconde
,
which
is
(
as
they
say
)
equall
with
the
power
of
God
,
and
hid
and
vnknowne
to
men
:
which
distinction
,
if
it
ought
to
haue
place
,
we
say
,
that
the
fundation
vpon
which
they
fixe
the
truth
pretended
of
this
proposition
,
God
cannot
bring
to
passe
,
that
one
body
be
in
diuerse
places
,
is
wholy
reuersed
:
For
they
will
haue
Goddes
power
measured
according
to
his
wil
:
not
according
to
the
seconde
,
which
is
hid
from
men
,
so
that
it
must
néedes
be
according
to
the
firste
,
by
which
they
confesse
,
that
God
can
doo
more
than
he
wil.
By
whiche
it
foloweth
,
that
their
Rule
which
they
haue
giuen
to
measure
the
power
of
God
,
is
false
:
for
it
cannot
be
measured
by
his
wil
,
séeing
he
can
doo
more
than
he
will
.
The
Doctours
saye
further
,
that
the
Ministers
ought
not
require
them
to
proue
,
that
God
would
that
one
body
were
in
twoo
places
,
to
shewe
that
he
could
doo
it
:
for
the
Doctours
would
obiecte
to
them
,
that
,
to
teache
that
God
can
doo
any
thing
,
we
muste
not
proue
that
afore
he
woulde
doo
it
:
séeing
that
(
according
to
their
confession
)
God
can
doo
more
than
he
wil.
Wée
say
further
,
that
séeing
the
wil
of
God
appeares
not
to
vs
but
by
signes
,
woords
,
&
effectes
,
and
that
the
order
established
of
God
in
the
worlde
,
according
to
his
prouidence
,
(
which
the
Ministers
agrée
withall
)
is
hid
to
men
,
that
the
Ministers
cannot
affirme
,
and
shewe
that
God
hath
established
such
an
order
in
the
world
,
that
one
body
cannot
be
in
diuers
places
:
for
it
behoued
them
to
teache
and
instructe
of
such
ordinaunce
of
God
,
and
declaration
of
his
will
.
Many
times
they
haue
bene
required
to
preferre
onely
one
place
of
Scripture
,
where
such
wil
of
God
is
manifest
,
or
where
it
is
saide
,
that
he
cannot
bring
to
passe
,
that
one
body
be
in
diuerse
places
.
Touching
the
place
of
Tertullian
,
wee
leaue
to
euery
directe
iudgemente
the
vnderstanding
of
the
same
.
And
as
for
Theodorete
,
we
finde
him
euil
alleaged
by
the
Ministers
,
as
woorking
more
against
them
,
than
he
aides
them
.
For
wher
he
writes
that
we
muste
not
say
indeterminately
,
that
God
can
doo
al
things
,
comprehending
therein
both
good
and
euil
:
in
this
he
makes
no
restraint
of
Goddes
Almightinesse
,
but
(
of
the
contrary
)
he
amplyfieth
it
,
bicause
that
not
to
be
able
to
doo
euil
things
,
is
a
vertue
&
power
,
as
hath
bene
heretofore
amply
recited
.
Where
the
Ministers
require
vs
to
shewe
that
God
would
that
one
Bodye
be
in
diuerse
places
,
wée
aunswere
,
that
they
are
twoo
different
questions
,
if
God
can
doo
it
,
and
if
he
would
doo
it
.
And
séeing
it
maye
be
confessed
of
all
Christians
(
as
in
déede
it
ought
to
be
)
that
the
power
is
in
God
,
it
may
be
easie
to
proue
the
Will
by
the
woorde
of
the
Supper
,
and
the
Ascension
which
they
of
the
Religion
pretended
refourmed
,
haue
in
custome
to
depraue
and
wreste
by
the
impossibilitie
which
they
faine
to
be
in
God
,
to
put
one
body
in
twoo
places
.
The
Doctors
leaue
also
to
the
iudgement
of
the
Readers
,
whether
the
ministers
haue
alleaged
S.
Augustine
to
pourpose
or
not
,
like
as
concerning
the
quantitie
,
whether
it
is
essentiall
to
be
a
bodye
or
not
,
wée
neuer
called
it
in
doubte
,
that
it
was
not
essentiall
,
speaking
of
a
bodye
as
the
Philosophers
doo
,
In
predicamento
quantitati●
〈…〉
is
to
knowe
if
it
be
〈…〉
certaine
place
〈…〉
it
is
not
〈…〉
●dy
,
w●
〈…〉
d●
〈…〉
as
that
which
they
alleage
to
confirme
that
our
Lorde
is
in
a
place
aboue
the
Heauens
,
is
too
friuolous
,
séeing
that
by
the
same
reason
they
might
conclude
,
that
the
Diuinitie
shoulde
be
circumscripte
.
And
there
be
Aduerbes
signifying
place
,
when
in
the
scripture
it
is
spoken
of
the
Diuinitie
,
aswel
as
when
there
is
speach
of
the
Humanitie
of
Iesus
Christ
.
Where
the
Ministers
say
,
wée
confesse
our
Canons
to
be
false
,
it
is
a
manifeste
slaunder
:
For
wée
acknowledge
no
Canons
,
if
they
deriue
not
from
the
Councelles
,
and
other
Authentike
Bookes
,
and
not
as
they
are
gathered
by
any
particulare
man
,
as
is
the
Compilation
of
Gratian
,
to
whom
there
is
no
further
faith
giuen
,
than
he
deserues
that
is
recited
by
him
.
For
Resolution
of
the
eighth
Article
,
wée
sende
the
Ministers
to
the
Phisophers
Schole
to
learne
that
there
is
in
the
Predicament
of
substaunce
a
Body
whiche
is
Species
of
Substance
,
and
in
the
predicament
of
Quantitie
an
other
body
,
which
is
Species
of
quantitie
:
and
also
to
learne
that
the
body
which
is
of
quantitie
,
is
Accidental
(
and
not
essentiall
)
to
the
body
of
the
predicament
of
substance
.
Besides
the
Ministers
erre
againste
all
Philosophie
,
to
call
a
Substance
materiall
,
incorpored
.
But
the
Doctours
wil
not
stande
vpon
those
things
,
and
are
sory
they
haue
not
to
doo
with
men
better
principled
in
Philosophy
,
who
would
〈…〉
●son
than
the
Ministers
doo
.
〈…〉
Consequence
of
twoo
Bo●
〈…〉
be
in
twoo
pla●
〈…〉
●nd
like
in●
〈…〉
●e
if
the
〈…〉
the
〈…〉
passion
)
they
woulde
examine
the
testimonies
of
the
Auncientes
,
and
reasons
drawne
from
the
same
.
But
by
this
wée
proue
,
that
when
there
is
any
thing
that
presseth
the
Ministers
,
it
is
then
they
sette
a
good
countenaunce
,
and
make
shewe
to
haue
good
righte
.
Besides
,
the
Doctoures
maruell
muche
howe
the
Ministers
dare
affirme
that
Iustine
,
and
all
the
Auncientes
haue
not
put
the
myracle
of
the
doores
in
the
body
of
Iesus
Christ
,
séeing
Iustine
makes
this
expresse
question
,
howe
it
is
possible
,
that
a
body
grosse
be
not
let
to
passe
throughe
the
doores
shutte
:
in
the
answere
of
which
question
,
they
conclude
it
,
that
bicause
that
myracle
was
done
in
the
nature
of
the
Bodye
of
Iesus
Christe
,
the
Apostles
iudged
it
was
not
a
true
Body
,
but
a
Sprite
.
As
if
the
Body
had
bene
transnatured
into
a
sprite
,
which
Iustine
saith
,
did
not
happen
,
but
that
withoute
any
chaunge
of
nature
,
suche
operation
to
passe
throughe
the
doores
shutte
,
was
giuen
to
the
Bodye
of
Iesus
Christs
by
the
Omnipotencie
of
God
:
as
also
Iustine
saithe
,
not
that
anye
myracle
was
done
in
the
Sea
,
when
Iesus
walked
thereuppon
,
but
that
by
the
Almightinesse
that
was
in
him
,
he
made
it
portable
,
without
chaunge
of
the
nature
of
his
Bodye
,
or
of
the
Sea
,
notwithstanding
the
myracle
was
in
his
Bodye
,
whiche
contrary
to
his
nature
did
so
walke
.
It
is
not
inoughe
to
alleage
S.
Hylarie
,
that
the
power
of
God
made
place
to
the
Bodye
of
our
Lorde
,
for
he
doothe
not
onely
auouche
that
,
but
addes
the
manner
of
the
facte
:
whiche
is
,
that
the
Bodye
passed
withoute
chaunge
,
or
diminishing
his
nature
,
or
withoute
any
opening
.
And
yet
notwithstanding
he
passed
by
the
operation
of
the
Omnipotencie
whiche
wroughte
in
his
Bodye
piercing
the
close
and
shutte
places
,
Nihil
(
inquit
)
cessit
ex
solido
Parictum
,
with
other
like
speache
whiche
he
vseth
,
by
which
cannot
be
vnderstand
any
other
thing
,
than
a
penetration
of
many
Bodyes
.
S.
Chrysostome
disputes
expressely
,
that
contrary
to
his
nature
,
he
passed
through
the
doores
shutte
,
aswell
as
out
of
the
belly
of
the
Virgyn
without
breaking
:
neither
dothe
he
saie
simply
,
that
he
is
ignorante
wherein
consisted
the
facts
(
séeing
he
discribes
it
)
but
he
amplifieth
the
vertue
of
the
facte
,
and
saith
,
that
the
reason
and
greatnesse
cannot
be
comprehended
,
bicause
it
procéeded
of
the
power
of
God
incomprehensible
.
Touching
al
which
pointes
,
the
Doctours
referre
themselues
to
the
reading
of
the
Bookes
,
without
any
further
debate
against
the
Ministers
,
who
thinke
alwayes
to
abuse
the
ignorance
of
suche
as
beleue
them
,
to
denie
or
affirme
what
they
thinke
good
.
And
as
we
gréeue
and
are
weary
to
reiterate
the
reasons
herebefore
so
familiarely
and
clearely
deduced
,
so
by
the
euasions
of
the
Ministers
so
often
repeted
,
we
are
enforced
eftsoones
to
intrude
that
,
which
by
common
consent
of
the
Ancients
,
they
oughte
to
beleue
,
touching
the
Articles
.
We
much
maruel
of
the
manner
of
Answeres
of
the
ministers
,
who
without
regard
to
the
matter
obiected
to
them
,
say
what
they
thinke
good
of
the
pointes
proponed
,
and
not
answere
to
the
Argumentes
:
as
in
the
Article
that
toucheth
the
byrth
of
Iesus
Christe
:
in
the
deduction
whereof
,
wée
haue
brought
foorth
many
testimonies
of
the
Auncients
,
holding
that
our
Lord
came
myraculously
from
the
belly
of
his
mother
,
as
he
was
also
conceiued
.
Wherin
as
the
said
Ancientes
affirme
,
that
that
Natiuitie
was
done
withoute
any
breaking
to
the
body
of
the
Virgyn
,
so
they
condemned
in
Heresie
al
such
as
helde
the
contrary
:
whiche
the
Ministers
séeke
yet
to
mainteine
,
and
for
al
their
aunswere
affirme
it
staying
(
as
they
say
)
vppon
the
Scripture
,
and
dare
not
openly
say
,
that
they
reiect
the
iudgementes
of
the
Aunciente
and
Primitiue
Churche
,
to
repose
vpon
theire
owne
sense
,
which
notwithstanding
appeares
clearely
inough
in
theire
Answere
vpon
this
Article
,
wherein
they
falsely
apply
the
Scripture
,
as
thoughe
it
conteined
that
in
the
Byrth
of
our
Lorde
,
A
perta
fuerit
vulua
Virginis
.
And
where
thei
say
,
that
that
disclesing
impugnes
not
her
Corporal
Virginitie
(
by
which
the
question
is
mente
)
they
bely
the
Resolution
of
the
Auncientes
,
who
haue
determined
vppon
this
matter
.
In
the
Article
of
the
resurrection
,
whether
there
be
other
matters
than
coniectures
,
the
reading
of
the
Obiection
of
the
Doctors
shall
witnesse
,
the
same
being
to
be
séene
of
suche
as
desire
to
know
the
truthe
.
And
where
,
vppon
the
ende
of
the
Article
of
the
Resurrection
,
the
ministers
complaine
that
we
lay
wrongs
and
scoffes
vppon
them
,
we
doubte
not
but
they
take
in
displeasure
,
that
their
suttleties
and
maners
of
doing
are
discouered
:
which
,
if
they
were
well
knowne
,
the
world
woulde
not
be
so
simplie
beguiled
,
as
héeretofore
they
haue
bene
.
The
Resolution
pretended
by
the
ministers
,
as
being
not
written
aphantos
autois
,
but
apauton
,
is
not
pertinent
.
For
be
it
in
what
sort
so
euer
,
our
Lord
was
inuisible
to
his
Disciples
,
whether
it
was
by
sodaine
vanishing
away
or
otherwayes
,
the
which
vanishing
in
a
body
present
at
the
eie
not
troubled
,
can
not
be
done
but
that
the
body
is
made
inuisible
to
them
.
And
how
so
euer
it
be
,
the
Gréeke
text
beares
inuisible
and
vnseene
.
Touching
the
Article
for
the
opening
of
the
heauens
,
the
ministers
(
according
to
their
custome
)
aunswer
not
directly
.
For
it
is
not
saide
that
the
Heauens
were
deuided
or
open
,
when
he
mounted
thither
,
as
in
the
baptisme
of
Iesus
Christ
and
the
vision
of
S.
Stephen
:
but
the
scripture
saith
expressely
,
that
Christe
pierced
the
heauens
,
and
not
that
the
heauens
disclosed
to
him
:
Neither
can
the
ministers
forbeare
to
reproche
vs
,
in
deprauing
the
vnderstanding
of
our
writings
,
the
same
being
witnessed
in
this
present
Aunswere
,
wherin
they
faine
to
vnderstand
that
in
that
text
of
the
scripture
importing
that
Christ
pierced
the
heauens
,
we
would
signifie
the
aire
vnder
the
name
of
the
heauens
,
which
neuer
entred
into
our
thought
:
only
we
said
,
that
the
scripture
many
times
speaking
of
the
opening
of
the
Heauens
,
by
the
Heauens
,
meanes
the
aire
:
which
ought
not
to
be
applied
to
the
opinion
that
our
Lorde
pierced
the
heauens
.
By
this
manner
of
Aunswere
,
the
ministers
thinke
to
make
forgotten
the
force
of
the
reasons
of
the
Doctoures
,
whose
spéeche
was
thus
:
if
when
it
is
spoken
in
the
Scripture
,
that
the
Heauens
were
open
,
we
must
wrest
the
woordes
with
rigor
,
and
vnderstand
that
truely
the
Heauens
did
deuide
:
we
muste
in
like
sorte
,
when
the
Scripture
saithe
that
Iesus
pierced
the
Heauens
,
take
this
woorde
pierced
in
his
propre
signification
,
and
with
rigoure
,
which
impugnes
directly
the
diuision
or
opening
,
as
things
contrary
one
to
an
other
:
To
which
reason
it
giues
none
other
Aunswere
,
than
ordinarily
to
the
other
arguments
of
the
saide
Doctors
.
Touching
the
difference
which
they
put
betwéene
the
sight
of
S.
Stephen
,
which
stretched
euen
to
the
high
heauen
,
and
the
being
of
two
bodies
in
one
place
,
and
that
the
one
is
a
miracle
of
nature
,
and
the
other
a
wonder
against
nature
and
the
will
of
God
:
They
should
doe
muche
(
as
being
good
secretaries
of
the
councell
and
will
of
God
)
if
they
coulde
teache
the
Doctoures
,
that
God
would
the
one
,
and
coulde
not
will
the
other
,
and
so
there
woulde
be
reason
in
their
saying
,
as
to
shewe
what
difference
they
assigne
betwéene
bothe
.
The
inconstancie
of
the
Ministers
is
knowne
in
the
Article
of
the
Camell
,
which
is
,
whether
God
can
make
him
passe
through
the
eie
of
a
néedle
:
For
in
their
first
Aunswer
vpon
our
Obiection
,
they
saide
without
any
distinction
,
that
it
was
a
thing
impossible
to
God
to
bring
to
passe
,
that
a
Camel
(
or
cable
)
entred
the
hole
of
a
Néedle
.
And
in
their
seconde
Aunswere
,
they
alleage
,
that
Christ
,
saying
what
was
impossible
to
men
,
is
possible
to
God
,
pretendes
no
other
thing
than
to
Aunswer
to
the
Question
proponed
by
his
Disciples
,
who
may
be
saued
:
whereunto
he
answered
that
that
was
impossible
to
men
:
And
that
also
that
sentence
of
Iesus
Christe
ought
not
to
be
vnderstanded
but
of
the
saluation
and
conuersion
of
the
riche
men
onely
:
The
which
spéeche
exclusiue
(
when
the
ministers
affirme
that
our
Lord
,
saying
:
what
is
impossible
to
men
,
is
possible
to
God
,
ought
not
to
be
vnderstand
but
of
the
saluation
of
rich
men
)
shewes
clearely
inoughe
that
the
Ministers
ment
to
say
by
their
Aunswer
,
that
our
Lord
did
not
meane
to
comprehend
(
vnder
this
proposition
what
is
impossible
to
men
,
is
possible
to
God
)
the
possibilitie
that
a
Camell
may
passe
thorowe
the
eie
of
a
néedle
:
as
if
this
proposition
were
not
to
vnderstand
vniuersally
,
of
which
our
Lorde
inferres
this
particulare
,
it
is
possible
to
God
to
saue
a
rich
man
:
yea
,
he
speakes
vniuersally
by
expresse
woordes
,
omnia
apud
Deum
possibilia
sunt
:
we
desire
such
as
shall
read
this
present
wryting
to
consider
the
escapes
of
the
Ministers
,
whose
good
custome
is
to
disauowe
and
denie
the
errors
which
they
maintaine
,
when
by
the
truthe
they
are
conuinced
.
Nowe
the
ministers
,
giuing
ouer
the
defence
that
God
can
not
bring
to
passe
that
a
Camell
passe
thorowe
the
eie
of
a
Néedle
,
haue
inuented
a
moste
friuolous
interpretation
,
in
confessing
that
God
can
do
it
,
but
the
meane
shuld
be
,
in
that
God
might
cut
of
,
and
diminishe
the
greatnesse
of
a
Camell
,
and
all
other
things
that
might
let
him
to
passe
:
But
the
text
can
not
brooke
suche
a
glose
,
séeing
oure
Lorde
speakes
of
a
thing
altogither
impossible
to
men
:
which
shoulde
not
be
:
For
albeit
it
were
impossible
for
a
man
to
make
and
produce
a
Camell
of
so
little
thickenesse
and
greatnesse
,
as
he
might
passe
thorowe
the
eie
of
a
Néedle
,
yet
if
God
produced
such
one
,
or
if
he
did
proportion
or
fashion
so
farre
the
greatnesse
and
thicknesse
of
a
Camell
,
and
that
a
man
helde
him
,
he
might
make
him
passe
.
But
there
is
no
Question
to
produce
a
Camel
,
or
to
make
him
great
or
little
,
but
only
to
make
him
passe
,
which
should
be
no
miracle
in
respecte
of
the
passage
,
if
he
were
so
little
,
but
onely
in
regarde
of
the
production
of
suche
a
Beaste
,
or
chaunge
of
his
quantitie
.
And
in
taking
this
name
of
Camelus
for
a
Cable
(
which
Caluine
findes
the
better
)
the
absurditie
of
this
newe
exposition
wil
appeare
the
better
:
For
a
man
may
so
much
extenuate
a
cable
,
by
drawing
out
his
mater
wherof
he
is
made
,
that
in
the
end
he
might
make
it
passe
thorow
the
creuise
of
a
Néedle
.
Besides
,
it
might
be
easie
for
a
man
to
make
a
Néedle
,
whose
hole
might
be
so
large
,
that
a
cable
(
yea
a
Camell
)
might
passe
therein
:
But
the
scripture
speakes
of
things
impossible
to
a
man
,
and
according
as
they
be
in
their
nature
:
Therefore
as
we
muste
take
the
hole
of
a
néedle
in
his
little
and
straite
quantitie
,
so
must
we
take
a
Camell
(
or
cable
)
in
his
naturall
greatnesse
,
neither
were
the
Auncientes
euer
so
suttle
,
as
to
inuent
suche
politike
interpretations
,
which
can
not
be
red
without
laughing
.
But
they
can
not
so
cunningly
escape
with
this
fine
exposition
,
that
the
world
séeth
not
clearely
inough
how
they
denie
that
Gods
power
can
stretche
so
farre
,
as
to
make
,
that
a
Camell
remaining
in
his
crokednesse
and
thickenesse
may
passe
thorowe
the
hole
of
a
néedle
,
but
only
,
when
,
by
the
power
of
God
he
is
brought
in
quantitie
proportionable
to
the
hole
of
the
néedle
:
the
same
being
against
the
expresse
text
of
the
scripture
,
and
farre
from
the
exposition
of
the
Aunciente
interpreters
.
Notwithstanding
that
,
bisides
the
literal
sense
,
they
conster
the
Camell
sometimes
Allegoricallie
,
which
Allegoricall
exposition
takes
not
away
the
truthe
of
the
literall
sense
,
no
more
than
the
Actes
of
Iesus
Christ
forbeare
to
be
true
,
albeit
the
interpreters
expounde
them
Allegoricallie
,
wherein
the
ministers
are
abused
,
as
thinking
,
bicause
they
haue
redde
some
interpretation
other
than
literall
in
S.
Ierome
,
that
the
comparison
which
oure
Lorde
vseth
in
this
behalfe
,
is
also
a
Parable
:
which
is
false
:
For
it
is
a
true
argument
that
our
Lorde
vseth
to
declare
his
power
to
saue
a
rich
man
,
as
being
a
matter
of
more
difficultie
,
than
to
make
a
Camell
passe
thorow
the
eie
of
a
néedle
.
To
conclude
this
Article
,
we
tell
them
once
againe
,
that
of
the
deniall
of
the
scope
of
Gods
omnipotencie
,
doe
folowe
many
other
absurdities
,
which
we
can
not
otherwayes
terme
than
blasphemies
:
as
,
that
by
Gods
almightinesse
two
bodies
can
not
be
in
one selfe
place
:
that
God
can
not
make
a
body
without
circumscription
of
place
:
That
Christ
did
not
enter
,
nor
could
enter
by
the
doores
shutte
:
That
he
did
not
,
nor
coulde
rise
againe
,
but
that
the
stone
of
the
Monumente
was
taken
away
:
that
he
is
not
,
nor
could
issue
out
of
the
virgines
wombe
without
disclosing
the
body
of
his
mother
:
that
he
did
not
,
nor
coulde
penetrate
the
heauens
without
opening
of
the
same
:
That
he
did
not
,
nor
could
make
a
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
ground
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
consideration
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
month
,
shal
we
kil
them
Muttons
or
Béeffes
which
may
suffice
them
?
Or
shal
we
gather
all
the
Fishes
of
the
sea
to
content
them
?
God
answered
to
Moyses
:
the
hand
of
the
Lord
is
it
shortned
?
thou
shalt
sée
now
whether
my
woorde
wil
come
to
passe
or
not
.
In
like
manner
,
as
often
as
we
reade
in
the
Scriptures
,
that
the
multitude
or
other
particular
sort
fel
into
infidelitie
or
distrust
of
the
aide
and
succors
of
God
,
we
shall
finde
that
ordinarily
it
moued
in
respecte
they
rested
vppon
the
nature
and
disposition
of
humaine
things
,
and
did
not
comprehende
sufficiently
the
power
of
God
:
and
of
the
contrary
,
to
confirme
them
,
we
finde
that
this
power
was
put
before
their
eies
,
wherof
we
haue
héere
before
produced
certaine
Examples
of
Esay
and
Ierome
.
In
the
newe
Testamente
,
the
Virgine
séemed
to
make
some
doubte
of
the
meane
of
hir
Conception
,
as
hauing
regarde
to
the
naturall
manner
of
conceiuing
:
For
shée
sayde
,
howe
may
this
be
,
séeing
I
know
no
man
?
But
the
Aungell
Aunswered
,
nothing
is
impossible
to
God
,
drawing
her
by
that
from
the
imagination
of
naturall
propreties
,
which
is
the
roote
of
infidelitie
,
&
exhorted
hir
to
aspire
to
the
almightinesse
of
God
,
as
being
the
first
stone
and
rocke
wherupon
is
builded
true
religion
.
This
being
considered
,
and
so
to
resolue
with
the
Ministers
for
this
conference
,
we
say
,
that
by
good
right
,
gods
almightines
obteines
expressely
the
first
place
amongest
the
Articles
of
the
Apostles
Créede
,
as
being
the
same
,
by
the
which
the
other
Articles
of
Faith
and
dooings
of
God
aboue
nature
,
are
beleued
and
mainteined
against
all
contradiction
and
repugnancie
of
nature
,
or
reason
that
may
be
pretended
or
alleaged
,
and
without
the
which
,
neither
Article
of
the
Faithe
,
or
any
dooings
of
God
surpassing
nature
,
and
conteined
in
the
Scripture
,
can
be
defended
against
the
malice
and
deprauation
of
humaine
Sprite
,
which
tendes
alwayes
to
infidelitie
and
disobedience
to
God
,
and
is
prompt
and
suttle
,
from
his
byrth
,
to
depraue
and
reproche
the
woord
and
commaundement
of
the
same
,
by
meane
whereof
wée
say
,
that
so
much
the
more
euery
good
Christian
oughte
to
enforce
himselfe
to
hold
&
preserue
this
Article
whole
,
without
either
suffering
any
exception
,
or
to
restraine
it
to
our
single
pleasure
or
purpose
,
vnder
colour
of
incertaine
pretended
repugnances
of
Creatures
mouing
in
the
Sprites
of
men
,
for
want
of
direct
vnderstanding
,
&
comprehending
the
greatnesse
of
God
:
for
as
the
Scripture
giues
to
vs
alwayes
this
Omnipotency
in
generall
,
without
any
restrainte
in
regarde
of
creatures
and
dooings
of
God
,
so
it
teacheth
vs
,
that
creatures
are
vnder
his
obedience
,
as
the
Clay
in
the
handes
of
the
Potter
to
receiue
such
chaunge
and
forme
as
he
thinks
best
,
without
that
they
can
say
,
why
doo
you
this
to
me
,
or
why
chaunge
you
me
?
such
similitude
of
speach
vse
the
Prophet
Esay
,
Ierome
,
and
S.
Paule
.
Wée
say
further
,
that
so
much
lesse
ought
it
to
be
licenced
to
men
to
limit
and
bound
the
said
power
according
to
the
contradictions
which
they
imagyn
in
their
fansies
,
of
the
nature
,
wisedome
,
or
eternall
will
of
God
:
séeing
the
expresse
sentence
of
the
Scripture
is
,
that
as
God
can
doo
more
than
wée
vnderstand
,
so
he
smiles
at
such
as
wil
meddle
with
his
nature
,
wisedome
,
&
eternal
wil
:
as
if
they
were
his
Counsellers
,
and
knewe
further
of
his
iudgements
and
ordinaunces
,
than
his
owne
woord
dooth
pronounce
:
and
in
the
ende
,
all
sprites
created
are
constrained
with
S.
Paule
,
to
cry
out
,
confessing
their
ignorance
of
the
power
&
wisedome
of
God
,
and
of
his
dooings
:
Oh
depth
of
Riches
of
the
knowledge
&
wisedome
of
God
?
Oh
that
his
iudgementes
are
incomprehensible
,
and
his
wayes
impossible
to
finde
.
For
who
is
he
,
that
hath
knowne
the
intent
of
the
Lord
?
or
who
hath
bene
his
Counseller
?
Wherewith
wée
may
also
note
vpon
this
pointe
a
godly
sentence
of
S.
Augustine
in
an
Epistle
of
his
to
Volusianus
:
Wée
confesse
that
God
can
doo
something
,
which
in
searching
wée
cannot
finde
,
meaning
that
as
God
can
doo
something
,
so
albeit
in
our
naturall
iudgemente
wée
thinke
it
impossible
,
yet
let
vs
hold
it
possible
:
only
the
capacity
of
our
sprite
is
not
able
to
comprehende
it
.
Wée
say
further
,
that
by
suche
licence
and
meane
to
exempt
from
Goddes
power
at
our
pleasure
,
vnder
colour
of
certaine
impossibilities
of
nature
,
or
repugnancy
supposed
by
our
owne
iudgement
in
the
nature
,
wisedome
,
or
will
of
God
,
euery
one
may
study
to
faine
the
like
in
all
matters
of
Faith
,
wherein
suche
things
may
be
easily
inuented
or
disguised
.
And
that
it
be
so
,
if
all
the
Heresies
be
obserued
that
haue
withstand
it
in
euery
time
from
the
first
Article
of
the
Creede
euen
to
the
laste
,
it
will
appeare
,
that
they
al
haue
kept
this
way
and
methode
,
to
shake
euery
Article
of
the
Faith
,
as
impossible
to
God
,
considering
the
impossibility
of
the
facte
according
to
nature
,
and
certaine
pretended
inconueniences
against
nature
,
wisedome
,
will
,
and
glory
of
God
.
To
this
effecte
also
wée
apply
the
twoo
firste
Bookes
of
Tertullian
,
whereof
the
one
is
of
the
Incarnation
of
Iesus
Christe
,
and
the
other
of
the
Resurrection
of
his
Fleshe
,
againste
the
Marcionistes
:
wherein
the
Christian
Reader
shall
reade
like
Argumentes
of
the
saide
Marcionistes
,
labouring
to
exempt
the
Incarnation
of
our
Sauiour
,
and
Resurrection
of
his
Fleshe
,
from
the
Omnipotency
of
God.
Nowe
to
conclude
this
pointe
,
wée
speake
it
to
all
good
Christians
,
that
to
the
ende
to
adde
nothing
to
the
Scriptures
,
whose
speache
is
alwayes
of
the
power
of
God
to
his
Creatures
,
withoute
any
lymitation
,
and
to
the
ende
to
glorifie
the
infinite
power
,
wisedome
,
and
eternall
will
of
our
Creatour
and
Redéemer
:
and
also
not
to
open
the
vessell
of
the
secretes
of
God
to
euery
impudent
,
who
of
his
owne
folie
will
sette
Lawes
to
men
,
but
to
the
power
,
wisedome
,
and
eternal
wil
of
God.
And
lastely
to
the
ende
not
to
bring
into
the
worlde
all
Heresies
onely
,
but
also
an
Atheisme
,
who
(
according
to
his
sense
and
fansie
,
)
may
and
will
oppose
and
gainesay
the
infinite
power
of
the
true
,
liuing
,
and
eternall
God.
Wée
affirme
eftsoones
that
it
is
necessary
to
beleue
,
confesse
,
and
mainteine
,
that
our
God
is
the
Almighty
Lorde
without
ende
,
to
whom
as
nothing
is
impossible
,
so
euen
the
least
of
his
woorkes
standing
daily
afore
our
eies
,
cannot
be
comprehended
.
And
in
plaine
speache
,
he
is
no
more
a
Christian
,
nor
a
faithfull
man
,
who
restraines
or
drawes
into
any
lymit
the
power
of
God
:
for
thereby
he
reuerseth
the
maintenaunce
of
the
Faithe
,
which
ought
to
be
generall
,
as
to
the
which
no
exception
can
be
giuen
.
But
as
the
Omnipotency
ought
to
be
kepte
in
his
generalitie
and
perfection
,
so
our
opinion
is
,
that
it
is
not
inough
to
say
,
that
God
is
almighty
,
and
hath
the
vertue
to
doo
any
thing
,
as
to
inferre
that
it
is
done
:
for
all
that
our
Lorde
can
doo
,
he
hath
not
yet
done
,
nor
neuer
wil
do
,
bicause
his
power
is
infinite
.
But
the
knowledge
of
this
omnipotency
serues
to
confesse
&
magnifie
the
greatnesse
of
our
God
,
&
to
maintein
his
woorkes
incredible
by
nature
which
are
comprehended
in
his
woord
,
&
in
our
Faith
:
and
also
to
confute
all
suche
as
woulde
deny
any
of
them
as
impossible
to
be
done
by
any
manner
what
so
euer
.
And
bicause
Caluin
and
Beza
with
their
Ministers
,
raise
them selues
against
the
power
and
greatnesse
of
our
Lorde
,
and
openly
deny
him
to
be
able
to
commit
the
body
&
bloude
of
Iesus
Christ
vnder
the
formes
of
Breade
and
Wine
:
and
bicause
also
that
in
the
Religion
pretended
reformed
,
(
to
resist
the
efficacy
of
the
woorde
,
This
is
my
Body
,
this
is
my
Bloude
)
they
teach
not
a
more
great
reason
,
nor
more
familiare
to
al
those
that
are
out
of
the
way
,
than
the
impossibilitie
of
God
,
to
be
able
to
make
a
body
to
be
in
twoo
or
many
places
,
that
is
to
say
,
in
the
Sacrament
,
and
in
Heauen
:
wée
obiecte
with
good
righte
to
the
Ministers
,
that
in
their
Doctrine
they
derogate
the
firste
Article
of
Faithe
,
which
is
,
of
the
Almightinesse
of
God
.
And
also
we
knowe
that
the
anciente
manner
of
the
Christians
,
disputing
againste
the
aduersaries
of
Faith
,
was
oftentimes
to
beginne
to
aske
,
whether
that
whereon
they
doubted
were
possible
to
God
or
not
,
or
whether
onely
he
woulde
not
doo
it
:
in
which
sorte
and
order
Tertullian
and
others
propone
the
pointes
wherein
they
enter
into
contention
againste
the
Heretikes
.
In
like
sort
,
afore
we
passe
further
into
the
matter
of
the
holy
Sacrament
,
we
would
(
in
preamble
wise
)
fele
of
the
Ministers
,
whether
they
iudged
it
to
be
in
Goddes
power
to
make
a
body
occupy
many
places
,
or
whether
only
he
would
not
&c.
wherein
wée
are
enforced
to
aduertise
al
Christians
of
one
manner
of
dealing
common
to
al
the
Ministers
of
the
pretended
reformed
Religion
,
which
is
,
when
they
are
asked
,
if
God
can
establish
the
body
of
Iesus
Christ
in
the
Sacrament
or
not
:
they
aunswere
,
that
there
is
no
question
of
the
power
of
God
,
but
of
his
Will
onely
.
And
when
wée
produce
matter
which
declares
the
will
of
God
,
then
(
of
the
contrary
)
they
deny
that
his
wil
is
suche
,
bicause
it
is
impossible
to
him
.
Alleaging
here
,
their
contradictions
according
to
the
nature
of
the
body
.
And
bicause
they
thinke
this
to
be
impossible
in
action
,
they
depraue
and
interprete
the
woorde
of
the
Supper
otherwayes
than
either
it
beares
,
or
is
written
.
Here
is
also
to
be
noted
that
,
wherin
an
Almaine
called
Heshusius
,
reprocheth
Caluin
,
that
he
&
his
felowe
Ministers
are
goodly
&
noble
amplifiers
of
the
power
of
God
,
but
when
it
comes
to
the
déede
and
pushe
(
as
the
saying
runnes
)
they
neither
giue
or
graunte
him
any
more
,
than
they
thinke
méete
,
to
introduce
their
errours
and
fansies
,
resembling
(
as
the
saide
Almaine
compares
them
)
a
good
Traitor
,
who
most
dooth
cherishe
and
magnifie
a
man
,
when
he
is
most
ready
to
betray
him
,
as
Iudas
did
our
Lorde
:
wherin
wée
are
constrained
to
say
of
the
Ministers
touching
Goddes
Almightinesse
,
as
Tertullian
saith
of
the
Heretikes
,
Credendo
non
credunt
,
which
is
,
in
beleuing
the
Omnipotencie
,
they
beleue
it
not
:
for
when
they
haue
saide
,
that
there
muste
be
no
exception
,
they
hold
againe
an
other
way
,
that
it
must
not
stretch
to
euery
thing
that
mannes
sprite
can
conceiue
,
and
so
they
will
not
apply
it
but
to
what
they
thinke
good
,
couering
themselues
with
the
nature
,
wisedome
,
&
eternal
wil
of
God
,
which
are
no
lesse
vnknowne
and
incomprehensible
to
them
,
than
his
Omnipotencie
:
in
which
respecte
wee
aduise
euery
one
not
to
be
abused
with
the
speach
of
Caluin
nor
his
ministers
,
but
to
consider
the
woorkes
which
they
deny
to
be
in
the
power
of
God
.
Wée
haue
produced
to
them
these
foure
questions
:
Whether
God
may
make
a
body
to
be
in
twoo
places
,
and
(
of
the
contrary
)
twoo
bodyes
in
one
place
:
Whether
he
can
lodge
one
body
in
one
space
,
lesse
than
his
greatnesse
,
and
whether
he
can
make
it
inuisible
,
which
haue
bene
specially
culled
and
chosen
,
for
that
vpon
them
are
founded
the
principal
arguments
of
the
pretended
reformed
Religion
againste
the
true
presence
of
the
Bodye
and
Bloude
of
Iesus
Christ
in
the
Holy
Sacrament
.
Wée
beleue
simply
(
as
al
other
things
)
that
the
foure
questions
are
possible
to
God
,
and
haue
proued
it
by
the
infinitie
of
his
power
,
both
by
the
scriptures
,
who
giue
vnto
him
al
vertue
ouer
creatures
without
any
exception
,
and
also
by
Examples
and
straunge
myracles
don
vpon
bodyes
against
their
natures
,
which
are
written
,
as
Tertullian
holdeth
in
his
Booke
of
the
Resurrection
,
to
the
ende
wée
beleue
that
our
God
is
more
mighty
than
al
Lawe
and
nature
of
al
bodyes
,
whereunto
he
addes
,
that
such
knowe
God
very
euill
,
who
thinke
that
he
hath
not
in
his
power
,
things
which
thei
cannot
comprehende
in
their
fansie
.
From
whence
it
comes
(
as
S.
Cyril
saith
)
that
such
wicked
sprites
reiecte
and
condemne
al
things
as
impossible
,
bicause
they
vnderstand
them
not
.
Besides
,
wée
thinke
wée
haue
sufficiently
shewed
no
lesse
by
expresse
scripture
,
than
by
the
Exposition
of
the
same
,
taken
of
the
Ancient
Christians
,
that
it
was
not
only
in
Gods
power
to
make
twoo
bodyes
to
be
in
one
place
,
and
one
body
without
place
equall
to
his
greatenesse
,
but
also
that
he
had
already
truely
done
it
in
the
byrth
of
the
body
of
our
Lorde
Iesus
Christe
,
in
the
Resurrection
of
the
same
,
●●is
entry
throughe
the
doores
shutte
,
and
in
his
Ascension
aboue
al
the
Heauens
:
like
as
also
wee
haue
deduced
,
that
there
was
equall
and
like
repugnancy
in
those
deedes
,
as
in
the
other
of
one
body
in
twoo
places
,
whiche
by
the
scripture
is
no
more
excepted
from
the
power
nor
will
of
God
than
the
others
,
as
to
iudge
it
impossible
to
be
done
:
neither
hath
there
bene
any
Christian
afore
our
time
which
durst
affirme
the
same
to
be
impossible
and
out
of
the
power
of
God
,
notwithstanding
the
occasion
was
often
offered
,
if
they
had
any
waye
estéemed
it
impossible
,
as
the
Ministers
of
the
supposed
refourmed
Religion
pretende
.
Of
the
contrary
,
the
most
parte
of
the
auncient
Authours
of
the
Primitiue
Churche
haue
holden
expressely
,
that
it
was
in
Goddes
power
to
bestowe
a
creature
in
many
places
,
according
to
S.
Ieromes
opinion
againste
the
Heretike
Vigilantius
,
that
the
soules
of
the
Sainctes
maye
assiste
in
many
places
,
with
the
immaculate
Lambe
our
Sauiour
Iesus
Christe
.
Yea
there
was
question
,
Whether
the
saide
soules
and
sprites
of
the
Holy
ones
,
did
assiste
at
any
time
the
Churches
,
where
their
Graues
and
Monumentes
were
:
the
same
resembling
with
S.
Augustine
in
his
Booke
whiche
he
wrote
of
the
care
to
be
had
of
the
Dead
,
Chapter
16.
wher
he
saithe
,
that
by
the
power
of
theire
nature
,
the
soules
cannot
be
here
belowe
,
and
in
Heauen
,
or
in
many
places
,
but
that
the
same
may
be
done
by
the
power
of
God
,
and
he
will
not
resolue
,
whether
they
vnderstande
our
affayres
by
suche
assistaunce
in
many
places
,
or
by
reuelation
of
the
Aungels
,
or
other
meane
of
the
power
and
grace
of
God.
Morouer
it
is
most
certaine
,
that
the
Auncient
Fathers
of
the
Churche
,
in
the
matter
of
the
Holy
Sacramente
,
haue
acknowledged
&
mainteined
that
the
Body
of
Iesus
Christe
by
Omnipotencie
was
in
many
places
,
as
S.
Ambrose
vpon
the
tenth
of
the
Epistle
to
the
Hebrewes
,
and
S.
Chrysostome
in
his
seuententh
Homilie
vpon
the
same
Epistle
,
where
they
both
almoste
in
one
phrase
and
woordes
,
write
,
that
albeit
in
many
places
there
be
many
actions
and
oblations
of
the
Body
of
Iesus
Christe
,
yet
hauing
regard
to
the
thing
which
is
offered
,
(
that
is
,
to
the
true
Lambe
and
body
of
Iesus
Christe
)
that
Sacrifice
offered
in
many
places
,
is
but
one
,
bicause
it
is
but
one selfe
thing
,
the
true
Lambe
and
true
body
of
Iesus
Christe
,
which
is
but
one
,
and
remaines
whole
in
all
places
where
he
is
offered
.
And
they
adde
further
,
that
the
Oblation
of
the
same
in
diuers
places
,
is
not
an
iteration
of
the
sacrifice
of
the
Crosse
,
but
in
commendation
of
the
same
:
so
that
in
the
sacrifice
of
the
Masse
,
they
acknowledge
and
distinguishe
twoo
pointes
,
the
one
,
concerning
the
Realty
of
the
thing
that
is
offered
,
which
they
saie
is
the
true
Lambe
,
and
true
Body
of
Iesus
Christ
,
who
as
then
remaining
one
and
in
his
entyer
,
is
notwithstanding
in
many
places
.
And
the
other
concernes
the
action
of
suche
a
thing
by
the
Prieste
,
whiche
is
no
iteration
,
nor
like
action
,
or
oblation
to
that
of
the
Crosse
,
but
diuers
in
commemoration
notwithstanding
of
that
which
was
made
on
the
Crosse
.
S.
Chrysostome
in
his
thirde
Booke
of
Priestehoode
,
cryes
out
,
and
saith
,
Oh
myracle
and
power
of
God
:
He
that
uts
on
the
Right
hande
of
the
Father
aboue
,
is
holden
betwene
the
handes
of
euery
one
in
this
sacrament
.
S.
Augustine
vpon
the
33.
Psalme
declares
,
that
the
body
of
Iesus
Christ
in
the
supper
,
was
in
two
places
,
that
is
,
in
his
visible
place
amongeste
his
Apostles
,
and
yet
betweene
his
proper
handes
,
in
suche
sorte
as
he
carried
him selfe
.
But
afore
he
concluded
vpon
this
,
S.
Augustine
debates
with
him selfe
howe
it
was
possible
,
that
a
person
shoulde
beare
his
Body
betwéene
his
handes
:
And
after
he
hath
examined
it
to
be
impossible
to
Dauid
and
al
other
creatures
,
he
discends
at
last
to
the
Diuine
power
which
was
in
Iesus
Christe
,
by
the
whiche
,
to
him
alone
amongest
other
men
that
myracle
was
possible
.
But
leas●e
wée
depraud
or
wrest
the
intent
of
S.
Augustine
,
bicause
he
was
carried
in
a
certaine
maner
(
as
though
that
diminished
the
truth
)
let
vs
consider
that
the
end
&
meaning
of
S.
Augustine
is
,
to
shewe
that
Iesus
by
his
Omnipotencie
carried
himselfe
,
which
was
impossible
to
any
Creature
.
But
if
he
had
only
carried
in
the
Supper
betweene
his
handes
,
the
Figure
,
Sacrament
,
and
Signe
of
his
Body
,
and
not
the
Reall
Truthe
,
he
had
done
no
more
than
the
leaste
man
mighte
haue
done
,
séeing
euery
one
maye
beare
the
Figure
,
Image
,
Signe
,
or
Sacrament
of
his
body
betwéene
his
handes
,
or
fastened
as
a
Brooche
to
his
Cappe
,
without
myracle
or
power
supernaturall
:
so
that
the
certaine
manner
which
S.
Augustine
vseth
,
diminisheth
nothing
of
the
Truth
:
which
is
,
that
he
was
visible
betweene
his
hands
,
and
in
one
manner
supernatural
,
albeit
Real
and
true
.
S.
Basil
,
with
others
in
his
Liturgie
,
auowes
the
body
of
Iesus
Christ
to
be
in
Heauen
,
and
yet
present
in
the
Sacrament
by
Omnipotencie
.
And
yet
the
Ministers
are
grounded
principally
vppon
the
saide
S.
Basil
,
to
proue
the
impossibilitie
that
one
bodye
or
an
other
creature
maye
be
in
many
places
.
But
he
protestes
expressely
in
the
very
place
alleaged
by
the
Ministers
,
not
to
speake
but
according
to
the
natural
propertie
.
And
in
his
Liturgy
he
declares
,
that
it
is
not
only
in
Gods
power
to
bring
to
passe
,
that
the
body
of
Iesus
Christe
be
in
Heauen
,
and
in
the
Aultare
,
but
also
that
it
be
truely
done
so
.
To
end
this
question
of
one
body
in
many
places
,
we
say
that
it
is
not
only
in
the
power
of
God
,
but
also
we
must
beleue
that
it
is
so
done
in
the
Sacrament
,
to
the
ende
God
be
not
founde
a
lyer
or
a
deceiuer
in
his
woord
,
by
which
Iesus
affirmed
to
his
Apostles
that
that
whiche
he
gaue
with
his
handes
was
his
true
Body
deliuered
for
vs
.
Which
Argumente
Tertullian
makes
in
his
Booke
of
the
Resurrection
after
he
had
disputed
against
suche
as
denied
it
to
be
possible
to
God
:
wherin
it
séemes
that
they
saide
(
as
the
Ministers
said
firste
)
there
was
something
impossible
to
God
by
Scripture
,
whiche
is
,
that
he
could
not
lye
nor
deceiue
:
of
which
they
tooke
occasion
to
passe
further
,
and
dispute
that
the
Resurrection
was
also
impossible
to
him
:
like
as
also
the
Ministers
,
of
the
point
that
could
not
lie
,
haue
labored
to
inferre
,
that
to
put
one
body
in
two
places
,
was
impossible
to
him
,
as
well
as
to
lie
and
deceiue
:
in
the
ende
,
Tertullian
accordes
with
the
Martianistes
that
he
had
rather
confesse
that
God
could
not
deceiue
,
and
that
he
is
only
weake
and
impotent
in
deceit
,
to
the
ende
that
thereby
it
might
be
séene
,
that
he
hath
not
otherwayes
taughte
or
spoken
,
nor
otherwayes
disposed
the
facte
,
than
is
contained
in
his
woorde
.
Then
,
if
he
can
not
(
as
Tertullian
concludes
)
deceiue
and
abuse
,
we
must
beléeue
the
resurrection
,
as
his
word
beares
it
,
and
not
otherwayes
,
to
the
ende
there
be
no
deceit
in
the
sayd
woorde
and
in
God
:
Euen
so
we
say
,
and
willingly
confesse
that
God
can
not
lie
nor
deceiue
,
in
regarde
wherof
we
must
beléeue
,
that
he
hath
so
willed
and
ordained
the
truthe
of
the
supper
,
as
the
woord
pronounceth
,
and
not
otherwayes
.
And
if
it
be
so
that
the
woord
beare
Verbatim
,
and
expressely
,
that
he
affirmes
that
that
which
he
gaue
with
his
handes
to
his
Apostles
to
eate
,
was
his
body
deliuered
for
vs
,
we
must
then
beléeue
that
his
word
speakes
not
otherwayes
then
his
wil
is
,
least
he
be
estéemed
a
lier
:
And
that
as
he
hathe
saide
,
this
is
my
Body
,
this
is
my
bloud
,
that
truely
it
is
so
,
which
(
God
willing
)
we
meane
to
handle
in
the
next
conference
for
declaration
that
not
onely
he
might
establishe
his
body
in
the
holy
Sacrament
,
but
also
that
he
would
,
and
did
so
.
Articles
proponed
by
the
Doctors
,
for
the
next
conference
and
others
folowing
according
to
the
order
of
the
said
Articles
.
ALbeit
,
(
according
to
the
order
of
the
conference
)
touching
the
Créede
of
the
Apostles
,
we
ought
secondly
to
entreate
of
an
other
Article
:
(
like
as
euen
the
ministers
themselues
in
the
first
dayes
of
conference
did
not
only
consent
,
but
made
request
,
offering
the
Articles
of
their
Confession
Imprinted
vnder
Date
.1564
.
to
be
examined
by
vs
from
the
firste
to
the
last
)
yet
we
,
séeing
it
can
not
be
much
from
the
matter
,
after
we
haue
handled
the
omnipotencie
of
God
,
(
which
stretches
so
farre
as
to
make
him
able
to
bring
to
passe
that
the
bodie
of
Iesus
Christ
be
in
heauen
and
in
the
sacrament
)
continuing
stil
this
matter
,
to
enter
into
the
profe
of
his
wil
are
content
to
shew
that
not
only
he
could
do
it
,
but
also
he
would
do
it
,
and
so
consequently
are
determined
to
refute
all
the
blasphemies
&
heresies
of
the
supposed
reformed
side
,
which
are
contained
in
the
supper
,
to
the
ende
also
we
be
not
thought
to
eschue
the
combate
of
the
supper
&
the
Masse
,
as
the
ministers
haue
reproched
to
vs
:
protesting
notwithstanding
to
kéepe
in
meaning
,
that
after
we
haue
concluded
&
resolued
vpon
this
matter
,
to
returne
to
the
examination
of
the
monstrous
errors
of
the
ministers
,
which
containe
great
numbers
against
the
other
Articles
of
the
Créede
:
which
the
ministers
feare
,
by
all
likelihoode
,
in
that
they
are
not
willing
we
pursue
the
order
begon
,
as
foreseeing
,
that
in
the
next
conference
,
we
wold
open
vnto
them
an
other
blasphemie
maintained
by
the
reformed
church
against
the
bountie
of
God
,
according
to
Caluines
doctrine
,
which
is
,
that
God
works
in
the
reprobate
the
euill
&
sinne
which
they
commit
,
which
is
an
execrable
atheisme
,
&
no
lesse
than
the
denial
of
gods
omnipotencie
:
and
in
like
sort
,
as
such
as
shal
read
these
conferences
if
they
continue
to
the
end
&
discussing
of
the
ministers
errors
&
their
religion
against
al
the
articles
of
the
Créede
)
shall
maruel
to
vnderstand
the
absurdities
&
blasphemies
discending
from
them
:
so
yet
there
is
an
other
point
the
drawes
the
ministers
to
demaund
the
disputation
of
the
supper
,
which
is
,
that
they
haue
al
their
matter
redily
prepared
by
many
of
their
sect
which
haue
written
therof
:
as
especially
they
will
not
want
the
great
Booke
of
Peter
Martir
by
which
they
are
furnished
with
sundrie
infamous
obiections
,
&
certaine
texts
of
the
Ancients
either
cut
of
&
depraued
,
or
euil
applied
,
to
impugne
(
in
shew
)
the
truth
of
the
body
in
the
sacrament
:
but
to
the
defense
of
all
their
other
errors
,
they
are
very
slenderly
prouided
:
wherin
their
conscience
is
a
sufficient
witnesse
,
that
by
the
scripture
,
iudgment
of
general
councels
,
&
common
consent
of
the
authorities
of
the
ancients
,
they
are
conuinced
&
condemned
of
their
errors
against
the
said
Créede
.
But
to
enter
into
the
supper
of
the
ministers
,
we
say
it
is
a
prophane
eating
&
drinking
,
not
differing
from
the
common
eating
&
drinking
,
sauing
that
it
is
so
much
the
worse
,
as
they
abuse
the
holy
institution
of
the
supper
of
Iesus
,
and
pollute
and
defile
such
their
banket
withal
impietie
&
blasphemie
:
we
maintaine
also
that
they
do
great
wrong
to
the
sacrament
of
Iesus
Christe
,
to
attribute
falsly
to
suche
their
banker
so
prophane
and
defiled
,
the
name
of
sacrament
:
And
to
the
ende
to
proue
it
more
cleare
,
we
aske
them
,
if
they
receiue
a
common
doctrine
,
allowed
not
only
in
the
catholike
church
,
but
also
of
all
the
sects
which
are
separated
from
it
:
the
same
is
,
that
in
the
confection
of
sacramentes
,
there
be
two
things
essentiall
and
necessary
,
the
matter
(
or
the
element
)
and
the
woorde
.
Secondly
,
what
word
is
necessary
with
the
element
to
constitute
a
sacrament
,
&
namely
that
which
they
cal
the
sacrament
of
the
supper
,
and
whether
they
must
vse
certain
woords
or
not
.
Thirdly
,
if
the
woorde
haue
any
vertue
or
efficacie
in
this
sacrament
,
and
what
:
And
if
it
worke
any
thing
in
the
matter
of
bread
and
wine
.
Fourthly
,
whether
by
the
same
woord
the
consecration
be
made
of
the
matter
of
the
sacrament
or
not
.
In
the
fifth
place
,
if
by
the
woord
,
there
be
not
made
consecration
of
the
matter
:
that
is
,
howe
the
same
consecration
is
made
,
and
by
what
vertue
the
sacrament
is
made
.
For
the
sixth
,
if
bisides
the
bread
&
wine
,
and
the
spirituall
graces
&
benefites
of
Iesus
Christ
,
is
receiued
in
the
supper
really
the
true
body
&
bloud
of
Iesus
Christe
in
his
propre
substance
,
&
not
only
in
spirituall
effect
:
vpon
this
Article
we
require
of
the
ministers
,
an
open
confession
of
faithe
.
We
ask
further
,
if
in
receiuing
the
bread
afore
they
take
the
wine
,
they
receiue
by
the
eating
of
the
bred
,
the
body
&
blu●
of
Iesus
Christ
,
or
only
the
body
:
to
be●●●rt
,
if
they
admit
that
which
the
diuines
cal
a
concomitance
of
the
body
&
bloud
of
Iesus
Christ
.
We
aske
also
,
if
the
supper
,
bisides
the
assurance
it
giues
them
of
participation
in
the
flesh
of
Iesus
Christ
in
their
redemption
,
do
woorke
in
them
re●ission
of
sinne
.
We
aske
lastly
,
if
by
the
supper
,
there
is
receiued
any
thing
which
can
not
be
receiued
oute
of
the
Supper
,
or
,
if
withoute
taking
of
breade
to
goe
to
the
Supper
,
or
to
assist
it
,
may
be
receiued
as
muche
of
the
body
and
graces
of
Iesus
Christ
,
as
if
they
did
assist
the
supper
.
We
will
debate
afterwards
the
other
Articles
contained
in
the
laste
pamphelet
of
the
ministers
,
bicause
the
former
demaundes
are
to
be
first
examined
as
grounds
of
the
other
Articles
proponed
by
the
ministers
.
For
the
rest
,
after
the
supper
of
the
ministers
is
confuted
,
and
the
Real
presence
of
the
body
and
bloud
of
Iesus
Christ
in
the
sacrament
,
confirmed
:
we
will
procéede
by
order
and
withoute
confusion
,
to
teache
clearely
by
the
pure
and
moste
expresse
woorde
of
God
,
that
the
Masse
was
instituted
&
said
by
Iesus
Christe
,
and
that
also
he
commaunded
his
Apostles
to
say
it
,
which
they
did
according
to
the
ordinaunce
of
their
Maister
.
That
the
Masse
is
a
true
sacrifice
of
the
Euangelical
law
.
That
suche
as
reiecte
the
Masse
,
and
admit
no
outwarde
sacrifice
in
the
Church
,
nor
priesthoode
,
are
without
true
law
and
without
true
Religion
,
and
therefore
worse
than
Idolatrers
.
That
the
Masse
is
of
value
to
obtaine
remission
of
sinnes
,
fauoure
and
grace
of
God
,
and
that
it
is
of
value
bothe
for
the
quicke
and
the
dead
.
That
it
is
no
abuse
in
the
Church
,
if
the
Priest
communicate
alone
in
the
Masse
,
when
the
assistantes
will
not
communicate
with
him
.
That
suche
commit
horrible
blasphemie
,
which
call
the
woorshipping
of
the
body
of
Iesus
Christ
in
the
Sacrament
,
the
worshipping
of
breade
and
wine
,
and
falsly
doe
they
call
such
veneration
of
the
body
of
Iesus
Christ
,
idolatrie
.
To
be
short
,
there
is
nothing
in
the
masse
as
it
is
celebrated
in
the
Church
at
this
day
,
which
is
not
good
and
holy
in
it selfe
,
and
conformable
to
the
woorde
of
God.
We
require
the
ministers
to
Aunswere
to
the
demaunds
héere
before
written
,
pertinently
,
clearly
,
and
by
order
.
Sunday
.28
.
of
Iulie
,
the
years
aforesaide
.
The
Aunswere
of
the
Ministers
to
the
wryting
of
the
Doctors
,
sent
to
them
by
the
Duke
of
Nyuernois
the
.28
.
of
Julie
.1566
.
about
.7
.
of
the
clocke
in
the
Euening
.
THe
Doctors
in
the
beginning
of
their
writing
reproche
vs
,
as
that
in
our
complainte
against
them
,
we
imitate
the
Donatistes
:
wherin
they
iustifie
oure
former
iudgement
and
opinion
of
them
,
that
the
moste
parte
of
their
wrytings
swarmed
more
with
matters
of
repeticion
,
iniuries
,
scoffes
and
inuectiues
than
with
argumentes
and
good
reasons
:
like
as
also
the
example
of
the
Donatistes
,
becomes
them
farre
better
than
vs
:
bicause
the
Donatistes
soughte
to
restraine
the
name
of
the
Churche
,
who
comprehendes
vniuersally
all
the
chosen
and
Faithfull
,
that
eyther
are
,
or
euer
were
:
and
attribute
it
to
the
onely
companie
of
those
that
folowed
their
customes
and
erroures
,
as
at
this
day
the
Doctoures
allowe
not
to
be
of
the
Catholike
and
vniuersall
Churche
,
other
than
suche
as
folowe
the
traditions
and
abuses
of
the
Romishe
Churche
.
Bisides
,
as
the
Donatistes
persecuted
such
as
stode
against
their
Doctrine
,
vsing
euery
violence
and
crueltie
they
coulde
imagine
according
to
S.
Augustines
testimonie
in
many
places
,
so
the
whole
worlde
standes
to
iudge
of
the
rage
and
furie
,
as
well
of
the
Doctoures
,
as
their
complices
,
priests
and
hipocrite
Monkes
,
againste
the
poore
Christians
in
times
past
,
like
as
also
for
the
present
,
there
is
none
that
knowes
not
,
bothe
by
their
Sermones
,
wrytings
and
conferences
,
what
hatefull
and
grudging
mindes
they
beare
againste
the
seruauntes
and
children
of
God
,
and
howe
much
they
would
delite
to
roote
them
vp
,
if
their
power
were
equall
with
their
desire
:
By
which
may
be
iudged
,
whether
they
or
we
resemble
nearest
the
example
of
the
Donatistes
.
And
where
they
say
,
we
are
neuerthelesse
blasphemers
,
bicause
we
shake
of
and
detest
the
name
,
we
Aunswere
that
they
are
also
neuerthelesse
reprochers
and
backebiters
,
notwithstanding
they
denie
it
and
disauow
the
title
:
Like
as
the
mutuall
effectes
on
bothe
partes
stande
as
Arbitrators
,
to
which
of
vs
these
crimes
and
names
may
appertaine
or
be
attributed
.
And
where
the
Doctors
in
the
same
Article
say
,
that
it
is
a
blasphemie
against
the
bountie
of
God
,
to
charge
him
with
imputacion
to
be
Authoure
of
vice
and
sinne
,
we
confesse
it
:
with
this
addition
,
that
it
is
also
a
blasphemie
againste
his
truthe
,
to
say
that
in
him
is
yea
and
no
:
as
they
doe
,
who
vnder
a
coloure
and
false
pretence
to
establishe
the
omnipotencie
of
God
,
affirme
,
that
in
one
instant
,
he
may
bring
to
passe
that
one
body
be
in
diuers
places
,
which
is
to
say
,
that
he
is
,
and
is
not
.
Touching
that
which
they
say
after
,
that
we
erre
in
the
groundes
of
the
omnipotencie
of
God
:
as
saying
that
he
was
almightie
,
for
that
he
dothe
what
he
list
,
and
that
nothing
can
hinder
or
let
the
execution
of
his
Councelles
:
we
Aunswers
that
in
that
we
folowed
the
Definition
of
S.
Augustine
in
the
Enchiridion
,
cap.
96.
whose
woordes
be
these
,
verbatim
:
truely
he
is
not
called
Omnipotente
by
any
other
reason
than
that
he
dothe
all
that
he
will
,
and
that
the
effecte
of
the
will
of
the
almightie
,
is
not
hindred
by
the
wil
&
effect
of
any
creature
.
Touching
an
other
their
matter
of
imputation
againste
vs
,
in
that
we
should
say
that
the
almightinesse
of
God
,
ought
not
to
be
stretched
generally
to
all
things
that
mennes
wit●
can
conceiue
and
imagine
,
we
Answer
,
and
(
vnder
correction
of
the
Doctors
)
say
,
we
said
not
so
,
but
that
Gods
omnipotencie
ought
not
to
be
stretched
withoute
some
discretion
or
distinction
,
to
all
things
generally
,
that
men
may
forge
and
imagine
in
their
foolishe
fansies
,
wherein
it
may
eftsoones
appeare
to
euery
one
,
howe
they
cut
of
and
falsifie
our
speaches
and
sentences
,
as
to
haue
meane
and
coloure
,
to
slaunder
vs
.
Against
that
they
say
after
,
that
it
is
a
blasphemie
to
holde
that
God
can
doe
nothing
againste
order
,
we
say
,
in
the
contrary
,
that
to
thinke
and
speake
that
he
can
doe
any
thing
which
is
not
well
ordained
,
is
to
blaspheme
his
wisdome
and
eternall
prouidence
.
In
the
Article
folowing
,
the
Doctoures
pretende
that
for
one
body
at
one
instante
to
be
in
diuers
places
,
is
not
a
thing
that
derogates
the
truthe
of
God
:
we
maintaine
the
contratrary
,
that
it
would
derogate
bothe
his
truthe
,
bicause
there
should
be
in
him
(
as
is
sayde
)
yea
and
no
,
and
also
his
wisdome
,
for
that
in
his
woorkes
there
shoulde
be
disorder
and
confusion
:
and
by
consequent
,
it
woulde
derogate
his
omnipotencie
,
séeing
that
in
his
doings
there
would
be
imperfection
:
And
we
say
further
,
that
it
would
not
only
be
againste
the
disposition
and
ordinary
course
of
nature
(
as
the
Doctors
faine
to
thinke
and
vnderstande
)
but
also
against
the
eternal
and
immoueable
will
of
our
God.
And
where
,
the
Doctoures
,
to
proue
that
God
may
doe
any
thing
againste
order
,
affirme
that
he
may
chaunge
and
alter
the
order
he
hathe
established
in
the
world
,
we
confesse
it
but
denie
that
in
doing
so
,
he
shoulde
doe
any
thing
that
was
disordained
,
as
(
for
Example
)
all
the
Faithfull
and
Christians
,
beléeue
that
God
,
in
the
ende
,
will
renue
the
state
of
all
the
worlde
,
and
yet
in
this
time
,
notwithstanding
,
there
shall
be
nothing
which
is
not
well
ordained
,
perfect
and
accomplished
in
all
his
partes
.
In
the
Article
folowing
,
the
Doctors
confound
the
distinction
proponed
by
vs
in
our
Aunswere
,
betwéene
the
will
of
God
manifested
,
&
that
which
he
holds
hid
in
himselfe
,
and
is
equall
to
his
power
,
as
we
haue
héeretofore
amplie
declared
:
wherin
the
Doctors
propone
a
false
touching
the
wil
of
God
manifested
,
as
taking
generally
,
that
which
we
agréed
vnto
them
only
,
in
certaine
particulare
cases
,
which
is
,
that
God
can
doe
more
in
certaine
things
,
than
he
hath
declared
he
wil
,
which
no
man
doubtes
:
as
S.
Augustine
saith
in
his
booke
of
perfecte
iustice
,
that
he
can
not
wel
bring
to
passe
,
that
a
man
be
perfect
in
this
worlde
,
and
so
sanctifie
him
,
that
there
rest
no
more
infirmitie
or
imperfection
in
him
,
and
yet
he
neuer
declared
to
vs
by
his
woorde
,
that
he
would
doe
it
.
But
of
the
contrary
that
the
fleshe
will
alwayes
resist
the
spirite
in
all
those
that
are
regenerate
,
in
suche
sorte
that
all
the
time
of
their
liues
,
they
shal
be
imperfect
in
many
partes
:
But
be
it
that
in
this
case
,
and
any
other
like
to
it
,
God
can
doe
more
than
his
will
beares
that
is
manifest
to
vs
in
his
woorde
:
yet
,
it
is
not
to
say
for
all
that
,
but
that
there
be
other
cases
,
wherin
God
hathe
reuealed
to
vs
his
will
,
against
the
which
he
can
not
do
or
order
any
thing
:
as
(
for
example
)
he
hathe
tolde
vs
that
he
is
one
,
that
he
is
immoueable
,
incomprehensible
,
altogether
good
,
wholly
iust
,
no
way
imperfecte
,
and
euery
way
true
:
against
all
which
things
(
which
are
disclosed
to
vs
,
and
plainely
pronounced
in
his
woorde
)
it
is
impossible
to
him
euer
to
thinke
,
say
,
do
,
or
order
any
thing
:
it
is
not
so
then
that
the
matter
proponed
and
debated
by
the
Doctoures
touching
a
body
to
be
in
diuers
places
at
one
instant
is
comprehended
within
this
,
being
(
as
is
said
)
contrary
to
the
truth
of
God
,
which
shal
serue
to
answer
their
flaunders
,
and
to
al
else
which
they
haue
proponed
in
this
Article
:
as
also
in
an
other
Article
folowing
,
where
they
say
,
the
God
can
not
only
,
but
that
he
wil
also
bring
to
passe
that
one
body
occupie
diuers
places
in
one
instant
,
which
shal
be
more
impossible
to
them
to
proue
the
power
aforesaide
,
by
the
which
they
haue
made
so
muche
laboure
hithertofore
in
vaine
.
In
the
definition
which
they
vse
of
a
body
in
the
Article
folowing
,
they
say
against
themselues
,
in
holding
that
the
dimensions
are
essentiall
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
taken
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
when
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
contented
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
&
conclusion
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
confesse
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
spoken
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
transfigure
him self
into
an
Angel
of
light
,
&
search
some
fine
pretence
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
which
euer
hath
bin
in
the
world
:
laying
the
worshipping
of
Images
,
the
inuocation
&
intercession
to
Saincts
,
the
veneration
of
relikes
,
&
other
like
impieties
,
to
the
honor
of
God
,
persuading
the
ignorante
,
that
al
the
was
done
to
aduance
him
.
Vnder
pretence
likewise
of
his
seruice
,
he
hath
brought
in
all
the
contradictions
and
inuentions
of
men
,
and
chaunged
with
the
time
,
the
true
and
lawfull
seruice
of
God
,
(
whiche
consistes
in
the
obedience
of
his
Holy
wil
,
as
he
hathe
declared
it
to
vs
in
his
Lawe
and
his
woorde
)
into
obseruation
of
their
commaundementes
&
ceremonies
by
them
inuented
:
vnder
pretence
and
colour
of
the
Sacramentes
ordeined
by
God
for
confirmation
,
exercise
and
nourtour
of
the
Faithe
of
his
Churche
,
there
is
crepte
in
the
Masse
:
which
is
not
the
ruine
and
absolute
subuersion
of
the
supper
,
but
also
an
abolishment
of
al
the
benefites
of
Iesus
Christe
,
and
by
consequent
,
of
the
Faith
of
all
true
Religion
:
vnder
colour
&
shadowe
of
Holinesse
,
and
vnder
shadowe
of
chaste
,
shamefast
,
and
honest
conuersation
,
whiche
is
principally
required
in
the
Ministers
and
Pastours
of
the
Churche
,
he
hath
established
serilitie
or
singlenesse
,
and
hath
taken
from
them
al
libertie
of
Marriage
,
which
hathe
bene
the
occasion
of
muche
Filthinesse
,
Infamies
,
stinking
&
execrable
Whooredomes
,
&
Lechery
,
which
are
amongst
the
Papists
seene
:
vnder
colour
of
Praiers
,
which
wée
are
commaunded
to
make
one
for
an
other
,
and
Charitie
,
by
the
which
wee
are
bounde
to
succour
the
poore
and
néedy
,
he
hathe
broughte
in
Suffrages
,
whiche
haue
bene
sung
for
the
Dead
,
Merites
and
Woorkes
of
Supererogation
,
and
other
like
Abominations
:
vnder
colour
of
the
day
of
Reste
,
which
God
hathe
chosen
and
assigned
to
the
sanctifying
of
his
Holy
name
,
to
the
contemplation
of
his
Woorkes
,
to
the
recording
and
preaching
of
his
benefites
and
fauours
,
he
hath
brought
foorth
infinite
prophane
Holy
dayes
,
in
whiche
Goddes
name
is
blasphemed
,
his
Ordinaunces
corrupted
,
and
his
Alliance
violated
.
Yea
,
who
can
number
the
wicked
abominations
whiche
were
committed
in
those
dayes
?
vnder
the
pretence
of
the
Keies
and
Discipline
of
the
Church
,
wherof
the
Administration
and
vse
was
giuen
to
the
Ministers
of
lawful
vocation
,
as
to
haue
a
meane
to
preserue
the
Doctrine
pure
,
to
enterteine
a
good
order
in
the
Churche
,
and
to
withstande
the
slaunders
which
mighte
happen
by
the
insolencie
of
others
,
he
hathe
established
a
tyranny
,
whereof
is
happened
an
entyre
dissipation
of
the
Church
of
God
,
a
corruption
of
all
estates
,
and
the
diminishing
of
the
lawful
authority
which
God
hath
giuen
to
Kings
,
Princes
,
and
Magistrates
,
of
whom
some
haue
bene
wholy
spoiled
aswel
touching
their
goodes
,
as
dignities
by
the
Pope
and
his
Bishoppes
:
and
others
so
weakened
,
that
they
are
constrained
in
many
places
to
bowe
their
neckes
,
and
lay
it
vnder
their
yoke
and
power
.
To
be
shorte
,
this
may
be
noted
and
obserued
in
al
the
enterprises
and
actions
of
the
Diuel
,
that
as
he
is
a
Serpent
,
so
hath
he
alwaies
ramped
,
creeping
as
it
were
couertly
vnder
leaues
and
likelyhoodes
of
godlinesse
into
the
house
of
God
,
to
sowe
there
the
disorder
,
confusion
,
and
destruction
which
he
pretended
:
wherein
wee
see
at
this
day
,
that
continuing
and
folowing
(
as
it
were
)
his
earnest
,
he
bringes
in
the
almightinesse
of
God
(
a
title
peaceable
and
fauourable
to
al
the
worlde
)
to
the
ende
that
vnder
the
honour
and
light
of
such
an
occasion
,
he
may
dimme
the
eies
of
the
ignorant
,
and
nussel
them
stil
in
the
opinion
&
persuasion
of
their
errours
,
which
haue
no
ground
in
Gods
woorde
.
Wee
beseeche
the
Readers
,
as
all
others
also
in
whom
remaines
a
feare
to
God
and
zeale
to
his
honour
,
that
with
greate
wisedome
they
consider
of
the
saide
artificiall
practises
of
the
Diuell
,
beleuing
not
all
sprites
afore
they
haue
wel
sounded
and
examined
them
:
neither
let
them
approue
all
things
that
may
be
proponed
to
them
vnder
the
name
of
God
,
which
at
the
first
may
seeme
to
resemble
and
appertaine
to
his
honor
&
glory
,
but
let
them
remember
the
aduise
of
the
Apostle
,
to
trie
and
proue
the
sprites
,
with
diligente
regarde
to
the
ende
,
and
marke
of
suche
as
propone
them
such
doctrines
.
And
if
on
any
behalf
&
part
wée
haue
to
stand
vpon
our
garde
againste
suche
suttleties
and
deceites
,
whiche
are
snares
cast
out
to
entrappe
the
simple
,
we
haue
special
néede
of
singulare
regarde
in
this
matter
of
Gods
Omnipotencie
,
wherof
the
question
lies
at
this
present
:
for
we
confesse
,
that
it
oughte
to
be
knowne
,
beleued
,
and
woorshipped
of
al
creatures
vniuersally
that
are
in
Heauen
and
earth
:
and
that
the
faithful
cannot
haue
a
better
grounde
,
nor
better
bulworke
to
defende
them
aswell
againste
the
force
of
the
Diuell
and
the
Worlde
,
as
their
other
enimies
,
together
with
all
other
temptations
wherewith
they
may
be
assaulted
.
Wée
say
,
this
Omnipotency
is
as
the
pointe
of
the
Shield
,
vpon
the
which
the
worlde
and
al
his
partes
is
turned
and
holden
vp
.
Wée
confesse
also
,
that
this
Almightinesse
is
not
onely
to
be
reuerenced
of
the
Angelles
and
happy
Soules
in
Heauen
,
and
of
the
chosen
and
holy
ones
that
are
in
earthe
,
but
also
to
be
redoubted
of
the
reprobate
,
and
Deuilles
that
are
in
Hell
:
whereof
,
the
one
sorte
of
frée
will
doo
folowe
it
,
and
submitte
to
it
,
and
the
other
are
constrained
to
stoupe
vnder
it
,
and
obey
.
Lastely
wee
confesse
that
it
is
infinite
,
and
of
a
greatenesse
incomprehensible
to
all
creatures
,
as
the
wisedome
,
bountie
,
iustice
,
truth
,
and
other
vertues
and
properties
of
our
God.
This
is
it
that
which
wée
confesse
and
beleue
of
the
Omnipotencie
of
God
,
as
also
that
which
wée
thinke
al
Christians
ought
to
holde
and
beleue
.
And
nowe
to
vse
rightly
this
Omnipotency
,
and
apply
it
as
apperteineth
,
wée
must
iudge
of
it
according
to
his
Wil
,
and
of
his
Wil
,
according
to
his
Woord
:
so
that
we
ought
not
to
attribute
indifferently
to
the
power
of
God
al
things
good
&
euil
,
ordered
and
disordered
,
conuenient
and
contrary
to
his
nature
,
false
and
true
things
:
But
,
the
better
to
rule
and
leade
the
thoughtes
and
cogitations
rising
in
our
mindes
of
the
Almightinesse
of
God
,
wée
muste
measure
them
(
for
our
regarde
)
according
to
his
holy
Wil
,
beléeuing
that
it
can
not
be
limited
,
staid
or
hindred
by
any
other
wil
or
power
,
which
wold
or
can
be
set
against
it
:
which
S.
Augustine
teacheth
at
large
in
many
places
,
as
in
the
fifth
Booke
of
the
Citie
of
God
,
Chapiter
10.
where
speaking
of
God
,
he
saithe
,
that
he
calles
him selfe
Almighty
,
bicause
he
dothe
all
that
he
wil
,
and
suffereth
nothing
onlesse
he
will
it
.
Also
in
his
21.
Booke
,
Chapter
17.
he
calles
him selfe
Almighty
for
none
other
reason
,
than
that
onely
he
can
doo
all
that
he
will
.
Also
in
the
Booke
of
the
Symboll
and
Catec
.
Chapter
1.
our
God
doothe
all
that
he
will
,
and
that
is
his
Omnipotency
.
Lastely
in
his
Sermon
119.
De
Tempore
,
he
is
almighty
,
as
dooing
all
things
which
he
will
,
and
ordeines
them
to
be
done
.
These
sentences
with
many
other
like
founde
in
the
writings
of
this
good
Father
and
other
Auncientes
,
teache
vs
clearely
the
manner
howe
to
make
our
profite
of
the
Faithe
wée
haue
in
the
Omnipotencie
of
God
,
which
is
,
in
referring
it
to
his
Will
,
and
iudging
his
Will
by
his
Woorde
,
and
not
by
false
imaginations
,
whiche
either
our
sprites
maye
conceiue
,
or
others
woulde
propone
to
vs
:
as
Sathan
did
to
Iesus
Christe
,
whom
he
wente
aboute
to
induce
to
throwe
him selfe
headlong
,
vnder
a
vaine
truste
to
be
succoured
by
the
Omnipotency
of
God.
And
likewise
the
Monarchians
,
who
vnder
the
colour
and
pretence
of
Gods
almightinesse
,
which
thei
gathered
of
other
myracles
,
would
proue
&
establish
their
Heresies
,
and
take
away
the
personal
distinction
which
is
betwéene
the
Father
and
the
Sonne
:
saying
,
that
God
being
almighty
,
might
by
that
reason
make
him selfe
Father
and
Sonne
altogether
.
There
be
also
Anabaptistes
in
these
later
times
,
who
vnder
a
vaine
assurance
they
repose
in
Gods
almightinesse
,
which
hope
that
he
can
nourish
them
as
he
did
the
byrdes
,
will
not
incline
to
trauel
.
Many
other
such
like
or
greater
inconueniences
may
happen
to
al
those
,
who
hauing
such
wandring
&
dispersed
thoughts
of
the
omnipotency
of
God
,
would
not
restraine
nor
refer
them
to
his
wil
:
which
we
see
is
also
happened
to
the
Doctors
,
who
seeking
to
measure
Gods
almightinesse
rather
by
their
imaginations
,
than
by
his
wil
&
woord
,
are
(
as
S.
Paule
saith
)
become
vaine
in
their
discourse
,
&
their
harts
(
forsaken
of
vnderstanding
)
are
fillrd
with
darkenesse
.
And
as
in
seeking
to
behold
the
maiesty
of
God
without
the
limits
&
boundes
which
he
hath
appointed
in
his
word
,
they
are
becom
ouerwhelmed
&
engulphed
in
his
glory
:
so
thei
are
also
fallen
into
the
which
thei
touched
in
their
own
resolution
,
that
bicause
they
haue
not
taken
Goddes
Woorde
for
theire
guide
,
nor
followed
the
Pathes
and
footesteppes
of
his
Holy
Spirite
,
they
are
swarued
from
Faythe
,
whiche
(
contrary
to
the
opinion
of
the
Doctours
)
is
not
defaced
nor
reuersed
by
the
consideration
of
creatures
&
woorkes
of
God
(
which
are
as
mirrours
of
his
glory
and
Diuinitie
)
if
not
,
that
by
the
same
wée
might
be
turned
from
the
promisses
of
God
,
by
the
which
wée
are
assured
of
his
wil
,
and
his
Omnipotencie
,
which
doothe
warrante
and
assure
to
vs
the
effectes
and
accomplishmentes
of
this
his
Holy
will
:
which
maye
be
clearely
seene
and
obserued
in
those
that
were
sent
by
Moyses
to
espie
and
knowe
the
Lande
of
the
Chananites
:
twoo
of
the
which
(
Iosua
and
Caleb
)
could
neuer
be
drawne
from
the
truste
they
had
put
in
their
God
,
bicause
that
turning
their
mindes
from
the
consideration
of
all
such
thinges
as
mighte
kindle
doubte
in
them
(
as
from
the
strength
and
munition
of
Townes
,
the
numbers
,
force
,
weapons
,
and
experience
of
the
Countrie
men
)
they
fixed
their
mindes
vpon
the
onely
remembraunce
and
contemplation
of
the
promisses
whiche
God
had
made
them
:
where
,
(
of
the
contrary
others
forgetting
the
saide
promisses
,
and
considering
nothing
but
what
they
sawe
afore
their
eies
,
fell
,
and
made
to
fal
all
the
people
with
them
into
this
cursed
and
damnable
infidelitie
,
for
the
which
they
were
so
graeeuously
punished
in
the
Deserte
,
and
shut
out
of
the
entry
and
ioy
promised
by
God
to
their
Auncestours
.
And
in
the
example
of
Abraham
,
whose
Faithe
remained
firme
and
stable
,
chiefly
by
the
consideration
of
the
promise
and
will
of
God
,
as
S.
Paule
saith
,
so
that
the
consideration
of
Goddes
Omnipotencie
comes
after
,
to
susteine
and
accompany
that
which
he
had
of
the
promisse
.
By
these
examples
wée
may
sée
what
daunger
there
is
to
departe
and
fall
from
(
neuer
so
litle
)
the
woorde
of
God
,
by
which
wee
are
guided
to
the
knowledge
of
his
Will
,
and
by
the
knowledge
of
his
Will
wée
are
drawne
to
the
consideration
and
iudgemente
wee
oughte
to
haue
of
his
Omnipotencie
.
For
wante
whereof
,
the
Doctoures
are
fallen
into
the
errours
and
madde
fansies
proponed
to
vs
in
their
laste
resolution
,
that
the
Body
of
Iesus
Christe
at
one
instant
may
be
in
diuers
places
:
which
as
it
is
contrary
to
the
faith
we
ought
to
haue
and
holde
constantly
of
the
wisdome
,
prouidence
,
and
eternall
truthe
of
God
:
So
likewise
it
is
against
the
faith
we
ought
to
haue
of
the
humanitie
of
our
Lord
.
Neither
doth
that
serue
any
thing
to
proue
and
confirme
their
error
,
which
they
alleage
chiefly
of
S.
Ierome
againste
Vigilantius
,
where
his
speeche
importes
no
other
matter
,
than
that
the
soules
of
the
holy
ones
,
are
inclosed
in
a
certaine
prisone
(
as
Vigilantius
dreamed
)
but
doe
accompanie
the
Lambe
where
so
euer
he
goeth
:
neither
that
which
they
alleage
of
S.
Augustine
in
his
Booke
of
the
care
we
ought
to
haue
of
the
deade
,
séeing
in
the
same
Booke
he
himselfe
confesseth
,
that
he
standes
doubtfull
of
that
which
the
Doctoures
assure
:
and
muche
lesse
the
three
authorities
alleaged
of
S.
Iohn
Chrysostome
,
S.
Ambrose
and
S.
Augustine
,
whose
sentences
ought
to
be
vnderstande
of
the
sacrament
,
and
not
of
the
thing
signified
by
the
sacrament
,
as
we
hope
to
vnfolde
at
large
in
the
next
conference
.
We
maruel
much
that
the
Doctors
draw
backe
thus
,
and
will
not
enter
but
vnwillingly
into
the
conference
of
their
Masse
,
to
defende
it
,
as
also
of
the
supper
celebrated
in
the
reformed
Churches
,
to
impugne
it
.
For
,
seeing
they
holde
it
as
the
principall
grounde
of
their
Religion
,
and
propone
it
as
a
meane
to
saluation
to
all
the
world
,
therefore
in
respecte
not
to
be
found
seducers
or
light
to
beléeue
or
teach
a
thing
which
is
not
certaine
nor
well
assured
,
they
ought
to
stand
continually
furnished
with
reasons
,
bothe
to
proue
and
defend
readily
that
which
they
beleeue
and
teache
,
and
also
to
conuince
suche
as
would
denie
it
.
But
héere
the
worlde
may
discerne
what
is
a
wicked
conscience
,
who
being
feareful
,
esch●es
alwayes
the
light
&
combate
:
it
is
long
since
we
haue
vrged
them
with
importunities
to
enter
into
conference
of
these
two
pointes
,
and
the
rather
to
induce
them
to
it
,
we
haue
alleaged
,
that
it
was
the
ende
and
purpose
why
the
assembly
was
erected
,
and
that
the
Dutchesse
of
Buyllon
(
in
whose
respect
the
companie
mette
)
had
required
it
publikely
once
or
twice
,
like
as
also
(
for
oure
partes
)
we
had
often
pro●essed
not
to
come
thither
in
other
regarde
than
to
satisfie
the
Duchesse
in
that
point
,
and
not
to
be
examined
by
the
Doctors
,
as
they
falsly
pretende
:
For
we
delite
not
to
go
to
such
Doctors
to
be
examined
to
be
priests
:
as
also
,
to
be
taught
in
pointes
of
religion
,
and
to
knowe
the
truthe
,
we
would
not
choose
suche
maisters
,
nor
haunte
their
schooles
to
suche
ende
:
Notwithstanding
all
which
declarations
repeated
so
often
by
vs
,
yet
the
Doctoures
haue
alwayes
hitherto
deferred
to
conferre
of
the
sayde
pointes
,
exspecting
(
as
is
most
likely
)
some
occasion
to
dissolue
and
ende
the
said
conference
,
afore
there
be
any
beginning
to
speake
of
it
:
albeit
,
if
they
were
ledde
with
any
zeale
to
Gods
honoure
,
and
the
edifying
of
his
churche
,
they
oughte
to
enforce
by
al
their
meanes
,
that
these
two
pointes
mighte
be
wholy
reuealed
and
resolued
,
whether
in
fortifying
and
confirming
the
faith
on
their
partes
,
or
to
draw
vs
and
our
side
from
our
erroure
as
they
pretende
:
for
there
is
no
greate
néede
as
nowe
to
dispute
of
Saintes
,
of
Purgatorie
,
of
Pilgrimages
,
and
other
like
pointes
,
in
regarde
of
the
which
,
the
moste
parte
of
the
worlds
at
this
day
is
setteled
and
cleared
:
so
that
as
well
the
Doctoures
as
we
,
oughte
principally
to
insist
vppon
the
two
pointes
,
and
to
laboure
with
them
to
make
them
cleare
and
intelligible
to
euery
one
,
and
not
to
vse
sophistries
and
cauillations
to
darken
them
,
and
so
entertaine
the
simple
in
their
ignorance
:
which
is
the
whole
indeuor
of
the
doctors
:
who
hauing
set
spéeche
&
mater
,
lay
aside
our
Articles
proponed
to
them
in
their
last
Aunswers
in
order
and
good
Methode
,
and
put
out
confusedly
certaine
questions
gathered
of
their
schole
diuinitie
,
as
to
wrappe
vs
more
and
more
in
that
matter
:
resisting
heerein
(
as
they
haue
alwayes
hitherto
)
that
which
they
haue
so
many
times
protested
,
which
is
,
to
examine
the
confession
of
the
reformed
Churches
,
of
the
which
notwithstanding
they
haue
not
handled
one
only
point
in
all
the
conference
,
wherby
as
they
haue
,
so
stil
they
do
declare
euidently
,
their
distrust
to
be
able
to
fight
againste
a
truthe
so
cleare
and
apparant
,
as
is
that
which
is
proponed
in
the
saide
Confession
.
An
Answere
to
the
Preface
of
the
Doctoures
Questions
.
THe
Doctoures
in
their
Preface
,
and
afore
they
propone
their
Questions
,
call
the
Supper
which
is
celebrated
in
the
reformed
Churches
,
a
banket
prophane
and
polluted
:
wherin
,
without
either
shame
or
feare
,
they
firste
blaspheme
Iesus
Christe
,
which
hath
instituted
it
,
and
is
the
Originall
Author
,
and
then
condemne
the
Apostles
of
impietie
which
haue
celebrate
and
taughte
it
,
with
all
the
Auncient
Churche
folowing
and
obseruing
(
whilest
shée
dwelte
in
purenesse
)
the
forme
and
manner
which
the
Euangelists
and
Apostles
had
taught
&
left
by
their
writings
.
But
we
would
gladly
require
those
our
maisters
,
to
note
particularely
,
wherein
we
may
violate
the
institution
&
ordinance
of
Iesus
Christ
,
and
leaue
his
example
and
the
Apostles
,
in
the
celebration
of
the
supper
.
For
when
we
goe
about
to
celebrate
it
,
we
assemble
first
all
the
churche
,
as
Christ
did
his
Apostles
and
disciples
,
where
,
after
confession
of
sinnes
made
publikely
,
&
to
be
vnderstande
in
the
name
of
all
,
we
pronounce
a
Sermon
to
the
people
:
wherin
,
according
to
the
grace
&
facultie
which
God
hath
giuen
vs
,
we
declare
the
causes
,
occasions
,
purpose
,
vse
,
points
,
and
effects
of
the
holy
supper
,
the
rather
to
raise
vp
the
hearts
of
the
people
to
consider
the
incomprehensible
charitie
which
the
father
hathe
shewed
to
his
Churche
,
seeing
in
hir
fauor
,
and
to
saue
hir
,
he
spared
not
his
propre
sonne
,
but
committed
him
to
a
cruel
death
,
accompanied
with
a
cursse
:
to
the
ende
that
euery
one
reuoluing
in
his
minde
so
great
a
grace
&
mercy
,
might
not
onely
be
warmed
&
kindled
in
Gods
loue
,
but
also
,
abhorring
the
vnthankfulnesse
,
rebellions
,
faultes
&
sinnes
which
he
hathe
committed
against
his
maiestie
,
might
with
grudge
and
displeasure
against
them
,
go
thorow
himself
betweene
the
armes
of
his
sonne
stretched
vpon
the
crosse
,
to
the
end
to
abolish
them
wholly
and
generally
,
and
so
with
faith
&
penance
to
prepare
himself
worthily
to
come
to
the
table
of
the
Lord
,
&
receiue
the
benefits
which
are
there
administred
:
this
sermon
being
don
,
the
minister
directing
his
face
to
the
people
,
recites
with
a
loud
voice
,
the
institution
&
ordinance
of
the
supper
,
with
a
bréefe
and
distincte
declaration
of
the
same
,
he
then
denounceth
to
all
suche
,
as
be
not
sufficiently
instructed
and
catechised
,
that
that
is
no
place
to
present
themselues
to
,
and
likewise
to
suche
as
be
Excommunicate
or
attainted
of
any
sinnes
and
slaunderous
crimes
for
the
which
they
haue
not
satisfied
to
the
Church
,
to
abstain
,
as
not
to
pollute
the
Lords
table
:
After
all
which
,
he
goeth
to
the
table
,
where
hauing
taken
bread
,
he
giues
thankes
to
God
,
breakes
and
distributes
it
to
the
people
that
are
assembled
:
and
so
after
,
presentes
the
cuppe
to
all
suche
as
communicate
,
the
which
being
done
,
he
yeldes
thankes
to
God
,
and
geues
leaue
to
the
people
.
And
thus
,
folowing
in
all
respectes
the
Example
and
rule
giuen
by
Iesus
Christe
,
we
can
not
imagine
whereuppon
the
Doctoures
can
grounde
their
saying
and
sentence
of
the
supper
,
as
to
call
it
a
feast
prophane
and
polluted
:
nether
can
wee
gather
,
what
it
is
that
they
eyther
coulde
or
wold
reprehend
in
all
our
action
,
vnlesse
peraduenture
they
woulde
chalenge
&
taxe
vs
bicause
we
haue
no
Albes
,
stoles
,
fannes
,
crosses
,
holy
water
,
banners
,
iackets
,
lightes
,
incense
,
belles
,
and
singing
in
an
vnknowne
tongue
,
musike
,
organes
,
holy
linnen
,
altares
and
clarkes
to
answere
&
cum
spiritu
tuo
:
or
peraduenture
because
wée
haue
no
direct
words
to
the
bread
and
wine
(
which
are
without
eares
)
as
the
inchanters
haue
,
nor
crosse
and
signes
,
nor
leuation
of
the
breade
and
wine
,
to
the
ende
to
make
them
be
worshipped
,
and
lastly
bicause
wee
vse
not
such
like
toyes
,
inuented
by
men
,
and
drawne
partly
from
the
Iewishe
,
and
partly
from
the
Pagane
order
in
the
obseruation
of
which
things
we
should
make
great
conscience
,
as
being
but
Idolatries
and
superstitions
,
by
the
which
the
purenesse
and
integritie
of
christian
religion
is
wholly
spoiled
and
corrupte
.
An
Answere
to
the
questions
proponed
by
the
Doctoures
touching
the
Supper
.
TO
Aunswere
the
first
question
we
say
,
that
the
sacrament
considered
in
his
perfection
,
consistes
in
three
things
:
whereof
the
one
is
the
Elemente
,
which
Ireneus
calles
an
earthly
thing
:
an
other
the
thing
signified
,
named
by
the
same
Author
a
celestiall
thing
:
the
third
is
the
woord
,
by
the
which
the
earthly
thing
is
deputed
or
assigned
to
signifie
the
heauenly
thing
,
and
to
assure
suche
of
the
exhibition
of
the
same
,
as
with
faith
present
themselues
to
receiue
it
.
To
Aunswere
the
second
Question
,
we
say
,
that
the
ordinance
of
God
,
contained
in
his
word
,
and
declared
by
his
minister
according
to
his
commaundement
,
is
the
woord
necessary
with
the
Element
to
constitute
the
Sacrament
,
and
not
only
the
secrete
and
base
pronunciation
of
certaine
woordes
not
vnderstanded
addressed
to
the
Elementes
,
nor
any
vertue
that
lies
hid
in
them
.
For
Answer
to
the
third
Article
,
we
say
,
that
by
the
woord
aforesaide
the
signes
are
changed
,
not
touching
the
nature
,
or
in
respecte
of
the
substance
,
but
only
in
regard
of
the
vse
,
and
that
only
during
the
Action
in
the
which
they
serue
.
Touching
the
.iiij.
question
,
we
Answere
,
that
the
breade
and
wine
which
were
common
before
the
Action
of
the
supper
,
be
consecrated
in
the
supper
,
that
is
,
deputed
by
the
word
aforesaide
and
ordinance
of
God
declared
by
the
minister
to
a
holy
and
sacred
vse
:
which
is
to
represent
and
exhibite
the
things
signified
by
them
.
This
Aunswere
to
the
fourth
,
satisfieth
also
the
fifth
question
.
To
the
sixth
question
,
we
Aunswer
,
that
in
the
supper
,
the
faithfull
doe
not
onley
receiue
the
giftes
and
graces
of
Iesus
Christe
(
as
his
iustice
,
life
,
and
other
fruites
of
his
sacrifice
,
)
but
also
they
receiue
and
possesse
euen
himself
,
and
are
made
one
with
him
,
no
lesse
truely
and
stricktly
then
the
members
be
conioyned
to
one
head
:
we
say
further
,
that
this
coniunction
is
the
fountaine
and
meane
,
of
all
the
benefites
,
which
discende
vnto
vs
by
him
through
Goddes
grace
:
But
we
say
with
all
,
that
this
receiuing
oughte
to
be
attributed
in
all
and
by
all
,
to
the
free
woorking
of
the
holy
Ghoste
:
who
makes
vs
fitte
and
capable
to
knowe
our
Lord
Iesus
Christe
,
with
all
his
vertues
and
propreties
,
and
in
knowing
him
,
to
put
oure
truste
in
him
,
and
in
reapposing
our
truste
in
him
,
to
possesse
and
enioy
him
wholly
.
To
Aunswere
the
.vij.
question
,
we
say
,
that
we
reiecte
and
reproue
the
terme
of
concomitance
,
togither
with
the
thing
it
signifieth
:
as
being
the
occasion
that
the
common
people
haue
bene
barde
and
secluded
from
one
of
the
essential
partes
of
the
sacrament
:
which
is
the
participation
of
the
cup
:
and
we
say
,
it
is
an
attempt
against
the
diuine
maiestie
,
to
seeke
to
seperate
that
which
the
sonne
of
God
hathe
conioyned
,
&
denie
to
any
of
his
membres
that
which
he
hath
willed
and
commaunded
to
be
common
to
all
:
Like
as
also
the
reason
of
the
sacrament
requires
it
,
the
same
being
instituted
for
our
spirituall
nouriture
,
the
which
(
as
doth
the
corporal
)
consists
in
eating
and
drinking
.
To
the
end
therfore
that
there
be
a
certain
correspondencie
betwéene
bothe
,
it
must
be
that
as
we
are
filled
with
the
crucified
flesh
of
Iesus
Christ
,
that
euen
so
also
we
be
licoured
with
his
bloud
shed
for
the
remission
of
sinnes
:
To
be
short
,
seeing
the
supper
was
principally
instituted
,
to
declare
the
deathe
of
our
Lord
,
&
that
in
his
death
,
his
bloude
was
deuided
from
his
body
:
it
is
very
conuenient
the
bread
&
wine
be
there
administred
,
to
represent
both
the
one
and
other
,
&
more
clearly
to
propound
to
vs
the
whole
misterie
of
the
death
of
Christ
.
To
the
.viij.
Question
,
we
acknowledge
no
other
cause
or
meane
for
remission
of
sinnes
,
than
the
grace
of
God
,
the
bloud
of
Iesus
Christ
,
&
faith
,
by
the
which
the
effect
of
gods
grace
,
&
the
frute
of
the
death
of
Iesus
Christ
,
are
applied
vnto
vs
.
Our
Aunswer
to
the
.ix.
question
is
,
that
the
faithful
comming
to
the
Supper
,
come
not
to
receiue
there
a
newe
Iesus
Christ
:
with
whom
they
haue
not
bene
conioyned
before
,
nether
a
new
iustice
,
which
hath
not
bene
communicate
to
them
:
But
we
say
,
that
if
any
man
present
him self
there
,
without
faith
,
by
want
wherof
he
was
not
vnited
,
incorpored
,
&
knit
in
Iesus
Christe
to
participate
with
his
iustice
,
his
life
,
&
other
his
gifts
and
blessings
,
in
this
case
the
holy
supper
is
vnprofitable
to
him
,
as
meat
to
a
dead
man
:
But
,
if
liuing
by
the
meanes
aforesaid
(
by
gods
grace
,
the
bloud
of
Iesus
Christ
,
and
faith
)
he
present
himself
there
in
such
estate
,
that
then
gods
graces
are
multiplied
,
confirmed
,
and
increased
in
him
more
&
more
:
as
the
Circumcision
brought
not
to
Abraham
a
new
iustice
,
but
sealed
and
ratified
that
which
had
bene
communicate
to
him
before
by
the
promisse
,
the
which
being
knowne
to
the
faithfull
,
in
what
degrée
of
vertue
so
euer
they
be
,
ought
not
to
mistake
the
holy
supper
,
nor
in
any
sorte
abstaine
from
it
,
when
they
haue
the
occasion
and
meanes
to
assist
it
,
considering
that
they
cannot
be
so
farre
aduaunced
in
the
knowledge
and
feare
of
God
,
and
in
the
faithe
of
his
promisses
,
but
that
they
may
further
profite
and
encrease
therin
(
in
what
estate
so
euer
they
be
)
by
the
meanes
which
God
hath
lefte
and
ordained
for
this
effecte
in
his
Churche
:
neither
is
it
possible
that
a
man
,
hauing
a
true
faith
,
in
his
heart
,
do
otherwayes
,
hauing
the
commoditie
of
it
:
Bicause
,
the
nature
of
faithe
,
is
not
to
comprehend
only
the
promisses
of
God
,
but
also
to
engender
and
bring
foorthe
in
the
hearts
of
the
Faithfull
,
a
wil
to
obey
him
,
with
obseruation
of
his
commaundements
and
ordinances
.
To
Aunswere
the
first
Articles
proponed
by
the
Doctors
touching
their
Masse
,
we
say
they
blaspheme
openly
Iesus
Christe
,
as
to
authorise
vnder
his
name
,
and
by
his
example
,
such
an
abhomination
:
and
that
also
they
make
a
scoffe
of
the
church
and
the
world
,
to
preach
and
wryte
such
impieties
.
To
the
second
Article
of
the
Masse
,
we
Aunswere
,
that
there
is
no
other
sacrifice
in
the
church
,
by
which
men
are
reconciled
to
God
,
and
which
makes
him
mercifull
and
fauourable
to
them
(
in
appeasing
his
wrath
)
than
only
that
which
Iesus
Christe
hathe
once
offred
to
his
father
vppon
the
crosse
:
the
vertue
of
the
which
being
eternal
,
to
sanctifie
all
the
beleeuing
and
obtaine
remission
of
their
sinnes
for
euer
,
there
is
no
néede
of
any
others
,
nor
that
that
which
he
hath
once
offered
,
be
euer
repeated
.
For
Answer
to
the
third
Article
,
we
say
,
that
suche
as
approue
the
Masse
,
and
other
sacrificature
,
than
that
of
Iesus
Christ
,
and
seeke
to
establish
for
remission
of
sinnes
,
an
other
Sacrifice
than
that
which
he
himselfe
offered
in
his
bodie
of
the
Crosse
,
are
Antichristes
,
and
deface
(
in
so
muche
as
in
them
is
)
all
the
vertue
and
frute
of
the
deathe
and
sacrifice
of
the
Sonne
of
God.
To
Aunswere
the
fourthe
,
we
alleage
that
which
S.
Paule
wryteth
,
that
where
is
remission
,
there
is
no
more
Oblation
for
the
sinne
:
And
if
it
be
so
,
that
by
the
death
of
Iesus
Christ
,
remission
hathe
bene
obtained
for
vs
,
it
foloweth
that
there
is
no
more
Oblation
for
sinne
,
neither
in
the
Masse
nor
oute
of
the
Masse
:
And
if
there
be
none
for
the
liuing
,
there
is
lesse
for
them
that
be
dead
.
For
Aunswere
to
the
fifthe
,
we
maintaine
that
the
Communion
is
of
the
essence
of
the
supper
according
to
S.
Paule
in
the
first
to
the
Corinthians
.
Chap.
10.
and
.11
.
and
as
the
Canon
and
other
partes
of
the
Masse
importes
.
For
Aunswere
to
the
sixthe
,
we
alleage
thrée
things
:
First
that
the
Masse
of
the
Papists
is
no
Sacrament
,
and
then
,
that
the
bodie
of
Iesus
Christe
is
not
there
,
and
conclude
thereupon
,
that
there
can
not
be
worshipped
therein
but
the
breade
and
wine
,
which
rest
there
:
which
being
creatures
can
not
be
woorshipped
,
but
that
suche
as
doe
woorship
them
,
are
Idolatrers
.
To
Aunswere
the
seuenth
and
last
Article
,
we
say
contrary
to
the
Doctors
,
that
there
is
nothing
in
the
Masse
,
which
either
directly
or
indirectly
,
is
not
contrary
to
Gods
woorde
.
And
for
Conclusion
,
we
aduise
and
praie
the
Doctoures
,
not
to
excéede
or
forsake
the
limites
of
the
matter
proponed
this
day
to
dispute
vpon
,
as
they
haue
done
héeretofore
,
to
the
ende
that
these
two
pointes
,
which
stande
at
this
day
in
debate
betwéene
them
,
may
be
perfectly
and
wholly
decided
,
to
the
contentment
and
edifying
of
suche
as
shal
read
the
Actes
of
this
conference
.
Tuesday
the
.30
.
of
Iulie
,
the
yeare
aforesaid
.
A
summary
Replie
of
the
Doctours
against
the
laste
Aunswere
of
the
Ministers
,
sente
to
them
by
the
Duke
Nyuernois
the
firste
of
Auguste
at
seuen
or
eight
of
the
clocke
in
the
Euening
.
1566.
AFter
wée
had
giuen
our
Resolution
vppon
the
Article
of
Goddes
Omnipotencie
,
wee
ment
not
eftsoones
to
returne
vpon
that
Argument
,
as
hauing
already
sufficiently
handled
it
:
but
suche
is
the
horrour
of
the
newe
Blasphemies
conteined
in
the
laste
pamphelet
of
the
Ministers
,
that
(
against
our
saide
meaning
)
wée
are
forced
,
if
not
to
reply
,
at
the
leaste
to
admonish
them
,
together
with
the
Readers
of
this
presente
conference
,
in
the
matter
of
the
saide
moste
execrable
blasphemies
,
with
suche
are
vrged
to
confesse
,
who
will
not
acknowledge
the
Reall
presence
of
the
Body
of
Iesus
Christ
in
the
Sacramente
of
the
Aultare
,
are
not
ashamed
to
deny
also
euen
the
power
of
God
him selfe
.
The
consideration
whereof
(
as
wée
hope
)
will
not
onely
confirme
the
Catholikes
in
the
faith
of
the
saide
Article
,
but
also
(
with
Goddes
aide
)
bring
home
againe
many
that
are
strayed
and
separated
from
the
Catholike
Churche
,
vpon
the
vnderstanding
of
the
detestable
erroures
and
blasphemies
succéeding
with
the
contradiction
to
the
Real
presence
of
the
Body
of
our
Lorde
in
the
saide
Sacramente
:
whiche
might
also
serue
the
Ministers
for
their
conuersion
,
if
without
passion
they
woulde
examine
&
sincerely
iudge
of
the
reasons
&
actes
proponed
touching
the
power
of
God
:
where
,
as
resisting
the
Holy
Sprite
,
in
place
to
confesse
their
errours
,
they
are
turned
into
all
sortes
of
wrongs
and
iniuries
againste
suche
as
of
good
will
reuealed
them
,
misconstruing
our
purpose
,
as
not
to
tende
but
to
deface
and
roote
them
out
:
wherin
as
wée
were
neuer
moued
so
muche
as
in
thoughte
,
so
of
the
contrary
,
we
desired
nothing
more
than
the
saluation
of
the
Ministers
,
togither
with
all
suche
as
were
fallen
from
the
true
Catholike
Churche
:
whereof
,
what
better
witnesse
can
we
prefer
,
than
that
in
our
ordinarie
preaching
we
persuade
the
people
to
pray
to
God
for
them
:
only
we
séeke
to
roote
vp
the
raigne
and
kingdome
of
Sathan
,
and
to
abolish
all
heresies
and
peruerse
Doctrine
,
rather
by
the
preaching
of
Gods
worde
,
than
any
other
meane
:
And
much
do
we
maruel
,
that
the
Ministers
séeme
so
hotly
netled
against
vs
in
their
laste
Aunsweres
,
séeing
it
is
without
occasion
on
our
side
,
as
only
chalenging
many
of
our
propositions
to
containe
matter
of
blasphemy
,
which
they
might
haue
suffised
either
to
denie
,
or
disproue
,
leauing
the
Readers
to
iudge
,
without
entring
into
so
warme
choler
,
seeing
that
as
they
make
profession
of
pacience
and
modestie
,
so
though
they
were
vrged
in
iniurie
,
yet
they
shuld
not
enforce
reuenge
.
They
ought
to
remember
the
goodly
titles
wherwith
they
honoure
the
Catholike
doctrine
,
as
with
the
name
of
superstition
,
idolatrie
,
impietie
,
abhomination
and
many
other
like
,
yea
not
sparing
the
personnes
,
calling
the
Popes
,
Bishops
and
Priestes
,
Antichristes
,
and
ministers
of
Sathan
:
Against
which
checkes
we
are
content
,
when
occasion
moues
,
to
proue
by
Gods
woorde
,
that
such
titles
are
inconuenient
no
lesse
to
the
persons
,
than
to
the
Doctrine
preached
by
them
:
And
so
albeit
,
the
ministers
&
their
furie
,
deserue
a
sharpe
replie
,
yet
to
qualifie
their
Waspishe
stomakes
,
we
will
forbeare
to
Aunswere
the
iniuries
that
touche
our
persons
and
estates
,
and
leauing
all
to
the
iudgement
of
the
Readers
without
passion
,
we
will
only
proceede
to
the
pointes
that
concernes
the
Doctrine
.
In
the
firste
place
,
the
ministers
do
great
wrong
to
vs
and
oures
,
to
resemble
vs
with
the
Donatistes
,
as
imputing
falsly
to
vs
to
drawe
the
Church
into
a
certaine
place
as
did
the
Donatistes
,
who
placed
hir
onely
in
Afrike
:
For
it
is
moste
manifest
,
that
we
neither
knowe
nor
confesse
other
Churche
then
the
Catholike
,
who
(
as
the
name
beares
)
hathe
bene
visibly
since
the
Apostles
,
and
stretcheth
thorow
all
the
world
,
in
what
Region
,
Countrey
,
or
place
so
euer
the
faithfull
beléeuing
in
Iesus
Christ
,
be
:
albeit
we
reuerence
the
Romish
church
,
as
,
amongst
others
,
the
first
and
principal
,
as
Ireneus
Tertullian
,
S.
Cyprian
,
S.
Augustine
,
with
other
Auncientes
,
gaue
hir
this
honor
,
to
confesse
hir
principally
,
and
as
mother
of
all
the
other
Churches
:
And
therfore
with
farre
more
iust
reason
,
that
obiection
might
be
applied
against
the
ministers
,
who
can
not
say
that
their
Churche
is
Catholike
,
as
hauing
taken
hir
originall
in
our
time
,
séene
and
knowne
at
Geneua
,
and
founded
vppon
the
priuate
opinion
of
one
man
,
without
that
,
in
any
time
before
,
it
can
be
shewed
that
any
suche
opion
hathe
bene
holden
in
any
nation
what
so
euer
,
which
shal
be
handled
in
his
order
,
when
we
discende
to
examine
the
errors
maintained
by
the
Ministers
against
the
Article
,
I
beléeue
the
holy
Catholike
Churche
.
For
the
rest
,
the
Ministers
oughte
not
to
haue
alleaged
the
violence
,
crueltie
,
and
furie
of
the
Donatistes
againste
the
Catholikes
:
seeing
suche
example
condemnes
them
and
their
like
.
But
bicause
it
doth
but
kindle
a
memorie
of
the
hurts
passed
,
which
Fraunce
hathe
suffred
by
the
setting
on
of
the
Ministers
,
and
for
feare
to
stirre
vp
eftsoones
to
newe
wrongs
,
we
will
stay
no
longer
vpon
this
spéeche
,
shewing
notwithstanding
to
the
Ministers
,
that
the
Donatistes
reproched
the
Catholikes
to
endure
persecution
by
them
,
and
that
to
roote
them
vp
,
they
solicited
Emperoures
and
Magistrates
,
as
the
Ministers
doe
euill
applie
to
vs
:
who
confesse
to
desire
firste
of
all
the
Conuersion
of
all
Sectes
,
and
if
they
will
not
come
to
amendment
,
that
then
by
good
and
holy
lawes
,
the
Magistrates
to
lay
suche
punishment
vppon
them
,
as
God
be
not
blasphemed
,
nor
the
people
tormented
,
according
to
the
Doctrine
of
S.
Augustine
in
an
Epistle
sent
ad
Vincentium
contra
Denatistas
,
where
he
Confesseth
that
the
Catholikes
persecuted
the
Donatistes
,
as
,
of
the
contrarie
,
the
Donatistes
afflicted
also
the
Catholikes
:
Onely
their
persecutions
differed
,
for
the
Catholykes
dyd
not
execute
but
by
the
Magistrates
,
and
that
procéeded
of
Charitie
,
to
roote
vp
the
euil
which
hindered
the
publike
peace
and
tranquillitie
;
where
,
of
the
contrary
the
Donatistes
persecuted
without
aucthoritie
of
the
Magistrate
,
and
procéeded
of
malice
,
pretending
nothing
but
ruine
and
subuersion
:
S.
Augustine
allowes
the
firste
to
be
good
,
and
according
to
God
,
and
the
seconde
he
makes
to
be
wicked
,
and
of
the
inspiration
of
Sathan
:
wherin
he
brings
many
examples
of
the
scripture
:
we
haue
stand
somewhat
long
vppon
this
pointe
,
the
rather
to
purge
the
slaunder
which
the
Ministers
haue
laide
vpon
vs
,
as
that
in
our
preachings
,
wrytings
,
and
conference
,
we
haue
not
searched
but
their
destruction
,
and
alwayes
to
persecute
them
:
construing
it
as
a
matter
of
particulare
hate
againste
them
,
and
not
of
charitie
and
zeale
to
the
truthe
,
to
conuert
as
wel
the
ministers
,
as
suche
as
are
seduced
and
abused
by
them
:
wherein
we
call
God
to
witnesse
,
and
protest
all
the
contrarie
,
with
request
to
the
ministers
to
beléeue
vs
,
attending
Goddes
iudgement
vppon
it
,
who
is
the
only
searcher
of
the
heartes
and
affections
of
men
.
Touching
the
Article
,
where
the
Ministers
say
that
God
is
almightie
,
bicause
he
can
doe
all
that
he
will
:
if
they
would
haue
red
the
wrytings
of
S.
Thomas
(
whose
Doctrine
they
disdaine
)
they
should
wel
know
that
this
reason
is
nothing
:
bicause
the
Angelles
and
suche
as
are
blessed
,
being
alwayes
conformed
to
the
wil
of
God
,
may
doe
all
that
they
will
doe
,
and
there
is
no
creature
that
can
hinder
the
effect
of
their
wil
,
and
yet
they
are
not
omnipotent
:
touching
the
saying
of
S.
Augustine
(
taking
it
as
the
ministers
do
)
the
reason
of
Gods
almightinesse
is
too
weake
and
false
.
But
to
haue
a
true
vnderstanding
of
this
sentence
,
we
muste
consider
,
that
there
is
difference
betwéene
the
will
of
God
actuall
,
and
the
power
of
the
wil
,
for
God
may
wil
many
things
,
which
he
will
not
,
nor
neuer
would
:
and
therfore
,
he
can
will
more
then
he
will
not
actually
,
wherein
we
ought
rather
to
measure
his
omnipotencie
,
then
according
to
his
actuall
will
.
In
this
sorte
must
we
interprete
the
texte
of
S.
Augustine
,
that
Goddes
omnipotencie
stretcheth
to
all
things
,
which
he
can
will
,
and
not
according
as
he
actually
willeth
:
S.
Augustine
also
is
recited
by
the
ministers
,
being
destitute
of
testimonie
of
the
scripture
,
albeit
in
their
former
Aunswere
they
vaunt
to
haue
taken
that
reason
of
the
scriptures
.
In
the
Article
folowing
,
the
ministers
charge
vs
falsly
,
to
haue
curtalled
some
woords
of
their
last
wryting
,
which
shall
not
be
found
true
:
For
our
text
beares
these
woords
:
it
is
vndoubted
that
aboue
all
conceite
and
imagination
of
mannes
spirit
,
Gods
power
is
great
,
infinite
,
and
incomprehensible
:
by
which
may
be
clearely
séene
,
that
we
speake
vniuersally
of
all
conceite
and
imagination
,
withoute
exception
of
any
,
whether
it
be
of
wisdome
or
of
follie
:
therefore
it
was
without
néede
to
expresse
the
woordes
of
the
ministers
,
séeing
the
Doctors
spake
generally
:
the
which
that
which
goeth
before
,
dothe
shewe
,
as
the
ministers
haue
recited
it
,
where
it
is
said
that
we
reprehended
them
,
in
that
they
gaue
some
restraint
and
limitation
of
the
omnipotencie
of
God
:
as
not
suffering
it
to
stretch
generally
to
all
things
that
mannes
wit
mighte
imagine
or
conceiue
:
where
,
in
these
woordes
,
generally
,
and
all
things
,
they
declare
that
we
woulde
comprehende
according
to
humaine
iudgement
,
euen
the
foolish
fansies
and
imaginations
,
which
men
may
comprehend
:
And
that
we
would
not
cutte
of
anything
of
the
wryting
of
the
ministers
,
who
perhappes
were
of
opinion
that
we
would
not
say
that
God
can
doe
all
that
a
fonde
braine
can
imagine
,
as
fearing
that
we
would
inferre
against
them
,
that
God
could
doe
any
follie
:
which
should
not
folowe
:
for
albeit
in
the
iudgement
of
men
,
certaine
things
are
estéemed
fonde
,
yet
séeing
they
are
possible
in
themselues
,
they
may
be
done
of
God
,
but
wisely
,
notwithstanding
the
witte
of
man
iudge
the
contrary
:
Like
as
in
many
iudgementes
,
man
beguiles
himselfe
,
estéeming
that
for
follie
,
which
is
wisdome
with
God
,
as
S.
Paule
saith
.
So
that
we
say
,
that
all
things
which
are
to
be
imagined
by
man
,
are
to
be
done
with
God
,
without
excepting
any
thing
sauing
suche
things
as
implie
contradiction
to
be
and
not
to
be
,
which
can
not
be
done
in
respecte
of
repugnancie
procéeding
of
their
parte
,
and
not
by
faulte
of
the
power
of
God
:
wherein
we
pray
suche
,
to
whome
these
conferences
shall
come
,
to
note
that
the
ministers
are
alwayes
found
slaunderers
,
when
they
lay
that
crime
vpon
vs
,
like
as
in
the
former
wryting
they
stande
as
conuinced
therein
.
The
Ministers
will
also
be
founde
slaunderers
in
the
Article
folowing
,
where
they
clippe
our
sayings
,
and
falsly
lay
vpon
vs
to
haue
written
that
God
can
do
any
thing
against
order
:
in
déede
we
sayd
,
that
to
holde
that
God
could
do
nothing
against
the
order
which
he
hath
established
in
the
worlde
,
is
to
blaspheme
God
:
in
which
may
be
discerned
the
slaunder
of
the
ministers
,
who
mangling
the
speeche
,
haue
taken
away
these
woordes
,
established
in
the
world
:
where
they
inferre
that
it
is
a
blasphemie
to
say
,
that
God
may
do
a
thing
which
is
not
well
ordered
,
it
is
oute
of
doubte
:
but
to
doe
any
thing
contrary
to
the
order
established
in
the
world
,
importes
not
any
thing
disordered
,
but
onely
mutation
and
chaunge
of
order
,
without
any
disorder
,
which
the
Ministers
confesse
in
their
Article
folowing
.
We
greatly
abhorre
the
blasphemies
contained
in
the
next
Article
,
whereof
the
firste
is
,
that
one
body
be
in
diuers
places
,
is
a
thing
derogante
to
the
truth
of
God
,
bicause
in
God
there
shoulde
be
yea
and
not
:
so
that
the
Ministers
hold
that
God
should
not
be
true
,
if
he
broughte
to
passe
one
body
to
be
in
diuers
places
,
and
yet
they
neither
teache
,
nor
can
teache
,
that
God
hathe
euer
sayde
that
one
body
coulde
not
be
in
diuers
places
:
it
impugnes
the
wisdome
of
God
,
bicause
in
his
woorkes
,
there
shoulde
be
disorder
and
confusion
,
wherein
likewise
they
confesse
that
God
shuld
not
be
wise
,
if
he
made
one
bodie
at
one
instante
to
be
in
diuers
places
.
The
thirde
is
,
that
suche
thing
resistes
the
omnipotencie
of
God
,
séeing
in
suche
acte
,
there
should
be
suche
imperfection
,
that
muche
lesse
(
according
to
the
opinion
of
the
Ministers
)
that
God
in
doing
this
,
shoulde
be
omnipotent
,
but
of
the
contrarie
,
he
should
be
imperfect
and
impuissant
.
The
fourthe
is
,
that
if
suche
a
thing
were
done
,
it
shoulde
be
againste
the
eternall
and
immoueable
will
of
God
,
and
therefore
God
should
be
mutable
:
Oute
of
which
blasphemies
is
necessarily
vomited
a
manifest
Atheisme
,
that
God
should
not
be
God
,
if
he
made
one
body
in
one
instant
to
be
in
diuers
places
:
For
God
can
not
be
but
true
,
wise
,
almightie
,
and
immoueable
:
which
blasphemies
we
are
content
to
coate
and
marke
only
,
with
admonishment
how
many
miseries
spring
of
their
Doctrine
that
denie
the
Reall
presence
of
the
body
of
Iesus
Christ
in
the
holy
Sacrament
:
and
not
to
stay
any
more
to
confute
them
,
as
being
too
manifest
,
and
hauing
regarde
with
all
,
to
the
saying
of
Ireneus
,
that
there
be
heresies
,
whome
to
discouer
,
is
to
refute
them
.
In
the
Article
folowing
,
they
resiste
that
with
so
many
times
they
haue
saide
,
that
God
coulde
not
bring
to
passe
that
one
bodie
be
in
two
places
at
one
instante
,
bicause
it
impugned
the
order
which
he
hathe
established
in
the
worlde
,
as
though
God
could
doe
no
other
wayes
,
than
according
to
the
order
which
he
hath
already
established
:
and
in
this
present
Article
they
confesse
that
God
can
chaunge
and
alter
the
said
order
,
out
of
which
Confession
we
draw
this
argument
:
God
can
chaunge
and
alter
the
order
,
which
he
hath
established
in
the
world
,
and
that
withoute
any
preiudice
to
his
truthe
,
his
wisdome
,
power
,
and
immoueable
will
:
then
he
can
chaunge
the
order
by
the
which
he
hathe
established
(
as
the
Ministers
séeme
to
holde
)
that
one
bodie
should
not
be
but
in
one
place
,
and
to
bring
to
passe
(
in
the
contrarie
,
the
order
being
changed
)
that
one
bodie
shall
be
in
diuers
places
,
and
yet
in
that
,
there
is
no
derogation
to
his
truthe
,
wisdome
,
power
and
will
:
and
by
consequent
that
God
of
his
omnipotencie
may
bring
to
passe
that
one
body
be
in
diuers
places
.
Touching
the
Article
of
the
distinction
of
the
willes
of
God
,
the
ministers
mumble
all
togither
,
vnderstanding
nothing
in
the
saide
distinction
,
no
more
than
where
they
say
,
that
a
body
to
be
in
two
places
,
is
of
the
societie
of
those
things
which
God
hathe
declared
by
his
woorde
,
that
he
can
doe
nothing
againste
them
.
First
there
is
question
of
gods
omnipotencie
,
which
is
referred
to
that
which
he
can
,
&
not
to
his
essence
,
&
that
which
is
in
himself
:
as
is
to
be
all
one
,
wise
,
&
good
:
which
things
belong
not
to
the
omnipotencie
,
but
of
the
essence
in
him selfe
.
Secondly
,
what
reason
is
there
to
conferre
the
being
of
one
body
in
one
place
,
or
to
know
whether
God
can
make
it
to
be
in
two
or
more
places
:
with
the
essence
of
God
which
is
one
,
incomprehensible
.
&c.
séeing
that
such
things
being
numbred
,
appertain
to
the
essence
of
God
:
And
to
be
able
to
make
a
body
in
many
places
belonges
not
proprely
to
him
,
nor
is
referred
to
the
same
.
Thirdly
,
the
ministers
say
that
God
by
his
woorde
hathe
declared
his
will
concerning
that
he
was
one
,
which
serues
nothing
to
the
present
matter
:
But
pardoning
them
those
follies
,
how
dare
they
compare
with
the
essence
of
God
,
that
which
is
in
contention
,
of
the
being
of
one
body
in
one
or
diuers
places
:
séeing
God
hath
neuer
sayd
,
that
he
could
not
do
it
,
as
he
hath
pronounced
manifestly
al
the
other
perfections
which
appertaine
to
the
diuine
essence
:
by
which
may
be
espied
,
that
it
suffiseth
the
ministers
to
fill
the
paper
,
withoute
grounding
their
opinion
vpon
any
substantiall
reason
.
Séeing
they
take
for
reproche
,
when
they
haue
any
woord
cutte
of
,
notwithstanding
the
sense
remaine
whole
,
we
maruell
they
feared
not
to
receiue
the
like
Obiections
from
vs
:
as
in
the
Article
where
is
mention
made
of
the
definition
of
a
body
,
they
conceale
that
which
giues
solution
to
their
difficultie
:
we
defined
a
body
to
be
a
kinde
of
quantitie
constant
of
thrée
dimensions
,
length
,
largenesse
,
and
depth
,
which
definition
comprehendes
all
the
essence
of
a
body
,
which
is
of
the
predicament
of
quantitie
:
neither
is
there
mention
made
of
the
circumscription
of
place
in
any
sorte
:
the
ministers
say
,
that
by
our
definition
,
we
limite
the
body
,
and
therefore
it
is
circumscripte
:
but
they
haue
left
out
this
litle
woorde
,
place
,
maliciouslie
,
as
is
to
be
supposed
.
For
the
question
is
not
whether
a
body
be
limitted
or
not
,
séeing
no
man
saithe
it
is
infinite
:
But
the
Question
lies
,
whether
it
be
circumscript
of
place
essentiallie
,
so
that
it
cannot
be
a
body
,
if
it
be
not
in
place
:
wherin
bicause
they
could
not
Aunswere
to
the
argumente
,
they
haue
cut
of
that
which
was
against
them
.
The
foure
next
Articles
,
are
woorthy
of
no
newe
Replie
,
and
therefore
we
sende
the
Readers
to
that
which
hath
bene
sayd
before
:
only
,
it
is
a
great
matter
that
the
ministers
hold
that
a
miracle
can
not
be
done
in
the
bodye
of
Iesus
Christe
,
without
chaunge
of
his
nature
,
imposing
that
opinion
vppon
Iustine
,
who
(
as
well
as
other
Auncientes
)
hathe
sayde
and
maintained
,
that
the
body
of
Iesus
Christe
,
without
chaunge
of
nature
,
did
passe
thorowe
the
doores
,
although
the
operation
of
the
miracle
was
done
in
the
nature
of
the
bodye
,
without
chaunging
it
,
but
in
giuing
it
a
qualitie
and
spiritual
perfection
,
aboue
the
natural
qualities
of
a
body
,
that
is
suttelty
.
With
like
boldnesse
,
the
ministers
call
the
Scripture
for
the
place
of
the
Camell
to
passe
thorowe
the
eie
of
a
néedle
,
a
parable
and
similitude
:
as
they
doe
that
of
the
supper
,
and
al
others
which
resist
their
errors
:
and
to
escape
,
they
say
,
that
God
saues
not
the
riche
man
,
if
he
be
not
chaunged
and
conuerted
:
And
so
they
say
,
he
can
not
bring
to
passe
that
a
Camell
passe
thorowe
the
eie
of
a
néedle
withoute
diminution
and
chaunge
of
his
greatnesse
:
But
the
ministers
doe
not
admonishe
,
that
when
oure
Lord
spake
of
the
entrie
of
a
Riche
man
into
the
kingdome
of
Heauen
,
he
put
not
the
difficultie
proprely
in
the
entrie
to
the
kingdome
,
but
in
the
conuersion
of
the
Riche
man
,
whereby
he
may
obtaine
the
entrie
and
possession
of
Heauen
:
wherfore
when
our
Lord
sayth
that
it
is
more
easie
to
God
,
to
make
a
Camell
(
or
Cable
)
enter
by
the
eye
of
a
Néedle
,
than
a
Riche
man
into
the
kingdome
of
heauen
:
he
meanes
to
compare
the
conuersion
of
a
riche
man
(
which
is
impossible
to
men
)
to
the
passage
of
a
Camell
being
in
his
grosenesse
:
otherwayes
as
there
should
be
no
likelihoode
of
difficultie
,
so
our
Lorde
would
not
say
,
that
suche
a
thing
was
impossible
to
men
:
We
say
further
,
that
we
haue
not
produced
this
place
,
as
to
proue
the
penetration
of
dimensions
proprely
,
but
to
shew
that
God
may
bring
to
passe
that
a
body
occupie
a
place
,
which
shall
not
be
proportioned
to
his
greatnesse
:
which
is
as
muche
againste
the
nature
of
grose
and
thicke
bodies
,
as
that
one
body
be
in
diuers
places
.
Where
the
ministers
glory
,
in
that
they
are
not
constrained
to
confesse
any
thing
of
the
doings
of
God
alleaged
oute
of
the
scripture
by
the
Doctors
:
it
foloweth
not
that
the
said
Doctors
haue
broughte
forthe
vaine
reasons
to
enforce
and
conuince
them
,
referring
themselues
to
the
Actes
of
the
conference
:
And
touching
to
know
if
God
could
do
such
miracles
alleaged
aboue
the
nature
of
a
body
,
the
ministers
can
not
escape
,
what
euasion
so
euer
they
pretend
,
that
they
are
not
conuinced
to
haue
denyed
as
well
the
power
as
the
fact
:
though
not
openly
,
yet
at
the
least
couertly
:
For
affirming
that
God
can
not
bring
to
passe
that
one
body
be
in
diuers
places
,
bicause
it
dothe
impugne
the
order
he
hathe
established
in
the
worlde
,
his
wisdome
also
and
his
will
,
which
dispose
all
by
good
order
,
and
that
it
was
against
the
nature
of
the
bodie
:
if
there
may
be
as
muche
saide
,
as
truely
there
may
,
of
all
the
other
things
mentioned
touching
a
body
,
with
like
reasons
:
in
confessing
the
one
,
they
must
necessarily
confesse
all
the
other
,
as
containing
like
reason
,
wherunto
the
ministers
haue
secretely
accorded
,
being
not
able
to
giue
any
difference
,
nor
shewe
why
God
can
not
doe
the
one
,
and
be
able
to
doe
the
others
:
And
albeit
they
will
neuer
confesse
the
debt
,
nor
yelde
as
ouercome
,
as
they
vaunt
,
yet
there
is
no
maruell
,
seeing
it
is
the
nature
of
Heretikes
to
become
obstinate
,
and
resist
the
truthe
,
what
reasons
so
euer
are
proponed
:
The
Scribes
and
Pharisies
neuer
confessed
to
be
ouercome
of
the
Lord
,
notwithstanding
his
arguments
were
irreprocheable
:
Likewise
,
albeit
,
such
as
contended
against
S.
Steuen
,
had
no
more
to
Answer
,
yet
they
forbare
not
to
resist
the
holy
spirite
that
spake
in
him
:
euen
as
the
ministers
resiste
the
selfe
same
holy
spirite
speaking
by
the
scripture
,
&
the
mouth
of
the
Ancient
fathers
of
miracles
done
in
the
body
of
Iesus
Christe
aboue
nature
,
which
the
ministers
impugne
I
know
not
by
what
vain
and
friuoious
escapes
:
Touching
this
matter
,
S
Ierome
saith
,
heretici
conuin●●
possunt
,
non
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
repugnant
,
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
can
not
pretend
any
right
to
exalt
the
power
&
glorye
of
God
by
such
a
confusion
and
hotchpotche
of
all
matters
together
.
Moreouer
we
let
the
Ministers
vnderstande
that
wyth
better
reason
we
could
returne
vppon
them
the
conclusion
they
pretende
to
inferre
of
the
subtiltye
and
art
of
Sathan
,
the
same
being
(
as
they
write
)
that
vnder
a
godlye
pretence
of
pietie
,
Sathan
(
in
the
maner
of
a
Serpent
)
slides
into
the
Church
of
God
,
to
the
ende
to
plant
their
disorder
,
and
at
last
to
set
vpon
euen
God
himselfe
.
Let
euerye
one
sée
and
consider
in
himselfe
,
if
this
be
not
the
true
enterprise
of
the
Ministers
,
both
by
their
deductions
,
and
generallye
the
principall
poyntes
of
their
doctrine
.
For
vnder
a
farie
pretence
to
roote
vp
certayne
abuses
and
errours
,
whiche
falsely
they
séeke
to
persuade
the
world
to
be
in
the
catholike
Church
,
against
Gods
word
,
and
vnder
colour
of
preaching
,
that
they
searche
to
exalt
the
name
of
the
Lord
,
they
go
about
to
dispoyle
God
of
hys
properties
and
perfections
,
notwithstanding
they
declare
it
not
,
no
more
than
Sathan
opened
his
intent
to
the
first
man
.
The
Ministers
besides
deface
the
merite
and
efficacye
of
the
blood
of
Iesus
Christ
,
and
by
their
doctrine
open
the
gate
to
all
vices
and
synne
.
For
proofe
wherof
,
albeit
we
should
spare
to
repeate
what
they
haue
holden
of
the
power
of
God
,
yet
their
writinges
stand
as
their
accusers
:
onelye
in
good
resolution
(
although
they
vtter
faire
spéeche
)
God
can
doe
no
more
,
as
they
holde
,
than
it
pleaseth
them
to
receiue
of
hys
wysedome
and
wyll
,
which
they
disguise
after
their
sense
,
when
it
is
founde
declared
in
the
scripture
.
Agaynst
the
bountye
of
God
they
hold
,
that
he
is
author
and
worker
of
euyll
and
synne
.
Against
his
mercy
they
teache
that
he
neyther
doth
nor
wyll
pardon
a
man
that
hath
impugned
by
malice
the
knowledge
of
the
truth
,
or
resisted
it
.
Against
the
merite
of
the
blood
of
Iesus
Christ
,
and
passion
of
the
crosse
,
they
haue
written
in
proper
tearmes
,
that
if
Iesus
Christ
had
dyed
onelye
by
the
anguishes
of
corporall
death
,
and
the
effusion
of
all
his
bloud
,
he
had
done
nor
profited
nothing
for
our
redemption
:
If
being
vpon
the
crosse
,
and
afore
hys
death
,
he
had
not
endured
the
payne
of
the
damned
in
his
soule
,
with
other
horrible
blasphemies
contayned
in
the
article
of
his
discention
in
to
hell
.
They
instruct
also
their
adherentes
,
that
manslaughter
,
adultery
,
robbery
,
theft
,
sacriledge
and
all
other
crime
what
soeuer
,
are
but
veniall
synnes
to
the
predestinate
,
whom
they
say
are
neuer
out
of
Gods
grace
,
whatsoeuer
they
do
.
Assuring
their
faythfull
,
and
such
as
stand
in
their
Church
,
to
beleue
constantly
that
they
be
in
grace
,
and
predestinate
,
which
in
playne
spéeche
(
though
they
would
otherwyse
excuse
it
)
is
to
giue
full
licence
to
do
all
euyll
:
With
sundry
other
articles
whiche
we
intende
to
verifie
,
as
the
matter
requires
.
But
if
they
denye
these
poyntes
to
bée
wrytten
and
published
in
their
secte
,
the
places
in
Calums
bookes
,
which
we
haue
noted
in
the
Margent
,
are
to
giue
witnesse
.
In
effect
that
is
the
glorye
of
God
,
and
hys
Sonne
Iesus
Christ
whereunto
the
Ministers
incline
and
tende
,
by
the
extirping
of
the
pretended
impieties
mencioned
in
manye
articles
of
their
last
resolution
.
To
aunswer
the
which
in
short
spéeche
,
we
saye
,
that
some
are
spitefullye
and
falselye
layed
vppon
the
catholyke
Churche
by
the
Ministers
,
others
be
expresselye
written
in
holye
Scripture
,
and
others
drawne
out
of
the
same
,
and
confirmed
by
the
tradition
of
the
Apostles
,
and
vniuersall
consent
of
the
first
Christian
churche
:
except
the
slaunderous
impositions
which
in
euery
article
the
Ministers
doo
adde
.
And
so
in
tyme
and
place
we
wyll
declare
and
proue
by
péecemeale
,
if
the
pacience
of
the
Ministers
wyll
consent
to
handle
euerye
difficultie
in
hys
place
.
But
if
they
continue
to
cauell
withall
to
put
confusion
in
the
doctrine
,
we
protest
to
aunswer
them
with
scoffes
.
For
the
rest
,
they
bable
much
of
Gods
power
in
general
,
alledging
that
we
ought
to
take
certaine
knowledge
of
it
by
the
Scriptures
,
whiche
wée
haue
alwayes
aduowed
vnto
them
.
They
say
also
that
it
is
infinite
and
incomprehensible
,
but
when
we
offer
particularities
,
to
knowe
wherein
omnipotencie
consistes
,
then
they
forget
the
holye
scriptures
,
and
without
them
measure
it
according
to
the
wisdome
and
eternall
wyll
of
God
,
and
the
order
established
in
the
world
:
yea
and
as
if
they
were
without
all
remembraunce
,
that
that
almightynesse
were
infinite
,
they
wrest
it
to
a
condition
,
propertie
,
and
naturall
order
of
creatures
:
as
if
to
do
anye
thing
against
or
aboue
the
order
,
condition
and
naturall
propertye
of
the
sayd
creatures
,
were
a
thing
repugnaunt
to
the
wysedome
,
nature
,
and
wyll
of
God
.
This
is
the
short
resolution
which
we
may
gather
of
their
opinion
touching
the
omnipotencie
of
God
,
the
same
appearing
in
their
papers
and
answers
giuen
to
vs
,
wherin
,
touching
S.
Augustine
produced
by
them
,
we
haue
sufficiently
aunswered
before
.
Where
the
Ministers
lay
vpon
vs
to
hold
as
a
sufficient
argument
,
that
a
case
being
done
of
God
,
declares
that
hée
could
do
it
,
we
referre
our selues
to
our
writinges
,
whereof
our
resolution
and
obiections
containe
all
the
contrarye
.
We
are
also
slaundered
by
the
Ministers
,
to
affirme
that
faith
contrarieth
nature
euery
way
:
onely
we
sayd
,
that
ordinarily
the
contradiction
done
to
fayth
,
founded
vppon
the
worde
,
procéedes
of
the
consideration
of
thinges
naturall
against
the
power
of
God.
Touching
Abraham
,
the
scripture
of
Genesis
wytnesseth
alwayes
,
that
hée
and
hys
wyse
made
a
certaine
difficultye
touching
the
promise
of
God
:
and
considered
corpus
suum
emortuum
,
et
mortuam
vuluam
Sar●ae
vntyll
he
hearde
the
assurance
of
the
omnipotencie
,
as
also
S.
Paule
speakes
ynough
of
Abraham
,
since
his
first
vocation
,
till
after
that
assurance
,
without
putting
distinction
in
the
historye
of
that
which
was
afore
or
after
suche
assuraunce
,
according
to
the
saying
of
the
Apostle
,
that
he
did
not
consider
corpus
suum
emortuum
,
resting
vpon
the
assurance
of
the
power
and
promise
which
had
bene
made
to
him
.
We
say
,
we
haue
better
concluded
touching
the
fayth
we
ought
to
haue
of
the
power
of
God
(
to
make
one
body
in
diuers
places
)
than
the
Ministers
,
who
haue
no
woord
of
God
to
assure
their
faith
and
beliefe
that
God
cannot
do
it
,
or
that
it
impugnes
his
wisedome
,
prouidence
,
and
eternall
vertue
,
or
the
humanitie
of
Iesus
Christ
,
yea
onely
the
nature
of
a
simple
body
:
But
touching
all
this
,
the
Ministers
truste
in
their
presumption
and
particular
reuelation
,
without
one
onely
place
of
the
scripture
,
whereupon
they
maye
settle
or
rest
their
opinion
:
Where
,
of
the
contrary
we
haue
grounded
our
faith
(
not
onely
touching
the
power
of
God
,
to
bring
to
passe
that
a
body
be
in
diuers
places
,
but
also
to
beleue
the
fact
,
and
that
God
would
it
so
)
vpon
the
holye
Scripture
,
as
appeares
in
our
resolution
,
together
with
the
places
of
the
auncientes
alledged
for
that
purpose
,
the
same
being
so
manifest
,
that
as
the
Ministers
are
not
able
to
gainsay
them
,
so
touching
their
escapes
,
they
are
to
be
conuinced
by
the
simple
reading
of
the
bookes
.
Touching
the
residue
of
the
Ministers
resolution
(
containing
many
iniuries
,
slaunders
,
and
wronges
against
vs
)
we
aunswer
nothing
,
hauing
regarde
to
the
maner
of
theyr
doinges
.
Like
as
also
we
consider
,
it
should
be
but
paine
lost
to
teache
the
Ministers
,
who
for
their
instruction
,
esteeme
more
their
particular
reuelation
,
than
all
the
doctrine
of
the
vniuersall
church
,
and
all
the
Christians
together
.
And
lastly
we
pardon
them
with
all
our
heartes
,
at
the
wrongs
they
haue
done
vs
,
as
beyng
people
estraunged
from
their
full
sense
,
and
without
iudgement
,
which
they
well
declare
by
the
maner
of
their
doing
.
The
Doctors
obiection
touching
the
Supper
against
the
Aunswer
of
the
Ministers
.
IT
appeares
sufficiently
in
the
actes
of
the
first
dayes
arguing
,
why
in
the
beginning
of
the
conferences
,
we
touched
not
the
articles
of
the
supper
:
wherein
the
Ministers
do
maliciously
slaunder
vs
,
in
saying
we
refused
to
enter
into
the
matter
of
the
same
:
as
is
truly
proued
,
as
well
by
our
sundry
offers
made
to
them
to
conferre
thereof
verbally
,
to
the
ende
to
aduaunce
it
with
more
spéede
,
and
so
at
leysure
to
set
it
downe
in
writing
(
which
the
Ministers
refused
)
as
also
by
our
former
obiections
touching
the
article
of
the
almightynesse
.
By
these
we
touched
the
groundes
,
wherupon
are
builded
the
errours
of
the
religion
pretended
reformed
,
against
the
reall
presence
of
the
body
and
bloud
of
Iesus
Christ
in
the
holy
Sacrament
.
The
same
being
to
be
iustified
further
,
in
that
wée
obiect
to
them
certayne
argumentes
agaynst
their
Supper
,
the
rather
to
make
them
enter
into
it
:
To
the
whiche
eyther
they
haue
aunswered
nothing
at
all
,
or
at
least
so
impertinentlye
,
that
euen
the
woordes
of
their
aunswer
discouer
their
disposition
to
flée
the
combat
.
As
yet
they
continue
by
their
last
writings
,
hiding
,
so
farre
as
they
can
,
that
which
they
thinke
of
the
supper
:
notwithstanding
they
haue
bene
required
to
aunswer
both
to
purpose
and
truth
.
But
whether
they
or
wée
refused
,
the
effect
standes
to
iudge
.
For
though
they
wyll
not
aunswer
,
yet
we
wyll
not
forbeare
to
aduise
them
,
and
reueale
to
the
whole
world
the
intollerable
errours
,
aswell
in
the
Supper
,
as
in
all
the
doctrine
of
the
Ministers
:
Who
being
asked
,
yet
dare
not
confesse
and
iustifie
what
hath
bene
written
by
the
inuenters
of
their
supper
.
But
now
to
begyn
to
speake
of
the
supper
,
the
Ministers
mayntaine
it
celebrated
,
according
to
the
ordinaunce
of
Iesus
Christ
and
maner
with
the
Apostels
,
vsed
in
all
the
primitiue
Churche
,
when
she
floorished
,
and
whylest
she
remained
in
her
purenesse
.
Whereunto
we
aunswer
with
this
question
,
howe
manye
worldes
they
thinke
that
the
doctrine
hath
remayned
in
her
purenesse
touching
the
Supper
,
and
whether
as
then
the
Church
stood
not
as
pure
in
the
doctrine
of
al
the
other
Articles
,
as
in
this
?
Besides
,
whether
since
that
tyme
there
was
not
found
any
place
through
the
whole
worlde
,
where
the
true
doctrine
of
the
supper
,
and
the
other
Articles
,
was
retayned
and
preserued
?
As
also
in
what
place
,
and
by
whom
,
from
world
to
world
,
it
was
preached
and
aduaunced
?
In
these
we
desire
to
be
satisfied
by
the
Ministers
,
as
importing
muche
,
bicause
that
afore
Caluin
preferred
hys
Catechisme
,
there
was
no
memorye
in
any
Region
of
suche
doctrine
as
he
taught
,
neither
was
the
supper
celebrated
in
the
maner
it
is
now
in
the
reformed
Church
.
And
we
woulde
gladlye
relieue
the
Ministers
,
who
in
their
writinges
séeme
straungelye
passioned
,
that
we
haue
sayde
that
their
Supper
differs
not
from
a
common
Banquet
,
sauing
that
it
is
woorse
,
as
beyng
prophane
and
polluted
.
But
to
encounter
this
,
they
make
a
great
speake
of
all
the
action
of
their
sayde
Supper
,
and
by
goodlye
accessories
,
carying
a
forme
of
all
pietie
,
they
labour
to
make
it
highlye
commended
:
couering
a
goodly
nothing
betwene
two
platters
.
And
of
the
contrarye
to
treade
downe
and
deface
the
most
precious
sacrifice
of
the
body
and
bloud
of
Iesus
Christ
in
the
Masse
,
by
tearing
in
péeces
some
accessorye
of
the
same
,
as
though
wée
vsed
it
without
reason
and
signification
,
whiche
the
Ministers
eyther
vnderstande
not
,
or
dissemble
not
to
vnderstande
.
But
as
thynges
ought
not
to
be
taken
and
estéemed
by
their
accessories
,
but
according
to
their
value
,
nature
,
and
truth
:
so
the
Ministers
haue
to
foresee
,
that
all
the
sectes
standing
at
this
day
in
all
the
worlde
against
the
catholike
Churche
,
for
the
matter
of
the
Sacrament
,
vse
at
least
thys
brauerie
that
they
do
.
Who
if
they
were
asked
,
there
is
not
one
of
them
which
would
not
enforce
to
proue
,
that
their
sect
approcheth
nearer
Iesus
Christ
,
hys
Apostels
,
and
the
primitiue
Churche
,
than
the
Religion
pretended
reformed
.
Touching
all
which
,
we
referre
our selues
to
the
writinges
of
the
Lutherians
,
Zwinglians
,
Anabaptistes
,
Trinitaries
,
Maister
Alasco
,
with
other
lyke
.
Therefore
it
is
not
reasonable
by
these
faire
voyces
and
speeches
,
to
preferre
the
supper
of
the
Ministers
afore
other
sectes
,
with
iudgement
that
it
is
good
,
holye
,
impoluted
,
and
according
to
gods
word
:
but
rather
to
repute
it
infected
and
defiled
with
impietie
,
as
couering
a
dreame
in
place
of
truth
,
and
giues
the
accessaries
of
pietie
,
to
impietye
and
falshoode
.
Neither
haue
we
dispraysed
their
Supper
,
for
the
thankes
they
giue
to
God
,
or
in
respect
of
their
confession
of
sinnes
,
or
their
preaching
(
if
it
containe
matter
of
truth
)
or
for
any
other
preparatiue
:
But
in
this
haue
we
named
it
to
be
detestable
,
as
not
containing
but
common
bread
and
wyne
,
contrary
to
the
ordinaunce
of
Iesus
Christ
:
and
yet
they
attribute
vnto
it
some
spirituall
effect
,
with
other
goodly
accessaries
of
pietie
:
the
same
being
a
matter
of
more
abomination
,
and
inuented
by
Sathan
,
who
séekes
by
suche
maner
of
supper
,
to
quenche
and
abolish
the
true
supper
according
to
the
institution
of
Iesus
Christ
,
and
rob
the
faythfull
of
the
fruite
and
truth
of
the
said
true
supper
,
in
making
them
giue
onely
common
bread
,
in
place
of
the
body
and
bloud
of
our
sauiour
Iesus
Christ
.
Here
we
could
recite
the
wicked
accessories
,
as
well
as
they
speake
of
the
goodly
,
which
are
in
their
supper
,
as
the
secrete
and
newe
enterprises
which
are
practised
vnder
colour
and
shaddowe
of
the
assemblies
drawne
together
at
their
sayd
supper
:
but
least
the
Ministers
reproche
vs
,
that
the
Clerke
speake
of
weapons
,
of
contributions
.
&c.
we
wyll
altogether
hold
our
peace
,
and
referre
our selues
to
that
which
is
:
contenting
our selues
to
deduce
certayne
causes
,
by
the
which
we
maintaine
that
there
is
no
truth
in
the
sayd
Supper
,
according
to
the
institution
of
Iesus
Christ
.
First
,
that
in
the
supper
of
the
Ministers
and
their
lykes
,
there
cannot
be
made
any
consecration
of
the
matter
of
the
bread
&
wyne
,
which
are
there
proposed
:
and
therfore
there
is
not
made
in
the
sayd
matter
anye
mutation
either
before
the
vse
,
or
in
the
vse
,
or
after
,
and
by
consequence
,
that
the
bread
and
wine
in
that
Supper
cannot
be
but
common
.
That
there
is
no
consecration
made
in
their
Supper
,
it
appeares
first
by
this
,
that
it
belongs
not
to
al
persons
to
consecrate
the
bread
and
the
wine
in
the
supper
:
but
only
to
such
as
are
lawfully
ordained
by
the
imposition
of
the
handes
of
the
Pastors
and
Bishoppes
,
according
to
the
succession
since
the
Apostles
till
our
time
.
And
it
is
moste
certaine
that
the
most
parte
of
the
ministers
of
the
supposed
reformed
church
,
are
not
ordained
by
the
authoritie
of
the
handes
of
the
Pastors
,
who
haue
power
by
succession
of
one
to
an
other
,
since
the
Apostles
:
So
that
we
must
conclude
,
that
suche
ministers
vsurping
the
office
that
pertaines
not
to
them
,
can
not
make
any
consecration
,
and
by
consequence
,
they
giue
but
common
bread
and
wine
:
of
which
Article
shall
be
spoken
,
when
we
handle
the
sacrifice
,
and
priesthoode
.
Secondly
,
to
make
consecration
of
bread
and
wine
,
it
suffiseth
not
that
the
person
be
fit
to
consecrate
the
matter
,
but
it
is
also
necessary
,
that
by
a
certaine
meane
the
lawfull
minister
make
the
consecration
,
which
is
,
by
Benediction
and
pronuntiation
of
certaine
woordes
vpon
the
matters
proposed
,
as
Iesus
Christe
did
firste
obserue
,
wherein
,
bicause
the
ministers
,
albeit
they
were
lawfully
ordained
,
and
had
authoritie
and
power
to
consecrate
,
do
not
vse
Benediction
and
pronuntiation
of
certaine
woordes
vppon
the
Breade
and
Wine
,
(
impugning
first
that
which
Iesus
Christe
did
,
and
after
left
it
to
the
Apostles
and
their
successoures
to
doe
so
)
they
can
not
pretende
any
consecration
of
the
Breade
and
Wine
,
nor
that
in
them
doe
come
any
mutation
:
whereof
it
foloweth
,
that
as
they
differre
not
from
other
Breade
and
Wine
,
so
that
banket
and
feast
is
but
common
,
and
that
it
is
blasphemie
to
attribute
to
it
the
name
of
Christian
Supper
:
And
this
is
a
partie
cause
,
why
we
said
the
ministers
supper
was
a
banket
prophane
and
polluted
.
We
haue
required
the
ministers
to
Aunswere
pertinently
and
fully
,
to
our
Demaundes
,
which
bicause
they
haue
not
done
,
to
the
ende
to
intercept
all
vaine
trauaile
,
we
thinke
it
not
good
for
the
present
to
impugne
their
Aunsweres
:
only
we
summon
them
eftsoones
to
Aunswere
that
which
is
proponed
to
them
,
without
shifting
of
the
conference
which
they
pretend
to
holde
in
so
deare
regarde
.
The
first
Demaund
was
general
for
all
the
Sacraments
to
wéete
,
if
the
ministers
beléeued
that
two
things
were
essentiall
and
necessary
to
the
confection
of
the
Sacramente
:
which
are
:
the
matter
or
element
,
and
the
woorde
:
the
Ministers
Answere
,
that
the
Sacrament
considered
in
his
perfection
,
consists
in
thrée
things
.
&c.
they
speake
in
determinately
,
so
that
it
can
not
be
iudged
,
if
their
spéeche
vnderstand
the
Sacrament
only
,
which
they
call
of
the
Supper
,
or
generally
of
all
,
as
they
were
asked
:
albeit
in
respecte
they
alleage
Ireneus
,
it
may
be
easily
gessed
that
they
meane
not
but
the
Sacrament
of
the
Supper
:
we
haue
also
to
note
the
woordes
of
their
Addition
,
considered
in
his
perfection
,
as
alwayes
to
haue
a
hole
to
créepe
out
when
we
speake
of
the
essence
of
the
Sacrament
.
We
demaunde
that
they
Answere
to
the
Question
proponed
in
general
of
all
the
Sacramentes
,
séeing
there
is
like
reason
touching
the
essence
of
the
Sacraments
in
generall
:
and
that
also
they
declare
openly
,
what
things
are
essentiall
and
necessary
in
the
Sacrament
,
to
be
made
a
Sacramente
,
without
speaking
for
the
present
of
the
perfection
of
one
Sacrament
,
containing
the
essence
and
spirituall
frutes
,
which
are
not
of
the
essence
of
the
Sacrament
.
Touching
the
seconde
Demaund
,
the
Ministers
Answere
no
more
pertinently
,
than
to
the
firste
:
And
specially
,
where
we
made
a
Demaunde
that
certaine
woordes
muste
be
vsed
for
the
confection
of
the
Sacramente
,
and
what
was
necessary
for
the
Sacramente
of
the
Supper
:
the
ministers
haue
sayde
,
that
the
base
and
secrete
speeche
of
certaine
woordes
addressed
to
the
Elementes
,
was
not
a
necessary
speeche
to
the
confection
of
the
sacrament
:
We
did
not
Demaund
whether
that
spéeche
should
be
pronounced
high
or
lowe
.
But
the
Question
was
,
if
there
be
any
necessary
spéeches
to
make
the
sacrament
,
which
ought
to
be
pronounced
vpon
the
matter
,
or
in
administring
the
matter
:
and
what
might
be
those
woordes
for
the
supper
:
wherin
it
is
not
inoughe
to
say
,
that
the
word
by
the
which
the
ordinance
of
Iesus
Christ
is
declared
,
is
the
woorde
of
the
sacrament
,
But
they
muste
Answere
in
what
woordes
that
speeche
consistes
,
and
when
it
ought
to
be
pronounced
.
Touching
the
sixthe
Demaunde
which
is
the
principall
,
the
ministers
care
not
to
Answere
pertinently
and
clearely
:
only
they
exhibite
a
captious
Answer
,
by
which
it
can
not
be
perceiued
what
is
their
opinion
of
the
presence
and
participation
of
the
body
of
Iesus
Christe
in
the
supper
:
And
so
doe
they
temper
their
spéeche
,
that
there
is
neither
Zuinglian
,
nor
Almanist
,
which
confesseth
not
as
muche
or
more
than
they
,
that
is
to
say
,
that
they
are
conioyned
to
our
Lord
Iesus
Christe
,
and
that
they
possesse
him
ii
.
vertue
of
their
Faithe
,
and
by
the
operation
of
the
holy
Ghoste
,
as
to
be
made
fleshe
of
his
fleshe
,
and
bones
of
his
bones
.
&c.
But
it
is
farre
from
the
question
,
which
was
,
if
in
the
sacrament
of
the
supper
,
the
Faithfull
receiue
in
their
soules
,
besides
all
the
spirituall
graces
(
amongst
the
which
is
communication
with
our
Lord
Iesus
Christe
)
the
true
bodie
and
the
true
bloude
of
him
,
Really
,
truely
,
and
touching
the
substance
:
And
if
in
the
supper
,
the
Ministers
make
not
distinction
of
the
substance
contained
and
perceiued
in
the
Sacrament
,
from
the
frutes
and
effects
which
procéede
therof
:
And
to
be
short
,
we
aske
,
if
the
Ministers
receiue
and
allowe
,
that
which
Caluine
in
his
Catechisme
,
Institution
&
other
Bokes
hathe
written
of
the
Supper
,
and
that
whiche
is
receiued
therein
.
Touching
the
seuenth
Demaund
,
the
Ministers
haue
not
vnderstand
what
was
proponed
to
them
,
touching
the
concomitance
:
for
they
haue
taken
it
as
if
the
Demaund
ran
,
whether
it
was
lawful
to
receiue
the
sacrament
,
vnder
one
kind
or
not
:
which
was
not
ment
nor
put
in
question
:
onely
this
was
the
difficultie
that
was
proponed
to
them
,
whether
in
their
supper
,
when
the
bread
is
receiued
,
and
afore
the
wine
be
receiued
,
they
participate
really
with
the
true
body
of
Iesus
Christe
,
and
not
participate
with
his
bloud
,
till
they
haue
taken
the
wine
,
or
,
whether
,
in
eating
the
bread
,
the
bodie
be
receiued
,
afore
the
cuppe
be
taken
.
To
which
Demaundes
,
to
the
ende
Paper
be
not
spente
and
moiled
for
nothing
,
we
admonishe
the
ministers
to
Answere
without
swaruing
or
varietie
,
and
yelde
open
Confession
of
their
Faithe
:
And
that
we
may
knowe
what
Doctrine
we
may
impugne
or
approue
.
Touching
the
Articles
of
the
Masse
,
we
reserue
them
to
their
propre
places
,
which
is
of
the
Sacrifice
of
the
body
and
bloud
of
Iesus
Christe
,
after
it
be
knowne
and
proued
that
they
are
present
in
the
supper
,
and
holy
sacrament
.
Sunday
the
fourthe
of
August
,
the
yeare
aforesaide
.
An
Answere
of
the
Ministers
,
to
the
wryting
of
the
Doctours
,
sent
vnto
them
by
the
Duke
of
Nyuernois
,
the
Wedensday
morning
,
the
seuenth
of
August
.
1566.
THe
Ministers
forbearing
all
that
is
superfluous
and
immateriall
,
in
the
wryting
of
the
doctors
,
as
their
repetitions
:
and
dissembling
withal
,
their
wrongs
and
accustomed
scoffes
,
(
by
which
they
proue
muche
better
the
spite
they
beare
to
the
truthe
,
and
vs
,
then
the
questions
proponed
)
we
will
rest
only
vppon
the
pointes
which
séeme
to
require
Answere
.
In
the
first
place
,
we
denie
to
haue
imposed
vpon
the
Doctors
,
that
they
haue
drawne
and
restrained
the
Church
into
a
certaine
place
,
but
rather
to
a
certaine
company
,
and
to
the
traditions
giuen
,
folowed
,
and
approued
by
the
same
:
wherein
we
praise
God
,
that
the
saide
Doctoures
are
come
now
to
acknowledge
that
the
Catholike
Churche
stretcheth
thorow
oute
all
the
world
,
and
that
it
is
not
enclosed
within
bounds
and
limites
of
the
authoritie
and
traditions
of
the
Romishe
Churche
:
which
as
we
confesse
was
highly
estéemed
of
the
Auncients
,
when
errors
,
abuses
,
and
vices
did
not
abounde
in
it
,
(
as
is
happened
since
.
)
So
nowe
,
being
so
corrupted
as
well
in
manners
as
in
Doctrine
,
as
nothing
is
more
hateful
than
the
woorde
of
God
,
the
light
,
the
truthe
,
and
vertue
:
we
say
,
that
as
the
estate
of
the
saide
Churche
hathe
bene
chaunged
,
so
also
oughte
the
value
and
reputation
,
wherin
it
hathe
dwelt
:
And
yet
in
what
degree
of
honour
so
euer
it
hath
ben
raised
in
times
passed
,
the
Auncients
neuer
estéemed
it
an
vniuersall
Churche
nor
hir
Bishop
,
an
vniuersall
Bishop
:
as
appeareth
by
that
which
S.
Ierome
wrytes
to
Euagrius
,
and
the
resolution
of
one
of
the
Councels
of
Carthage
:
And
touching
the
reformed
Churche
in
Fraunce
,
we
say
not
that
it
is
the
Catholike
and
vniuersal
Churche
,
but
only
a
member
of
the
same
,
and
that
shée
hathe
hir
foundation
,
not
vppon
the
opinion
or
Authoritie
of
men
,
but
vppon
the
Doctrine
and
wrytings
of
the
Prophets
and
Apostles
.
For
the
rest
,
touching
the
protestations
of
charitie
&
zeale
by
the
which
the
Doctors
feare
to
be
driuen
forward
into
the
inuectiues
and
pursutes
which
they
raise
againste
vs
and
other
the
Faithfull
,
by
the
example
(
as
they
say
)
of
S.
Augustine
and
other
Bishoppes
,
who
not
long
since
solicited
the
Magistrates
against
the
Donatists
:
Their
procéedings
which
they
haue
and
doe
vse
against
vs
,
and
other
the
Faithful
,
reueale
plainely
inoughe
,
that
with
false
shadowes
they
couer
themselues
with
those
examples
:
Bicause
euen
the
Catholikes
,
which
they
alleage
,
persuaded
the
Magistrates
to
vse
moderation
and
softnesse
to
the
Donatistes
and
other
Heretikes
,
prouing
all
meanes
to
reduce
them
,
afore
they
ministred
the
rigor
of
paines
and
iudgementes
,
enforcing
themselues
furthermore
to
bridle
and
represse
the
fury
of
the
people
,
that
they
should
not
be
put
to
the
spoile
,
and
ouerrunne
:
Where
they
(
of
the
contrarie
)
sharpen
againste
vs
bothe
the
people
and
Magistrates
,
and
that
by
slaunders
and
false
imputations
,
with
all
other
meanes
they
can
suborne
to
that
ende
.
Touching
the
omnipotencie
of
God
,
and
the
Diffinition
we
haue
laide
of
the
same
,
drawne
out
of
S.
Augustines
bookes
:
the
Doctors
in
their
laste
wryting
inferre
no
newe
thing
,
to
driue
vs
from
it
:
For
,
that
which
they
alleage
of
the
Angels
,
to
be
able
to
doe
what
they
will
,
and
therefore
to
be
almightie
as
well
as
God
(
if
the
diffinition
aforesaide
of
Gods
almightinesse
had
place
)
is
no
Example
either
to
the
presente
purpose
,
or
to
proue
that
there
is
in
Angels
,
a
power
equall
with
God
:
séeing
it
is
most
certaine
that
their
wil
and
power
depende
elsewhere
,
and
that
God
rules
ouer
them
,
to
change
,
suspende
,
and
stay
them
,
as
it
pleaseth
him
,
and
as
he
can
doe
to
all
other
creatures
:
which
can
not
be
saide
of
God
without
blasphemie
.
But
,
be
it
in
what
sorte
so
euer
,
if
they
will
reprehende
the
diffinition
of
Gods
almightinesse
proponed
by
vs
,
it
is
not
with
vs
,
but
with
S.
Augustine
that
they
haue
to
doe
:
for
the
saide
diffinition
was
taken
woorde
by
woorde
out
of
his
wrytings
.
We
muche
maruell
,
that
,
hauing
so
amplie
aduouched
to
them
our
opinion
of
the
omnipotencie
of
God
,
with
declaration
,
that
it
stretched
indifferently
to
all
things
which
mens
fonde
fansies
coulde
conceiue
or
imagine
,
that
yet
they
will
eftsoones
regrate
vpon
that
pointe
,
alleaging
that
God
can
do
wisely
that
,
which
the
foolishe
imagine
fondly
.
For
it
is
moste
manifest
that
Fooles
may
imagine
many
things
which
are
impossible
to
God
:
As
,
(
for
example
)
that
God
is
not
,
as
is
written
in
the
Psalme
.14
.
and
.53
.
that
he
is
corporall
as
the
Anthropomorphites
did
déeme
:
that
the
worlde
is
eternall
as
the
Peripaticiens
did
teache
that
there
be
two
Princes
,
as
the
Manicheans
held
:
All
which
things
can
not
be
attributed
to
the
omnipotencie
of
God
withoute
blasphemie
:
But
in
this
are
we
best
contented
,
that
touching
this
Article
,
our
maisters
after
long
and
sharpe
debate
,
with
so
many
blasphemies
euen
when
we
stoode
in
the
truthe
of
it
,
are
yet
constrained
in
the
ende
to
consent
with
vs
,
and
folowe
the
interpretation
and
restriction
which
we
gaue
touching
Goddes
omnipotencie
,
as
appeareth
by
one
speeche
of
their
last
wryting
,
whose
woordes
be
these
:
All
things
(
say
they
)
that
are
to
be
imagined
of
man
,
are
to
be
done
of
God
,
without
excepting
any
thing
,
but
suche
as
implie
contradiction
to
be
and
not
to
be
.
Then
what
reason
is
there
,
that
for
suche
things
wherein
they
consent
to
vs
which
be
excepted
from
Gods
almightinesse
,
that
we
for
excepting
them
shoulde
be
guiltie
in
blasphemie
and
not
the
Doctoures
,
who
say
and
confesse
the
selfe
same
thing
:
This
proposition
,
that
a
naturall
bodie
(
euen
that
of
Iesus
Christe
)
is
in
diuers
places
at
one
instante
,
is
of
the
numbre
of
those
things
which
implie
contradiction
,
as
hathe
bene
already
sufficiently
proued
:
therfore
we
conclude
that
the
omnipotencie
of
God
oughte
not
to
be
referred
and
stretched
so
farre
.
The
Doctoures
charge
vs
afterwardes
with
foure
horrible
blasphemies
as
they
terme
them
:
grounding
them
vppon
our
opinion
,
defending
that
one
body
can
not
be
in
diuers
places
at
one
instante
,
as
to
resiste
the
truthe
,
wisdome
and
omnipotencie
of
God
:
this
the
Doctoures
finde
so
straunge
and
farre
from
reason
that
they
disdain
to
refute
it
,
thinking
it
is
vnworthy
of
Answere
,
and
that
only
it
suffiseth
to
recite
it
:
whereunto
we
Answere
that
to
say
it
is
a
blasphemie
vnworthy
of
Answer
,
is
an
easie
and
most
ready
mean
to
shake
of
all
difficulties
wherwith
they
may
be
entangled
.
The
Doctoures
are
also
importunate
with
vs
,
to
bring
foorthe
by
Goddes
woorde
that
one
body
can
not
be
in
diuers
places
at
one
instante
,
whereunto
we
Answer
once
againe
,
that
it
belongs
to
the
Doctours
to
proue
the
contrary
by
one
text
of
the
scripture
:
that
one
body
may
be
in
one
instante
in
diuers
places
,
séeing
they
are
proponantes
,
and
we
respondents
in
this
conference
.
And
yet
we
haue
declared
héere
before
,
by
liuely
reasons
drawne
out
of
the
scripture
,
and
essential
propreties
of
God
,
the
nature
of
bodies
,
&
the
Authoritie
of
the
fathers
,
that
the
matter
of
the
question
is
altogither
impossible
:
and
touching
their
argument
containing
this
nature
&
form
,
God
can
change
the
order
which
he
hath
established
in
nature
,
then
he
can
also
bring
to
passe
that
one
bodie
,
at
one
time
,
be
in
many
places
:
we
denie
the
consequence
,
and
by
this
reason
:
suche
a
case
would
not
only
chaunge
the
order
,
but
also
woulde
intangle
contradiction
,
which
,
euen
by
the
Confession
of
the
Doctors
,
is
out
of
the
omnipotencie
of
God.
In
the
Article
folowing
,
they
doe
the
same
which
they
reproche
in
vs
,
as
darkening
that
,
which
we
clearely
proponed
in
our
last
wryting
:
by
meane
whereof
,
if
they
will
that
we
Answere
them
at
large
,
let
them
vnfolde
it
better
.
Where
the
Doctors
accuse
vs
to
haue
malitiously
concealed
this
woord
,
place
,
in
the
matter
of
circumscription
of
a
body
measured
,
we
say
it
was
not
néedeful
to
vse
that
woord
expresly
there
,
bicause
there
is
no
man
so
ignorant
,
who
vnderstanding
that
a
body
is
circumscripte
,
inferreth
not
immediatly
that
then
he
is
comprehended
in
a
certaine
place
.
Touching
the
Camell
,
if
they
suffice
not
with
that
hathe
bene
already
saide
,
let
him
read
againe
S.
Ieromes
opinion
in
his
firste
Booke
againste
the
Pelagians
,
who
expounding
the
woords
of
Iesus
Christe
,
saithe
as
foloweth
:
in
this
the
Lord
hath
not
saide
that
which
might
be
done
,
but
hath
compared
one
impossibilitie
with
an
other
:
for
as
a
Camel
can
not
enter
the
hole
of
a
needle
.
so
a
rich
man
shal
not
enter
into
the
kingdome
of
heauen
:
or
if
thou
shewe
me
that
a
rich
man
entreth
there
,
it
shall
folowe
also
that
a
Camell
may
passe
thorowe
the
hole
of
a
needle
:
doe
not
alleage
to
me
Abraham
and
others
whom
we
reade
in
the
olde
Testament
to
be
riche
,
and
being
suche
,
did
enter
into
the
kingdome
of
heauen
:
bicause
,
they
vsing
their
riches
well
,
and
employing
them
to
good
woorkes
,
did
cease
by
that
meane
to
be
riche
:
thus
it
is
written
in
S
Ierome
:
So
that
,
as
it
is
necessary
(
by
his
opinion
)
that
for
the
saluation
of
the
riche
man
,
there
be
a
chaunge
in
his
heart
,
and
that
he
forbeare
to
be
riche
,
to
the
ende
to
enter
into
the
kingdome
of
heauen
,
so
there
muste
be
mutation
in
the
Camell
,
and
he
to
chaunge
his
proportion
to
make
him
passe
thorowe
the
eie
of
a
néedle
.
Touching
the
Article
folowing
,
we
say
,
that
with
gods
grace
we
can
discerne
the
light
from
darknesse
,
&
dreames
from
mater
of
truth
,
the
same
being
the
occasion
that
we
cannot
approue
either
the
argumentes
or
the
conclusions
of
the
Doctours
,
touching
one
body
to
be
in
many
places
at
one
instant
:
being
most
assured
by
good
and
certaine
testimonies
of
the
Scripture
,
that
all
that
they
go
about
to
proue
,
proceedes
not
from
other
where
,
than
of
the
spirite
of
errour
and
lyes
:
Who
by
this
meanes
labours
to
retayne
the
impietie
and
idolatrye
,
which
heretofore
he
hath
established
in
the
world
,
to
the
destruction
almost
of
all
Christendome
.
Touching
the
Verbe
Di●rchesta●
the
Doctors
finde
them selues
somewhat
troubled
to
saue
their
penetracion
,
whych
they
cannot
any
way
ground
vpon
the
proper
signification
of
that
tearme
,
neither
yet
vpon
any
authority
of
the
scripture
,
as
hath
bene
to
them
by
the
places
heretofore
produced
.
To
proue
that
faith
comes
partlie
of
our selues
,
and
not
wholy
of
God
,
the
Doctors
alledge
that
no
man
beleues
nisi
volens
(
which
is
that
no
man
beleues
but
willingly
)
we
answer
that
(
vnder
correction
of
our
Maisters
)
that
is
to
euyll
purpose
,
bicause
suche
wyll
and
consent
are
of
God
,
who
workes
in
the
faithfull
the
wyll
and
well
doyng
,
the
same
being
very
well
taught
by
S.
Augustine
in
one
of
hys
Epistels
,
where
he
saith
,
that
when
God
cals
the
faithfull
to
saluation
,
he
findes
in
them
no
good
wil
at
al
,
but
that
he
makes
and
creates
it
in
their
heartes
,
if
he
meane
to
finde
it
there
.
That
which
the
Doctors
alledge
of
S.
Paule
that
we
worke
with
God
,
serues
no
way
to
their
purpose
:
For
the
Apostle
speaketh
therof
the
Minister
,
not
meaning
there
other
thing
than
that
which
he
writes
more
clearely
to
the
Cor●●●●●●s
,
in
these
wordes
:
we
are
Embassadours
of
Christ
,
as
if
God
exhorted
by
vs
.
And
that
which
they
adde
,
that
none
of
the
auncient
Doctors
haue
taught
that
a
body
cannot
bée
in
diuers
places
at
one
time
,
we
saye
they
haue
:
As
our
former
writinges
haue
proued
,
as
being
alledged
in
the
textes
of
S.
Augustine
ad
Dardanum
,
and
in
the
.30
.
treatise
of
S.
Iohn
.
We
aunswer
onely
to
two
pointes
of
the
aduertisement
of
the
Doctors
.
The
first
is
,
that
our
sermons
,
our
writings
,
the
discipline
obserued
in
our
Churches
,
the
censures
wee
make
of
the
slaunders
there
committed
,
the
care
we
haue
to
discouer
,
reprehende
,
and
correct
them
:
the
payne
we
take
to
reforme
what
is
there
disordered
,
the
publike
prayers
we
make
in
all
places
to
that
ende
,
defende
vs
towardes
all
honest
men
,
and
iustifie
vs
agaynst
the
slaunders
of
the
Doctors
.
The
seconde
is
,
that
the
Doctors
abuse
their
aduertisement
,
in
saying
that
Abraham
doubted
of
the
promise
,
the
same
beyng
all
together
contrarye
to
the
opinion
of
the
Apostle
in
the
fourth
to
the
Romaines
,
where
he
sayth
in
proper
tearmes
,
he
made
no
doubt
of
the
promise
of
God
by
distrust
,
but
was
strengthened
by
faith
,
giuing
glory
to
God.
To
aunswer
the
last
obiection
of
the
Doctors
made
(
as
they
say
)
against
our
aunswere
giuen
to
their
former
question
vpon
the
matter
of
the
supper
:
how
soeuer
they
fayne
not
to
haue
delayed
the
conference
and
disputation
of
the
Supper
and
the
Masse
,
yet
they
are
not
able
to
persuade
any
,
of
any
iudgement
,
that
hetherunto
they
haue
not
alwaies
,
and
yet
do
not
shift
off
to
enter
into
it
.
For
what
requestes
so
euer
came
from
the
Lady
of
Buyllon
,
or
at
any
time
made
by
vs
,
yea
,
notwithstanding
the
desire
,
wyl
,
&
many
meanes
made
by
the
Duke
of
Nyuernois
to
drawe
them
to
it
,
yet
they
haue
stand
alwaies
vnwylling
,
yea
(
and
as
it
were
)
impossible
to
enter
vpon
these
two
pointes
.
The
which
when
wée
well
perceiued
,
contayning
notwithstanding
our
desire
,
not
to
depart
from
them
,
tyll
wée
had
first
conferred
therein
.
We
often
protested
not
to
dispute
further
with
them
,
if
those
two
articles
were
not
first
decided
and
resolued
.
To
which
ende
we
proponed
certaine
argumentes
,
as
well
of
the
one
as
the
other
,
by
order
and
good
Methode
:
to
the
end
they
might
aduise
what
they
wold
oppugne
and
gaynsay
in
the
sayd
argumentes
.
But
the
doctors
dissimuling
herein
,
in
place
to
pursue
them
,
propone
other
friuolous
and
vnprofitable
questions
,
drawne
out
of
theyr
schoole
diuinitie
.
And
notwithstanding
our
iust
occasion
of
greefe
in
that
our
arguments
were
omitted
by
the
Doctors
,
yet
to
cut
of
all
further
pretence
or
colour
to
defer
,
we
haue
answered
their
last
questions
.
And
now
in
place
to
followe
our
answers
&
reuerse
them
,
if
thei
had
meane
,
they
propone
eftsoones
other
new
questions
,
no
lesse
friuolous
than
the
first
,
the
same
reuealing
sufficiently
their
fansies
&
dissimulation
with
discouery
to
euery
man
,
that
they
disguise
their
wyl
to
conferre
vpon
the
sayd
pointes
,
seing
they
do
what
they
can
to
alter
the
conference
,
to
the
ende
it
dissolue
afore
this
matter
be
cleared
.
In
which
respect
to
conclude
and
resolue
in
all
the
conference
,
we
are
determined
with
Gods
grace
,
to
set
downe
in
writing
no
lesse
briefly
,
than
as
clearly
as
we
can
,
all
that
which
God
hath
taught
vs
,
and
we
learned
by
his
word
,
of
these
matters
,
as
wel
to
satisfie
our
duty
to
God
and
his
honor
,
&
our
obedience
to
the
Lorde
of
Neuers
,
and
the
Lady
of
Buyllon
,
as
also
to
content
in
the
end
,
and
edifye
the
church
.
A
conclusion
and
resolution
of
the
pointes
aswell
of
the
supper
,
as
of
the
Masse
,
contayning
that
which
the
Ministers
beleue
and
teach
therof
in
their
churches
by
the
woord
of
God.
THe
ende
&
soueraigne
felicitie
of
men
is
to
be
knit
with
God
,
&
dwel
in
him
,
S.
Paule
placed
perfect
blessednesse
and
euerlasting
rest
of
the
happy
,
in
that
the
God
is
in
them
all
things
.
But
bicause
men
are
naturally
corrupt
and
vicious
,
and
of
the
contrary
,
God
is
pure
and
holy
in
all
perfection
,
And
therfore
it
is
necessary
to
forsake
and
come
out
of
themselues
,
and
searche
the
meane
aforesaid
in
Iesus
Christ
,
who
was
giuen
vnto
them
of
the
father
,
to
be
their
iustice
,
wysedome
,
S.
Paule
saith
,
that
we
concurre
and
méete
all
together
in
the
vnitie
of
the
faith
and
knowledge
of
the
sonne
of
God
in
perfect
man
,
in
the
maner
of
a
perfect
stature
of
Christ
.
This
encrease
of
faith
comes
by
the
operation
and
vertue
of
the
holy
spirite
,
which
was
the
originall
and
first
author
of
it
.
And
then
after
by
the
continuance
of
the
worde
purely
preached
and
pronounced
.
And
lastly
by
the
lawfull
vse
of
the
Sacramentes
,
prouided
as
seales
for
the
certaintye
and
confirmation
of
the
fayth
,
and
assurance
which
we
haue
of
the
sayde
coniunction
with
God
by
Iesus
Christ
,
together
with
participation
of
all
the
benefites
,
grauntes
,
giftes
,
graces
,
and
blessinges
,
which
are
purchased
for
vs
by
his
fauour
,
as
remission
of
synnes
,
our
regeneration
,
and
mortification
of
the
flesh
with
his
concupiscence
.
For
the
better
signification
of
which
thinges
,
and
to
assure
vs
of
the
exhibition
and
vse
of
the
same
,
Baptisme
was
ordayned
of
God
,
to
the
ende
that
in
the
water
sprinkled
vpon
our
bodies
,
and
in
the
promise
of
God
added
therewith
,
we
may
behold
(
as
wyth
our
eyes
)
the
inuisible
grace
which
God
doth
to
vs
,
to
wash
vs
,
and
make
vs
cleane
of
our
spirituall
ordures
,
and
so
to
sanctifie
vs
and
make
vs
new
creatures
:
as
also
to
assure
vs
continuallye
of
the
eternall
lyfe
,
and
make
vs
encrease
in
the
hope
we
haue
by
our
participation
of
the
flesh
of
Iesus
Christ
crucified
for
our
redemption
,
and
of
his
bloud
shed
for
the
remission
of
our
synnes
:
The
bread
and
wyne
are
distributed
to
vs
in
the
supper
,
by
the
ordinance
of
Iesus
Christ
.
But
as
we
acknowledge
an
vnitie
and
sacramentall
coniunction
betwene
the
exterior
signe
,
and
the
thing
signified
by
it
:
so
we
saye
of
the
other
side
,
that
betwene
them
both
there
is
such
a
distinction
,
that
the
one
ought
not
to
be
confused
with
the
other
:
neither
the
spirituall
thing
so
tyed
to
the
corporall
(
which
representes
it
)
that
either
the
one
without
the
other
cannot
be
receiued
,
or
by
necessity
they
both
bée
alwayes
indeuidablye
knyt
together
:
Whereof
it
followeth
that
such
are
in
errour
who
hold
that
in
the
supper
the
bread
is
transnatured
into
the
substance
of
the
body
of
Iesus
Christ
.
And
likewise
those
that
say
,
it
is
there
knit
and
vnited
corporally
,
so
that
who
soeuer
receiues
&
takes
those
signes
,
be
he
faithfull
or
infidel
,
takes
and
receiues
immediately
the
thing
signified
by
them
.
Which
errour
,
wyth
the
moste
part
of
others
crept
in
vpon
this
matter
,
hath
proceeded
,
in
that
men
haue
not
well
comprehended
what
it
is
to
eate
the
body
,
and
drinke
the
bloud
of
Iesus
Christ
:
which
ought
not
to
be
vnderstand
as
a
maner
that
corporal
meates
are
taken
&
eaten
,
but
onely
of
a
spirituall
fashion
,
as
is
declared
in
the
sixt
of
S.
Iohn
which
consistes
in
that
that
Iesus
Christ
dwelles
in
vs
,
and
we
in
him
,
the
same
being
done
by
the
faith
we
haue
in
him
.
As
S.
Augustine
teacheth
in
his
.25
.
treatise
vpon
S.
Iohn
,
saying
,
why
doest
thou
prepare
thy
belly
and
thy
teeth
?
beleue
,
and
thou
hast
eaten
it
.
Likewise
in
his
third
booke
of
Christian
doctrine
,
chap.
16.
as
followeth
:
when
Iesus
Christ
saith
,
if
you
eate
not
the
flesh
of
the
sonne
of
man
,
and
drinke
his
bloud
,
you
shall
not
haue
lyfe
in
you
.
It
seemes
he
commaundes
to
commit
a
great
crime
:
so
that
it
is
a
figure
,
by
the
which
we
ought
not
vnderstand
other
thing
,
but
that
we
must
communicate
with
the
passion
of
the
Lord
,
and
kepe
in
memorie
that
his
flesh
was
crucified
and
wounded
for
vs
.
Then
the
eating
of
the
flesh
and
body
of
Iesus
Christ
is
no
other
thyng
than
a
straight
coniunction
and
vnitie
wée
haue
with
hym
:
which
is
wrought
by
the
fayth
we
repose
in
his
promises
,
euen
as
by
the
mutuall
promises
made
and
receiued
betwene
a
man
and
his
wyfe
,
the
mariage
concludes
and
is
established
betwene
them
,
wherein
albeit
being
so
knit
,
they
happen
by
any
occasion
to
be
seperate
and
farre
of
one
from
the
other
touching
their
bodies
,
yet
are
they
for
all
that
one
flesh
and
one
body
by
meane
of
the
societie
and
matrimoniall
acquaintaunce
betwene
them
.
In
like
sort
,
be
it
that
Iesus
Christ
(
with
whom
we
are
knyt
and
vnited
by
faith
and
trust
we
haue
in
him
and
in
his
promises
)
be
,
as
in
respect
of
his
body
,
resident
in
heauen
,
and
we
remaine
here
on
earth
,
so
that
there
is
a
great
distance
betwene
him
and
vs
touching
his
bodye
:
yet
that
doth
not
hinder
vs
to
be
flesh
of
his
flesh
,
and
bones
of
his
bones
,
and
that
he
is
not
our
head
,
and
we
his
members
,
he
our
husband
,
and
we
his
spouse
,
that
we
are
not
of
one self
body
tyed
with
him
,
that
we
are
not
cloathed
of
him
,
and
that
we
dwell
not
in
him
,
as
the
braunches
in
the
vine
.
Neither
is
there
distance
of
time
or
place
what
soeuer
it
be
,
nor
difference
of
seasons
,
which
may
hinder
that
coniunction
,
&
that
the
faithfull
eate
truly
his
flesh
and
blood
.
For
as
the
auncient
Fathers
,
notwithstandyng
they
were
two
or
three
thousande
yeares
afore
Christ
dyed
,
yet
forbare
not
to
communicate
in
his
flesh
crucified
,
and
eate
the
same
meate
spirituallye
which
we
eate
,
and
drinke
the
same
drink
spiritually
which
we
drinke
:
so
the
faythfull
also
whiche
are
comen
twelue
or
fiftene
hundreth
yeares
after
,
forbeare
not
,
in
what
place
soeuer
they
be
,
to
participate
,
as
the
Fathers
,
with
the
same
meate
and
drinke
which
they
did
.
Neither
is
there
anye
other
difference
betwene
the
eating
of
the
Fathers
that
were
before
the
comming
of
Iesus
Christ
,
and
suche
as
haue
followed
hym
,
but
the
reason
of
the
more
or
of
the
lesse
,
whiche
is
,
that
in
the
one
there
is
more
ample
and
expresse
declaration
of
Gods
good
wyll
towardes
vs
,
than
in
the
other
.
By
which
we
ought
to
conclude
,
that
from
the
beginning
of
the
world
,
vntyl
the
ende
,
there
was
neuer
,
nor
euer
shall
be
,
other
coniunction
betwene
our
Lord
Iesus
Christ
and
his
Churche
,
than
spirituall
,
that
is
,
purchased
by
the
spirite
of
God
.
For
euen
as
there
is
but
one
fayth
in
the
Fathers
,
and
in
vs
,
which
considereth
alwayes
on
the
one
and
other
syde
our
Lorde
Iesus
Christe
:
euen
so
are
not
wée
conioyned
with
him
in
other
sorte
than
they
were
.
So
that
as
the
Fathers
had
no
other
societie
or
communication
then
spirituall
,
euen
so
it
followeth
also
that
we
neither
are
nor
can
be
otherwise
vnited
with
him
,
than
spiritually
.
And
yet
do
we
not
say
that
we
and
the
Fathers
are
not
fleshe
of
hys
flesh
,
and
bones
of
his
bones
,
&
that
altogether
we
participate
not
as
wel
with
his
humanitie
,
as
with
his
diuinitie
.
But
all
our
saying
and
opinion
stretcheth
to
this
,
that
this
participation
which
we
haue
there
,
is
by
the
operation
and
vertue
of
the
holy
spirite
.
Which
Iesus
Christ
in
S.
Iohn
,
speaking
of
this
coniunction
,
S.
Paule
,
our
Fathers
(
sayth
he
)
haue
eaten
the
same
spirituall
meate
,
and
dronke
the
same
spirituall
drinke
.
Wherein
when
we
speake
of
thys
spirituall
eating
both
in
vs
and
in
our
Fathers
,
it
must
not
be
thought
therefore
that
we
would
reiect
the
holye
Supper
of
the
Lord
,
or
once
thinke
,
that
in
the
same
the
vse
of
breade
and
wyne
is
superfluous
:
no
more
then
the
vse
of
the
water
in
the
Baptisme
.
For
our
Lorde
,
knowing
the
hardnesse
of
our
vnderstanding
,
together
wyth
the
infirmitie
and
weakenesse
of
oure
hearts
,
and
by
a
pitie
&
compassion
he
hath
of
vs
,
seekyng
to
remedye
the
same
,
was
not
onely
content
to
leaue
vnto
vs
the
ministerie
of
hys
word
,
to
assure
vs
of
the
participation
which
we
haue
in
hys
flesh
and
bloud
,
and
all
the
benefites
lykewyse
depending
thereupon
:
But
he
hath
also
added
thereunto
the
signes
of
breade
and
wyne
,
which
he
hath
annexed
to
his
word
as
seales
to
seale
in
our
heartes
,
by
the
vse
of
the
same
,
the
fayth
which
wée
haue
of
the
sayd
coniunction
by
his
woord
.
Like
as
it
dyd
not
suffise
him
to
haue
contracted
the
alliance
with
Abraham
by
the
word
and
promise
he
made
him
,
but
he
added
further
the
signe
of
Circumcision
,
as
a
seale
to
confirme
and
assure
more
amply
the
sayd
alliance
.
To
the
ende
then
that
euery
one
vnderstande
what
is
the
supper
of
the
Lord
,
and
also
what
we
beleue
and
teach
of
it
,
ther
must
be
considered
and
acknowledged
in
the
same
three
thinges
.
First
,
the
ordinaunce
of
the
Lord
contayned
in
hys
woorde
,
and
declared
by
his
Minister
,
according
to
his
commaundement
.
By
the
which
word
this
holy
ceremony
was
ordained
and
established
in
the
Churche
,
to
edifie
and
entertayne
the
members
of
the
same
:
which
must
be
diligentlye
obserued
,
as
to
haue
it
in
such
honour
and
reuerence
as
appertaineth
,
and
not
to
put
it
on
the
beadroll
or
sorte
of
other
ceremonies
,
who
haue
no
other
ground
or
reason
of
authoritie
,
than
the
onely
wil
and
traditions
of
men
:
yet
there
must
be
héede
taken
,
that
by
the
institution
and
ordinance
,
whereof
we
speake
,
ther
is
vnderstanded
a
certaine
pronunciation
of
words
,
or
any
vertue
which
is
hid
in
them
,
as
do
the
prests
of
the
Romish
church
,
who
by
ignorance
,
and
their
superstitious
opinion
thinke
to
haue
consecrated
and
transubstanciated
the
bread
and
wyne
which
is
in
their
Masse
,
by
the
vertue
of
fiue
wordes
,
Hoc
est
enim
corpus
meum
,
breathed
and
pronounced
vpon
the
elementes
.
Wherein
they
are
no
lesse
deceiued
than
abused
,
bicause
the
woord
which
is
the
formall
cause
of
the
sacrament
is
not
a
word
sayd
and
spoken
simply
,
but
a
declaration
of
the
institution
and
ordinance
of
God
,
don
by
the
Minister
,
according
to
his
commaundement
,
and
a
predication
of
the
death
of
Iesus
Christ
,
wyth
the
fruite
of
the
same
:
by
the
which
the
heartes
of
the
hearers
are
raysed
into
contemplation
and
meditation
of
his
benefites
,
and
theyr
faith
kyndled
and
enflamed
in
his
loue
.
And
where
this
is
not
done
,
as
is
sayd
,
we
must
not
thynke
that
the
elementes
are
sacramentes
,
as
S.
Augustine
teacheth
vppon
S.
Iohn
.
80.
Treatise
,
in
these
termes
:
from
whence
comes
this
vertue
to
the
water
,
that
in
touching
the
bodie
,
it
washeth
the
heart
,
but
that
it
is
done
by
the
woord
,
not
bicause
it
is
pronounced
,
but
by
reason
it
is
beléeued
:
this
woorde
is
the
woorde
of
faith
which
we
preache
sayeth
the
Apostle
:
which
is
,
if
we
confesse
with
our
mouthe
that
Christe
is
the
Lord
,
and
beleeue
in
our
heart
,
that
God
hath
raised
him
from
the
deade
,
we
shal
be
saued
:
wherin
continuing
his
matter
,
he
addes
in
the
end
these
woordes
:
this
woorde
of
faithe
which
we
preache
,
is
the
same
(
without
doubt
)
by
which
baptisme
is
consecrated
,
to
the
end
it
may
clense
and
washe
.
The
ministers
inferre
héere
before
two
things
,
the
one
,
that
the
woorde
of
Consecration
is
not
(
as
is
saide
)
a
simple
pronunciation
but
a
publike
and
manifest
declaration
of
the
institution
and
ordinance
with
all
the
misterie
of
the
deathe
of
Iesus
Christe
.
The
other
,
that
the
signes
and
Elementes
consecrated
,
are
not
chaunged
in
respecte
of
their
nature
and
substance
,
but
onely
touching
the
vse
and
signification
,
and
that
only
during
the
Action
in
which
they
serue
:
For
,
to
consecrate
the
signes
(
as
the
water
in
Baptisme
,
and
the
breade
and
wine
in
the
supper
)
is
no
other
thing
,
than
to
assigne
and
make
them
serue
to
a
holy
and
sacred
vse
by
the
publike
declaration
of
the
ordinance
of
God
,
made
to
that
ende
,
and
not
to
chaunge
them
touching
their
nature
and
substance
:
the
which
vanishing
,
and
being
made
nothing
,
there
shoulde
be
no
more
signe
nor
(
by
consequence
)
any
sacrament
:
So
that
euen
as
the
water
in
the
Baptisme
,
after
the
Consecration
,
remaines
water
,
without
that
his
nature
or
substance
,
be
in
any
thing
chaunged
or
altered
:
so
the
bread
and
wine
in
the
supper
,
touching
their
substance
,
remaine
,
after
the
consecration
,
suche
as
they
were
afore
,
for
there
should
be
no
Analogie
nor
correspondencie
betwéene
the
signe
and
the
thing
signified
.
For
what
comparison
&
conformitie
is
there
betwene
the
accidents
of
the
bread
,
and
the
truthe
of
the
body
of
Iesus
Christe
:
séeing
that
the
accidents
of
the
breade
,
as
the
whitenesse
and
roundnesse
,
destitute
of
their
substance
(
as
the
Sophisters
doe
falsly
imagine
)
coulde
not
nourishe
or
sustaine
the
bodie
,
and
by
that
meane
should
not
be
proper
to
signifie
that
the
fleshe
and
bloude
of
Iesus
Christe
nourishe
and
sustaine
oure
soules
.
So
that
we
must
hold
this
for
resolute
,
that
the
bread
and
wine
remaine
in
their
substance
:
the
same
being
clearely
verified
by
Iesus
Christe
,
who
speaking
of
that
which
he
gaue
to
his
Disciples
to
drinke
in
the
Supper
,
calles
it
specially
the
fruite
of
the
Vine
:
S.
Paule
saythe
calling
the
Elementes
of
the
Supper
Breade
and
Wine
,
thrée
seuerall
times
,
yea
after
they
were
Consecrated
:
Like
as
also
he
wrytes
elsewher
,
we
that
are
many
,
are
one
bread
and
one
body
,
bicause
we
participate
all
of
one
lofe
:
wherein
he
teacheth
vs
there
by
his
comparison
of
the
lofe
,
that
euen
as
it
is
made
of
many
graines
,
so
wrought
and
mingled
togsther
,
that
they
can
not
be
distinguished
or
seperated
one
from
an
other
,
euen
so
also
ought
the
faithful
in
the
Church
,
to
be
so
knit
and
vnited
togither
in
one selfe
body
,
as
they
may
séeme
to
be
membres
one
of
another
.
This
comparison
wold
be
altogither
foolishe
&
out
of
purpose
,
if
the
bread
which
we
eate
in
the
supper
,
were
not
true
bread
:
Gelasius
Bishop
of
Rome
wryting
against
Eutichus
,
saithe
,
that
the
sacramente
which
we
take
is
a
thing
Diuine
,
and
yet
forbeares
not
to
be
a
substance
and
nature
of
breade
and
wine
:
Theodoret
also
in
his
first
Dialogue
,
vseth
these
propre
termes
,
the
Lorde
hath
honored
with
the
name
of
his
bodie
and
of
his
bloud
the
visible
signes
which
represente
them
:
without
chaunging
their
nature
but
adding
only
grace
to
the
nature
.
The
same
Author
in
his
second
Dialogue
,
speaking
also
of
the
breade
and
wine
distributed
in
the
supper
,
saythe
,
that
after
the
sanctification
,
these
misticall
signes
forsake
not
their
nature
,
for
they
remaine
in
their
proper
substance
,
kinde
and
figure
:
by
meane
whereof
,
they
are
seene
and
handled
after
the
Consecration
,
neither
more
or
lesse
then
afore
.
S.
Iohn
Chrysostome
wryting
to
the
Monke
Cesarius
,
saythe
:
in
the
Supper
we
call
breade
that
which
is
there
present
,
afore
it
be
sanctified
:
And
after
the
sanctification
,
by
Gods
grace
and
meane
of
the
minister
,
it
hath
no
more
the
name
of
breade
,
but
of
the
body
of
our
Lord
,
yet
the
nature
of
bread
remaines
there
.
By
the
places
aforesaide
,
as
well
of
the
holy
scripture
,
as
Auncient
Doctors
,
and
others
which
mighte
be
yet
alleaged
for
this
matter
,
it
appeares
that
the
breade
and
wine
in
the
supper
remaine
alwayes
(
as
hath
bene
said
)
in
their
proper
nature
and
substance
after
the
Consecration
as
well
as
before
:
wherein
it
néede
not
to
be
doubted
that
the
Faith
of
the
auncient
Churche
hath
not
alwayes
bene
so
,
and
that
Transubstantitiaon
was
neither
established
nor
holden
for
an
Article
of
Faithe
in
the
Romishe
Church
vntil
the
time
of
Innocent
the
thirde
.
To
withstande
and
reiecte
all
that
hathe
bene
sayde
touching
the
nature
and
substance
of
the
signes
which
remaine
after
the
Consecration
,
suche
as
be
aduersaries
to
this
Doctrine
,
alleage
ordinarily
the
woordes
of
Iesus
Christe
,
speaking
of
the
breade
,
in
the
institution
of
his
supper
,
take
,
eate
,
this
is
my
bodie
:
And
staying
vpon
the
proper
and
natural
signification
of
the
termes
,
they
defend
obstinately
,
that
the
substance
of
bread
is
vanished
in
the
Consecration
,
and
that
there
remaines
no
other
substance
,
except
that
of
the
bodie
of
Iesus
Christe
.
The
reason
of
this
,
is
,
that
they
obserue
not
the
Figures
and
manner
of
spéeches
,
which
are
ordinarily
vsed
in
the
holy
Scripture
,
when
and
as
often
as
there
is
Question
of
the
matter
of
the
sacramentes
:
For
then
the
name
of
the
things
signified
is
ordinarily
attributed
to
the
signes
which
represent
and
signifie
them
:
as
the
name
of
the
alliance
is
attributed
to
the
Circumcision
,
S.
Augustine
him selfe
dooth
say
)
take
oftentymes
the
name
of
the
things
which
they
represent
:
So
that
the
error
procéedes
in
that
they
take
and
vnderstand
the
manners
of
spéeches
figured
,
as
if
they
were
propre
and
naturall
.
That
this
spéeche
,
take
and
eate
,
this
my
body
,
is
figuratiue
:
it
appeares
by
that
which
our
Lord
Iesus
Christe
addes
after
of
the
cuppe
,
saying
:
this
cuppe
is
the
newe
Testament
in
my
bloud
,
which
is
shed
for
you
:
Héere
he
calles
the
cuppe
Testament
,
and
new
aliance
in
his
bloude
:
wherin
we
must
necessarily
confesse
that
there
is
figure
,
and
that
with
oute
it
the
saide
place
could
not
be
wel
vnderstand
,
nor
aptly
interpreted
.
For
it
is
a
thing
manifest
,
that
an
aliance
(
which
is
a
contrary
couenant
betwéene
parties
made
and
conceiued
vnder
a
certaine
promisse
and
woorde
:
)
is
not
the
wine
,
and
yet
it
is
so
called
by
figure
:
bicause
the
wine
which
is
distributed
in
the
supper
,
is
as
the
seale
,
by
the
which
the
saide
aliance
is
sealed
,
and
the
faithe
of
the
same
confirmed
:
By
suche
or
like
manner
,
must
we
also
vnderstand
and
expound
this
sentence
:
this
is
my
body
:
the
same
being
as
much
to
say
,
as
,
this
is
the
newe
Testament
in
my
bodie
,
which
is
deliuered
for
you
:
For
,
as
by
the
effusion
of
his
blud
,
the
new
Testament
was
ratified
,
so
was
it
also
by
the
death
of
his
body
:
we
néede
not
searche
better
interpretation
of
the
words
of
Iesus
Christe
,
than
Iesus
Christe
himselfe
.
For
it
is
certaine
,
that
that
which
he
saide
of
the
cuppe
,
is
as
a
glose
,
and
cleare
and
familiare
exposition
of
that
which
he
sayd
of
the
bread
more
briefly
and
darkely
,
S.
Paule
:
The
breade
which
we
breake
(
saithe
he
)
is
not
the
Communion
of
the
body
of
Christe
,
which
is
a
manner
of
figuratiue
spéeche
,
bicause
that
to
speake
and
vnderstand
properly
,
the
bread
which
is
a
corporall
and
materiall
thing
,
is
not
the
Communion
which
we
haue
in
the
body
of
Iesus
Christe
,
which
is
a
thing
spiritual
and
inuisible
,
and
yet
it
is
so
called
,
as
being
a
signe
thereof
,
to
represent
it
to
vs
,
and
assure
vs
of
it
:
euen
as
we
call
commonly
the
letter
signed
and
sealed
,
which
containes
the
declaration
of
the
last
will
of
a
man
,
his
Testament
,
albeit
it
is
not
his
testament
,
which
is
properly
the
declaration
which
he
hath
made
verballie
of
his
said
will
,
but
it
is
so
called
bicause
it
is
the
instrument
and
testimonie
thereof
.
And
euen
as
the
Scripture
and
the
Auncients
,
as
well
to
recommende
and
raise
the
dignitie
of
the
signes
,
and
cutte
of
by
that
meane
the
mistaking
of
them
,
as
also
for
the
conformitie
and
likenesse
that
is
betwéene
the
signes
&
the
things
signified
,
haue
attributed
sometimes
,
the
names
of
the
same
things
signified
to
the
signes
which
they
represent
,
and
speaking
of
the
signes
,
haue
vsed
figuratiue
speeche
:
So
they
haue
spoken
of
them
sundry
other
times
properly
,
to
take
away
all
occasion
of
abuse
,
and
preuent
,
that
in
taking
without
distinction
the
signes
of
the
thing
signified
by
them
,
there
shuld
be
attributed
to
them
the
effectes
which
appertaine
not
but
to
the
matters
only
which
they
signifie
:
of
these
two
sundry
reasons
and
manner
of
spéeche
,
there
be
examples
as
well
in
the
scriptures
,
as
in
the
Auncient
fathers
.
Of
the
firste
,
we
haue
an
example
in
the
Circumcision
,
when
it
is
called
by
figure
,
aliance
,
Gene.
17.
vers.
13.
And
of
the
seconde
,
there
is
also
an
example
in
the
same
Chapter
,
vers.
11.
where
the
Circumcision
is
properly
called
signe
of
the
aliance
,
in
Exo.
12.
ver.
11.
there
is
also
an
other
example
of
the
firste
manner
of
figuratiue
spéeche
,
where
the
Lambe
is
called
the
Passeouer
of
the
Lorde
:
and
touching
the
seconde
man
,
which
is
propre
,
an
example
also
in
the
same
place
,
vers.
3.
where
the
bloude
of
the
Lambe
is
called
a
signe
.
In
like
manner
and
order
,
when
is
mention
in
the
scripture
of
the
supper
,
the
woordes
run
somtimes
of
the
bread
by
figure
,
as
when
it
is
called
the
bodye
of
Iesus
Christe
,
or
the
Communion
of
the
body
,
as
hathe
bene
said
before
:
and
sometimes
also
it
is
spoken
of
properly
:
as
when
it
is
saide
,
who
so
euer
shall
eate
of
this
breade
:
S.
Cyprian
when
he
sayeth
,
the
body
of
the
Lorde
is
taken
with
foule
handes
,
and
his
bloude
dronke
with
a
prophane
and
defiled
mouthe
:
and
in
an
other
place
,
that
we
sucke
his
bloude
,
and
fasten
oure
tongs
in
the
woundes
of
our
Redéemer
.
Likewise
S.
Ierome
when
he
saithe
that
Exuperius
Bishop
of
Tholoze
caryed
the
bodie
of
our
Lorde
in
a
little
pannier
of
Willowes
,
and
his
bloude
in
a
glasse
.
S.
Chrysostome
also
,
when
he
wrytes
,
that
Iesus
suffreth
himselfe
not
onely
to
be
seene
,
but
also
to
be
touched
and
eaten
,
and
that
teethe
are
fixed
in
his
fleshe
,
and
touched
with
tong
.
Lastly
S.
Augustine
:
With
what
care
do
we
take
heede
,
when
the
bodie
of
Iesus
Christe
is
administred
to
vs
,
that
nothing
of
the
same
fall
from
our
handes
to
the
earthe
.
All
which
sentences
,
with
their
likes
,
are
figuratiue
wherin
is
no
doubt
,
that
in
the
right
and
directe
interpretation
of
them
,
ought
not
to
be
taught
to
the
readers
,
but
that
in
them
the
name
of
the
thing
signified
,
is
applied
to
the
signes
which
signifie
it
:
which
may
be
easily
gathered
of
other
sentences
and
textes
of
the
saide
Auncients
:
where
speaking
properly
of
the
breade
and
wine
which
are
distributed
in
the
supper
,
they
cal
them
signes
and
figures
.
As
Tertullian
,
Iesus
Christ
(
saith
he
)
tooke
breade
and
distributed
it
to
his
Disciples
,
and
makes
it
his
body
,
when
he
saith
,
this
is
my
body
,
which
is
to
say
,
a
figure
of
my
body
:
And
Cyprian
,
by
the
wine
shewes
the
bloude
of
Christe
:
Also
in
a
Sermone
which
he
made
of
the
supper
of
oure
Lorde
:
As
often
as
we
do
this
,
we
whette
not
our
teethe
to
bite
,
but
breake
and
distribute
the
holy
breade
in
true
Faithe
,
by
the
which
we
distinguishe
the
matter
diuine
and
humaine
:
Also
in
a
Sermon
he
made
De
C●●●●●le
,
the
Lord
gaue
with
his
proper
handes
,
bread
and
wine
in
the
Table
,
wherein
he
performed
his
laste
repaste
with
his
Disciples
:
but
on
the
Crosse
,
he
deliuered
into
the
hands
of
the
armed
men
his
body
to
be
wounded
,
to
the
ende
he
might
imprin●e
so
muche
the
more
deepely
the
truthe
into
his
disciples
,
and
they
to
declare
to
the
people
how
the
bread
and
wine
were
his
body
and
bloud
,
and
howe
the
sacrament
agréed
with
the
thing
for
the
which
it
was
instituted
:
and
also
howe
one
sacrament
is
made
of
two
things
,
and
therefore
is
named
with
two
names
,
and
one selfe
name
is
giuen
to
that
which
signifieth
,
and
to
that
which
is
signified
.
S.
●asile
propones
to
vs
figures
and
patrones
of
the
sacred
bodie
and
bloud
of
Iesus
Christe
:
And
likewise
S.
Augustine
,
the
Lord
had
no
horror
to
say
,
this
is
my
body
,
when
he
gaue
the
signe
of
his
body
.
The
Lord
receiued
Iudas
to
his
supper
,
wherin
he
recommended
and
gaue
to
his
Disciples
the
figure
of
his
bodie
:
S.
Ierome
,
After
he
had
eaten
the
Pascall
Lambe
with
his
disciples
,
he
tooke
bread
to
strengthen
the
hart
of
man
,
and
past
to
the
true
sacrament
of
the
passage
,
to
the
end
that
as
A●lchisedech
had
done
before
in
his
figure
,
he
mighte
also
there
represent
his
true
bodie
:
S.
Ambrose
,
this
sacrifice
is
a
figure
of
the
body
and
bloud
of
our
Lord
Iesus
Christe
:
Chrysostome
,
he
hath
dressed
this
Table
,
to
the
ende
he
may
shew
vs
daily
the
breade
and
wine
in
mysterie
and
similitude
of
the
body
and
bloude
of
Christ
.
And
it
happeneth
sometimes
,
that
a
Doctor
in
this
matter
expoundes
the
other
:
as
may
be
perceiued
in
the
conference
of
the
two
places
,
the
one
of
S.
Augustine
alreadie
alleaged
,
and
the
other
of
Tertullian
in
the
Booke
of
the
crowning
of
a
Knighte
:
where
he
sayth
,
we
hardly
suffer
,
that
any
thing
of
oure
breade
and
wine
fall
on
the
earthe
.
In
place
of
that
which
S.
Augustine
to
the
same
matter
saythe
,
(
as
hathe
bene
recited
heere
before
)
we
take
diligent
heede
that
nothing
of
the
body
of
oure
Lorde
fail
on
the
earthe
.
And
euen
as
in
diuers
places
,
the
Auncientes
(
as
hathe
bene
declared
)
haue
vsed
the
two
manners
of
speeche
aforesaide
,
speaking
of
the
supper
sometimes
by
figure
,
somtimes
simple
and
properly
:
so
it
is
oftentimes
founde
,
that
in
one selfe
place
,
the
two
manners
of
speeche
haue
bene
vsurped
in
their
wrytings
:
as
in
a
Canon
of
the
Councel
of
Nace
,
wher
is
saide
,
it
hathe
bene
thus
concluded
of
the
Table
of
the
Lorde
,
and
of
the
mysterie
vppon
the
same
,
meaning
of
the
woorthie
bodie
and
bloude
of
Iesus
Christe
.
At
the
Table
of
the
Lorde
,
we
ought
not
to
re●●
fixed
basely
vppon
the
bread
and
wine
there
se●te
oute
,
but
to
raise
our
hartes
on
highe
by
Faithe
,
with
persuasion
,
that
vppon
the
holy
Table
is
exhibited
the
Lambe
of
God
which
takes
vpon
him
the
sinnes
of
the
worlde
,
which
is
sacrificed
of
the
Priestes
,
and
not
killed
:
And
communicating
truely
with
his
bodie
&
precious
bloud
,
we
oughte
to
beléeue
that
those
things
are
signes
of
our
Resurrection
.
By
which
may
be
séene
howe
in
one
place
,
the
fathers
haue
spoken
properly
,
calling
breade
and
wine
the
signes
and
elementes
which
are
presented
in
the
supper
,
and
by
figure
also
naming
the
same
signes
the
Lambe
of
God
which
takes
vpon
him
the
sinnes
of
the
worlde
.
Suche
therefore
as
reade
the
scriptures
and
Aunciente
Fathers
,
are
warned
by
the
discourse
of
the
two
manners
of
spéeche
aforesaide
,
to
vse
diligent
héede
,
that
for
not
distinguishing
the
places
where
the
saide
spéeches
are
vsurped
,
they
confounde
them
not
,
taking
that
which
oughte
to
be
vnderstande
by
figure
,
as
if
it
were
properly
spoken
,
and
proper
spéeche
,
as
if
it
were
vnderstande
by
Figure
:
wherein
must
be
alwayes
remembred
in
the
reading
of
the
scripture
,
as
also
the
Auncientes
,
the
opinion
of
S.
Augustine
in
his
Booke
of
Christian
Doctrine
:
we
muste
beware
(
saythe
he
)
that
we
take
not
a
Figuratiue
spéeche
for
the
letter
:
whereunto
may
be
referred
the
saying
of
the
Apostle
,
the
letter
killeth
and
the
spirite
reuiues
:
So
that
to
vnderstande
that
which
is
sayde
by
figure
,
as
if
it
were
spoken
properly
,
is
a
fleshly
wisdome
.
Vppon
the
ende
of
the
Chapter
,
he
remembreth
one
worthy
sentence
,
that
it
is
a
miserable
seruitude
of
the
soule
to
take
the
signes
for
the
thing
signified
,
and
not
to
be
able
to
raise
the
eye
of
the
spirite
aboue
the
corporall
creature
,
to
drawe
the
eternall
lighte
.
To
come
to
the
thirde
parte
of
the
supper
,
being
the
spirituall
and
celestiall
thing
which
is
there
represented
and
exhibited
vnto
vs
,
as
well
in
the
elements
,
as
in
the
action
,
we
say
,
that
it
is
Iesus
Christe
crucified
&
offred
on
the
Crosse
to
God
his
father
,
for
the
expiation
&
perfect
satisfaction
of
all
the
sinnes
of
the
world
:
And
to
make
vs
enioy
the
fruite
of
this
sacrifice
,
and
to
applie
to
vs
iustice
,
remission
of
sinnes
,
life
,
grace
of
God
,
with
all
the
other
fauors
and
blissings
,
which
by
the
same
sacrifice
haue
bene
purchased
&
obtained
for
vs
:
The
word
and
the
Sacramentes
haue
bene
left
and
ordayned
for
vs
,
and
specially
that
of
the
Supper
,
wherin
as
vpon
a
table
we
behold
Iesus
Christ
sufferyng
for
vs
all
the
dollours
and
anguishes
of
death
,
paying
our
debts
,
and
cancelling
the
bonde
that
was
against
vs
,
carying
vppon
him selfe
our
malediction
,
to
discharge
vs
of
it
,
and
by
his
obedience
reconciling
vs
to
God
his
father
,
and
appeasing
his
wrath
towardes
vs
.
All
which
thinges
are
represented
and
assured
to
vs
in
the
Supper
,
when
with
a
true
fayth
we
come
thither
to
celebrate
it
.
Then
the
Supper
was
not
ordayned
to
be
a
sacrifice
propiciatorie
(
as
the
Doctors
teache
,
and
the
Romish
churche
falsly
beleueth
)
but
to
be
a
Sacrament
,
to
kéepe
fresh
,
and
preserue
alwayes
the
memorie
which
wée
ought
to
hold
constantlye
of
the
death
and
sacrifice
of
Iesus
Christ
.
There
is
great
difference
betwene
sacrament
and
sacrifice
,
bicause
in
sacrifice
we
present
to
God
our
oblations
,
and
in
the
sacrament
,
God
(
of
the
contrarie
)
doth
offer
and
communicate
with
vs
hys
graces
and
giftes
.
Also
in
the
sacrifice
for
synne
,
there
is
death
and
effusion
of
bloude
of
the
host
and
oblation
,
and
not
in
the
sacrament
,
but
onely
the
application
of
the
fruites
and
effectes
of
the
sacrifice
.
So
that
in
the
Supper
Iesus
Christ
is
not
eftsoones
sacrificed
,
but
the
fruites
of
his
obedience
,
and
of
the
merite
of
hys
sacrifice
are
there
distributed
and
receiued
by
the
faythfull
.
By
the
reasons
aforesayde
we
conclude
,
that
it
is
a
blasphemie
and
sacriledge
,
to
call
the
bread
of
the
Masse
of
a
romish
Priest
,
an
host
saluatorie
.
And
if
to
proue
it
the
auncientes
be
alledged
,
in
whose
writinges
it
is
found
,
that
sometime
the
Supper
was
called
oblation
and
sacrifice
:
we
answer
,
that
first
,
that
belonges
nothyng
to
the
Masse
of
the
Priestes
,
betwene
the
which
and
the
Supper
there
is
no
affinitie
.
And
then
,
that
which
the
auncientes
haue
sayde
,
that
they
neuer
vnderstoode
it
a
Sacrifice
propiciatorie
,
by
the
which
remission
of
synnes
is
gotten
and
obtayned
.
Neither
haue
they
beleued
or
thought
,
that
there
was
an
other
sacrifice
to
appease
Gods
wrath
,
and
purchase
a
reconcilement
betwene
him
&
men
,
than
the
onely
sacrifice
of
Iesus
Christ
made
by
him
,
onely
once
vpon
the
crosse
.
We
say
then
in
effect
thrée
thinges
:
first
that
there
neither
is
nor
can
be
other
sacrificator
of
the
newe
Testament
than
Iesus
Christ
.
The
reasons
are
,
bicause
there
is
none
but
he
of
whom
it
hath
bene
said
,
thou
art
priest
eternally
,
according
to
the
order
of
Melchisedeck
.
Also
ther
is
none
but
he
to
whom
may
be
applyed
the
conditions
and
essentiall
qualities
of
the
sacrificator
,
and
of
the
sacrificature
:
which
be
that
the
sacrificator
be
holy
,
innocent
,
without
spot
,
seperated
from
sinners
,
exalted
aboue
the
heauens
,
who
hath
not
neede
euery
day
to
offer
sacrifices
,
first
for
his
own
sinnes
,
and
then
for
the
sins
of
the
people
.
Also
there
is
none
but
he
,
which
either
is
,
or
may
be
mediator
betwene
God
and
men
,
that
is
able
to
satisfie
the
deuine
iustice
,
capable
to
beare
&
endure
the
wrath
of
God
,
that
can
tame
and
ouercome
death
,
that
by
his
death
and
proper
bloude
is
able
to
procure
the
ratification
of
the
new
testament
,
and
who
lastly
is
able
in
fauour
and
contemplation
of
hys
merites
and
dignities
,
to
obtayne
of
God
the
remission
of
synne
,
with
other
graces
which
are
necessarie
to
such
as
seeke
him
and
trust
in
him
.
Secondly
,
we
saye
there
is
no
other
sacrifice
for
synne
,
but
that
of
Iesus
Christe
,
who
is
the
onelye
Lambe
that
beares
the
synne
of
the
world
,
that
there
is
but
his
bloud
,
by
the
which
our
abominations
are
washed
&
made
cleane
.
To
be
short
,
that
God
takes
no
pleasure
in
other
sacrifice
or
oblation
,
and
that
he
requires
no
other
Holocaustes
nor
offering
for
synne
,
and
that
for
this
reason
,
Iesus
Christ
(
as
is
written
of
him
in
the
roule
of
the
law
)
is
come
to
do
and
accomplish
the
wyll
of
God
his
father
.
Thirdly
we
say
of
the
sacrifice
of
Iesus
Christ
,
that
it
is
onely
,
and
once
offered
by
him●elfe
,
without
néede
euer
after
to
repeate
or
reitterate
it
,
considering
his
perfection
and
vertue
,
by
the
which
synne
is
abolished
,
and
perfect
and
eternall
sanctification
obtained
to
all
the
chosen
,
as
appeareth
in
the.
9
&
.
10.
to
the
Hebrues
.
By
meane
wherof
it
is
no
lesse
blasphemie
,
&
matter
contrary
to
the
doctrine
and
meaning
of
the
Apostle
,
to
approue
the
repeticion
and
reitteration
of
the
sacrifice
of
Iesus
Christ
,
than
the
plurality
of
sacrifices
for
sin
.
And
if
the
Doctors
would
(
as
hath
beene
their
custome
)
to
disguise
and
colour
such
an
abuse
,
preferre
their
distinction
betwene
the
sacrifice
propiciatory
,
and
applicatorie
,
as
to
say
the
Priestes
pretende
not
in
their
Masses
to
sacrifice
Iesus
Christ
for
other
ende
than
to
apply
the
merite
of
hys
death
to
those
by
whom
they
celebrate
them
:
We
answer
,
that
in
doyng
thus
,
they
would
attribute
more
than
they
do
to
Iesus
Christ
,
bicause
all
the
fruite
of
hys
sacrifice
comes
to
vs
by
the
application
of
the
same
,
euen
as
the
healing
our
cure
comes
not
so
much
of
the
confection
and
preparation
of
the
medecine
,
as
by
applying
the
same
.
Besides
we
make
this
question
to
our
Masters
,
by
what
meanes
the
benefit
of
the
death
of
Iesus
Christ
was
applyed
to
the
fathers
afore
his
comming
,
seeing
at
that
time
ther
was
no
Masse
soong
.
All
men
of
any
spirit
&
iudgement
may
perceiue
that
those
distinctions
are
friuolous
,
&
suborned
onely
to
darken
the
truth
,
&
bleare
the
eyes
of
the
simple
and
ignorat
.
For
Iesus
Christ
who
hath
offered
the
sacrifice
,
is
the
selfe
same
which
he
applies
to
vs
by
his
spirite
,
his
woord
,
and
his
sacramentes
.
And
now
to
returne
to
the
matter
of
our
beginning
,
&
to
declare
to
what
ende
the
auncients
haue
called
the
Supper
&
all
the
action
of
the
same
sacrifice
:
there
is
to
be
noted
that
in
the
supper
ther
be
many
sortes
of
sacrifices
,
as
the
sacrifice
of
a
contcite
hart
,
which
is
offred
by
publik
confession
of
sins
done
there
.
After
,
the
sacrifice
of
our
bodies
,
which
is
there
offred
by
open
praier
following
the
said
confession
:
thirdly
,
the
sacrifice
of
praise
and
thanks
giuing
,
there
offered
,
when
after
the
confession
&
prayers
they
sing
Psalmes
.
The
preaching
of
the
gospel
(
which
is
called
a
sacrifice
Rom.
15.
)
comes
after
,
as
when
the
confession
&
praiers
being
done
,
the
Minister
presents
himselfe
to
the
people
,
to
reueale
the
woorde
of
God
.
Almes
(
which
is
an
other
kinde
of
sacrifice
)
were
in
times
past
layd
to
the
supper
by
the
faythfull
:
who
by
thys
meane
would
testifie
not
onely
the
memorie
they
had
of
the
graces
and
benefits
of
God
,
but
also
their
charity
and
des●re
they
had
to
relieue
the
necessities
of
their
poore
neighbours
.
Ouer
and
besides
all
these
kindes
of
sacrifices
,
there
bée
two
particular
in
the
Supper
,
whereof
is
mention
made
in
the
writinges
of
the
auncientes
,
the
breade
and
wine
which
were
chosen
and
taken
of
the
almes
brought
thether
for
the
poore
:
and
were
consecrated
,
that
is
to
say
,
assigned
and
deputed
to
the
holy
&
sacred
vse
of
the
supper
.
The
other
kinde
is
the
memorie
of
the
death
and
sacrifice
of
Iesus
Christ
celebrated
and
repeated
in
all
the
action
of
the
Supper
,
which
for
this
reason
is
called
sacrifice
by
S.
Iohn
Chrisostome
vpon
the
Epistle
to
the
Hebrues
,
S.
Ambrose
cals
it
the
memorie
of
our
redemption
,
to
the
ende
that
we
remembring
our
Redéemer
,
may
obtaine
of
him
to
multiply
his
graces
vpon
vs
.
S.
Augustine
propones
it
also
more
cleare
,
In
an
other
place
:
the
flesh
and
bloud
of
this
sacrifice
afore
the
comming
of
Iesus
Christ
were
promised
by
the
figures
of
sacrifices
:
The
name
of
sacrifice
is
also
often
times
applyed
by
the
auncientes
to
the
almes
brought
by
the
faithfull
in
the
supper
,
as
by
Iustine
Martyr
in
the
second
Apologie
,
by
S.
Augustine
in
his
.20
.
boke
,
chap.
20.
against
Faustus
,
by
S.
Ciprian
in
his
booke
of
the
almes
,
by
S.
Chrisostome
,
hom.
46.
vpon
S.
Mathew
which
may
also
be
verified
euen
by
the
canon
of
the
Masse
,
where
it
is
sayd
,
we
offer
to
thy
maiestie
part
of
thy
giftes
and
benefites
,
the
same
to
be
referred
to
the
almes
of
the
faithfull
,
offered
by
the
Minister
to
God
,
in
the
name
of
all
the
church
.
Sometimes
the
prayers
which
were
made
there
,
were
called
sacrifices
,
as
Cyprian
vpon
the
dominicall
prayer
,
and
Eusebius
in
the
.vij.
of
the
Ecclesiasticall
history
,
Tertullian
in
the
third
booke
against
Marcion
,
where
alledging
the
place
of
Malachie
of
the
cleane
offring
which
ought
to
be
made
to
God
from
the
sunne
rising
,
tyll
the
settyng
of
the
same
,
saith
,
it
ought
to
be
vnderstand
of
the
Hymnes
and
prayses
to
God
,
which
S.
Ierome
also
confirmes
in
hys
exposition
vpon
the
sayd
place
.
For
conclusion
of
this
matter
,
we
say
,
that
all
the
places
of
the
bookes
of
the
auncientes
,
wherein
touching
the
matter
of
the
supper
,
is
mencion
made
of
the
sacrifice
,
ought
to
be
referred
to
one
of
the
sayd
kindes
:
neither
can
it
be
found
,
that
either
they
haue
sayd
,
written
,
or
thought
,
that
there
was
other
sacrifice
propiciatorie
,
than
onelye
that
whiche
Iesus
Christ
hath
once
offered
on
the
crosse
in
his
proper
body
for
our
redemption
:
by
which
meane
it
is
sure
that
he
ought
to
be
acknowledged
in
the
Christian
church
sacrificator
of
the
new
testament
.
And
touching
the
other
sacrifices
,
as
that
of
a
contrite
hart
,
mortification
of
the
flesh
,
of
thankes
geuyng
and
almes
,
and
the
pronouncement
and
memory
of
the
death
of
Iesus
Christ
:
we
saye
that
generallye
it
belonges
to
the
church
to
offer
them
,
and
that
there
is
neither
faithfull
,
nor
any
member
in
all
the
body
of
the
Church
,
who
for
this
respect
is
not
sacrificature
:
as
S.
Peter
saith
in
his
first
Epistle
,
chap.
2.
and
S.
Iohn
in
the
Apocalips
,
chap.
1.
and
that
for
that
reason
we
ought
to
offer
in
the
Supper
such
sacrifices
vnto
God
,
as
appeares
euen
by
the
canon
of
their
Masse
,
by
them
euill
vnderstanded
&
applied
to
the
sacrifice
which
they
pretend
of
the
body
and
blood
of
Iesus
Christ
,
where
it
is
sayd
,
for
the
which
we
offer
thee
,
or
who
offer
thee
.
&c.
That
which
we
say
of
the
sacrificature
,
that
it
is
common
to
al
the
church
to
offer
to
God
sacrifice
of
thankes
giuyng
,
ought
not
to
be
slaunderously
interpreted
,
as
though
we
wold
confuse
the
ecclesiastical
ministery
,
wyth
the
sayd
sacrificature
,
and
by
that
meane
reuerse
and
trouble
the
order
of
the
church
,
giuing
to
euery
one
an
autority
&
power
to
gouerne
it
.
For
we
know
well
inough
that
vocations
are
different
amongst
the
people
of
God
,
and
that
it
is
necessarye
,
that
in
the
church
ther
be
Pastors
&
Doctors
,
with
other
Ministers
(
as
Deacons
and
Auncients
)
to
guide
it
well
and
edifie
,
as
well
by
continual
preaching
of
the
word
,
as
carefull
execution
of
other
thinges
concerning
their
charges
:
onelye
wee
must
distinguish
those
vocations
which
are
particular
,
from
the
sacrificature
aforesaid
,
which
ought
to
be
generall
and
common
(
as
is
sayd
)
to
all
the
Church
.
Such
now
,
as
with
diligence
wyll
obserue
the
matters
here
before
discoursed
&
proued
by
Gods
word
,
may
easely
see
&
iudge
,
that
the
Masse
as
it
is
celebrate
at
this
day
in
the
Romish
church
,
is
the
whole
corruption
&
reuersement
of
the
institution
of
the
supper
which
Iesus
Christ
hath
established
and
left
in
his
church
,
so
that
at
this
daye
it
is
impossible
to
finde
or
discerne
one
onely
mark
of
his
first
ordinance
.
For
of
a
sacrament
which
Iesus
Christ
left
in
his
church
to
ed●y
and
entertain
it
in
a
present
memory
of
his
death
,
they
haue
made
a
sacrifice
,
by
the
which
the
remembrance
of
the
same
Iesus
Christ
is
altogether
buried
&
defaced
.
Wherin
there
is
this
thing
specially
maruelous
,
and
no
lesse
worthy
to
be
wel
noted
,
that
the
which
appertained
not
but
to
the
sonne
of
God
,
&
impossible
to
any
to
do
but
to
himselfe
,
as
to
sacrifice
for
synne
,
to
reconcile
men
vnto
God
,
to
appease
his
wrath
towards
them
,
&
to
intercesse
for
fauour
and
helpe
of
them
,
the
Prests
attribute
to
themselues
.
And
that
which
is
lawfull
&
commaunded
,
yea
&
possible
for
them
to
do
,
as
to
solemnise
the
memory
of
Iesus
Christ
,
&
in
taking
,
breaking
,
distributing
and
eating
the
bread
,
and
drinking
the
wine
,
to
declare
his
death
,
they
haue
altogether
left
.
So
that
as
we
may
say
that
whatsoeuer
Christ
did
in
the
supper
,
and
commaunded
to
do
,
the
Priestes
do
nothing
at
all
,
euen
so
,
what
he
did
on
the
crosse
,
and
commaunded
man
neuer
to
do
it
,
the
Priests
vndertake
and
seeke
to
do
it
.
The
errors
and
abuses
aswel
of
transubstanciation
,
as
of
sacrificature
,
and
sacrifice
expiatory
,
and
the
repeticion
of
the
same
,
which
be
the
principall
partes
,
and
(
as
it
were
)
the
groundes
of
the
Masse
,
haue
bene
heretofore
confuted
,
and
sufficiently
ouerthrown
,
as
wel
by
Gods
word
,
as
other
reasons
here
alledged
in
the
declaration
of
the
parts
of
that
supper
.
And
now
ther
restes
no
more
to
batter
wholy
this
Idol
,
but
to
shew
that
the
residue
of
the
Masse
is
no
better
stuffe
,
nor
better
grounded
in
Gods
word
.
For
the
adoration
which
is
there
done
to
the
bread
and
wine
is
an
idolatry
condemned
and
cursed
of
God
.
And
it
is
not
likely
to
be
true
,
that
Iesus
Christ
instituting
the
supper
,
had
not
ordained
it
,
&
S.
Paule
reciting
this
as
he
had
receiued
it
of
the
Lord
,
had
not
taught
it
,
and
that
the
auncient
church
had
omitted
it
,
if
it
had
bene
a
thing
wherin
God
might
haue
bene
any
way
honored
.
Besides
,
the
seperation
of
the
Priest
from
the
people
,
is
directly
contrary
to
the
article
of
faith
of
the
Communion
of
the
church
,
and
contrary
to
the
purpose
&
end
for
the
which
the
supper
was
ordained
:
the
same
tending
to
confirme
and
entertaine
the
societie
that
ought
to
be
betwene
the
faythfull
,
and
bynde
them
alwayes
more
strayghtly
one
to
another
.
So
that
as
it
cannot
be
more
rightly
tearmed
than
a
presumption
intollerable
,
and
a
manyfest
disdayne
of
the
rest
of
Gods
people
:
So
that
whiche
the
Doctors
haue
alledged
to
excuse
and
couer
such
a
sacriledge
,
is
no
lesse
vaine
and
friuolous
,
which
is
,
that
the
Masse
of
the
Priestes
doth
not
forbeare
to
be
good
,
not
withstanding
the
assistants
wyl
not
communicate
ther.
For
first
,
they
are
forbidden
to
eate
alone
in
the
supper
,
and
there
is
no
supper
where
is
no
communion
,
as
S.
Paule
teacheth
,
rebuking
the
Corinthians
,
for
departing
one
from
an
other
in
the
celebration
of
their
supper
.
When
(
saith
he
)
you
assemble
your selues
together
,
it
is
not
to
eate
the
supper
of
the
Lord
,
séeing
when
ye
come
to
eating
,
euery
one
aduaunceth
to
take
it
particularlye
.
Also
,
howe
can
they
excuse
the
Masses
which
are
soong
in
Monasteries
,
wher
the
people
are
defended
to
communicate
with
the
Moonkes
that
celebrate
them
?
yea
,
it
is
ordinarelye
séene
in
great
parishes
,
in
Paris
and
elswhere
,
that
when
the
people
communicate
,
they
are
seperate
from
the
Prests
,
who
doing
their
businesse
a
part
,
disdayne
to
eate
and
communicate
at
one
table
with
them
.
And
what
communion
is
there
betwene
the
Priestes
and
the
people
,
séeing
that
in
place
to
breake
in
the
assemblye
,
one selfe
loafe
(
to
the
ende
that
all
participating
therein
,
shoulde
by
that
meane
be
the
more
straightly
conioyned
and
knyt
in
one selfe
body
)
euerye
one
hath
his
owne
a
part
:
the
Priest
a
greater
,
and
the
people
one
somewhat
lesse
:
Séeing
also
the
Chalice
is
in
no
sort
distributed
.
Furthermore
,
what
indeuor
is
vsed
by
the
prests
to
inuite
and
exhorte
the
people
to
comunicate
wyth
them
,
yea
euen
the
Bishops
,
who
at
this
day
hold
it
as
a
matter
of
shame
to
communicate
with
Artisans
,
and
other
people
of
meane
condition
.
For
conclusion
,
if
the
Doctors
had
well
considered
the
customes
of
the
auncients
,
who
caused
to
go
out
of
the
place
,
wher
the
Communion
was
done
,
the
Catachumeni
,
and
others
not
prepared
to
communicate
:
And
likewise
if
they
had
remembred
the
doctrine
of
S.
Iohn
Chrisostome
,
shame
would
haue
forbid
them
to
defend
such
an
abuse
and
impietie
,
Thirdly
,
the
gobbins
and
tronshons
of
the
Gospels
and
Pistles
,
the
Creede
,
Prayer
,
and
other
péeces
referred
to
the
scripture
,
altogither
confused
and
shaken
of
,
pronounced
to
the
people
in
a
tong
not
vnderstand
(
contrary
to
the
expresse
commaundemente
of
God
,
and
without
any
edifying
of
the
multitude
)
is
no
other
thing
than
a
vaine
vsurpation
of
the
name
of
God
,
against
the
expresse
defence
made
by
the
same
:
which
ornaments
are
too
narow
and
short
to
couer
the
shame
and
horror
of
the
Masse
.
Fourthly
,
what
execrable
abuse
is
it
to
say
,
that
the
Masse
serues
not
only
to
the
liuing
,
but
also
for
the
dead
,
to
obtaine
remission
of
their
sinnes
:
wherin
the
priestes
forgetting
neither
shame
nor
blasphemie
,
deuide
their
ofte
into
three
parts
,
with
this
visor
vppon
it
,
that
one
is
for
them
that
be
in
heauen
,
an
other
for
suche
as
liue
on
earth
,
and
the
thirde
serues
for
the
soules
that
abide
in
purgatorie
.
But
the
Sacrament
,
which
is
not
ordained
but
to
confirme
the
faith
of
the
word
,
stretcheth
no
further
then
the
ministerie
,
and
the
ministerie
no
longer
than
this
life
:
so
that
if
it
be
so
that
those
that
are
in
heuen
,
&
such
likewise
as
are
fained
to
be
in
purgatorie
be
dead
and
departed
this
world
:
we
must
necessarily
conclude
that
as
Gods
woorde
can
not
be
preached
vnto
them
,
so
also
they
cannot
pertake
in
the
administration
of
the
sacraments
,
and
if
they
be
not
administred
to
them
,
they
can
nothing
profite
them
.
The
ende
of
the
Resolution
.
An
Answer
to
the
last
Obiections
proponed
by
the
Doctoures
touching
the
Supper
.
WE
say
,
that
there
be
many
things
in
the
sayde
Obiections
,
impertinente
to
the
matter
of
the
Question
,
as
where
they
demaund
,
how
many
worldes
the
Doctrine
hath
remained
pure
,
bothe
touching
the
supper
,
and
other
articles
of
religion
:
whereunto
we
Answer
,
that
euen
in
the
time
of
the
Apostles
,
there
were
heretikes
and
Antichristes
,
as
Ebion
Cerinthus
,
Simon
Magicien
,
the
Samaritanes
and
others
,
who
,
by
their
errors
and
heresies
went
aboute
to
shake
euen
the
Apostolical
Churches
,
and
corrupte
the
pure
Doctrine
of
the
same
,
whome
the
Apostles
resisted
valiantly
in
all
possible
sorte
,
reuoking
and
referring
alwayes
all
things
to
their
former
institution
,
and
foundations
of
the
pure
woord
of
God
:
as
we
sée
S.
Paule
did
on
the
behalfe
of
the
Corinthians
and
Galathians
,
whose
Churches
albeit
he
had
most
well
planted
and
licoured
,
yet
they
were
corrupted
in
his
life
time
both
in
manners
and
doctrine
:
And
where
the
Doctors
aske
,
howe
long
time
,
the
puritie
of
the
doctrine
and
Religion
hath
perseuered
in
the
Churche
of
God
after
the
decease
of
the
Apostles
,
as
wel
touching
the
Article
of
the
supper
,
as
for
others
:
we
Aunswere
that
the
continuance
hath
bene
,
euen
so
long
time
,
as
Gods
woorde
hath
bene
folowed
and
preached
.
Touching
the
Obiection
of
the
Doctors
folowing
,
blasing
the
supper
celebrated
in
the
Reformed
churches
,
as
that
we
shoulde
abuse
the
Communicantes
,
by
giuing
them
no
other
thing
than
a
nothing
betwéene
two
platters
:
we
Aunswere
,
that
that
blase
doth
more
aptly
become
them
than
vs
,
bicause
they
offer
to
suche
as
they
summone
to
their
Masses
,
but
the
Accidents
,
indiuidible
waues
,
and
only
the
sighte
of
formes
of
breade
and
wine
,
to
féede
them
withall
.
A
litle
after
,
they
call
the
sacrifice
of
their
Masse
,
most
pretious
:
wherin
we
condiscend
with
them
,
and
say
,
they
haue
reason
so
to
exalt
it
with
a
noble
and
most
precious
title
,
bicause
of
the
greate
reuenues
and
riches
which
this
pretious
sacrifice
brings
them
:
which
we
may
say
hath
bene
to
them
a
fléece
or
mine
of
Golde
more
riche
and
plentifull
,
than
euer
was
that
of
Iason
,
or
all
the
mines
of
the
Easte
:
as
hauing
brought
the
world
to
beléeue
,
(
and
spetially
the
founders
of
Abbaies
,
Priories
,
and
other
benefices
)
that
their
sacrifices
were
auaileable
,
for
the
redemption
,
remedie
and
reléefe
of
their
soules
.
Afterwards
,
the
Doctors
,
without
all
shame
call
the
supper
of
the
Lord
,
detestable
,
bicause
(
as
they
say
)
we
offer
nothing
there
but
common
bread
and
wine
:
wherunto
we
Answer
,
that
in
our
supper
,
we
offer
in
déede
bread
and
wine
to
the
people
,
which
after
the
consecration
remain
in
their
substance
,
as
before
:
but
we
denie
,
that
,
for
al
that
,
the
said
bread
and
wine
are
common
,
bicause
(
as
hath
bene
héertofore
amplie
declared
to
the
Doctors
)
that
both
the
one
and
the
other
by
the
preaching
and
pronouncing
of
the
ordinance
of
God
is
changed
,
as
is
said
in
respecte
of
the
vse
,
but
not
touching
the
nature
:
wher
the
doctors
offer
to
charge
vs
with
monopolides
,
contributions
,
conspiracies
&
secrete
practises
against
the
state
of
our
Prince
,
vnder
colour
&
pretence
of
our
supper
:
we
Answer
,
that
that
is
not
to
impugne
our
doctrine
,
but
impudently
to
despite
&
slander
vs
,
for
such
hath
ben
the
faith
of
the
reformed
religion
,
as
bisides
that
it
hath
ben
proued
,
with
the
losse
of
their
bloud
&
life
,
yet
the
king
in
his
councel
&
by
his
edict
,
hath
declared
vs
his
most
faithful
&
well
affected
subiects
:
but
it
is
not
to
be
maruelled
,
if
the
doctors
heape
these
slaunders
vpon
the
reformed
churches
,
seeing
in
al
times
,
the
Christians
haue
bene
accused
of
such
crimes
by
the
enimies
to
the
truth
:
As
appeareth
by
the
Apologetike
of
Tertullian
and
S.
Augustines
Bookes
of
the
Citie
of
God
:
By
the
Treatise
of
S.
Cyprian
againste
Demetrius
,
and
by
the
Booke
of
Arnobius
,
which
he
wrote
againste
the
Gentiles
.
Onely
we
maruell
howe
the
Doctoures
are
so
euill
aduised
,
as
to
alleage
the
Suppers
in
the
Refourmed
Churches
,
to
verifie
theyr
accusations
,
séeing
that
as
they
are
at
this
day
publikely
done
euery
where
,
in
the
view
and
presence
of
so
many
as
wil
beholde
them
,
so
there
is
nothing
hid
,
nor
so
hard
,
as
euery
one
(
if
he
wil
)
may
not
easily
be
informed
:
only
it
is
the
zeale
&
great
charitie
of
our
masters
the
Doctors
,
(
wherein
héeretofore
they
haue
protested
euen
by
the
Inuocation
of
the
name
of
God
)
that
caries
them
without
shame
or
likelihoode
,
thus
to
slaunder
vs
,
whose
iustice
in
this
case
is
to
Answere
for
vs
bothe
afore
God
and
men
.
And
to
proue
and
confirme
their
poynts
afore
recited
,
the
Doctors
adde
,
that
it
appertaines
not
to
all
men
indifferently
to
Consecrate
the
matter
of
the
sacramentes
,
but
to
suche
only
as
are
ordained
by
imposition
of
the
Romishe
Bishops
hands
:
wherunto
we
Aunswer
,
and
confesse
the
first
poynte
,
as
hauing
saide
in
other
places
,
that
the
vocation
is
necessary
to
suche
effecte
:
But
not
that
this
vocation
is
the
imposition
which
they
pretend
,
assuring
our selues
,
that
our
vocation
is
more
lawfull
and
better
grounded
,
than
that
of
the
Doctors
.
Where
the
Doctors
,
in
the
Article
folowing
,
alleage
that
we
haue
not
Answered
them
to
their
sufficient
liking
,
touching
the
partes
of
the
sacrament
,
and
the
woord
required
for
the
consecration
of
the
matter
in
the
same
:
we
Aunswer
,
that
in
our
wrytings
,
is
no
ambiguitie
,
no
darke
sense
,
nor
any
inuolution
,
but
suche
as
the
Doctors
list
to
finde
there
:
wherin
as
we
lay
our selues
vppon
the
iudgement
of
the
vpright
hearers
.
So
,
also
it
becomes
no
more
straunge
to
vs
that
the
doctors
chalenge
vs
of
darke
wryting
,
than
it
was
to
S.
Paul
,
that
his
gospell
was
hid
and
couered
to
those
that
perished
,
&
whose
vnderstandings
the
God
of
this
world
had
blinded
.
Touching
the
presence
of
Iesus
Christe
in
the
supper
,
wherin
they
would
vrge
vs
to
declare
more
amplie
,
than
in
our
former
Aunswer
,
we
say
,
we
haue
Aunswered
sufficient
clearly
:
notwithstanding
the
doctors
rest
not
satisfied
,
wherof
we
make
no
greate
maruell
,
as
knowing
that
they
haue
seldome
in
custome
to
be
contented
,
onlesse
we
consent
both
to
their
demaundes
and
desires
,
which
we
are
not
nowe
setled
to
do
,
and
much
lesse
that
our
Aunswer
excéede
the
limits
and
bounds
of
the
scripture
,
neither
in
this
Article
of
the
supper
,
nor
in
others
:
but
onely
to
folow
the
phrases
and
manners
of
spéeche
of
the
same
as
neere
as
we
can
possibly
:
By
meane
wherof
,
for
a
full
and
resolute
Aunswer
,
we
acknowledge
no
other
eating
of
the
flesh
and
bloud
of
Iesus
Christe
,
whether
in
or
out
of
the
supper
,
than
that
which
Iesus
Christ
declares
in
the
sixth
Chapter
of
S.
Iohn
,
who
eateth
my
fleshe
and
drinketh
my
bloud
,
he
hath
life
euerlasting
:
also
,
he
that
eateth
my
fleshe
and
drinketh
my
bloude
,
he
dwelles
in
me
and
I
in
him
:
as
the
liuing
Father
hath
sent
me
,
so
I
goe
thither
bicause
of
my
father
,
and
he
that
shall
eate
me
,
shall
liue
also
bicause
of
me
.
Vppon
the
last
Article
which
is
of
the
concomitance
,
we
Aunswer
that
the
Doctors
demaunde
was
not
so
harde
,
that
we
conceiued
it
not
:
only
we
dissembled
it
,
as
not
to
lose
time
to
speake
and
write
of
such
dreames
:
wherin
also
we
iudged
the
Doctors
of
sufficient
suttletie
to
vnderstande
,
that
in
denying
them
Transubstantiation
,
was
not
to
approue
their
concomitance
.
And
nowe
to
satisfie
them
we
make
this
addition
,
not
to
seke
to
know
more
,
than
that
which
Iesus
Christ
teacheth
in
his
woord
,
that
in
the
supper
,
to
participate
in
his
flesh
crucified
,
and
blud
shed
for
remission
of
sinnes
,
we
must
take
and
eat
the
bread
,
and
drinke
the
wine
which
are
administred
,
and
not
deuide
or
separate
them
in
any
sort
,
the
same
being
also
defended
by
the
Canons
,
De
confecr
.
dist.
2.
Cum
omne
crimen
.
Wedensday
the
fourtenth
of
August
the
yeare
aforesaide
.
This
wryting
being
dispatched
and
sent
away
,
the
Ministers
not
long
after
,
went
to
the
Lord
of
Neuers
,
with
declaration
that
for
their
parts
,
they
had
at
large
handled
this
conference
,
as
finding
the
doctors
by
their
impertinent
and
vain
questions
hitherto
to
séeke
only
to
winne
time
,
without
any
aduauncement
at
al
of
the
solution
of
the
supper
&
the
Masse
:
And
albeit
they
disguised
their
demaundes
as
necessarily
to
tend
to
a
prepratiue
for
this
disputation
,
yet
they
contained
no
other
purpose
,
than
not
at
all
to
enter
the
conference
,
but
rather
to
kéepe
things
in
suspence
vntil
they
grew
weary
,
by
which
meanes
this
holy
purpose
mighte
altogither
dissolue
&
breake
:
in
the
ends
,
they
besoughte
him
humbly
to
aduise
the
Doctors
(
without
vaine
varietie
or
change
of
matter
)
to
auoide
the
difference
,
and
refute
that
which
the
Ministers
had
maintained
of
the
supper
,
and
defend
that
which
they
had
condemned
of
the
Masse
:
wherein
they
obtained
his
promisse
which
gaue
them
a
hope
of
profitable
matter
héereafter
,
and
such
as
might
serue
to
edifie
the
readers
,
and
purge
the
greatest
abuse
and
error
that
then
occupied
the
Romishe
Church
.
All
this
notwithstanding
,
there
ran
immediately
a
brute
thorow
the
towne
that
Vigor
was
falne
into
a
dangerous
sicknesse
,
without
likelihoode
of
spéedy
recouery
,
the
same
giuing
a
feare
to
the
Ministers
to
be
intercepted
in
their
laste
hope
:
which
they
doubted
so
muche
the
more
,
as
at
the
instant
they
were
told
that
Doctor
Sainctes
,
was
also
gone
out
of
Paris
to
the
Cardinal
of
Loraine
by
which
they
could
not
otherwayes
presume
,
than
that
they
should
be
enforced
to
a
long
abode
in
Paris
without
any
sette
exercise
to
occupie
the
time
,
as
being
come
thither
but
by
chance
:
for
Spyna
but
made
it
in
his
way
to
passe
into
Aufon
,
and
for
the
other
,
being
Minister
to
the
Church
of
Orleans
it
was
not
long
since
he
was
taken
out
of
prison
,
whether
he
was
led
in
Iune
afore
,
vpon
a
false
imputation
by
the
enimies
of
Gods
Churche
;
charging
him
to
be
Author
of
a
most
pernitious
&
wicked
Boke
written
against
the
obedience
to
Kings
and
Princes
,
by
which
he
founde
it
very
inconuenient
for
him
to
tarie
so
long
in
the
Towne
,
whether
he
came
not
at
the
first
willingly
.
For
these
respects
they
resolued
eftsones
to
returne
to
the
Lord
of
Neuers
,
and
also
to
tel
him
that
séeing
doctor
Sainctes
(
who
might
haue
taried
and
drawne
to
him
in
Vigors
place
some
other
at
his
plesure
)
was
departed
without
any
aduertisement
of
his
returne
:
there
was
also
no
reason
of
their
abode
stil
,
as
wel
in
respect
of
the
incertaintie
of
their
businesse
,
as
also
that
their
Churches
had
neede
of
them
for
the
exercise
of
their
charge
as
they
desired
:
notwithstanding
,
in
the
end
,
they
yelded
to
their
propre
incommoditie
,
as
to
remaine
there
vntil
the
Lord
of
Neuers
parted
from
Paris
,
which
shuld
be
vpon
the
ende
of
August
,
being
minded
then
to
go
to
a
Lordship
of
his
called
Conlomiers
,
for
then
,
hauing
neither
the
presence
of
the
Lord
of
Neuers
,
nor
the
company
of
the
Doctors
,
the
Ministers
were
at
a
gaze
,
as
hauing
nothing
to
doe
,
nor
any
man
to
dispute
withall
.
Vpon
these
declarations
,
the
Lorde
of
Neuers
deliuered
them
their
pasport
in
wryting
,
signed
,
Lodouico
de
Gonzague
with
promisse
to
send
vnto
them
the
Answer
of
the
Doctors
,
&
that
by
the
meane
of
the
Lord
de
Buci
S.
Georg
,
who
vndertoke
the
charge
of
the
businesse
:
The
Ministers
for
their
parts
promised
also
to
be
ready
to
returne
to
Paris
,
either
els
to
Answer
from
the
place
where
they
should
remaine
,
as
often
as
the
Doctors
would
wryte
.
This
businesse
being
thus
setled
,
the
Ministers
departed
immediatly
,
with
expectation
of
some
spéedie
newes
from
the
Doctors
:
from
whom
as
yet
they
haue
hard
neither
argument
nor
effect
:
only
they
haue
hard
that
thorow
the
citie
of
Paris
there
hathe
bene
publike
sale
of
certaine
wrytings
,
within
whose
titles
is
included
this
woord
of
conference
,
as
to
make
séeme
to
the
worlde
that
they
contained
matter
touching
the
former
disputations
:
this
policie
was
not
without
great
profite
to
the
Printers
,
so
vehemente
was
the
desire
of
men
to
knowe
the
truthe
:
for
whose
satisfying
and
contentment
,
we
thought
good
to
spred
abrode
the
matter
as
it
passed
in
déede
,
reseruing
till
an
other
time
to
publish
that
which
the
doctors
would
wryte
against
it
,
if
they
will
wryte
at
all
,
and
also
the
Ministers
Answeres
,
which
shall
neuer
faile
.
In
the
meane
while
let
euery
one
make
his
profite
of
the
present
Contentes
,
with
prayer
to
the
Father
of
all
lighte
to
poure
more
and
more
the
cleare
lighte
of
his
spirite
vpon
his
Church
in
the
true
vnderstanding
of
his
holy
woorde
,
for
the
restoring
and
aduauncement
of
the
spirituall
kingdom
of
Iesus
Christe
his
Sonne
our
Lorde
.
FINIS
.