perswade Unbelievers to acknowledge the true Faith but only professes that by these her members are sanctified For example we say by Baptism as an outward and visible sign is wrought an invisible grace in the soul of the person Baptized Though view the Child as much as you please you can by none of your senses perceive any mutation to be wrought In like manner the Church professes to believe the mystery of the Incarnation of the Son of God that our Lord Jesus though to outward appearance a mere man was also true God and yet by no sense was the Hypostatical Union of his soul and body to the Second person of the blessed Trinity discernable This was no doubt a great Miracle yea the miracle of miracles wrought amongst us but the end of its working being not by it as a motive to draw the world to Christianity but to constitute a fit person for the working of the salvation of the world it was not necessary it should be the object of our senses The same Lord and Saviour telling us that he was God though we could discern no Characters of Divinity in him by any of our senses he saying that he was God proving by other Miracles to our senses that he was sent from God to teach us nothing but Truth this was sufficient to secure our belief of his Deity In like manner in the mystery of the holy Eucharist this miraculous change being not wrought to allure Strangers to the Christian Faith but to sanctifie Believers and to work all those spiritual effects in them above-mentioned by being received by them and offered up in their presence for them c. it was not requisite this change should be the object of our senses Nay it was necessary it should not be the object of our senses For it being wrought to the intent we should eat and drink our dear Lord his body and blood it was necessary only the substance of bread and wine should be turned into the substance of our Lords flesh and blood the accidents of bread and wine remaining for that otherwise we should have a horror to eat raw flesh and drink true appearing blood As to the confirmation of the Argument that hence it would follow we cannot trust our senses and consequently not be certain of any miracle wrought by our Saviour To this I Answer We may alwaies trust our senses about their own objects and in due circumstances and when we have not positive grounds to think either God Almighty by himself or by an Angel or permissively by a Devil represents things otherwise then they are The three Children in the fiery Furnace might really think themselves in the midst of scorching Flames though they felt them not because they had reason to surmise God Almighty wrought a miracle out of those circumstances they had no reason to believe any thing to be ordinary fire which should not burn as fire Nor must they for this for ever after be in doubt whether they were not environed with Flames of fire or no. Nor must Abram because once in a particular circumstance he mistook three Angels for three men therefore never after believe his eyes whether he saw a man or no unless he first pinched him by the arm and felt that he had flesh and blood as himself Nor must one who in the presence of a Conjurer had taken pibble stones for grapes for ever after be doubtful whether he saw grapes or no till he tasted them Nor does it follow S. Mary Magdalen could not be certain she ever saw our B. Saviour because once her senses were mistaken concerning him taking him for the Gardener And in our present case our B. Saviour telling us that the Holy Eucharist is his body we have all reason to think that by miracle he makes it to be so whatsoever it seems to our senses Nor do Catholicks therefore out of such a circumstance doubt of all the bread they see whether it be not their Lords body or no Though I must tell you even here your senses are not mistaken for they do perceive what they seem to perceive that is the Accidents of bread and wine which remain and affect them in the same manner as when the substance under them was the substance of bread and wine but now is the substance of our Lords body and blood Substances are not discernable by any sense only we conclude by a Physical certitude such a substance is under such a complex of Accidents when we have nor positive grounds that God Almighty works a miracle as here we have he saying expresly of this object before us 'T is his body and 't is his blood But if there be so much to be said for this great mystery how comes it to pass so many have so great difficulty to believe it It is not because the mystery is not highly credible but it is partly from Nature and partly from Education and partly from want of a serious and frequent consideration of those Arguments which strongly evince the credibility of it and partly for want of strange desires of the happiness of the other life and of a heart void of inordinate affections to the things of this life Pleasures Riches and Honors 'T is partly from Nature I say For 't is not more difficult to our senses to practice Sobriety Temperance Chastity and Fasting then it is to our understanding to assent to Truths which seem to shock our reason and senses though proposed by never so great Authority Should you have seen our B. Saviour sucking his Mothers Breast in the Stable of Bethlehem whosoever should have told you the little Infant there was God Almighty the maker of Heaven and Earth Nature would have found a great difficulty to believe so strange an assertion and no less then it does now to believe that a little Wafer in the hands of a Priest is the same Christ both God and man veiled under the appearance of the common accidents of bread But had it been moreover from your infancy continually noysed in your ears by such as you reverenced for their learning and skill in divine matters that it was impossible for God to become man this would strangely have encreased your difficulty to believe a little Infant in nothing different as to outward appearance from other Children should be God But if to all this you should add never or very seldom and slightly to consider the positive Arguments for the belief of that mystery of the Incarnation but were ever still poring upon the difficulty and unlikeliness and seeming impossibility of any such thing 't is not possible you should ever come to the belief of it though the mystery be never so true in it self nor the Arguments to prove it never so evident and cogent But this is the case of us generally in England as to the mystery of the B. Sacrament and therefore no vvonder if generally it be not believed by us but we
or changed her first belief And if you 〈◊〉 make use of a Book to guide you in your Faith as the Catholick Church also does you must resolve to interpret it if you will be sure not to mistake as she does that is in that sense in which it was understood by your Fathers and not in that sense it shall seem to bear to you if contrary to the sense it seemed to bear to your Ancestors Pardon Sir this long digression I hope it will conduce to your more full satisfaction And take notice that wheresoever Transubstantiation is believed the believers of it profess to have been so taught by their Fore-fathers uninterruptedly from the Apostles wheresoever this mystery is denied the deniers of it do not profess to have been taught to deny it by their Fathers uninterruptedly from the Apostles but only by their Ancestors for about a hundred and fifty years and that their Ancestors about the year fifteen hundred had more light than their Progenitors for about a thousand years who were all in darkness and had left the right Faith taught by the Apostles and for the first fix hundred years of Christianity An evident conviction this that the denial of Transubstantiation is a Novelty and the asserting of it the antient verity For had Transubstantiation been a new Doctrin and never heard of before the seventh or eighth Age the Assertors of it must have been forced to plead for it after the manner its Opposers plead against it by saying their Fore fathers only for so long for example for eight hundred years had believed it but in the year eight hundred their Ancestors had more light than their Fore-fathers and they by reading the Holy Scriptures and Fathers of the first Century came to understand that our Saviours true body was in the Holy Eucharist and that their immediate Progenitors for five or six hundred years had left the first Apostolical doctrin as to this mystery If you remember I supposed from the confession of our Adversaries that the Christian Doctrin remained pure and incorrupt for some Centuries of years after its first planting which I now shall endeavor to prove And indeed whosoever maturely considers the genius and temper of the Christian Doctors and Bishops for the first Centuries after our Saviour will find it impossible for all the power of Hell to impose a Novelty upon them especially such an one as would make them all Idolaters For they were not like the seeming Zelots of our Age pretenders to new lights but their profession was not to correct Antiquity not to deliver to Posterity doctrine of their own devising but carefully to keep what they had received from their Fore-fathers and faithfully to teach their Children what they had been taught by their Fathers And their great Answer to Introducers of new Doctrirs or Practices was Nihil nouandum nisi quod traditum est We must innovate nothing but stick close to what has been delivered to us by our Fore-fathers As for pretenders to discover new Truths by reading of the holy Scriptures it s easily conceivable how such persons may be imposed upon by subtil Sophisters and made to believe erroneous doctrins to wit by bad and new Interpretations of good and antient Scriptures But on the other fide how shall a Teacher of Novelties deceive a Christian Country which is resolved to hold fast whatsoever doctrin was taught them by their immedate Progenitors who received the same doctrin by an uninterrupted delivery from Father to Son from the Apostles Let him pretend Scriptures and bring a thousand places out of the Law Psalms Prophets and Apostles what will the Reply be The Scriptures you alledge we reverence and have ever been taught to reverence them as divine but we have been taught to interpret and understand them in another manner and sense than you alledge them Let him pretend Authority of Doctors as Learned as Origen as Holy as Cyprian nay if he will of a whole Provincial Council as numerous as that in Africa which determin'd Rebaptization of persons Baptized by Hereticks they Reply we must not Innovate we must hold to what was taught us by our Ancestors What means then to make persons thus disposed to leave their anâ—ient Faith and admit of a Novelty You must prove to them that you and they and other Christians in several Countrys have been taught so to believe by your immediate Predecessors and uninterruptedly From Father to Son from the Apostles but then you cease to be a Teacher of Novelties contrary to the supposition Now that such was the disposition of the Primitive Centuries of Christianity hear S. Vincent Lerinensis who lived in the fifth Age who testifies that often asking of very many his Contemporaries famous for their Sanctity and Learning how he might be able to discern the truth of the Catholick Paith from the falsity of Heretical prayity he always received this Answer in a manner from them all That if he desired to remain sound in his Faith he must fortifie it first with the Authority of the divine Law and then with the Tradition of the Catholick Church That is as he explicates himself afterwards he must examin what has always all over the Christian Church and by all Christian Doctors or in a manner by all been believed and hold to that Against all Novelty though defended by private Doctors never so Holy or never so Learned or producing never so many Scriptures for themselves if interpreted after a new manner But saies the same S. Vincent chap 2. Here perhaps some body may ask seeing the Canon of the Scriptures is perfect and is it self sufficient and more than sufficient for all things what need is there to add to it the Authority of the Ecclesiastical or Churches understanding of it Because the Holy Scripture by reason of its depth is not by all taken in one and the same sense For Photinus expounds it one way Sabellius another Donatus another Arrius another And ch 41. He tells us how the third general Council held in his days at Ephesus proceeding according to this rule condemn'd Nestorius For the Fathers of that Christian Synod in number about 200 having consulted the Sentiment of their Predecessors the eminent Doctors of the Oriental and Western Churches S. Peter of Alexandria S. Athanâ—sius S. Theophilus S. Gregory Nazianzen S. Basil S. Gregory Nâ—ssen S. Felix S. Julius S. Cyprian concerning their controversie in debate they resolved to hold their doctrin to follow their Counsel to believe their testimony to obey their Judgment Quae tandem c What were at length saies S. Vincent the Voices and Votes of them all but that what was antiently delivered should be kept what was of late invented should be exploded After which we admired and proclamed the great humility and sanctity of that Council In which so many Priests in a manner as to the greater part were so many Metropolitans and of so great Erudition and Learning as
they were almost all able to dispute of Dogms To whom when their gathering together in one seemed to add a confidence of daring and decreeing something from themselves yet notwithstanding they would presume nothing arrogate nothing at all to themselves but took all possible heed lest they should deliver to their Posterity what themselves had not received from their Fathers and not only well disposed the matter for the present but also gave example to them that were to come after them to wit that they should reverence the dogms of sacred Antiquity and condemn Adinventa the additional inventions of profane Novelty This then was not an Age wherein to introduce new doctrins into the Church nor any other before S. Vincent For he tells us chap. 9. Mos iste c. That custome has always flourished in the Church and by how much any one hath been more Religious the more readily has he opposed new inventions We have hereof plenty of examples every where The same S. Vincent witnesses that in the third Age the Assertors of Rebaptization wanted neither wit nor eloquence nor number nor verisimilitude of Truth nor Oracles of the divine Law but understood in a bad and new manner chap. 9 and 10. How came they then to lose their cause S. Stephen and his Collegues reclamed Nihil novandum c. Nothing is to be innovated besides what has been delivered to us Agrippinus Bishop of Carthage holding Rebaptization against the rule of the Universal Church against the sense of all his fellow Priests against the custom and institutions of his Ancestors and hereby as S. Vincent observes giving a form of Sacriledge to all Hereticks this overthrew him Had now the doctrin of the Real presence been an Idolatrous Novelty its manifest no Introducer of it could have perswaded it to a Christian Church thus principled as the Doctors of these times were They would all unanimously have reclamed Nothing must be innovated besides what has been delivered to us by our Ancestors Moreover that the Christian doctrin remained pure and incorrupt for some Centuries of years after its first planting is further evinced by considering the state of the Christian Church for the first 300. years to wit that it was severely persecuted all the world over Now can any reasonable man imagin that they who were continually exposing their lives for their Religion would if they could agree together so notoriously to change it as to make themselves most gross Idolaters by adoring bread and wine as the true body and blood of their Creator and God Nor can it be imagin'd when the Centuries of the persecuted state of the Church were ended that the Christians now in a full liberty of professing and practising their Faith would all on the sudden so notoriously change that Faith which had been delivered them by their Fore-fathers who had seal'd it with their blood And this none can doubt of who reflects how tenacious all man kind is of that Religion they were bred up in In so much as let any one consult the whole world and he shall never find so much as one Nation or Country to have changed their Religion without a great deal of â—oise and difficulty and a considerable length of time and so as Posterity could for many Ages give an account of such a change how and by what means it happened so as to satisfie any rational demander of an account of such a change without flying to imperceptible mutations by little and little but when or by whom no account is to be given The usual refuge of our Adversaries when we demand of them how not one Country but all the Christian Countrys in the world came to believe so universally this strange doctrin of the change of Bread and Wine into our B. Saviours body and blood The whole world formerly in a manner Pagan except a handful of Jews is now become Christians we give an account of it Twelve men dividing the world amongst them by stupendious Miracles a holy life and glorious death converted great numbers of several Nations to the Christian Faith and these taught it their Children under sharp persecutions for some three hundred years and after that through the favour of Emperors and Kings Converted to be Christians it made that spread we now see Arrianism over-ran a great part of the Christian world and we are able to give an account how and by what means without recurring to imperceptible growing by little and little Arrius first broach'd that Heresie and by the favour of Emperors it got a great footing in Christendom In like manner had the strange doctrin of Transubstantiation been a Novel Invention 't is not possible but at first teaching it must needs have been opposed and could not have so over-spread the Christian world in the nineth Century as its evident to any one versed in Ecclesiastical History it did without great preaching of its first Abettors and strange favour of Christian Princes That the whole Christian world for the first six hundred years should be wholly ignorant of this strange mysterious doctrin and so hard to be believed and that in the nineth Century it should be generally believed and not as a new doctrin neither which was pretended by that Age to have been found out by vertue of greater light by reading the Holy Scriptures c. but as a doctrin they had been taught from their Fore-fathers by an immemorable Tradition is harder to believe than the mystery it self to any judicious considerer how difficultly as I hinted above we are perswaded to leave the doctrins we have been taught by our Parents from our Child-hood In confirmation of this let but any one consider the state of our own Country About the year 1500 we generally believed and adored the bread and wine in the H. Eucharist as our B. Saviours true body and blood Now 't is confess'd we a hundred for one believe the contrary But how was this new Faith bred in us By stopping the mouthes of all the Preachers of the antient mysterious doctrin and by persecuting with severe Laws all Professors of that antient Faith And yet you see even all this diligence has not been able to root out the antient belief universally neither Much-less was what has been done been effected so without noise but all our Chronicles mention how our new belief was wrought And can any one think that not one Kingdom but all the Kingdoms of the Christian world could be brought so universally to change their Faith without any mention in any History how and by whom this strange change was wrought Especially if he reflect how hardly human nature does believe strange things which neither sense nor reason can give any evidence of And on the contrary how easily and gladly we relinquish Beliefs which have been imposed upon us when we have as we think the evidence both of sense and reason for our change All which notwithstanding you see how that after a 150
Doctors to whom we appeal then judged concerning this our cause when no body could say they had favor or ill will for either party They had neither friendship nor enmity with you or us We did not as yet appeal with you to them as Judges and our cause was decided by them Neither you nor we were known to them and we recite their sentence given for us against you We did not yet contest with you and they pronouncing sentences for us we have overcome you Or will my Calvinist have the impudence to accuse as some do thâ—se grave Doctors of blindness A multitude of blind men forsooth avails nothing to find out the Truth and these were the errors and mistakes of those learned Prelates What an Age are we fal'n into Truth must be called error and error truth light darkness and darkness light S. Augustin S. Ambrose S. Crysostom S. Hierom are blind but Calvin and Stillingfleet see These Doctors I have called a Council of were persons of such Learning and Sanctity that if a Synod of Bishops were gathered out of the whole world it would be much if so many and such Doctors could be found to sit in it Neither indeed were these all at one time but God Almighty as pleases him and as he judges to be expedient scatters a few more excellent and faithful dispensers of his mysteries in several Ages and distances of places By such Planters Waterers Builders Pastors nursing Fathers after the Apostles the holy Church has encreased Now what an imprudence and what an impudence must it be for any to presume to accuse of the horrible crime of Idolatry so many holy egregious and memorable Doctors of the Catholick Verity and moreover together with them the whole Church of Christ to which divine Family they faithfully Ministring spiritual Food flourished with great glory in our Lord. Nay further they who dare to oppose the manifest Sentiment not of so many Platonical Aristotelieal or Zenonical Doctors but of so many Saints and illustrious Prelates in the Church of God and these some of them singularly endowed with human litterature and all of them eminently learned in the Sacred Letters have reason not so much to fear them as him who made them profitable Vessels to himself These Judges by how much the more desirable they ought to be unto thee if thou didst hold the Catholick Faith by so much thou hast more reason to fear them because thou opposest the Catholick Faith which they ministred to little and great and manifestly and stoutly defended against its Enemies yea against you then not as yet born For not only when they lived did they by their words but also by their writings which they left to Posterity did they strenuously defend the Catholick Faith that they might break in pieces your Arguments Hitherto S. Augustin l. 1. et 2. Contra Julianum I thought fit to adjoyn this Reflexion of S. Augustin though superabundant to the force of my Argument it being sufficient for my purpose to prove that the doctrin of the Real presence was generally believed in the Primitive Centuries of Christianity and so much evidently follows from the Authorities above cited For though some may be so self-conceited as to confess that S. Ambrose S. Crysostom and the rest of the holy Fathers Greek and Latin believed the doctrin of the Real presence but they with humble submission deemed it to be an Idolatrous and damnable doctrin yet few I think but have so much regard for thâ—se Primitive Doctors as to allow them so much iudgement as to know what was the belief of their several Churches in their daies and so much fidelity as to write the Truth as to this particular which is sufficient for the purport of my discourse Unless you can think that these holy Fathers were of one Faith and their several Flocks who reverenced them as Saints of another An Answer to an Objection But you will say if there be such a miraculous change wrought in the bread and wine in the holy Eucharist why does it not appear to our senses as well as other miraculous works of our Lord Jesus did When he turn'd water into wine it appeared such to the sight and tast of the Guests at the Marriage-Feast He did not barely tell them the water was turn'd into wine and exact their belief of his word contrary to the evidence of all their senses but convinced them that it was so by their very senses Why then in our present case if he turn wine into his blood does it not appear to our fight to be blood But barely to tell us that it is his blood and yet to let it tast and appear as it did how is this credible How is it not contrary to one but to all the Miracles that ever he wrought And this Argument is further strengthned for that it would hence follow we might call in question the whole mystery of Christianity For we therefore believing in our Lord Jesus as one indeed sent from God to teach us nothing but Truth because of his Miracles and we having no assurance of his Miracles but from our senses if our senses may be mistaken how can we tell but those who were eye-witnesses of his wonders were illuded and water for example was not turned by him into wine but only seemed wine to the tast and sight of those which were present and indeed remained water as before For why may not water remain water and yet seem to my tast wine as well as wine be changed into blood and yet seem to my tast and sight to remain wine For Answer to this Objection we must distinguish two sorts of Miracles with the ends for which they are wrought Some Miracles are wrought by Almighty God to draw the world to the Christian Faith and these must necessarily be the object of our senses else it could not reasonably be expected they should work their intended effect in them for whose sakes they are wrought For example If any one will by Miracle prove he is sent from God by raising a dead man to life or by turning water into wine he must make it evident to my senses that the man who was dead is alive and the water now wine and not barely tell me so Else he will be derided as an Impostor and impudent Lyer instead of being admired and received as a Messenger from Heaven and Oracle of Truth There are other Miracles which are wrought by the Almighty not as a motive to induce us to receive the true Faith but to sanctifie us when we have received it or for the necessity of working the salvation of the world Such are the Miracles of the Incarnation of the Son of God and all the spiritual effects wrought in the souls of Christians by any of the Sacraments Now these miraculous effects are not the object of our senses nor is there any reason they should be For the Church of Christ does not urge these to
from their Master Jesus as to this point and their Converts their Children till Arrius the Church being till then under Persecution and consequently cannot be supposed all that vvhile so notoriously to have changed their Faith they vvere every day in danger to dye for Now finding the vvhole Christian World in the belief of the Divinity of our Saviour and Worshipping him as God and this immemorially from their Fore-fathers and as they professed from the Apostles So as Arrius never vvent about to evince them that such or such a Doctor in such an Age since the Apostles had brought in the nevv Doctrin of our Lords Divinity and finding him also called God in the Holy Scriptures and vvhole Nations of Christians immemorially understanding them in a proper literal sense and not only in the sense vvhich Kings and Princes are called God notvvithstanding all Arrius his reasons drawn from the Impossibility of the thing or from Scriptures understood by him after a nevv manner I conclude my Saviour vvas true God In like manner no doubt but our B. Saviviour taught his Apostles concerning the holy Eucharist whether it was only a sign of his body or else his true body and consequently to be adored and worshipt by them or no. And no doubt but they taught their first Converts what they had learnt from their Master concerning this mystery and these their Posterity the same for the first 300. years of the Churches Persecution Now finding whole Christian Countrys in the time of Berengarius about the year one thousand und fifty unanimously believing the holy Eucharist to be our Lords true body and adoring it as such and this as they professed immemorially from their Ancesters from the Apostles and Berengarius never undertaking to show when or how this strange belief was wrought in the Christian Church nor finding any beginning of it in any Ecclesiastical History of any one Country and finding it also called so expresly over and over our Lords body and whole Countrys understanding those sacred Texts in a proper sense and not one Christian Province understanding them otherwise for all Berengarius his Arguments drawn as he pretended from the impossibility of the thing or from Scriptures by him interpreted after a new manner the wont of all misbelievers I conclude it is our Lords true body 5. Let us consider impartially the testimony of the present Church in communion with the See of Rome which averrs the Holy Eucharist to be our B. Saviours true body Travel in your thoughts all over Europe Asia Africa and America and view well the vast multitudes of Roman Catholicks in the present Age and by the confession of our Adversaries in the ten last Ages Take notice of their circumstances of Learning Study Vertue Meditation Retiredness from all secular encumbrances as to vast multitudes of them the prodigies of Sanctity we profess to have appeared amongst us in several Ages like the extraordinary Prophets of old amongst the Jews to awaken drowsie souls Our Bennets Bernards Cuthberts Bedes Dominicks Francis's Ignatius's c. The miracles we undoubtedly believe in every Century since the Apostles yea in this very Age wrought amongst us For which we have such Records as you have no way to evade but by saying they are forged without any further proof then your own uncharitable surmise Records of such wonders so publick and notorious as had they been false the Ages wherein they are said to have been wrought could not be ignorant of it und consequently could not unanimously have told their Posterity such notorious Lyes nor have recommended the Books to them wherein they are recounted as true stories Consider moreover how this numerous Congregation professes her self to be the Mistriss of Truth the Light of the World fitly for this end dispersed in all Countrys throughout all Ages with indefatigable Industry scattering the rayes of the Gospel by her Missionants throughout the whole Earth fearing no encounter but challenging the whole world to dispute of what they will and as long as they will of the most strange Articles of her Faith And then think if it could not stand with the providence of the all good God to permit one single person our Lord Jesus for three or four years in one small Country to Alarum the World with stupendious miracles and doctrins of Sanctity unless he had been indeed a true Teacher Consider I say how it can stand with the providence of the same all good God to permit a Congregation made up of so many thousands for so many Ages so universally spread over the Earth accompanied with no less wonders if any credit can be given to such human testimony as never yet fail'd concerning matters of Fact if all this while this Congregation teaches damnable Idolatry and is the greatest Cheat that ever appear'd in the World and yet that the Divine providence should work nothing like miracles or singular and over-topping Sanctity in those who pretend to be raised up by him extraordinarily to discover to the deceived World this grand Imposture How can this stand with the Almightys desire that the World should not mistake the true Religion In confirmation of what I have said above I add these considerations 1. Let but any one take the pains to look into modern or antient Writers of Ecclesiastical History which he may do in a little time and without any great labor by looking in the Index the word Eucharistia or some such head and he shall find that whensoever there has been any dispute concerning this mystery some one or few opposed it and all the rest of the Country stood up in defence of it as of a doctrin they had immemorially been taught by their Ancestors An evident conviction that the antient Faith of that Country was that indeed the Holy Eucharist was our B. Saviours body and blood and the denial of this mystery was a Novelty For example let him consult Ecclesiastical Historiographers what happen'd about the year one thousand and fifty and he shall find that one Berengarius Arch-deacon of the Church of Angiers oppugned this mystery but not as a new doctrin then endeavored by some Bishop or other to be imposed upon the people but as then generally believed a clear sign that his own Opinion was a new Error and the common Faith of the Country was the antient Christian verity Now let him in the whole History of the Catholick Church Greek and Latin find me but one instance in any one Christian Country on the contrary and I 'le yield him the cause That is any one Doctor Bishop or Priest that about such a year of our Lord in such a Country began to Preach the mystery of the real presence upon pretence of clear Scripture for it or other Arguments and that he was opposed by the whole Country as a Teacher of a new strange doctrin they had never heard of before or else that upon such a Doctors appearing they presently yielded to the force