but by fire and faggots by strange new-devised tortures we shall quickly find that the Court of Rome hath died it self red in Christian blood and equalled the most Tyrannical persecutions of the Heathen Emperours The other Maxim whereupon you say that our Reformation was grounded was this Tâ—…at the onely way to reform the Faith anâ—… Liturgie and Government of the Church was to conform them to the dictates of holy Scripture of the sense whereof every private Christian ought to be the Judge by the light of the Spirit excluding Tradition and the publiâ—…k Judgement of the Church You adde That we cannot prove Episcopacy by Scripture without the Help of Tradition And if we do admit of Tradition we must acknowledge the Papacy for the Government of the Catholick Church as founded in the Primacy of St. Peter Your second supposed ground is no truer than the former we are as far from Anarchy as from Tyranme As we would not have humane Authority like Medusa's head to transform reasonable men into sensless stones So we do not put the reigns of Government into the hands of each or any private person to reform according to their phantasies And that we may not deal like blunderers or deceitful persons to wrap up or involve our selves on purpose in confused Generalities I will set down our sense distinctly When you understand it I hope you will repent of your rash censuring of us of whom you had so little knowledge Three things offer themselves to be considered First concerning the Rule of Scripture Secondly the proper Expounders thereof and Thirdly the manner of Exposition Concerning Scripture we believe That it was impossible for humane reason without the help of divine Revelation to find out those supernatural truths which are necessary to Salvation 2. That to supply this defect of natural reason God out of his abundant goodness hath given us the holy Scriptures which have not their authority from the writing which is humane but from the Revelation which is divine from the Holy Ghost Thirdly that this being the purpose of the Holy Ghost it is blasphemy to say he would not or could not attain unto it And that therefore the holy Scriptures do comprehend all necessary supernatural truths So much is confessed by Bellarmine that All things which are necessary to be believed and to be done by all Christians were preached to all by the Apostles and were all written Fourthly that the Scripture is more properly to be called a Rule of supernatural truths than a Judge or if it be sometimes called a Judge it is no otherwise than the Law is called a Judge of civil Controversies between man and man that is the rule of judging what is right and what is wrong That which sheweth what is strait sheweth likewise what is crooked Secondly concerning the proper Expounders of Scripture we do believe that the Gospel doth not consist in the words but in the sense non in superficie sed in medullâ And therefore that though this infallible Rule be given for the common benefit of all yet every one is not an able or fit Artist to make application of this Rule in all particular cases To preserve the common right and yet prevent particular abuses we distinguish Judgement into three kinds Judgement of Discretion Judgement of Direction and Judgement of Jurisdiction As in the former Instance of the Law the ignorance whereof excâ—…seth no man every Subject hath Judgement of Discretion to apply it particularly to the preservation of himself his estate and interest The Advocates and those who are skilful in the Law have moreover a Judgement of Direction to advise others of less knowledge and experience But those who are Constituted by the Sovereign power to determine emergent difficulties and differences and to distribute and administer Justice to the whole body of a Province or Kingdome have moreover a Judgement of Jurisdiction which is not onely discretionary or directive but authoritative to impose an Obligation of obedience unto those who are under their charge If these last shall transgress the rule of the Law they are not accountable to their Inferiours but to him or them that have the Sovereign power of Legislative Judicature Ejus est legem interpretari cujus est condere To apply this to the case in question concerning the exposition of the holy Scripture Every Christian keeping himself within the bounds of due obedience and submission to his lawful Superiours hath a Judgement of Discretion Prove all things hold fast that which is good He may apply the Rule of holy Scripture for his own private instruction comfort â—…dification and direction and for the framing of his life and belief aceordingly The Pastors of the Church who are placed over Gods people as watchmen and guides have more than this a judgement of Direction to expound and interpret the holy Scriptures to others and out of them to instruct the ignorant to reduce them who wander out of the right way to confute errours to foretell dangers and to draw sinners to repentance The chief Pastors to whose care the Regiment of the Church is committed in a more special manner have yet an higher degree of judgement a Judgement of Jurisdiction to prescribe to enjoyn to constitute to reform to censure to condemn to bind to loose judicially authoritatively in their respective charges If their Key shall erre either their Key of Knowledge or their Key of Jurisdiction they are accountable to their respective Superiours and in the last place to a general Council which under Christ upon Earth is the highest Judge of Controversies Thus we have seen what is the Rule of Faith and by whom and how far respectively this rule is to be applied Thirdly for the manner of expounding holy Scriptures for there may be a privacy in this also and more dangerous than the privacy of the person many things are necessary to the right interpretation of the Law to undeâ—…stand the reason of it the precedents the terms the forms the reports and an ability to compare Law with Law He that wants all these Qualifications altogether is no interpreter of Law He that wants but some of them or wants the perfection of them by how much the greater is his defect by so much the less valuable is his exposition And if he shall out of private fancy or blind presumption arrogate to himself without these requisite means or above his capacity and proportion of Knowledge a power of expounding Law he is a mad-man So many things are required to render a man capable to expound the holy Scriptures some more necessarily some less some absolutely some respectively As First to know the right Analogy of Faith to which all interpretations of Scripture must be of necessity conformed Secondly to know the practice and tradition of the Church and the received expositions of former Interpreters in the successive ages which gives a great light to
which the Holy Spirit hath caused Piety and Charity to spring flourish and fructifie in Believers From whence it follows by the same reason that the true and lawful Reformation which all good men of the Church desire in the Church doth depend no otherwise than upon the understanding and practice of these same Truths by the duty to which they address all Believers in the different vocations whereto God calls them In all which the end which is proposed them is no other than to live united among them and with Jesus Christ by the grace of the Holy Ghost to serve God under the obedience of the Government which he hath put into the hands of the Bishops which feed the Flock with an unanimous consent under the Authority of the espeâ—…ial Chair of St. Peter established at Rome by two Principals of the Apostles St. Peter and St. Paul from which whosoever separates himself is a Schismatick and out of the Communion of the Church Upon this Sir I am imboldened to speak for this last time to your Majestie that as you may if you will by the way which I propose to you lay the Foundation of this work by your Conversion and entrance into the Catholick Church You will find also that the success shall be in the hand of God the indubitable way of re-establishing you in your Throne Certainly all will agree with me that this work is upon such conditions that if it had receiv'd its accomplishment in Paris with the Ministers and People separated from the Church there 's no place in all France wherein they would refuse to do the like And if once the love of the Peace and re-union of the Church had thus gained the heart of our separated Brethren which are in this Kingdome acknowledging in this manner that the onely safe and necessary Reformation ought to be this which by the truth of the definitions of the Faith of the Church in her Doctrine in her Service and in her Government shall re-establish a Christian life among Christians the other People and Pastors and the Pastors for the love and by the very motion of the People which are in the same Communion in other parts of Europe will without doubt do the same thing Think you Sir that if your Subjects of Scotland and those which are in England and Ireland faithful and affectionate to your Crown and Person seeing the success of this project hapned in France to which your Conversion shall have given the beginning and motion they will resist the call of the same grace and that they can be able to find in their hearts in their mouths and in their hands either reason or means for to hinder themselves to follow that which all those of their Communion shall have done here And after this will you doubt that the blessing of God who is never wanting to his promises will not accomplish in you fully that which he hath promised to those that believe in him by the mouth of his own Son when he tels them Search the Kingdome of God and his righteousness and all things shall be added unto you Will you doubt that in thus searching of his Kingdome you shall not find also your own And that Heaven will not likewise render unto you upon the Earth this temporal recompence for a token of that you shall have sought and which you shall receive in Heaven for eternity Yes Sir the Word of God deceives no man it is more firm and immovable than the Heaven and the Earth for the one and the other shall vanish away but one sole Iota of the Word uttered from the mouth of the Son of God shall not pass away When I tell you these things founded upon the Truth which he hath spoken unto us believe that this is he himself that addresses them to you by my mouth It is he himself that calls you It is he himself that stretcheth forth his hand towards you It is he himself that by his hand hath conducted you for this end to the place where you are Recollect again your self upon all the thoughts of your heart since the time your Majestie parted from hence to the time your Majestie returned back Think upon all that you have been willing to do and upon all that which it hath pleased God to do with you For he hath done all the things both what you see and what you suffer upon your Person and upon your Estate He hath put you into the Estate you are to make you understand his voyce and for to oblige you to say to him Lord what wilt thou that I do You have thought to be able to reascend upon your Throne by the means of those of your Subjects who appear'd to retain for you and for your Crown that fidelity to which a more antient Bond held them obliged more straitly than all others God would not have it so They had a design to bind your Conscience to the Lawes of their Reformation by an oath to observe the conditions of their Covenant and by abjuring your opinions that drew more near the Catholick Religion They hoped by this means that in conserving upon your head some Form at least apparent of the Royal Government under which they had so happily obeyed your Fathers for so many Ages they should avoyd the falling under the slavage of the Tyrannie which is called Cromwel's Commonwealth And that they should defend by this way the factiousness of their Religion from giving place to his Independency What is it come to God hath destroyed all their Counsels He hath routed all their Armies by the Arm of this False-prophet by whose mouth he convinces and confounds in the face of their Ministers by mouth and by writing the rules of their Covenant by the proper Maxims of their Reformation God hath delivered them into his hands and imposed upon them the yoke of his absolute domination They must now submit to the Lawes of his Independency and of his Common-wealth the name whereof serves for a Masque to his Tyrannie But God hath delivered you Sir and by a conduct of his Providence full of trembling and admiration he hath withdrawn your Sacred Person from a thousand dangers which threatned it from the fury and cruelty of this Monster who spared neither the force of Iron nor the value of Gold to find the means of violently taking away your life You have seen Sir the anger of God to descend upon your head who according to the terms of the Scripture hath loosned the Belts of Kings and bound their Reins with Cords You have seen his Arm armed with his rage to defeat your Armies Combating at their head you have done bravely with your hand and with your courage all that the generosity of a valiant and magnanimous Prince could do to associate Victory to the justice of your Arms. You have there shed your Blood and seen that of your faithful Subjects to stream through the fields covered with their bodies
grace the Kingdome of Jesus Christ. To these prayers which all the Angels and Saints which are in the Church in Heaven and in Earth make to God for your Majestie I joyn Sir my vows and supplications with this testimony of my devotion to your most humble service in a Subject which I have esteemed the most important and most worthy to gain me the honour of the good favour of your Majestie and that to stile my self SIR Of your Majestie the most humble most faithfull and most obedient Servant La Militiere AN ANSWER TO Monsieur de la Militiere his Impertinent Dedication of his Imaginary Triumph To the KING of Great Britain to invite him to embrace the Roman Catholick Religion By John Bramhall D. D. and Lord Bishop of Derry HAGUE Printed in the Year 1653. An Answer to Monseiur de la Militiere his Fpistle to the King of Great-Brittain wherein he inviteth His Majesty to forsake the Church of England and to embrace the Roman Chatholick Religion SIR YOU might long have disputed your Question of Transubstantiation with your learned Adversary and proclamed your own Triumph on a silver Trumpet to the World before any Member of the Church of England had interposed in this present exigence of our Affairs I know no necessity that Christians must be like Cocks that when one Crows all the rest must crow for company Monseiur Aubertine will not want a surviving friend to teach you what it is to teach you what it is to sound a Triumph before you have gain'd the Victory He was no fool that desired no other Epitaph on his Tomb than this Here lies the Author of this sentence Prurigo disput andi scabies Ecclesiae the itch of disputing is the scab of the Church Having viewed all your strength with a single eye I find not one of your Arguments that comes home to Transubstantiation but only to a true Real Presence which no genuine Son of the Church of England did ever deny no nor your Adversary himself Christ sayd This is my Body what he sayd we do stedfastly believe he said not after this or that manner neque con neque suh neque trans And therefore we place it among the Opinions of the Schools not among the Articles of our Faith The holy Eucharist which is the Sacrament of Peace and Unity ought not to be made the matter of strife and Contention There wanted not abuses in the Administration of this Sacrament in the most pure and primitive times as Prophaness and Uncharitableness among the Corinthians The Simonians and Menandrians and some other such Imps of Sathan unworthy the name of Christians did wholly forbear the use of the Eucharist but it was not for any difference about the sacrament it self but about the Naturall Body of Christ They held that his Flesh and Blood and Passion were not true and real but imaginary and phant astical things The Maniches did forbear the Cup but it was not for any difference about the sacrament it self They made two Gods a good God whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Light and an evill God whom they tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Darknes which evill God they sayd did make someCreatures of the Dreg or more feculent parts of the Matter which were evil and impure and among these Evil Creatuâ—…es they esteemed VVine which they called the Gaul of the Dragon For this cause not upon any other scruple they wholly abstained from the Cup or used water in the place of wine which Epiphanius recordeth among the Errors of the Ebionites and Tacians And St Augustine of the Aquarians Still we do not find any clashing either in word or writing directly about this sacrament in the universall Church of Christ much less about the presence of Christ in the sacrament Neque ullus veterum disputat contra hunc errorem primis sexcentis Annis The first that are supposed by Bellarmine to have broached any Error in the Church about the Real presence were the Ichonomachi after 700 years Primi qui veritatem corporis Domini in Eucharistia in quaestionem vocarunt fuerint Ichonomachi post Annum Domini 700. only because they called the Bread and Wine the Image of Christs body This is as great a mistake as the former Their difference was meerly about Images not at all about the Eucharist so much Vasques confesseth that In his judgment they art not to be numbred with those who deny the presence of Christ in the Eucharist We may well find different observations in those daies as one Church consecrating leavened Bread another unleavened One Church making use of pure wine another of wine mixed with water One Church admitting Infants to the Communion another not admitting them but without Controversies or Censures or Animosity one against the other we find no Debates or Disputes concerning the presence of Christs Body in the Sacrament and much less concerning the manner of his presence for the first 800 years Yet all the time we find as different expressions among those Primitive Fathers as among our modern writers at this day some calling the Sacrament the sign of Christs Body the figure of his Body the Symbol of his Body the mystery of his Body the exemplar type and representation of his Body saying that the Elements do not recede from their first Nature Others naming it the true Body and Blood of Christ changed not in shape but in nature yea doubting not to say that in this Sacrament we see Christ we touch Christ we eat Christ that we fasten our teeth in his very Flesh and make our Tongues red in his Blood Yet notwithstanding there were no Questions no Quarrells no Contentions amongst them there needed no Councils to order them no Conferences to reconcile them because they contented themselves to believe what Christ had said this is my Body without presuming on their own heads to determine the manner how it is his Body neither weighing all their own words so exactly before any controversie was raised nor expounding the sayings of other men contrary to the Analogy of Faith The first doubt about the presence of Christs Body in the Sacrament seems to have been mooved not long before the year 900. in the dayes of Bertram and Paschasius but the Controversie was not well formed nor this new Article of Transubstantiation sufficiently concocted in the dayes of Berengarius after the year 1050. as appeareth by the grosse mistaking and mistating of the Question on both sides First Berengarius if we may trust his Adversaries knew no mean between a naked Figure or empty sign of Christs presence and a Corporeal or Local presence and afterwards fell into another extreme of impanation on the other side the Pope and the Councill made no differrence between Consubstantiation and Transubstantiation they understood nothing of the spiritual or indivisible being of the Flesh and Blood of Christ in the
praises we profess a commemoration of the sacrifice of the Cross and in the language of holy Church things commemorated are related as if they were then acted As Almighty God who hast given us thy Son as this day to be born of a pure Virgin And whose praise the younger Innocents have this day set forth And between the Ascension and Pentecost which hast exalted thy Son Jesus Christ with great Triumph into Heaven we beseech thee leave us not comfortless but send unâ—… thy holy Spirit We acknowledge a Representation of that sacrifice to God the Father we acknowledge an Impetration of the benefit of it we maintain an Application of its vertue So here is a commemorative impetrative applicative sacrifice Speak distinctly and I cannot understand what you can desire more To make it a suppletory sacrifice to supply the defects of the onely true sacrifice of the Cross I hope both you and I abhor The next crime objected by you to us is that we have renounced Transubstantiation It is true we have rejected it deservedly from being an Article of our Creed you need not wonder at that But if we had rejected it 400 years sooner that had been a Miracle It was not so soon hatched To find but the word Transubstantiation in any old Author were sussicient to prove him a counterfeit Your next Article of the septenary number of the Sacraments is not much older Never so much as mentioned in any Scripture or Council or Creed or Father or antient Author first devised by Peter Lombard first decreed by Eugenius the fourth first confirmed in the Provincial Council of Senâ—…s and after in the Council of Trent Either the word Sacrament is taken largely and then the washing of the Disciples feet is called a Sacrament then the onely sprinkling of Ashes on a Christians head is called a Sacrament then there are God knows how many Sacraments more than seven Or else it is taken strictly for a visible sign instituted by Christ â—…o convey or confirm invisible Grace to all such partakers thereof as do not set a bar against themselves according to the Analogy between the Sign and the thing signified And in this sense the proper and certain Sacraments of the Christian Church common â—…o all or in the words of our Church generally necessary to Salvation are but two Baptism and the Supper of our Lord. More than these St. Ambrose wriâ—…es not of in his Book de Sacrament is because he did not know them These we admit for genuine and general Sacramenâ—…s Their Sâ—… cramental vertue we acknowledge The rest we retain more purely than your selves though not under the Notion of such proper and general Sacraments As Confirmation Ordination Matrimony Penitence though we neither approve of your preposterous manner of Absolution before satisfaction nor of your ordinary Penitentiary tax and lastly the Visitation of and Prayer for the sick which onely is of perpetual necessity The Unction prescribed by St. James being appropriable to the miraculous gift of healing or recovering men out of sicknesses then in use Whereas your custome is clean contrary never or rarely to enoyl any man untill he be past all hope of Recovery The Ordinary and most received custome of preparing sick persons for another world in the Primitive Church was Prayer and Absolution or the benefit of the Keys and the Viaticum of the Body and Blood of Christ which we retain Concerning Justification we believe that all good Christians have true inherent Justice though not perfect according to a perfection of degrees as Gold is true Gold though it be mixed with some dross We believe that this inherent Justice and Sanctity doth make them truly just and holy But if the word Justification be taken in sensu forensi for the acquittal of a man from former guilt to make an offender just in the eye of the Law as it is opposed to Condemnation It is God that justifieth who is he that condemneth Then it is not our inherent righteousness that justifieth us in this sense but the free Grace of God for the merits of Jesus Christ. Next for Merits we never doubted of the necessity of good Works without which Faith is but a fiction We are not so stupid to imagine that Christ did wash us from our sins that we might wallow more securely in sin but that we might serve him in holiness and righteousness all the daies of our life We never doubted of the reward of good Works Come ye blessed of my Father c. for I was hungry and ye fed me Nor wheâ—…her this reward be due to them in Justice Henceforth is laid up for me a Crown of righteousness which the Lord the just Judge shall give me in that day Faithful promise makes due debt This was all that the Antient Church did ever understand by the name of Merits Let Petavius bear witness Antiqui Patres omnes prae caeteris Augustinus cumque i is consentiens Romana Catholica piet as agâ—…oscit merita eo sensu nimirum ut neque Dei gratiam ulla antecedant merita haec ipsa tum ex gratiâ tum ex gratuit â Dei pollicitatione tot a pendeant All the Antient Fathers especially St. Austin and the Roman and Catholique faith consenting with them do acknowledge Merits in this sense that no Merits go before the grace of God and that these very Merits do depend wholly on grace and on the free promise of God Hold you to this and we shall have no more difference about Merits Do you exact more of us than all the Fathers or the Roman and Catholique piety doth acknowledge It is an easy thing for a wrangling Sophister to dispute of Merits in the Schools or for a vain Orator to declaim of Merits out of the Pulpit but when we come to lye upon our death-beds and present our selves at the last hour before the Tribunal of Christ it is high time both for you and us to renounce our own merits and to cast our selves naked into the Arms of our Saviour That any works of ours who are the best of us but unprofitable servants which properly are not ours but Gods own gifts and if they were ours are a just debt due unto him setting aside Gods free promise and gracious acceptation should condignly by their own intrinsecal value deserve the joys of Heaven to which they have no more proportion than they have to satisfie for the eternal torments of Hell This is that which we have renounced and which we never ought to admit If your Invocation of Saints were not such as it is to request of them Patronage and Protection spiritual graces and Celestial joyes by their prayers and by their merits alas the wisest Virgins have oyl in their Lamps little enough for themselves Yet it is not necessary for two Reasons First no Saint doth love us so well as Christ No Saint hath
world know to have been none of yours VVhat Faith he professed living he confirmed dying In the Communion of the Church of England he lived and in that Communion at his death he commended his soul into the hands of God his Saviour That which you have confessed here concerning King Charls will spoil your former demonstration that the Protestants have neither Church nor Faith But you confess no more in particular here than I have heard some of your famous Roman Doctors in this City acknowledge to be true in general And no more than that which the Bishop of Chalcedon a man that cannot be suspected of partiality on our side hath affirmed and published in two of his Books to the world in Print That Protestantibus credentibus c. persons living in the Communion of the Protestant Church if they endeavour to lâ—…arn the truth and are not able to attain unto it but hold it implicitely in the preparation of their minds and are ready to receive it when God shall be pleased to reveal it which all good Protestants and all good Christians are they neither want Church nor Faith nor Salvation Mark these words well They have neither Church nor Faith say you If they be thus qualified as they all are they want neither Church nor Faith nor Salvation saith he Lastly Sir to let us see that your intelligence is as good in Heaven as it is upon Earth and that you know both who are there and what they do you tell us That the Crown and Conquest which his late Majestie gained by his sufferings was proâ—…ured by the intercession of his Grandmother Queen Mary We should be the apter to believe this if you were able to make it appear that all the Saints in Heaven do know all the particular necessities of all their posterity upon Earth St. Austin makes the matter much more doubtfull than you that 's the least of his Assertion or rather to be plainly false faâ—…endum est nescire quidem â—…ortuos quid hic agatur But with presumptions you did begin your Dedication and with presumptions you end it In the mean time till you can make that appear we observe that neither Queen Maries constancy in the Roman Catholick Faith nor Henry the Fourths change to the Roman Catholick Faith could save them from a bloody end Then by what warrant do you impute King Charles his sufferings to his errour in Religion Be your own Judge Heu quanta de spe decidimus Alas from what hopes are we fall'n Pardon our errour that we have mistaken you so long You have heretofore pretended your self to be a moderate person and one that seriously endeavoured the reuniting of Christendome by a fair Accommodation The widest wounds are closed up in time and strange Plants by Inoculation are incorporated together and made one And is there no way to close up the wounds of the Church and to unite the disagreeing members of the same mystical body Why were Caleb and Joshua onely admitted into the Land of promise whilst the carkasses of the rest perished in the VVilderness but onely because they had been Peace-makers in a time of Schism VVell fare our learned and ingenuous Country-man St. Clara who is altogether as perspicacious as your self but much more charitable You tell us to our grief that there is no accommodation to be expected that Cardinal Richelieu was too good a Christian and too good a Catholique to have any such thought that the one Religion is true the other false and that there is no society between light and darkness This is plain dealing to tell us what we must trust to No Peace is to be expected from you unless we will come unto you upon our knees with the words of the Prodigal Child in our mouths Father forgive us we have sinned against Heaven and against thee Is not this rare Courtesie If we will submit to your will in all things you will have no longer difference with us So we might come to shake a worse Church by the hand than that which we were separated from If you could be contented to wave your last four hundred years determinations or if you liked them for your selves yet not to obtrude them upon other Churches If you could rest satisfied with your old Patriarchal power and your Principium unit at is or Primacy of Order much good might be expected from free Councils and Conferences from moderate persons And we might yet live in Hope to see an Union if not in all Opinions yet in Charity and all necessary points of saving truth between all Christians to see the Eastern and Western Churâ—…hes joyn hand in hand and sing Ecce quà m bonum quam jucundum est habitare fratres in unum Behold how good and pleasant a thing it is for brethren to dwell together in unity But whilst you impose upon us daily new Articles of Faith and urge rigidly what you have unadvisedly determined we dare not sacrifice Truth to Peace nor be separated from the Gospel to be joyned to the Roman Church Yet in the point of our separation and in all things which concern either doctrine or discipline we profess all due obedience and submission to the judgement and definitions of the truly Catholique Church Lamenting with all our hearts the present condition of Christendome which renders an Oecumenical Council if not impossible mens judgements may be had where their persons cannot yet very difficult wishing one as general as might be and untill God send such an Opportunity endeavouring to conform our selves in all things both in Credendis Agendis to whatsoever is uniform in the belief or practice in the doctrine or discipline of the Universal Church And lastly holding an Actual Communion with all the divided parts of the Christian world in most things in voto according to our desires in all things FINIS Plut. Sir Henry wotton No differences in the Church directly about the Sacrament for the first 800 years 1 Cor. 11. Theod. ex Ignatio Leo. Ser. 4. de Quad. Epiph. hâ—…r 30. 46. Aug. l. de Hâ—…re c. 64. â—…el l. 1. de Sac. Euch. 〈◊〉 1. Bel. ibid. Syn. Nic. 2 Act 6. Disp. 179. c. 1 Yet different Observations And different expressions The first difference about the presence of Christ in the Sacrament Exact Syn. Rom. sub Nich. 2. Dâ—… Cons. dist 2 cap. Egâ—…â—…er Alex. Gab. Bonâ—…v c. Scot. in 4. sent dist 11. q. 3. T. 3. q. 75. d. 81. c. 1. The determination of the manner of the presence opened a flood-gate to a Deluge of Controversies Lib. de câ—…r Theol. Schol. Gloss. de Con. d. 2. cap. Timâ—…rem Guidmâ—…nd 〈◊〉 〈◊〉 de ver Vasq. disâ—… 184. 6. 8. Uasq T. 3. q. 75. d. 181 c. 4. Bel. l. 3. de Euc. c. 3. in fine In 4 d. 44 q. 7. art 〈◊〉 q. 3. I. ib. 4. de Euch. c. 25 Chap. 27. Conc. Uien Bâ—…ll 4. de